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annotate summa/latin/sth3102.html @ 35:178aed5d2c3c

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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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23 102-105</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 CII ad
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31 CV</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 1897 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="sth3101.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="sth3106.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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63 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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137 document.write('<OPTION VALUE="#43424">II&ordf;-IIae q. 104 a. 2 arg. 3');
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138 document.write('<OPTION VALUE="#43425">II&ordf;-IIae q. 104 a. 2 arg. 4');
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139 document.write('<OPTION VALUE="#43426">II&ordf;-IIae q. 104 a. 2 s. c.');
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140 document.write('<OPTION VALUE="#43427">II&ordf;-IIae q. 104 a. 2 co.');
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142 document.write('<OPTION VALUE="#43429">II&ordf;-IIae q. 104 a. 2 ad 2');
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143 document.write('<OPTION VALUE="#43430">II&ordf;-IIae q. 104 a. 2 ad 3');
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144 document.write('<OPTION VALUE="#43431">II&ordf;-IIae q. 104 a. 2 ad 4');
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145 document.write('<OPTION VALUE="#43432">II&ordf;-IIae q. 104 a. 3 arg. 1');
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149 document.write('<OPTION VALUE="#43436">II&ordf;-IIae q. 104 a. 3 co.');
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150 document.write('<OPTION VALUE="#43437">II&ordf;-IIae q. 104 a. 3 ad 1');
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152 document.write('<OPTION VALUE="#43439">II&ordf;-IIae q. 104 a. 3 ad 3');
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153 document.write('<OPTION VALUE="#43440">II&ordf;-IIae q. 104 a. 4 arg. 1');
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154 document.write('<OPTION VALUE="#43441">II&ordf;-IIae q. 104 a. 4 arg. 2');
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158 document.write('<OPTION VALUE="#43445">II&ordf;-IIae q. 104 a. 4 ad 1');
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161 document.write('<OPTION VALUE="#43448">II&ordf;-IIae q. 104 a. 5 arg. 1');
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166 document.write('<OPTION VALUE="#43453">II&ordf;-IIae q. 104 a. 5 ad 1');
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167 document.write('<OPTION VALUE="#43454">II&ordf;-IIae q. 104 a. 5 ad 2');
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168 document.write('<OPTION VALUE="#43455">II&ordf;-IIae q. 104 a. 5 ad 3');
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169 document.write('<OPTION VALUE="#43456">II&ordf;-IIae q. 104 a. 6 arg. 1');
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170 document.write('<OPTION VALUE="#43457">II&ordf;-IIae q. 104 a. 6 arg. 2');
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174 document.write('<OPTION VALUE="#43461">II&ordf;-IIae q. 104 a. 6 ad 1');
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175 document.write('<OPTION VALUE="#43462">II&ordf;-IIae q. 104 a. 6 ad 2');
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176 document.write('<OPTION VALUE="#43463">II&ordf;-IIae q. 104 a. 6 ad 3');
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177 document.write('<OPTION VALUE="#43464">II&ordf;-IIae q. 105 pr.');
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178 document.write('<OPTION VALUE="#43465">II&ordf;-IIae q. 105 a. 1 arg. 1');
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179 document.write('<OPTION VALUE="#43466">II&ordf;-IIae q. 105 a. 1 arg. 2');
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180 document.write('<OPTION VALUE="#43467">II&ordf;-IIae q. 105 a. 1 arg. 3');
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181 document.write('<OPTION VALUE="#43468">II&ordf;-IIae q. 105 a. 1 s. c.');
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182 document.write('<OPTION VALUE="#43469">II&ordf;-IIae q. 105 a. 1 co.');
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183 document.write('<OPTION VALUE="#43470">II&ordf;-IIae q. 105 a. 1 ad 1');
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184 document.write('<OPTION VALUE="#43471">II&ordf;-IIae q. 105 a. 1 ad 2');
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185 document.write('<OPTION VALUE="#43472">II&ordf;-IIae q. 105 a. 1 ad 3');
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186 document.write('<OPTION VALUE="#43473">II&ordf;-IIae q. 105 a. 2 arg. 1');
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187 document.write('<OPTION VALUE="#43474">II&ordf;-IIae q. 105 a. 2 arg. 2');
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188 document.write('<OPTION VALUE="#43475">II&ordf;-IIae q. 105 a. 2 arg. 3');
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189 document.write('<OPTION VALUE="#43476">II&ordf;-IIae q. 105 a. 2 s. c.');
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190 document.write('<OPTION VALUE="#43477">II&ordf;-IIae q. 105 a. 2 co.');
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191 document.write('<OPTION VALUE="#43478">II&ordf;-IIae q. 105 a. 2 ad 1');
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192 document.write('<OPTION VALUE="#43479">II&ordf;-IIae q. 105 a. 2 ad 2');
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193 document.write('<OPTION VALUE="#43480">II&ordf;-IIae q. 105 a. 2 ad 3');
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194 document.write('<\/SELECT>');
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195 document.write('<BR><BR>');
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196 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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197 document.write('<\/FORM>');
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198 // -->
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199 //]]>
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200 </script><br />
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201 <hr />
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202 <br /></div>
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203 <div class="D">Quaestio 102</div>
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204 <div class="G">Prooemium</div>
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205 <p title="II-II q. 102 pr."><a name="43353"><span class=
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206 "ref">[43353] II&ordf;-IIae q. 102 pr.</span></a> Deinde
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207 considerandum est de observantia, et partibus eius. Per quae de
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208 oppositis vitiis erit manifestum. Circa observantiam autem
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209 quaeruntur tria. Primo, utrum observantia sit specialis virtus ab
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210 aliis distincta. Secundo, quid observantia exhibeat. Tertio, de
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211 comparatione eius ad pietatem.</p>
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212 <br />
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213 <div class="E">Articulus 1</div>
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214 <p title="II-II q. 102 a. 1 arg. 1"><a name="43354"><span class=
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215 "ref">[43354] II&ordf;-IIae q. 102 a. 1 arg. 1</span></a> Ad primum
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216 sic proceditur. Videtur quod observantia non sit specialis virtus
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217 ab aliis distincta. Virtutes enim distinguuntur secundum obiecta.
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218 Sed obiectum observantiae non distinguitur ab obiecto pietatis.
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219 Dicit enim Tullius, in sua rhetorica, quod <i>observantia est per
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220 quam homines aliqua dignitate antecedentes quodam cultu et honore
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221 dignantur</i>. Sed cultum et honorem etiam pietas exhibet
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222 parentibus, qui dignitate antecedunt. Ergo observantia non est
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223 virtus distincta a pietate.</p>
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224 <p title="II-II q. 102 a. 1 arg. 2"><a name="43355"><span class=
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225 "ref">[43355] II&ordf;-IIae q. 102 a. 1 arg. 2</span></a>
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226 Praeterea, sicut hominibus in dignitate constitutis debetur honor
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227 et cultus, ita etiam eis qui excellunt in scientia et virtute. Sed
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228 non est aliqua specialis virtus per quam honorem et cultum
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229 exibeamus hominibus qui scientiae vel virtutis excellentiam habent.
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230 Ergo etiam observantia, per quam cultum et honorem exhibemus his
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231 qui nos in dignitate antecedunt, non est specialis virtus ab aliis
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232 distincta.</p>
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233 <p title="II-II q. 102 a. 1 arg. 3"><a name="43356"><span class=
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234 "ref">[43356] II&ordf;-IIae q. 102 a. 1 arg. 3</span></a>
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235 Praeterea, hominibus in dignitate constitutis multa debentur ad
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236 quae solvenda lex cogit, secundum illud Rom. XIII, <i>reddite
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237 omnibus debita, cui tributum, tributum,</i> et cetera. Ea vero ad
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238 quae per legem compellimur, pertinent ad iustitiam legalem, seu
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239 etiam ad iustitiam specialem. Ergo observantia non est per se
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240 specialis virtus ab aliis distincta.</p>
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241 <p title="II-II q. 102 a. 1 s. c."><a name="43357"><span class=
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242 "ref">[43357] II&ordf;-IIae q. 102 a. 1 s. c.</span></a> Sed contra
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243 est quod Tullius condividit observantiam aliis iustitiae partibus,
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244 quae sunt speciales virtutes.</p>
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245 <p title="II-II q. 102 a. 1 co."><a name="43358"><span class=
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246 "ref">[43358] II&ordf;-IIae q. 102 a. 1 co.</span></a> Respondeo
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247 dicendum quod, sicut ex dictis patet, necesse est ut eo modo per
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248 quendam ordinatum descensum distinguantur virtutes, sicut et
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249 excellentia personarum quibus est aliquid reddendum. Sicut autem
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250 carnalis pater particulariter participat rationem principii, quae
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251 universaliter invenitur in Deo; ita etiam persona quae quantum ad
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252 aliquid providentiam circa nos gerit, particulariter participat
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253 proprietatem patris, quia pater est principium et generationis et
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254 educationis et disciplinae, et omnium quae ad perfectionem humanae
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255 vitae pertinent. Persona autem in dignitate constituta est sicut
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256 principium gubernationis respectu aliquarum rerum, sicut princeps
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257 civitatis in rebus civilibus, dux autem exercitus in rebus
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258 bellicis, magister autem in disciplinis, et simile est in aliis. Et
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259 inde est quod omnes tales personae patres appellantur, propter
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260 similitudinem curae, sicut IV Reg. V, servi Naaman dixerunt ad eum,
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261 <i>pater, etsi rem grandem dixisset tibi propheta,</i> et cetera.
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262 Et ideo sicut sub religione, per quam cultus tribuitur Deo, quodam
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263 ordine invenitur pietas, per quam coluntur parentes; ita sub
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264 pietate invenitur observantia, per quam cultus et honor exhibetur
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265 personis in dignitate constitutis.</p>
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266 <p title="II-II q. 102 a. 1 ad 1"><a name="43359"><span class=
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267 "ref">[43359] II&ordf;-IIae q. 102 a. 1 ad 1</span></a> Ad primum
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268 ergo dicendum quod sicut supra dictum est quod religio per quandam
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269 supereminentiam pietas dicitur, et tamen pietas proprie dicta a
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270 religione distinguitur; ita etiam pietas per quandam excellentiam
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271 potest dici observantia, et tamen observantia proprie dicta a
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272 pietate distinguitur.</p>
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273 <p title="II-II q. 102 a. 1 ad 2"><a name="43360"><span class=
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274 "ref">[43360] II&ordf;-IIae q. 102 a. 1 ad 2</span></a> Ad secundum
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275 dicendum quod aliquis ex hoc quod est in dignitate constitutus, non
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276 solum quandam status excellentiam habet, sed etiam quandam
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277 potestatem gubernandi subditos. Unde competit sibi ratio principii,
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278 prout est aliorum gubernator. Ex hoc autem quod aliquis habet
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279 perfectionem scientiae vel virtutis, non sortitur rationem
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280 principii quantum ad alios, sed solum quandam excellentiam in
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281 seipso. Et ideo specialiter quaedam virtus determinatur ad
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282 exhibendum honorem et cultum his qui sunt in dignitate constituti.
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283 Verum quia per scientiam et virtutem, et omnia alia huiusmodi,
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284 aliquis idoneus redditur ad dignitatis statum, reverentia quae
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285 propter quamcumque excellentiam aliquibus exhibetur, ad eandem
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286 virtutem pertinet.</p>
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287 <p title="II-II q. 102 a. 1 ad 3"><a name="43361"><span class=
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288 "ref">[43361] II&ordf;-IIae q. 102 a. 1 ad 3</span></a> Ad tertium
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289 dicendum quod ad iustitiam specialem proprie sumptam pertinet
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290 reddere aequale ei cui aliquid debetur. Quod quidem non potest
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291 fieri ad virtuosos, et ad eos qui bene statu dignitatis utuntur,
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292 sicut nec ad Deum, nec ad parentes. Et ideo ad quandam virtutem
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293 adiunctam hoc pertinet, non autem ad iustitiam specialem, quae est
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294 principalis virtus. Iustitia vero legalis se extendit ad actus
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295 omnium virtutum, ut supra dictum est.</p>
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296 <br />
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297 <div class="E">Articulus 2</div>
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298 <p title="II-II q. 102 a. 2 arg. 1"><a name="43362"><span class=
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299 "ref">[43362] II&ordf;-IIae q. 102 a. 2 arg. 1</span></a> Ad
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300 secundum sic proceditur. Videtur quod ad observantiam non pertinet
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301 exhibere cultum et honorem his qui sunt in dignitate constituti.
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302 Quia ut Augustinus dicit, in X de Civ. Dei, colere dicimur illas
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303 personas quas in quodam honore habemus, et sic idem videtur esse
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304 cultus quod honor. Inconvenienter igitur determinatur quod
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305 observantia exhibet in dignitate constitutis cultum et honorem.</p>
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306 <p title="II-II q. 102 a. 2 arg. 2"><a name="43363"><span class=
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307 "ref">[43363] II&ordf;-IIae q. 102 a. 2 arg. 2</span></a>
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308 Praeterea, ad iustitiam pertinet reddere debitum. Unde et ad
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309 observantiam, quae ponitur iustitiae pars. Sed cultum et honorem
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310 non debemus omnibus in dignitate constitutis, sed solum his qui
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311 super nos praelationem habent. Ergo inconvenienter determinatur
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312 quod eis observantia exhibet cultum et honorem.</p>
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313 <p title="II-II q. 102 a. 2 arg. 3"><a name="43364"><span class=
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314 "ref">[43364] II&ordf;-IIae q. 102 a. 2 arg. 3</span></a>
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315 Praeterea, superioribus nostris in dignitate constitutis non solum
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316 debemus honorem, sed etiam timorem, et aliquam munerum largitionem,
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317 secundum illud ad Rom. XIII, <i>reddite omnibus debita, et cui
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318 tributum, tributum; cui vectigal, vectigal; cui timorem, timorem;
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319 cui honorem, honorem</i>. Debemus etiam eis reverentiam et
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320 subiectionem, secundum illud Heb. XIII, <i>obedite praepositis
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321 vestris, et subiacete eis</i>. Non ergo convenienter determinatur
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322 quod observantia exhibet cultum et honorem.</p>
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323 <p title="II-II q. 102 a. 2 s. c."><a name="43365"><span class=
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324 "ref">[43365] II&ordf;-IIae q. 102 a. 2 s. c.</span></a> Sed contra
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325 est quod Tullius dicit, quod <i>observantia est per quam homines
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326 aliqua dignitate antecedentes quodam cultu et honore
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327 dignantur</i>.</p>
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328 <p title="II-II q. 102 a. 2 co."><a name="43366"><span class=
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329 "ref">[43366] II&ordf;-IIae q. 102 a. 2 co.</span></a> Respondeo
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330 dicendum quod ad eos qui sunt in dignitate constituti pertinet
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331 gubernare subditos. Gubernare autem est movere aliquos in debitum
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332 finem, sicut nauta gubernat navem ducendo eam ad portum. Omne autem
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333 movens habet excellentiam quandam et virtutem supra id quod
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334 movetur. Unde oportet quod in eo qui est in dignitate constitutus,
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335 primo consideretur excellentia status, cum quadam potestate in
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336 subditos; secundo, ipsum gubernationis officium. Ratione igitur
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337 excellentiae, debetur eis honor, qui est quaedam recognitio
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338 excellentiae alicuius. Ratione autem officii gubernationis, debetur
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339 eis cultus, qui in quodam obsequio consistit dum scilicet aliquis
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340 eorum obedit imperio, et vicem beneficiis eorum pro suo modo
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341 rependit.</p>
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342 <p title="II-II q. 102 a. 2 ad 1"><a name="43367"><span class=
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343 "ref">[43367] II&ordf;-IIae q. 102 a. 2 ad 1</span></a> Ad primum
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344 ergo dicendum quod in cultu non solum intelligitur honor, sed etiam
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345 quaecumque alia pertinent ad decentes actus quibus homo ad alium
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346 ordinatur.</p>
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347 <p title="II-II q. 102 a. 2 ad 2"><a name="43368"><span class=
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348 "ref">[43368] II&ordf;-IIae q. 102 a. 2 ad 2</span></a> Ad secundum
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349 dicendum quod, sicut supra dictum est, duplex est debitum. Unum
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350 quidem legale, ad quod reddendum homo lege compellitur. Et sic
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351 debet homo honorem et cultum his qui sunt in dignitate constituti
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352 praelationem super ipsum habentes. Aliud autem est debitum morale,
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353 quod ex quadam honestate debetur. Et hoc modo debemus cultum et
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354 honorem his qui sunt in dignitate constituti, etiam si non simus
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355 eis subiecti.</p>
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356 <p title="II-II q. 102 a. 2 ad 3"><a name="43369"><span class=
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357 "ref">[43369] II&ordf;-IIae q. 102 a. 2 ad 3</span></a> Ad tertium
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358 dicendum quod excellentiae eorum qui sunt in dignitate constituti
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359 debetur honor ratione sublimioris gradus; timor autem ratione
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360 potestatis quam habent ad coercendum. Officio vero gubernationis
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361 ipsorum debetur obedientia, per quam subditi moventur ad imperium
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362 praesidentium; et tributa, quae sunt quaedam stipendia laboris
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363 ipsorum.</p>
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364 <br />
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365 <div class="E">Articulus 3</div>
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366 <p title="II-II q. 102 a. 3 arg. 1"><a name="43370"><span class=
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367 "ref">[43370] II&ordf;-IIae q. 102 a. 3 arg. 1</span></a> Ad
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368 tertium sic proceditur. Videtur quod observantia sit potior virtus
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369 quam pietas. Princeps enim, cui cultus per observantiam exhibetur,
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370 comparatur ad patrem, qui pietate colitur, sicut universalis
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371 gubernator ad particularem, nam familia, quam pater gubernat, est
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372 pars civitatis, quae gubernatur a principe. Sed universalis virtus
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373 potior est, et magis ei inferiora subduntur. Ergo observantia est
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374 potior virtus quam pietas.</p>
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375 <p title="II-II q. 102 a. 3 arg. 2"><a name="43371"><span class=
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376 "ref">[43371] II&ordf;-IIae q. 102 a. 3 arg. 2</span></a>
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377 Praeterea, illi qui sunt in dignitate constituti curam gerunt boni
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378 communis. Consanguinei autem pertinent ad bonum privatum, quod est
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379 propter bonum commune contemnendum, unde laudabiliter aliqui
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380 seipsos pro bono communi periculis mortis exponunt. Ergo
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381 observantia, per quam exhibetur cultus his qui sunt in dignitate
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382 constituti, est potior virtus quam pietas, quae exhibet cultum
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383 personis sanguine coniunctis.</p>
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384 <p title="II-II q. 102 a. 3 arg. 3"><a name="43372"><span class=
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385 "ref">[43372] II&ordf;-IIae q. 102 a. 3 arg. 3</span></a>
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386 Praeterea, honor et reverentia maxime debetur virtuosis, post Deum.
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387 Sed virtuosis exhibetur honor et reverentia per observantiae
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388 virtutem, ut dictum est. Ergo observantia est praecipua post
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389 religionem.</p>
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390 <p title="II-II q. 102 a. 3 s. c."><a name="43373"><span class=
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391 "ref">[43373] II&ordf;-IIae q. 102 a. 3 s. c.</span></a> Sed contra
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392 est quod praecepta legis dantur de actibus virtutum. Immediate
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393 autem post praecepta religionis, quae pertinent ad primam tabulam,
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394 subditur praeceptum de honoratione parentum, quod pertinet ad
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395 pietatem. Ergo pietas immediate sequitur religionem ordine
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396 dignitatis.</p>
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397 <p title="II-II q. 102 a. 3 co."><a name="43374"><span class=
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398 "ref">[43374] II&ordf;-IIae q. 102 a. 3 co.</span></a> Respondeo
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399 dicendum quod personis in dignitate constitutis potest aliquid
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400 exhiberi dupliciter. Uno modo, in ordine ad bonum commune, puta cum
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401 aliquis ei servit in administratione reipublicae. Et hoc iam non
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402 pertinet ad observantiam, sed ad pietatem, quae cultum exhibet non
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403 solum patri, sed etiam patriae. Alio modo exhibetur aliquid
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404 personis in dignitate constitutis pertinens specialiter ad
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405 personalem eorum utilitatem vel gloriam. Et hoc proprie pertinet ad
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406 observantiam secundum quod a pietate distinguitur. Et ideo
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407 comparatio observantiae ad pietatem necesse est quod attendatur
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408 secundum diversas habitudines diversarum personarum ad nos, quas
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409 respicit utraque virtus. Manifestum est autem quod personae
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410 parentum, et eorum qui sunt nobis sanguine iuncti, substantialius
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411 nobis coniunguntur quam personae quae sunt in dignitate
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412 constitutae, magis enim ad substantiam pertinet generatio et
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413 educatio, cuius principium est pater, quam exterior gubernatio,
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414 cuius principium sunt illi qui in dignitate constituuntur. Et
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415 secundum hoc, pietas observantiae praeeminet, inquantum cultum
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416 reddit personis magis coniunctis, quibus magis obligamur.</p>
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417 <p title="II-II q. 102 a. 3 ad 1"><a name="43375"><span class=
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418 "ref">[43375] II&ordf;-IIae q. 102 a. 3 ad 1</span></a> Ad primum
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419 ergo dicendum quod princeps comparatur ad patrem sicut universalis
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420 virtus ad particularem, quantum ad exteriorem gubernationem, non
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421 autem quantum ad hoc quod pater est principium generationis. Sic
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422 enim comparatur ad ipsum virtus divina, quae est omnium productiva
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423 in esse.</p>
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424 <p title="II-II q. 102 a. 3 ad 2"><a name="43376"><span class=
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425 "ref">[43376] II&ordf;-IIae q. 102 a. 3 ad 2</span></a> Ad secundum
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426 dicendum quod ex ea parte qua personae in dignitate constitutae
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427 ordinantur ad bonum commune, non pertinet earum cultus ad
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428 observantiam, sed ad pietatem, ut dictum est.</p>
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429 <p title="II-II q. 102 a. 3 ad 3"><a name="43377"><span class=
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430 "ref">[43377] II&ordf;-IIae q. 102 a. 3 ad 3</span></a> Ad tertium
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431 dicendum quod exhibitio honoris vel cultus non solum est
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432 proportionanda personae cui exhibetur secundum se consideratae, sed
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433 etiam secundum quod ad exhibentes comparatur. Quamvis ergo
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434 virtuosi, secundum se considerati, sint magis digni honore quam
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435 personae parentum, tamen filii magis obligantur, propter beneficia
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436 suscepta et coniunctionem naturalem, ad exhibendum cultum et
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437 honorem parentibus quam extraneis virtuosis.</p>
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438 <br />
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439 <div class="D">Quaestio 103</div>
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440 <div class="G">Prooemium</div>
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441 <p title="II-II q. 103 pr."><a name="43378"><span class=
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442 "ref">[43378] II&ordf;-IIae q. 103 pr.</span></a> Deinde
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443 considerandum est de partibus observantiae. Et primo, de dulia,
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444 quae exhibet honorem, et cetera ad hoc pertinentia, personis
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445 superioribus; secundo, de obedientia, per quam earum obeditur
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446 imperio. Circa primum quaeruntur quatuor. Primo, utrum honor sit
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447 aliquid spirituale, vel corporale. Secundo, utrum honor debeatur
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448 solis superioribus. Tertio, utrum dulia, cuius est exhibere honorem
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449 et cultum superioribus, sit specialis virtus a latria distincta.
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450 Quarto, utrum per species distinguatur.</p>
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451 <br />
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452 <div class="E">Articulus 1</div>
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453 <p title="II-II q. 103 a. 1 arg. 1"><a name="43379"><span class=
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454 "ref">[43379] II&ordf;-IIae q. 103 a. 1 arg. 1</span></a> Ad primum
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455 sic proceditur. Videtur quod honor non importet aliquid corporale.
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456 Honor enim est exhibitio reverentiae in testimonium virtutis, ut
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diff changeset
457 potest accipi a philosopho, in I Ethic. Sed exhibitio reverentiae
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diff changeset
458 est aliquid spirituale, revereri enim est actus timoris, ut supra
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diff changeset
459 habitum est. Ergo honor est aliquid spirituale.</p>
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diff changeset
460 <p title="II-II q. 103 a. 1 arg. 2"><a name="43380"><span class=
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diff changeset
461 "ref">[43380] II&ordf;-IIae q. 103 a. 1 arg. 2</span></a>
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diff changeset
462 Praeterea, secundum philosophum, in IV Ethic., <i>honor est
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diff changeset
463 praemium virtutis</i>. Virtutis autem, quae principaliter in
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diff changeset
464 spiritualibus consistit, praemium non est aliquid corporale, cum
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diff changeset
465 praemium sit potius merito. Ergo honor non consistit in
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diff changeset
466 corporalibus.</p>
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diff changeset
467 <p title="II-II q. 103 a. 1 arg. 3"><a name="43381"><span class=
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diff changeset
468 "ref">[43381] II&ordf;-IIae q. 103 a. 1 arg. 3</span></a>
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diff changeset
469 Praeterea, honor a laude distinguitur, et etiam a gloria. Sed laus
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470 et gloria in exterioribus consistunt. Ergo honor consistit in
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diff changeset
471 interioribus et spiritualibus.</p>
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diff changeset
472 <p title="II-II q. 103 a. 1 s. c."><a name="43382"><span class=
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diff changeset
473 "ref">[43382] II&ordf;-IIae q. 103 a. 1 s. c.</span></a> Sed contra
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diff changeset
474 est quod Hieronymus, exponens illud I ad Tim. V, qui bene praesunt
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diff changeset
475 presbyteri duplici honore etc., dicit, honor <i>in praesentiarum
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diff changeset
476 vel pro eleemosyna, vel pro munere accipitur</i>. Utrumque autem
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diff changeset
477 horum ad corporalia pertinet. Ergo honor in corporalibus
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diff changeset
478 consistit.</p>
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diff changeset
479 <p title="II-II q. 103 a. 1 co."><a name="43383"><span class=
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diff changeset
480 "ref">[43383] II&ordf;-IIae q. 103 a. 1 co.</span></a> Respondeo
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diff changeset
481 dicendum quod honor testificationem quandam importat de excellentia
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diff changeset
482 alicuius, unde homines qui volunt honorari, testimonium suae
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diff changeset
483 excellentiae quaerunt, ut per philosophum patet, in I et VIII
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diff changeset
484 Ethic. Testimonium autem redditur vel coram Deo, vel coram
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diff changeset
485 hominibus. Coram Deo quidem, qui inspector est cordium, testimonium
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diff changeset
486 conscientiae sufficit. Et ideo honor quoad Deum potest consistere
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diff changeset
487 in solo interiori motu cordis, dum scilicet aliquis recogitat vel
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diff changeset
488 Dei excellentiam, vel etiam alterius hominis coram Deo. Sed quoad
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diff changeset
489 homines aliquis non potest testimonium ferre nisi per aliqua signa
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diff changeset
490 exteriora, vel verborum, puta cum aliquis ore pronuntiat
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diff changeset
491 excellentiam alicuius; vel factis, sicut inclinationibus,
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diff changeset
492 obviationibus, et aliis huiusmodi; vel etiam exterioribus rebus,
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diff changeset
493 puta in exenniorum vel munerum oblatione, aut imaginum
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diff changeset
494 institutione, vel aliis huiusmodi. Et secundum hoc, honor in signis
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diff changeset
495 exterioribus et corporalibus consistit.</p>
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diff changeset
496 <p title="II-II q. 103 a. 1 ad 1"><a name="43384"><span class=
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diff changeset
497 "ref">[43384] II&ordf;-IIae q. 103 a. 1 ad 1</span></a> Ad primum
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diff changeset
498 ergo dicendum quod reverentia non est idem quod honor, sed ex una
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diff changeset
499 parte est principium motivum ad honorandum, inquantum scilicet
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parents: 26
diff changeset
500 aliquis ex reverentia quam habet ad aliquem, eum honorat; ex alia
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diff changeset
501 vero parte est honoris finis, inquantum scilicet aliquis ad hoc
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diff changeset
502 honoratur ut in reverentia habeatur ab aliis.</p>
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parents: 26
diff changeset
503 <p title="II-II q. 103 a. 1 ad 2"><a name="43385"><span class=
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parents: 26
diff changeset
504 "ref">[43385] II&ordf;-IIae q. 103 a. 1 ad 2</span></a> Ad secundum
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diff changeset
505 dicendum quod, sicut philosophus ibidem dicit, honor non est
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diff changeset
506 sufficiens virtutis praemium, sed nihil potest esse in humanis
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diff changeset
507 rebus et corporalibus maius honore, inquantum scilicet ipsae
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parents: 26
diff changeset
508 corporales res sunt signa demonstrativa excellentis virtutis. Est
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diff changeset
509 autem debitum bono et pulchro ut manifestetur, secundum illud
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diff changeset
510 Matth. V, <i>neque accendunt lucernam et ponunt eam sub modio, sed
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diff changeset
511 super candelabrum, ut luceat omnibus qui in domo sunt</i>, et pro
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diff changeset
512 tanto praemium virtutis dicitur honor.</p>
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diff changeset
513 <p title="II-II q. 103 a. 1 ad 3"><a name="43386"><span class=
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diff changeset
514 "ref">[43386] II&ordf;-IIae q. 103 a. 1 ad 3</span></a> Ad tertium
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diff changeset
515 dicendum quod laus distinguitur ab honore dupliciter. Uno modo,
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diff changeset
516 quia laus consistit in solis signis verborum, honor autem in
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diff changeset
517 quibuscumque exterioribus signis. Et secundum hoc, laus in honore
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diff changeset
518 includitur. Alio modo, quia per exhibitionem honoris testimonium
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diff changeset
519 reddimus de excellentia bonitatis alicuius absolute, sed per laudem
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parents: 26
diff changeset
520 testificamur de bonitate alicuius in ordine ad finem, sicut
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diff changeset
521 laudamus bene operantem propter finem; honor autem est etiam
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diff changeset
522 optimorum, quae non ordinantur ad finem, sed iam sunt in fine; ut
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diff changeset
523 patet per philosophum, in I Ethic. Gloria autem est effectus
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parents: 26
diff changeset
524 honoris et laudis. Quia ex hoc quod testificamur de bonitate
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diff changeset
525 alicuius, clarescit eius bonitas in notitia plurimorum. Et hoc
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diff changeset
526 importat nomen gloriae, nam gloria dicitur quasi claria. Unde Rom.
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diff changeset
527 I, dicit quaedam Glossa Ambrosii quod gloria est clara cum laude
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diff changeset
528 notitia.</p>
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diff changeset
529 <br />
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diff changeset
530 <div class="E">Articulus 2</div>
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diff changeset
531 <p title="II-II q. 103 a. 2 arg. 1"><a name="43387"><span class=
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diff changeset
532 "ref">[43387] II&ordf;-IIae q. 103 a. 2 arg. 1</span></a> Ad
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diff changeset
533 secundum sic proceditur. Videtur quod honor non proprie debeatur
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diff changeset
534 superioribus. Angelus enim est superior quolibet homine viatore,
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diff changeset
535 secundum illud Matth. XI, <i>qui minor est in regno caelorum, est
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diff changeset
536 maior Ioanne Baptista</i>. Sed Angelus prohibuit Ioannem volentem
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diff changeset
537 se honorare, ut patet Apoc. ult. Ergo honor non debetur
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diff changeset
538 superioribus.</p>
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diff changeset
539 <p title="II-II q. 103 a. 2 arg. 2"><a name="43388"><span class=
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diff changeset
540 "ref">[43388] II&ordf;-IIae q. 103 a. 2 arg. 2</span></a>
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diff changeset
541 Praeterea, honor debetur alicui in testimonium virtutis, ut dictum
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542 est. Sed quandoque contingit quod superiores non sunt virtuosi.
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diff changeset
543 Ergo eis non debetur honor. Sicut nec Daemonibus, qui tamen
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diff changeset
544 superiores sunt nobis ordine naturae.</p>
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diff changeset
545 <p title="II-II q. 103 a. 2 arg. 3"><a name="43389"><span class=
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diff changeset
546 "ref">[43389] II&ordf;-IIae q. 103 a. 2 arg. 3</span></a>
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diff changeset
547 Praeterea, apostolus dicit, Rom. XII, honore invicem praevenientes.
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diff changeset
548 Et I Pet. II, omnes honorate. Sed hoc non esset servandum si solis
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parents: 26
diff changeset
549 superioribus honor deberetur. Ergo honor non debetur proprie
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diff changeset
550 superioribus.</p>
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diff changeset
551 <p title="II-II q. 103 a. 2 arg. 4"><a name="43390"><span class=
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diff changeset
552 "ref">[43390] II&ordf;-IIae q. 103 a. 2 arg. 4</span></a>
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diff changeset
553 Praeterea, Tobiae I dicitur quod <i>Tobias habebat decem talenta ex
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diff changeset
554 his quibus erat honoratus a rege</i>. Legitur etiam Esther VI, quod
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diff changeset
555 Assuerus honoravit Mardochaeum, et coram eo fecit clamari, <i>hoc
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diff changeset
556 honore dignus est quem rex honorare voluerit</i>. Ergo honor
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diff changeset
557 exhibetur etiam inferioribus. Et ita non videtur quod honor proprie
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diff changeset
558 superioribus debeatur.</p>
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diff changeset
559 <p title="II-II q. 103 a. 2 s. c."><a name="43391"><span class=
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diff changeset
560 "ref">[43391] II&ordf;-IIae q. 103 a. 2 s. c.</span></a> Sed contra
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diff changeset
561 est quod philosophus dicit, in I Ethic., quod honor debetur
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diff changeset
562 optimis.</p>
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diff changeset
563 <p title="II-II q. 103 a. 2 co."><a name="43392"><span class=
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diff changeset
564 "ref">[43392] II&ordf;-IIae q. 103 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
565 dicendum quod, sicut dictum est, honor nihil est aliud quam quaedam
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diff changeset
566 protestatio de excellentia bonitatis alicuius. Potest autem
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diff changeset
567 alicuius excellentia considerari non solum per comparationem ad
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parents: 26
diff changeset
568 honorantem, ut scilicet sit excellentior eo qui honoratur, sed
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diff changeset
569 etiam secundum se, vel per comparationem ad aliquos alios. Et
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diff changeset
570 secundum hoc, honor semper debetur alicui propter aliquam
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diff changeset
571 excellentiam vel superioritatem. Non enim oportet quod ille qui
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diff changeset
572 honoratur sit excellentior honorante, sed forte quibusdam aliis;
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diff changeset
573 vel etiam ipso honorante quantum ad aliquid, et non
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diff changeset
574 simpliciter.</p>
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diff changeset
575 <p title="II-II q. 103 a. 2 ad 1"><a name="43393"><span class=
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diff changeset
576 "ref">[43393] II&ordf;-IIae q. 103 a. 2 ad 1</span></a> Ad primum
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diff changeset
577 ergo dicendum quod Angelus prohibuit Ioannem non a quacumque
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parents: 26
diff changeset
578 honoratione, sed ab honoratione adorationis latriae, quae debetur
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diff changeset
579 Deo. Vel etiam ab honoratione duliae, ut ostenderet ipsius Ioannis
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diff changeset
580 dignitatem, qua per Christum erat Angelis adaequatus, secundum spem
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diff changeset
581 gloriae filiorum Dei. Et ideo nolebat ab eo adorari tanquam
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diff changeset
582 superior.</p>
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diff changeset
583 <p title="II-II q. 103 a. 2 ad 2"><a name="43394"><span class=
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diff changeset
584 "ref">[43394] II&ordf;-IIae q. 103 a. 2 ad 2</span></a> Ad secundum
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diff changeset
585 dicendum quod si praelati sunt mali, non honorantur propter
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diff changeset
586 excellentiam propriae virtutis, sed propter excellentiam
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diff changeset
587 dignitatis, secundum quam sunt Dei ministri. Et in eis etiam
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diff changeset
588 honoratur tota communitas, cui praesunt. Daemones autem sunt
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parents: 26
diff changeset
589 irrevocabiliter mali, et pro inimicis habendi magis quam
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diff changeset
590 honorandi.</p>
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diff changeset
591 <p title="II-II q. 103 a. 2 ad 3"><a name="43395"><span class=
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parents: 26
diff changeset
592 "ref">[43395] II&ordf;-IIae q. 103 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
593 dicendum quod in quolibet invenitur aliquid ex quo potest aliquis
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parents: 26
diff changeset
594 eum superiorem reputare, secundum illud Philipp. II <i>in
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parents: 26
diff changeset
595 humilitate superiores invicem arbitrantes</i>. Et secundum hoc
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diff changeset
596 etiam omnes se invicem debent honore praevenire.</p>
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diff changeset
597 <p title="II-II q. 103 a. 2 ad 4"><a name="43396"><span class=
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parents: 26
diff changeset
598 "ref">[43396] II&ordf;-IIae q. 103 a. 2 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
599 dicendum quod privatae personae interdum honorantur a regibus, non
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diff changeset
600 quia sint eis superiores secundum ordinem dignitatis, sed propter
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diff changeset
601 aliquam excellentiam virtutis ipsarum. Et secundum hoc honorati
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diff changeset
602 sunt Tobias et Mardochaeus a regibus.</p>
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parents: 26
diff changeset
603 <br />
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parents: 26
diff changeset
604 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
605 <p title="II-II q. 103 a. 3 arg. 1"><a name="43397"><span class=
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diff changeset
606 "ref">[43397] II&ordf;-IIae q. 103 a. 3 arg. 1</span></a> Ad
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parents: 26
diff changeset
607 tertium sic proceditur. Videtur quod dulia non sit specialis virtus
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diff changeset
608 a latria distincta. Quia super illud Psalm., domine Deus meus, in
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parents: 26
diff changeset
609 te speravi, dicit Glossa, <i>domine omnium per potentiam, cui
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parents: 26
diff changeset
610 debetur dulia, Deus per creationem, cui debetur latria</i>. Sed non
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parents: 26
diff changeset
611 est distincta virtus quae ordinatur in Deum secundum quod est
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diff changeset
612 dominus, et secundum quod est Deus. Ergo dulia non est virtus
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diff changeset
613 distincta a latria.</p>
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diff changeset
614 <p title="II-II q. 103 a. 3 arg. 2"><a name="43398"><span class=
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diff changeset
615 "ref">[43398] II&ordf;-IIae q. 103 a. 3 arg. 2</span></a>
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parents: 26
diff changeset
616 Praeterea, secundum philosophum, in VIII Ethic., <i>amari simile
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diff changeset
617 est ei quod est honorari</i>. Sed eadem est virtus caritatis qua
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diff changeset
618 amatur Deus, et qua amatur proximus. Ergo dulia, qua honoratur
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diff changeset
619 proximus, non est alia virtus a latria, qua honoratur Deus.</p>
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diff changeset
620 <p title="II-II q. 103 a. 3 arg. 3"><a name="43399"><span class=
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diff changeset
621 "ref">[43399] II&ordf;-IIae q. 103 a. 3 arg. 3</span></a>
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diff changeset
622 Praeterea, idem est motus quo aliquis movetur in imaginem, et in
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diff changeset
623 rem cuius est imago. Sed per duliam honoratur homo inquantum est ad
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diff changeset
624 Dei imaginem, dicitur enim Sap. II, de impiis quod <i>non
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diff changeset
625 iudicaverunt honorem animarum sanctarum, quoniam Deus creavit
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diff changeset
626 hominem inexterminabilem, et ad imaginem suae similitudinis fecit
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diff changeset
627 illum</i>. Ergo dulia non est alia virtus a latria, qua honoratur
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diff changeset
628 Deus.</p>
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diff changeset
629 <p title="II-II q. 103 a. 3 s. c."><a name="43400"><span class=
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diff changeset
630 "ref">[43400] II&ordf;-IIae q. 103 a. 3 s. c.</span></a> Sed contra
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diff changeset
631 est quod Augustinus dicit, X de Civ. Dei, quod <i>alia est servitus
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diff changeset
632 quae debetur hominibus, secundum quam praecepit apostolus servos
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diff changeset
633 dominis suis subditos esse, quae scilicet Graece dulia dicitur,
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diff changeset
634 alia vero latria, quae dicitur servitus pertinens ad colendum
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diff changeset
635 Deum</i>.</p>
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diff changeset
636 <p title="II-II q. 103 a. 3 co."><a name="43401"><span class=
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diff changeset
637 "ref">[43401] II&ordf;-IIae q. 103 a. 3 co.</span></a> Respondeo
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diff changeset
638 dicendum quod, secundum ea quae supra dicta sunt, ubi est alia
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diff changeset
639 ratio debiti, ibi necesse est quod sit alia virtus quae debitum
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diff changeset
640 reddat. Alia autem ratione debetur servitus Deo, et homini, sicut
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parents: 26
diff changeset
641 alia ratione dominum esse competit Deo, et homini. Nam Deus
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parents: 26
diff changeset
642 plenarium et principale dominium habet respectu totius et
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diff changeset
643 cuiuslibet creaturae, quae totaliter eius subiicitur potestati,
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diff changeset
644 homo autem participat quandam similitudinem divini dominii,
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parents: 26
diff changeset
645 secundum quod habet particularem potestatem super aliquem hominem
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parents: 26
diff changeset
646 vel super aliquam creaturam. Et ideo dulia, quae debitam servitutem
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diff changeset
647 exhibet homini dominanti, alia virtus est a latria, quae exhibet
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parents: 26
diff changeset
648 debitam servitutem divino dominio. Et est quaedam observantiae
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diff changeset
649 species. Quia per observantiam honoramus quascumque personas
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parents: 26
diff changeset
650 dignitate praecellentes, per duliam autem proprie sumptam servi
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diff changeset
651 suos dominos venerantur; dulia enim Graece servitus dicitur.</p>
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diff changeset
652 <p title="II-II q. 103 a. 3 ad 1"><a name="43402"><span class=
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diff changeset
653 "ref">[43402] II&ordf;-IIae q. 103 a. 3 ad 1</span></a> Ad primum
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parents: 26
diff changeset
654 ergo dicendum quod sicut religio per excellentiam dicitur pietas,
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parents: 26
diff changeset
655 inquantum Deus est per excellentiam pater; ita etiam latria per
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parents: 26
diff changeset
656 excellentiam dicitur dulia, inquantum Deus excellenter est dominus.
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diff changeset
657 Non autem creatura participat potentiam creandi, ratione cuius Deo
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diff changeset
658 debetur latria. Et ideo Glossa illa distinxit, attribuens latriam
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diff changeset
659 Deo secundum creationem, quae creaturae non communicatur; duliam
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parents: 26
diff changeset
660 vero secundum dominium, quod creaturae communicatur.</p>
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parents: 26
diff changeset
661 <p title="II-II q. 103 a. 3 ad 2"><a name="43403"><span class=
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diff changeset
662 "ref">[43403] II&ordf;-IIae q. 103 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
663 dicendum quod ratio diligendi proximum Deus est, non enim diligimus
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parents: 26
diff changeset
664 per caritatem in proximo nisi Deum, et ideo eadem caritas est qua
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parents: 26
diff changeset
665 diligitur Deus, et proximus. Sunt tamen aliae amicitiae,
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parents: 26
diff changeset
666 differentes a caritate, secundum alias rationes quibus homines
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parents: 26
diff changeset
667 amantur. Et similiter, cum sit alia ratio serviendi Deo et homini,
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diff changeset
668 aut honorandi utrumque, non est eadem virtus latria et dulia.</p>
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diff changeset
669 <p title="II-II q. 103 a. 3 ad 3"><a name="43404"><span class=
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diff changeset
670 "ref">[43404] II&ordf;-IIae q. 103 a. 3 ad 3</span></a> Ad tertium
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diff changeset
671 dicendum quod motus qui est in imaginem inquantum est imago,
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parents: 26
diff changeset
672 refertur in rem cuius est imago, non tamen omnis motus qui est in
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diff changeset
673 imaginem est in eam inquantum est imago. Et ideo quandoque est
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parents: 26
diff changeset
674 alius specie motus in imaginem, et motus in rem. Sic ergo dicendum
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parents: 26
diff changeset
675 est quod honor vel subiectio duliae respicit absolute quandam
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parents: 26
diff changeset
676 hominis dignitatem. Licet enim secundum illam dignitatem sit homo
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parents: 26
diff changeset
677 ad imaginem vel similitudinem Dei, non tamen semper homo, quando
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parents: 26
diff changeset
678 reverentiam alteri exhibet, refert hoc actu in Deum. Vel dicendum
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parents: 26
diff changeset
679 quod motus qui est in imaginem quodammodo est in rem, non tamen
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diff changeset
680 motus qui est in rem oportet quod sit in imaginem. Et ideo
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parents: 26
diff changeset
681 reverentia quae exhibetur alicui inquantum est ad imaginem,
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diff changeset
682 redundat quodammodo in Deum, alia tamen est reverentia quae ipsi
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diff changeset
683 Deo exhibetur, quae nullo modo pertinet ad eius imaginem.</p>
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diff changeset
684 <br />
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diff changeset
685 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
686 <p title="II-II q. 103 a. 4 arg. 1"><a name="43405"><span class=
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diff changeset
687 "ref">[43405] II&ordf;-IIae q. 103 a. 4 arg. 1</span></a> Ad
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diff changeset
688 quartum sic proceditur. Videtur quod dulia habeat diversas species.
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diff changeset
689 Per duliam enim exhibetur honor proximo. Diversa autem ratione
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diff changeset
690 honorantur diversi proximi, sicut rex, pater et magister, ut patet
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parents: 26
diff changeset
691 per philosophum, in IX Ethic. Cum ergo diversa ratio obiecti
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parents: 26
diff changeset
692 diversificet speciem virtutis, videtur quod dulia dividatur in
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diff changeset
693 virtutes specie differentes.</p>
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diff changeset
694 <p title="II-II q. 103 a. 4 arg. 2"><a name="43406"><span class=
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diff changeset
695 "ref">[43406] II&ordf;-IIae q. 103 a. 4 arg. 2</span></a>
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diff changeset
696 Praeterea, medium differt specie ab extremo, sicut pallidum ab albo
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diff changeset
697 et nigro. Sed hyperdulia videtur esse medium inter latriam et
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parents: 26
diff changeset
698 duliam, exhibetur enim creaturis quae habent specialem affinitatem
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diff changeset
699 ad Deum, sicut beatae virgini inquantum est mater Dei. Ergo videtur
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diff changeset
700 quod duliae sint species differentes, una quidem dulia simpliciter,
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diff changeset
701 alia vero hyperdulia.</p>
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diff changeset
702 <p title="II-II q. 103 a. 4 arg. 3"><a name="43407"><span class=
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diff changeset
703 "ref">[43407] II&ordf;-IIae q. 103 a. 4 arg. 3</span></a>
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parents: 26
diff changeset
704 Praeterea, sicut in creatura rationali invenitur imago Dei, ratione
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parents: 26
diff changeset
705 cuius honoratur, ita etiam in creatura irrationali invenitur
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parents: 26
diff changeset
706 vestigium Dei. Sed alia ratio similitudinis importatur in nomine
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parents: 26
diff changeset
707 imaginis, et in nomine vestigii. Ergo etiam oportet secundum hoc
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diff changeset
708 diversas species duliae attendi, praesertim cum quibusdam
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diff changeset
709 irrationabilibus creaturis honor exhibeatur, sicut ligno sanctae
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diff changeset
710 crucis, et aliis huiusmodi.</p>
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diff changeset
711 <p title="II-II q. 103 a. 4 s. c."><a name="43408"><span class=
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diff changeset
712 "ref">[43408] II&ordf;-IIae q. 103 a. 4 s. c.</span></a> Sed contra
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diff changeset
713 est quod dulia contra latriam dividitur. Latria autem non dividitur
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diff changeset
714 per diversas species. Ergo nec dulia.</p>
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diff changeset
715 <p title="II-II q. 103 a. 4 co."><a name="43409"><span class=
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diff changeset
716 "ref">[43409] II&ordf;-IIae q. 103 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
717 dicendum quod dulia potest accipi dupliciter. Uno modo, communiter,
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diff changeset
718 secundum quod exhibet reverentiam cuicumque homini, ratione
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diff changeset
719 cuiuscumque excellentiae. Et sic continet sub se pietatem et
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diff changeset
720 observantiam, et quamcumque huiusmodi virtutem quae homini
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parents: 26
diff changeset
721 reverentiam exhibet. Et secundum hoc habebit partes specie
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parents: 26
diff changeset
722 diversas. Alio modo potest accipi stricte, prout secundum eam
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parents: 26
diff changeset
723 servus reverentiam exhibet domino, nam dulia servitus dicitur, ut
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parents: 26
diff changeset
724 dictum est. Et secundum hoc non dividitur in diversas species, sed
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diff changeset
725 est una specierum observantiae, quam Tullius ponit, eo quod alia
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parents: 26
diff changeset
726 ratione servus reveretur dominum, miles ducem, discipulus
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diff changeset
727 magistrum, et sic de aliis huiusmodi.</p>
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parents: 26
diff changeset
728 <p title="II-II q. 103 a. 4 ad 1"><a name="43410"><span class=
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parents: 26
diff changeset
729 "ref">[43410] II&ordf;-IIae q. 103 a. 4 ad 1</span></a> Ad primum
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parents: 26
diff changeset
730 ergo dicendum quod ratio illa procedit de dulia communiter
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diff changeset
731 sumpta.</p>
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diff changeset
732 <p title="II-II q. 103 a. 4 ad 2"><a name="43411"><span class=
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diff changeset
733 "ref">[43411] II&ordf;-IIae q. 103 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
734 dicendum quod hyperdulia est potissima species duliae communiter
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diff changeset
735 sumptae. Maxima enim reverentia debetur homini ex affinitate quam
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diff changeset
736 habet ad Deum.</p>
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parents: 26
diff changeset
737 <p title="II-II q. 103 a. 4 ad 3"><a name="43412"><span class=
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parents: 26
diff changeset
738 "ref">[43412] II&ordf;-IIae q. 103 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
739 dicendum quod creaturae irrationali in se consideratae non debetur
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diff changeset
740 ab homine aliqua subiectio vel honor, quin potius omnis talis
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parents: 26
diff changeset
741 creatura est naturaliter homini subiecta. Quod autem crux Christi
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parents: 26
diff changeset
742 honoretur, hoc fit eodem honore quo Christus honoratur, sicut
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diff changeset
743 purpura regis honoratur eodem honore quo rex, ut Damascenus dicit,
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parents: 26
diff changeset
744 in IV libro.</p>
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parents: 26
diff changeset
745 <br />
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parents: 26
diff changeset
746 <div class="D">Quaestio 104</div>
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parents: 26
diff changeset
747 <div class="G">Prooemium</div>
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diff changeset
748 <p title="II-II q. 104 pr."><a name="43413"><span class=
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diff changeset
749 "ref">[43413] II&ordf;-IIae q. 104 pr.</span></a> Deinde
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diff changeset
750 considerandum est de obedientia. Et circa hoc quaeruntur sex.
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diff changeset
751 Primo, utrum homo debeat homini obedire. Secundo, utrum obedientia
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diff changeset
752 sit specialis virtus. Tertio, de comparatione eius ad alias
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parents: 26
diff changeset
753 virtutes. Quarto, utrum Deo sit in omnibus obediendum. Quinto,
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diff changeset
754 utrum subditi suis praelatis teneantur in omnibus obedire. Sexto,
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diff changeset
755 utrum fideles teneantur saecularibus potestatibus obedire.</p>
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diff changeset
756 <br />
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parents: 26
diff changeset
757 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
758 <p title="II-II q. 104 a. 1 arg. 1"><a name="43414"><span class=
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diff changeset
759 "ref">[43414] II&ordf;-IIae q. 104 a. 1 arg. 1</span></a> Ad primum
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diff changeset
760 sic proceditur. Videtur quod unus homo non teneatur alii obedire.
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diff changeset
761 Non enim est aliquid faciendum contra institutionem divinam. Sed
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parents: 26
diff changeset
762 hoc habet divina institutio, ut homo suo consilio regatur, secundum
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parents: 26
diff changeset
763 illud Eccli. XV, <i>Deus ab initio constituit hominem, et reliquit
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parents: 26
diff changeset
764 illum in manu consilii sui</i>. Ergo non tenetur unus homo alteri
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parents: 26
diff changeset
765 obedire.</p>
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diff changeset
766 <p title="II-II q. 104 a. 1 arg. 2"><a name="43415"><span class=
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diff changeset
767 "ref">[43415] II&ordf;-IIae q. 104 a. 1 arg. 2</span></a>
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parents: 26
diff changeset
768 Praeterea, si aliquis alicui teneretur obedire, oporteret quod
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parents: 26
diff changeset
769 haberet voluntatem praecipientis tanquam regulam suae actionis. Sed
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parents: 26
diff changeset
770 sola divina voluntas, quae semper est recta, est regula humanae
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diff changeset
771 actionis. Ergo non tenetur homo obedire nisi Deo.</p>
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parents: 26
diff changeset
772 <p title="II-II q. 104 a. 1 arg. 3"><a name="43416"><span class=
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parents: 26
diff changeset
773 "ref">[43416] II&ordf;-IIae q. 104 a. 1 arg. 3</span></a>
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parents: 26
diff changeset
774 Praeterea, servitia, quanto sunt magis gratuita, tanto sunt magis
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parents: 26
diff changeset
775 accepta. Sed illud quod homo ex debito facit non est gratuitum. Si
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parents: 26
diff changeset
776 ergo homo ex debito teneretur aliis obedire in bonis operibus
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parents: 26
diff changeset
777 faciendis, ex hoc ipso redderetur minus acceptabile opus bonum quod
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parents: 26
diff changeset
778 ex obedientia fieret. Non ergo tenetur homo alteri obedire.</p>
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parents: 26
diff changeset
779 <p title="II-II q. 104 a. 1 s. c."><a name="43417"><span class=
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parents: 26
diff changeset
780 "ref">[43417] II&ordf;-IIae q. 104 a. 1 s. c.</span></a> Sed contra
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diff changeset
781 est quod praecipitur ad Heb. ult., <i>obedite praepositis vestris,
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parents: 26
diff changeset
782 et subiacete eis</i>.</p>
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parents: 26
diff changeset
783 <p title="II-II q. 104 a. 1 co."><a name="43418"><span class=
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parents: 26
diff changeset
784 "ref">[43418] II&ordf;-IIae q. 104 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
785 dicendum quod sicut actiones rerum naturalium procedunt ex
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parents: 26
diff changeset
786 potentiis naturalibus, ita etiam operationes humanae procedunt ex
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parents: 26
diff changeset
787 humana voluntate. Oportuit autem in rebus naturalibus ut superiora
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parents: 26
diff changeset
788 moverent inferiora ad suas actiones, per excellentiam naturalis
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parents: 26
diff changeset
789 virtutis collatae divinitus. Unde etiam oportet in rebus humanis
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parents: 26
diff changeset
790 quod superiores moveant inferiores per suam voluntatem, ex vi
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parents: 26
diff changeset
791 auctoritatis divinitus ordinatae. Movere autem per rationem et
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parents: 26
diff changeset
792 voluntatem est praecipere. Et ideo, sicut ex ipso ordine naturali
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parents: 26
diff changeset
793 divinitus instituto inferiora in rebus naturalibus necesse habent
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parents: 26
diff changeset
794 subdi motioni superiorum, ita etiam in rebus humanis, ex ordine
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parents: 26
diff changeset
795 iuris naturalis et divini, tenentur inferiores suis superioribus
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diff changeset
796 obedire.</p>
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parents: 26
diff changeset
797 <p title="II-II q. 104 a. 1 ad 1"><a name="43419"><span class=
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diff changeset
798 "ref">[43419] II&ordf;-IIae q. 104 a. 1 ad 1</span></a> Ad primum
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diff changeset
799 ergo dicendum quod Deus reliquit hominem in manu consilii sui, non
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parents: 26
diff changeset
800 quia liceat ei facere omne quod velit, sed quia ad id quod
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parents: 26
diff changeset
801 faciendum est non cogitur necessitate naturae, sicut creaturae
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parents: 26
diff changeset
802 irrationales, sed libera electione ex proprio consilio procedente.
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parents: 26
diff changeset
803 Et sicut ad alia facienda debet procedere proprio consilio, ita
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parents: 26
diff changeset
804 etiam ad hoc quod obediat suis superioribus, dicit enim Gregorius,
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parents: 26
diff changeset
805 ult. Moral., quod <i>dum alienae voci humiliter subdimur,
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parents: 26
diff changeset
806 nosmetipsos in corde superamus</i>.</p>
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parents: 26
diff changeset
807 <p title="II-II q. 104 a. 1 ad 2"><a name="43420"><span class=
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parents: 26
diff changeset
808 "ref">[43420] II&ordf;-IIae q. 104 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
809 dicendum quod divina voluntas est prima regula, qua regulantur
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parents: 26
diff changeset
810 omnes rationales voluntates, cui una magis appropinquat quam alia,
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parents: 26
diff changeset
811 secundum ordinem divinitus institutum. Et ideo voluntas unius
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parents: 26
diff changeset
812 hominis praecipientis potest esse quasi secunda regula voluntatis
544e12f679ad convert to xml
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parents: 26
diff changeset
813 alterius obedientis.</p>
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parents: 26
diff changeset
814 <p title="II-II q. 104 a. 1 ad 3"><a name="43421"><span class=
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diff changeset
815 "ref">[43421] II&ordf;-IIae q. 104 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
816 dicendum quod aliquid potest iudicari gratuitum dupliciter. Uno
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parents: 26
diff changeset
817 modo, ex parte ipsius operis, quia scilicet ad id homo non
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parents: 26
diff changeset
818 obligatur. Alio modo, ex parte operantis, quia scilicet libera
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parents: 26
diff changeset
819 voluntate hoc facit. Opus autem redditur virtuosum et laudabile et
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parents: 26
diff changeset
820 meritorium praecipue secundum quod ex voluntate procedit. Et ideo,
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parents: 26
diff changeset
821 quamvis obedire sit debitum, si prompta voluntate aliquis obediat,
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parents: 26
diff changeset
822 non propter hoc minuitur eius meritum, maxime apud Deum, qui non
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parents: 26
diff changeset
823 solum exteriora opera, verum etiam interiorem voluntatem videt.</p>
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diff changeset
824 <br />
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parents: 26
diff changeset
825 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
826 <p title="II-II q. 104 a. 2 arg. 1"><a name="43422"><span class=
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diff changeset
827 "ref">[43422] II&ordf;-IIae q. 104 a. 2 arg. 1</span></a> Ad
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diff changeset
828 secundum sic proceditur. Videtur quod obedientia non sit specialis
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parents: 26
diff changeset
829 virtus. Obedientiae enim inobedientia opponitur. Sed inobedientia
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parents: 26
diff changeset
830 est generale peccatum, dicit enim Ambrosius quod peccatum est
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parents: 26
diff changeset
831 inobedientia legis divinae. Ergo obedientia non est specialis
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parents: 26
diff changeset
832 virtus, sed generalis.</p>
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diff changeset
833 <p title="II-II q. 104 a. 2 arg. 2"><a name="43423"><span class=
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diff changeset
834 "ref">[43423] II&ordf;-IIae q. 104 a. 2 arg. 2</span></a>
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parents: 26
diff changeset
835 Praeterea, omnis virtus specialis aut est theologica, aut moralis.
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parents: 26
diff changeset
836 Sed obedientia non est virtus theologica, quia neque continetur sub
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parents: 26
diff changeset
837 fide, neque sub spe, neque sub caritate. Similiter etiam non est
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parents: 26
diff changeset
838 virtus moralis, quia non est in medio superflui et diminuti; quanto
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parents: 26
diff changeset
839 enim aliquis est magis obediens, tanto magis laudatur. Ergo
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parents: 26
diff changeset
840 obedientia non est specialis virtus.</p>
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parents: 26
diff changeset
841 <p title="II-II q. 104 a. 2 arg. 3"><a name="43424"><span class=
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parents: 26
diff changeset
842 "ref">[43424] II&ordf;-IIae q. 104 a. 2 arg. 3</span></a>
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parents: 26
diff changeset
843 Praeterea, Gregorius dicit, ult. Moral., quod <i>obedientia tanto
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parents: 26
diff changeset
844 magis est meritoria et laudabilis quanto minus habet de suo</i>.
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parents: 26
diff changeset
845 Sed quaelibet specialis virtus tanto magis laudatur quanto magis
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parents: 26
diff changeset
846 habet de suo, eo quod ad virtutem requiritur ut sit volens et
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parents: 26
diff changeset
847 eligens, sicut dicitur in II Ethic. Ergo obedientia non est
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parents: 26
diff changeset
848 specialis virtus.</p>
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parents: 26
diff changeset
849 <p title="II-II q. 104 a. 2 arg. 4"><a name="43425"><span class=
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diff changeset
850 "ref">[43425] II&ordf;-IIae q. 104 a. 2 arg. 4</span></a>
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parents: 26
diff changeset
851 Praeterea, virtutes differunt specie secundum obiecta. Obiectum
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diff changeset
852 autem obedientiae esse videtur superioris praeceptum, quod
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parents: 26
diff changeset
853 multipliciter diversificari videtur, secundum diversos
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parents: 26
diff changeset
854 superioritatis gradus. Ergo obedientia est virtus generalis sub se
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diff changeset
855 multas virtutes speciales comprehendens.</p>
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parents: 26
diff changeset
856 <p title="II-II q. 104 a. 2 s. c."><a name="43426"><span class=
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parents: 26
diff changeset
857 "ref">[43426] II&ordf;-IIae q. 104 a. 2 s. c.</span></a> Sed contra
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parents: 26
diff changeset
858 est quod obedientia a quibusdam ponitur pars iustitiae, ut supra
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parents: 26
diff changeset
859 dictum est.</p>
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parents: 26
diff changeset
860 <p title="II-II q. 104 a. 2 co."><a name="43427"><span class=
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parents: 26
diff changeset
861 "ref">[43427] II&ordf;-IIae q. 104 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
862 dicendum quod ad omnia opera bona quae specialem laudis rationem
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parents: 26
diff changeset
863 habent, specialis virtus determinatur, hoc enim proprie competit
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parents: 26
diff changeset
864 virtuti, ut opus bonum reddat. Obedire autem superiori debitum est
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parents: 26
diff changeset
865 secundum divinum ordinem rebus inditum, ut ostensum est, et per
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parents: 26
diff changeset
866 consequens est bonum, cum bonum consistat in modo, specie et
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parents: 26
diff changeset
867 ordine, ut Augustinus dicit, in libro de Nat. boni. Habet autem hic
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parents: 26
diff changeset
868 actus specialem rationem laudis ex speciali obiecto. Cum enim
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parents: 26
diff changeset
869 inferiores suis superioribus multa debeant exhibere, inter cetera
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parents: 26
diff changeset
870 hoc est unum speciale, quod tenentur eius praeceptis obedire. Unde
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parents: 26
diff changeset
871 obedientia est specialis virtus, et eius speciale obiectum est
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parents: 26
diff changeset
872 praeceptum tacitum vel expressum. Voluntas enim superioris,
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parents: 26
diff changeset
873 quocumque modo innotescat, est quoddam tacitum praeceptum, et tanto
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parents: 26
diff changeset
874 videtur obedientia promptior quanto praeceptum expressum obediendo
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parents: 26
diff changeset
875 praevenit, voluntate superioris intellecta.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
876 <p title="II-II q. 104 a. 2 ad 1"><a name="43428"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
877 "ref">[43428] II&ordf;-IIae q. 104 a. 2 ad 1</span></a> Ad primum
544e12f679ad convert to xml
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parents: 26
diff changeset
878 ergo dicendum quod nihil prohibet duas speciales rationes, ad quas
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parents: 26
diff changeset
879 duae speciales virtutes respiciunt, in uno et eodem materiali
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parents: 26
diff changeset
880 obiecto concurrere, sicut miles, defendendo castrum regis, implet
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parents: 26
diff changeset
881 opus fortitudinis non refugiens mortis pericula propter bonum, et
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parents: 26
diff changeset
882 opus iustitiae debitum servitium domino suo reddens. Sic igitur
544e12f679ad convert to xml
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parents: 26
diff changeset
883 ratio praecepti, quam attendit obedientia, concurrit cum actibus
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parents: 26
diff changeset
884 omnium virtutum, non tamen cum omnibus virtutum actibus, quia non
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parents: 26
diff changeset
885 omnes actus virtutum sunt in praecepto, ut supra habitum est.
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parents: 26
diff changeset
886 Similiter etiam quaedam quandoque sub praecepto cadunt quae ad
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parents: 26
diff changeset
887 nullam aliam virtutem pertinent, ut patet in his quae non sunt mala
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parents: 26
diff changeset
888 nisi quia prohibita. Sic ergo, si obedientia proprie accipiatur,
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parents: 26
diff changeset
889 secundum quod respicit per intentionem formalem rationem praecepti,
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parents: 26
diff changeset
890 erit specialis virtus et inobedientia speciale peccatum. Secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
891 hoc ad obedientiam requiretur quod impleat aliquis actum iustitiae,
544e12f679ad convert to xml
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parents: 26
diff changeset
892 vel alterius virtutis, intendens implere praeceptum, et ad
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parents: 26
diff changeset
893 inobedientiam requiretur quod actualiter contemnat praeceptum. Si
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parents: 26
diff changeset
894 vero obedientia large accipiatur pro executione cuiuscumque quod
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parents: 26
diff changeset
895 potest cadere sub praecepto, et inobedientia pro omissione eiusdem
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parents: 26
diff changeset
896 ex quacumque intentione, sic obedientia erit generalis virtus, et
544e12f679ad convert to xml
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parents: 26
diff changeset
897 inobedientia generale peccatum.</p>
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diff changeset
898 <p title="II-II q. 104 a. 2 ad 2"><a name="43429"><span class=
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parents: 26
diff changeset
899 "ref">[43429] II&ordf;-IIae q. 104 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
900 dicendum quod obedientia non est virtus theologica. Non enim per se
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parents: 26
diff changeset
901 obiectum eius est Deus, sed praeceptum superioris cuiuscumque, vel
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parents: 26
diff changeset
902 expressum vel interpretativum, scilicet simplex verbum praelati
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parents: 26
diff changeset
903 eius indicans voluntatem, cui obedit promptus obediens, secundum
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parents: 26
diff changeset
904 illud Tit. III, dicto obedire. Est autem virtus moralis, cum sit
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parents: 26
diff changeset
905 pars iustitiae, et est medium inter superfluum et diminutum.
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parents: 26
diff changeset
906 Attenditur autem eius superfluum non quidem secundum quantum, sed
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parents: 26
diff changeset
907 secundum alias circumstantias, inquantum scilicet aliquis obedit
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parents: 26
diff changeset
908 vel cui non debet vel in quibus sicut etiam supra de religione
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parents: 26
diff changeset
909 dictum est. Potest etiam dici quod sicut in iustitia superfluum est
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parents: 26
diff changeset
910 in eo qui retinet alienum, diminutum autem in eo cui non redditur
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parents: 26
diff changeset
911 quod debetur, ut philosophus dicit, in V Ethic.; ita etiam
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parents: 26
diff changeset
912 obedientia medium est inter superfluum quod attenditur ex parte
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parents: 26
diff changeset
913 eius qui subtrahit superiori obedientiae debitum, quia superabundat
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parents: 26
diff changeset
914 in implendo propriam voluntatem, diminutum autem ex parte
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parents: 26
diff changeset
915 superioris cui non obeditur. Unde secundum hoc, obedientia non erit
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diff changeset
916 medium duarum malitiarum, sicut supra de iustitia dictum est.</p>
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diff changeset
917 <p title="II-II q. 104 a. 2 ad 3"><a name="43430"><span class=
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diff changeset
918 "ref">[43430] II&ordf;-IIae q. 104 a. 2 ad 3</span></a> Ad tertium
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diff changeset
919 dicendum quod obedientia, sicut et quaelibet virtus, debet habere
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diff changeset
920 promptam voluntatem in suum proprium obiectum, non autem in id quod
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parents: 26
diff changeset
921 repugnans est ei. Proprium autem obiectum obedientiae est
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parents: 26
diff changeset
922 praeceptum, quod quidem ex alterius voluntate procedit. Unde
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diff changeset
923 obedientia reddit promptam hominis voluntatem ad implendam
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parents: 26
diff changeset
924 voluntatem alterius, scilicet praecipientis. Si autem id quod ei
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parents: 26
diff changeset
925 praecipitur sit propter se ei volitum, etiam absque ratione
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parents: 26
diff changeset
926 praecepti, sicut accidit in prosperis; iam ex propria voluntate
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diff changeset
927 tendit in illud, et non videtur illud implere propter praeceptum,
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diff changeset
928 sed propter propriam voluntatem. Sed quando illud quod praecipitur
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parents: 26
diff changeset
929 nullo modo est secundum se volitum, sed est, secundum se
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diff changeset
930 consideratum, propriae voluntati repugnans, sicut accidit in
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diff changeset
931 asperis; tunc omnino manifestum est quod non impletur nisi propter
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diff changeset
932 praeceptum. Et ideo Gregorius dicit, in libro Moral., quod
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diff changeset
933 <i>obedientia quae habet aliquid de suo in prosperis, est nulla vel
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diff changeset
934 minor</i>, quia scilicet voluntas propria non videtur principaliter
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diff changeset
935 tendere ad implendum praeceptum, sed ad assequendum proprium
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diff changeset
936 volitum, in adversis autem vel difficilibus est maior, quia propria
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diff changeset
937 voluntas in nihil aliud tendit quam in praeceptum. Sed hoc
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parents: 26
diff changeset
938 intelligendum est secundum illud quod exterius apparet. Secundum
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diff changeset
939 tamen Dei iudicium, qui corda rimatur, potest contingere quod etiam
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diff changeset
940 in prosperis obedientia, aliquid de suo habens, non propter hoc sit
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diff changeset
941 minus laudabilis, si scilicet propria voluntas obedientis non minus
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diff changeset
942 devote tendat ad impletionem praecepti.</p>
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diff changeset
943 <p title="II-II q. 104 a. 2 ad 4"><a name="43431"><span class=
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diff changeset
944 "ref">[43431] II&ordf;-IIae q. 104 a. 2 ad 4</span></a> Ad quartum
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diff changeset
945 dicendum quod reverentia directe respicit personam excellentem, et
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parents: 26
diff changeset
946 ideo secundum diversam rationem excellentiae, diversas species
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diff changeset
947 habet. Obedientia vero respicit praeceptum personae excellentis, et
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diff changeset
948 ideo est unius rationis. Sed quia propter reverentiam personae
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diff changeset
949 obedientia debetur eius praecepto, consequens est quod obedientia
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parents: 26
diff changeset
950 omnis sit eadem specie, ex diversis tamen specie causis
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diff changeset
951 procedens.</p>
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diff changeset
952 <br />
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parents: 26
diff changeset
953 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
954 <p title="II-II q. 104 a. 3 arg. 1"><a name="43432"><span class=
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diff changeset
955 "ref">[43432] II&ordf;-IIae q. 104 a. 3 arg. 1</span></a> Ad
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diff changeset
956 tertium sic proceditur. Videtur quod obedientia sit maxima
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diff changeset
957 virtutum. Dicitur enim I Reg. XV, <i>melior est obedientia quam
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diff changeset
958 victimae</i>. Sed oblatio victimarum pertinet ad religionem, quae
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parents: 26
diff changeset
959 est potissima inter omnes virtutes morales, ut ex supra dictis
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parents: 26
diff changeset
960 patet. Ergo obedientia est potissima inter virtutes.</p>
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diff changeset
961 <p title="II-II q. 104 a. 3 arg. 2"><a name="43433"><span class=
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diff changeset
962 "ref">[43433] II&ordf;-IIae q. 104 a. 3 arg. 2</span></a>
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parents: 26
diff changeset
963 Praeterea, Gregorius dicit, ult. Moral., quod <i>obedientia sola
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parents: 26
diff changeset
964 virtus est quae virtutes ceteras menti inserit, insertasque
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diff changeset
965 custodit</i>. Sed causa est potior effectu. Ergo obedientia est
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diff changeset
966 potior omnibus virtutibus.</p>
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diff changeset
967 <p title="II-II q. 104 a. 3 arg. 3"><a name="43434"><span class=
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diff changeset
968 "ref">[43434] II&ordf;-IIae q. 104 a. 3 arg. 3</span></a>
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parents: 26
diff changeset
969 Praeterea, Gregorius dicit, ult. Moral., quod <i>nunquam per
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diff changeset
970 obedientiam malum fieri, aliquando autem debet per obedientiam
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diff changeset
971 bonum quod agitur intermitti</i>. Sed non praetermittitur aliquid
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diff changeset
972 nisi pro meliori. Ergo obedientia, pro qua praetermittuntur bona
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parents: 26
diff changeset
973 aliarum virtutum, est virtutibus aliis melior.</p>
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diff changeset
974 <p title="II-II q. 104 a. 3 s. c."><a name="43435"><span class=
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diff changeset
975 "ref">[43435] II&ordf;-IIae q. 104 a. 3 s. c.</span></a> Sed contra
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diff changeset
976 est quod obedientia habet laudem ex eo quod ex caritate procedit,
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diff changeset
977 dicit enim Gregorius, ult. Moral., quod <i>obedientia non servili
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parents: 26
diff changeset
978 metu, sed caritatis affectu servanda est, non timore poenae, sed
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parents: 26
diff changeset
979 amore iustitiae</i>. Ergo caritas est potior virtus quam
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parents: 26
diff changeset
980 obedientia.</p>
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parents: 26
diff changeset
981 <p title="II-II q. 104 a. 3 co."><a name="43436"><span class=
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parents: 26
diff changeset
982 "ref">[43436] II&ordf;-IIae q. 104 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
983 dicendum quod sicut peccatum consistit in hoc quod homo, contempto
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parents: 26
diff changeset
984 Deo, commutabilibus bonis inhaeret; ita meritum virtuosi actus
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parents: 26
diff changeset
985 consistit e contrario in hoc quod homo, contemptis bonis creatis,
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parents: 26
diff changeset
986 Deo inhaeret. Finis autem potior est his quae sunt ad finem. Si
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parents: 26
diff changeset
987 ergo bona creata propter hoc contemnantur ut Deo inhaereatur, maior
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parents: 26
diff changeset
988 est laus virtutis ex hoc quod Deo inhaeret quam ex hoc quod bona
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parents: 26
diff changeset
989 terrena contemnit. Et ideo illae virtutes quibus Deo secundum se
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parents: 26
diff changeset
990 inhaeretur, scilicet theologicae, sunt potiores virtutibus
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parents: 26
diff changeset
991 moralibus, quibus aliquid terrenum contemnitur ut Deo inhaereatur.
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parents: 26
diff changeset
992 Inter virtutes autem morales, tanto aliqua potior est quanto maius
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parents: 26
diff changeset
993 aliquid contemnit ut Deo inhaereat. Sunt autem tria genera bonorum
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parents: 26
diff changeset
994 humanorum quae homo potest contemnere propter Deum, quorum infimum
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diff changeset
995 sunt exteriora bona; medium autem sunt bona corporis; supremum
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diff changeset
996 autem sunt bona animae, inter quae quodammodo praecipuum est
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parents: 26
diff changeset
997 voluntas, inquantum scilicet per voluntatem homo omnibus aliis
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diff changeset
998 bonis utitur. Et ideo, per se loquendo, laudabilior est obedientiae
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diff changeset
999 virtus, quae propter Deum contemnit propriam voluntatem, quam aliae
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diff changeset
1000 virtutes morales, quae propter Deum aliqua alia bona contemnunt.
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diff changeset
1001 Unde Gregorius dicit, in ult. Moral., quod <i>obedientia victimis
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diff changeset
1002 iure praeponitur, quia per victimas aliena caro, per obedientiam
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parents: 26
diff changeset
1003 vero voluntas propria mactatur</i>. Unde etiam quaecumque alia
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parents: 26
diff changeset
1004 virtutum opera ex hoc meritoria sunt apud Deum quod sint ut
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parents: 26
diff changeset
1005 obediatur voluntati divinae. Nam si quis etiam martyrium
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diff changeset
1006 sustineret, vel omnia sua pauperibus erogaret, nisi haec ordinaret
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parents: 26
diff changeset
1007 ad impletionem divinae voluntatis, quod recte ad obedientiam
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diff changeset
1008 pertinet, meritoria esse non possent, sicut nec si fierent sine
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diff changeset
1009 caritate, quae sine obedientia esse non potest. Dicitur enim I
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diff changeset
1010 Ioan. II, quod <i>qui dicit se nosse Deum, et mandata eius non
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diff changeset
1011 custodit, mendax est, qui autem servat verba eius, vere in hoc
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diff changeset
1012 caritas Dei perfecta est</i>. Et hoc ideo est quia amicitia facit
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diff changeset
1013 idem velle et nolle.</p>
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diff changeset
1014 <p title="II-II q. 104 a. 3 ad 1"><a name="43437"><span class=
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diff changeset
1015 "ref">[43437] II&ordf;-IIae q. 104 a. 3 ad 1</span></a> Ad primum
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diff changeset
1016 ergo dicendum quod obedientia procedit ex reverentia, quae exhibet
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diff changeset
1017 cultum et honorem superiori. Et quantum ad hoc, sub diversis
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parents: 26
diff changeset
1018 virtutibus continetur, licet secundum se considerata, prout
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diff changeset
1019 respicit rationem praecepti, sit una specialis virtus. Inquantum
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diff changeset
1020 ergo procedit ex reverentia praelatorum, continetur quodammodo sub
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diff changeset
1021 observantia. Inquantum vero procedit ex reverentia parentum, sub
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diff changeset
1022 pietate. Inquantum vero procedit ex reverentia Dei, sub religione,
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parents: 26
diff changeset
1023 et pertinet ad devotionem, quae est principalis actus religionis.
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diff changeset
1024 Unde secundum hoc, laudabilius est obedire Deo quam sacrificium
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diff changeset
1025 offerre. Et etiam quia in sacrificio immolatur aliena caro, per
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diff changeset
1026 obedientiam autem propria voluntas, ut Gregorius dicit. Specialiter
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diff changeset
1027 tamen in casu in quo loquebatur Samuel, melius fuisset Sauli
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diff changeset
1028 obedire Deo quam animalia pinguia Amalecitarum in sacrificium
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diff changeset
1029 offerre, contra Dei mandatum.</p>
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diff changeset
1030 <p title="II-II q. 104 a. 3 ad 2"><a name="43438"><span class=
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diff changeset
1031 "ref">[43438] II&ordf;-IIae q. 104 a. 3 ad 2</span></a> Ad secundum
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diff changeset
1032 dicendum quod ad obedientiam pertinent omnes actus virtutum prout
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diff changeset
1033 sunt in praecepto. Inquantum ergo actus virtutum operantur
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parents: 26
diff changeset
1034 causaliter vel dispositive ad earum generationem et conservationem,
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diff changeset
1035 intantum dicitur quod obedientia omnes virtutes menti inserit et
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diff changeset
1036 custodit. Nec tamen sequitur quod obedientia sit simpliciter
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diff changeset
1037 omnibus virtutibus prior, propter duo. Primo quidem, quia licet
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parents: 26
diff changeset
1038 actus virtutis cadat sub praecepto, tamen potest aliquis implere
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parents: 26
diff changeset
1039 actum virtutis non attendens ad rationem praecepti. Unde si aliqua
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diff changeset
1040 virtus sit cuius obiectum sit naturaliter prius quam praeceptum,
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diff changeset
1041 illa virtus dicitur naturaliter prior quam obedientia, ut patet de
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diff changeset
1042 fide, per quam nobis divinae auctoritatis sublimitas innotescit, ex
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diff changeset
1043 qua competit ei potestas praecipiendi. Secundo, quia infusio
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diff changeset
1044 gratiae et virtutum potest praecedere, etiam tempore, omnem actum
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diff changeset
1045 virtuosum. Et secundum hoc, neque tempore neque natura est
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diff changeset
1046 obedientia omnibus aliis virtutibus prior.</p>
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diff changeset
1047 <p title="II-II q. 104 a. 3 ad 3"><a name="43439"><span class=
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diff changeset
1048 "ref">[43439] II&ordf;-IIae q. 104 a. 3 ad 3</span></a> Ad tertium
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diff changeset
1049 dicendum quod duplex est bonum. Quoddam ad quod faciendum homo ex
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diff changeset
1050 necessitate tenetur, sicut amare Deum, vel aliquid huiusmodi. Et
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diff changeset
1051 tale bonum nullo modo debet propter obedientiam praetermitti. Est
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diff changeset
1052 autem aliud bonum ad quod homo non tenetur ex necessitate. Et tale
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diff changeset
1053 bonum debet homo quandoque propter obedientiam praetermittere, ad
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diff changeset
1054 quam ex necessitate homo tenetur, quia non debet homo aliquid bonum
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diff changeset
1055 facere culpam incurrendo. Et tamen, sicut ibidem Gregorius dicit,
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diff changeset
1056 <i>qui ab uno quolibet bono subiectos vetat, necesse est ut multa
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diff changeset
1057 concedat, ne obedientis mens funditus intereat, si a bonis omnibus
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diff changeset
1058 penitus repulsa ieiunet</i>. Et sic per obedientiam et alia bona
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diff changeset
1059 potest damnum unius boni recompensari.</p>
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diff changeset
1060 <br />
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diff changeset
1061 <div class="E">Articulus 4</div>
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diff changeset
1062 <p title="II-II q. 104 a. 4 arg. 1"><a name="43440"><span class=
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diff changeset
1063 "ref">[43440] II&ordf;-IIae q. 104 a. 4 arg. 1</span></a> Ad
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diff changeset
1064 quartum sic proceditur. Videtur quod non in omnibus sit Deo
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diff changeset
1065 obediendum. Dicitur enim Matth. IX, quod dominus duobus caecis
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diff changeset
1066 curatis praecepit dicens, <i>videte ne quis sciat. Illi autem,
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diff changeset
1067 exeuntes, diffamaverunt eum per totam terram illam</i>. Nec tamen
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diff changeset
1068 ex hoc inculpantur. Ergo videtur quod non teneamur in omnibus
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diff changeset
1069 obedire Deo.</p>
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diff changeset
1070 <p title="II-II q. 104 a. 4 arg. 2"><a name="43441"><span class=
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diff changeset
1071 "ref">[43441] II&ordf;-IIae q. 104 a. 4 arg. 2</span></a>
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diff changeset
1072 Praeterea, nullus tenetur aliquid facere contra virtutem. Sed
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diff changeset
1073 inveniuntur quaedam praecepta Dei contra virtutem, sicut quod
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diff changeset
1074 praecepit Abrahae quod occideret filium innocentem, ut habetur Gen.
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diff changeset
1075 XXII, et Iudaeis ut furarentur res Aegyptiorum, ut habetur Exod.
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diff changeset
1076 XI, quae sunt contra iustitiam; et Osee quod acciperet mulierem
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diff changeset
1077 adulteram, quod est contra castitatem. Ergo non in omnibus est
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diff changeset
1078 obediendum Deo.</p>
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diff changeset
1079 <p title="II-II q. 104 a. 4 arg. 3"><a name="43442"><span class=
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diff changeset
1080 "ref">[43442] II&ordf;-IIae q. 104 a. 4 arg. 3</span></a>
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diff changeset
1081 Praeterea, quicumque obedit Deo, conformat voluntatem suam
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diff changeset
1082 voluntati divinae etiam in volito. Sed non quantum ad omnia tenemur
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diff changeset
1083 conformare voluntatem nostram voluntati divinae in volito, ut supra
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diff changeset
1084 habitum est. Ergo non in omnibus tenetur homo Deo obedire.</p>
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diff changeset
1085 <p title="II-II q. 104 a. 4 s. c."><a name="43443"><span class=
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diff changeset
1086 "ref">[43443] II&ordf;-IIae q. 104 a. 4 s. c.</span></a> Sed contra
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diff changeset
1087 est quod dicitur Exod. XXIV, <i>omnia quae locutus est dominus
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diff changeset
1088 faciemus, et erimus obedientes</i>.</p>
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diff changeset
1089 <p title="II-II q. 104 a. 4 co."><a name="43444"><span class=
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diff changeset
1090 "ref">[43444] II&ordf;-IIae q. 104 a. 4 co.</span></a> Respondeo
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diff changeset
1091 dicendum quod, sicut supra dictum est, ille qui obedit movetur per
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diff changeset
1092 imperium eius cui obedit, sicut res naturales moventur per suos
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diff changeset
1093 motores. Sicut autem Deus est primus motor omnium quae naturaliter
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diff changeset
1094 moventur, ita etiam est primus motor omnium voluntatum, ut ex supra
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diff changeset
1095 dictis patet. Et ideo sicut naturali necessitate omnia naturalia
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diff changeset
1096 subduntur divinae motioni, ita etiam quadam necessitate iustitiae
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diff changeset
1097 omnes voluntates tenentur obedire divino imperio.</p>
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diff changeset
1098 <p title="II-II q. 104 a. 4 ad 1"><a name="43445"><span class=
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diff changeset
1099 "ref">[43445] II&ordf;-IIae q. 104 a. 4 ad 1</span></a> Ad primum
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diff changeset
1100 ergo dicendum quod dominus caecis dixit ut miraculum occultarent,
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diff changeset
1101 non quasi intendens eos per virtutem divini praecepti obligare,
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diff changeset
1102 sed, sicut Gregorius dicit, XIX Moral., <i>servis suis se
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diff changeset
1103 sequentibus exemplum dedit, ut ipsi quidem virtutes suas occultare
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diff changeset
1104 desiderent; et tamen, ut alii eorum exemplo proficiant, prodantur
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diff changeset
1105 inviti</i>.</p>
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diff changeset
1106 <p title="II-II q. 104 a. 4 ad 2"><a name="43446"><span class=
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diff changeset
1107 "ref">[43446] II&ordf;-IIae q. 104 a. 4 ad 2</span></a> Ad secundum
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diff changeset
1108 dicendum quod sicut Deus nihil operatur contra naturam, quia haec
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diff changeset
1109 est natura uniuscuiusque rei quod in ea Deus operatur, ut habetur
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diff changeset
1110 in Glossa Rom. XI, operatur tamen aliquid contra solitum cursum
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1111 naturae; ita etiam Deus nihil potest praecipere contra virtutem,
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diff changeset
1112 quia in hoc principaliter consistit virtus et rectitudo voluntatis
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diff changeset
1113 humanae quod Dei voluntati conformetur et eius sequatur imperium,
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diff changeset
1114 quamvis sit contra consuetum virtutis modum. Secundum hoc ergo,
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diff changeset
1115 praeceptum Abrahae factum quod filium innocentem occideret, non
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1116 fuit contra iustitiam, quia Deus est auctor mortis et vitae.
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1117 Similiter nec fuit contra iustitiam quod mandavit Iudaeis ut res
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1118 Aegyptiorum acciperent, quia eius sunt omnia, et cui voluerit dat
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1119 illa. Similiter etiam non fuit contra castitatem praeceptum ad Osee
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diff changeset
1120 factum ut mulierem adulteram acciperet, quia ipse Deus est humanae
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diff changeset
1121 generationis ordinator, et ille est debitus modus mulieribus utendi
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1122 quem Deus instituit. Unde patet quod praedicti nec obediendo Deo,
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1123 nec obedire volendo, peccaverunt.</p>
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diff changeset
1124 <p title="II-II q. 104 a. 4 ad 3"><a name="43447"><span class=
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diff changeset
1125 "ref">[43447] II&ordf;-IIae q. 104 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1126 dicendum quod etsi non semper teneatur homo velle quod Deus vult,
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1127 semper tamen tenetur velle quod Deus vult eum velle. Et hoc homini
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diff changeset
1128 praecipue innotescit per praeceptum divinum. Et ideo tenetur homo
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1129 in omnibus divinis praeceptis obedire.</p>
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diff changeset
1130 <br />
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diff changeset
1131 <div class="E">Articulus 5</div>
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diff changeset
1132 <p title="II-II q. 104 a. 5 arg. 1"><a name="43448"><span class=
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diff changeset
1133 "ref">[43448] II&ordf;-IIae q. 104 a. 5 arg. 1</span></a> Ad
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diff changeset
1134 quintum sic proceditur. Videtur quod subditi teneantur suis
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diff changeset
1135 superioribus in omnibus obedire. Dicit enim apostolus, ad Coloss.
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diff changeset
1136 III, <i>filii, obedite parentibus per omnia</i>. Et postea subdit,
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diff changeset
1137 <i>servi, obedite per omnia dominis carnalibus</i>. Ergo, eadem
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diff changeset
1138 ratione, alii subditi debent suis praelatis in omnibus obedire.</p>
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diff changeset
1139 <p title="II-II q. 104 a. 5 arg. 2"><a name="43449"><span class=
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diff changeset
1140 "ref">[43449] II&ordf;-IIae q. 104 a. 5 arg. 2</span></a>
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diff changeset
1141 Praeterea, praelati sunt medii inter Deum et subditos, secundum
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diff changeset
1142 illud Deut. V, <i>ego sequester et medius fui inter Deum et vos in
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diff changeset
1143 tempore illo, ut annuntiarem vobis verba eius</i>. Sed ab extremo
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diff changeset
1144 in extremum non pervenitur nisi per medium. Ergo praecepta praelati
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diff changeset
1145 sunt reputanda tanquam praecepta Dei. Unde et apostolus dicit, Gal.
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diff changeset
1146 IV, <i>sicut Angelum Dei accepistis me, sicut Christum Iesum</i>;
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diff changeset
1147 et I ad Thess. II, <i>cum accepissetis a nobis verbum auditus Dei,
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diff changeset
1148 accepistis illud non ut verbum hominum, sed, sicut vere est, verbum
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parents: 26
diff changeset
1149 Dei</i>. Ergo sicut Deo debet homo in omnibus obedire, ita etiam et
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diff changeset
1150 praelatis.</p>
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diff changeset
1151 <p title="II-II q. 104 a. 5 arg. 3"><a name="43450"><span class=
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diff changeset
1152 "ref">[43450] II&ordf;-IIae q. 104 a. 5 arg. 3</span></a>
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parents: 26
diff changeset
1153 Praeterea, sicut religiosi profitendo vovent castitatem et
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diff changeset
1154 paupertatem, ita et obedientiam. Sed religiosus tenetur quantum ad
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parents: 26
diff changeset
1155 omnia servare castitatem et paupertatem. Ergo similiter quantum ad
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diff changeset
1156 omnia tenetur obedire.</p>
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parents: 26
diff changeset
1157 <p title="II-II q. 104 a. 5 s. c."><a name="43451"><span class=
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diff changeset
1158 "ref">[43451] II&ordf;-IIae q. 104 a. 5 s. c.</span></a> Sed contra
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diff changeset
1159 est quod dicitur Act. V, <i>obedire oportet Deo magis quam
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parents: 26
diff changeset
1160 hominibus</i>. Sed quandoque praecepta praelatorum sunt contra
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parents: 26
diff changeset
1161 Deum. Ergo non in omnibus praelatis est obediendum.</p>
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parents: 26
diff changeset
1162 <p title="II-II q. 104 a. 5 co."><a name="43452"><span class=
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parents: 26
diff changeset
1163 "ref">[43452] II&ordf;-IIae q. 104 a. 5 co.</span></a> Respondeo
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diff changeset
1164 dicendum quod, sicut dictum est, obediens movetur ad imperium
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parents: 26
diff changeset
1165 praecipientis quadam necessitate iustitiae, sicut res naturalis
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parents: 26
diff changeset
1166 movetur ex virtute sui motoris necessitate naturae. Quod autem
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parents: 26
diff changeset
1167 aliqua res naturalis non moveatur a suo motore, potest contingere
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parents: 26
diff changeset
1168 dupliciter. Uno modo, propter impedimentum quod provenit ex
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parents: 26
diff changeset
1169 fortiori virtute alterius moventis, sicut lignum non comburitur ab
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parents: 26
diff changeset
1170 igne si fortior vis aquae impediat. Alio modo, ex defectu ordinis
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parents: 26
diff changeset
1171 mobilis ad motorem, quia etsi subiiciatur eius actioni quantum ad
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parents: 26
diff changeset
1172 aliquid, non tamen quantum ad omnia, sicut humor quandoque
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parents: 26
diff changeset
1173 subiicitur actioni caloris quantum ad calefieri, non autem quantum
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diff changeset
1174 ad exsiccari sive consumi. Et similiter ex duobus potest contingere
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diff changeset
1175 quod subditus suo superiori non teneatur in omnibus obedire. Uno
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diff changeset
1176 modo, propter praeceptum maioris potestatis. Ut enim dicitur Rom.
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diff changeset
1177 XIII, super illud, qui resistunt, ipsi sibi damnationem acquirunt,
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diff changeset
1178 dicit Glossa, <i>si quid iusserit curator, numquid tibi faciendum
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diff changeset
1179 est si contra proconsulem iubeat? Rursum, si quid ipse proconsul
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diff changeset
1180 iubeat, et aliud imperator, numquid dubitatur, illo contempto, illi
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parents: 26
diff changeset
1181 esse serviendum? Ergo, si aliud imperator, aliud Deus iubeat,
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parents: 26
diff changeset
1182 contempto illo, obtemperandum est Deo</i>. Alio modo, non tenetur
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parents: 26
diff changeset
1183 inferior suo superiori obedire, si ei aliquid praecipiat in quo ei
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parents: 26
diff changeset
1184 non subdatur. Dicit enim Seneca, in III de Benefic., <i>errat si
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diff changeset
1185 quis existimat servitutem in totum hominem descendere. Pars eius
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parents: 26
diff changeset
1186 melior excepta est. Corpora obnoxia sunt et adscripta dominis, mens
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parents: 26
diff changeset
1187 quidem est sui iuris</i>. Et ideo in his quae pertinent ad
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diff changeset
1188 interiorem motum voluntatis, homo non tenetur homini obedire, sed
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diff changeset
1189 solum Deo. Tenetur autem homo homini obedire in his quae exterius
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parents: 26
diff changeset
1190 per corpus sunt agenda. In quibus tamen etiam, secundum ea quae ad
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parents: 26
diff changeset
1191 naturam corporis pertinent, homo homini obedire non tenetur, sed
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diff changeset
1192 solum Deo, quia omnes homines natura sunt pares, puta in his quae
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diff changeset
1193 pertinent ad corporis sustentationem et prolis generationem. Unde
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diff changeset
1194 non tenentur nec servi dominis, nec filii parentibus obedire de
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diff changeset
1195 matrimonio contrahendo vel virginitate servanda, aut aliquo alio
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diff changeset
1196 huiusmodi. Sed in his quae pertinent ad dispositionem actuum et
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diff changeset
1197 rerum humanarum, tenetur subditus suo superiori obedire secundum
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diff changeset
1198 rationem superioritatis, sicut miles duci exercitus in his quae
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diff changeset
1199 pertinent ad bellum; servus domino in his quae pertinent ad
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parents: 26
diff changeset
1200 servilia opera exequenda; filius patri in his quae pertinent ad
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parents: 26
diff changeset
1201 disciplinam vitae et curam domesticam; et sic de aliis.</p>
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parents: 26
diff changeset
1202 <p title="II-II q. 104 a. 5 ad 1"><a name="43453"><span class=
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parents: 26
diff changeset
1203 "ref">[43453] II&ordf;-IIae q. 104 a. 5 ad 1</span></a> Ad primum
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diff changeset
1204 ergo dicendum quod hoc quod apostolus dixit, per omnia,
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parents: 26
diff changeset
1205 intelligendum est quantum ad illa quae pertinent ad ius patriae vel
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parents: 26
diff changeset
1206 dominativae potestatis.</p>
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parents: 26
diff changeset
1207 <p title="II-II q. 104 a. 5 ad 2"><a name="43454"><span class=
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diff changeset
1208 "ref">[43454] II&ordf;-IIae q. 104 a. 5 ad 2</span></a> Ad secundum
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diff changeset
1209 dicendum quod Deo subiicitur homo simpliciter quantum ad omnia, et
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diff changeset
1210 interiora et exteriora, et ideo in omnibus ei obedire tenetur.
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parents: 26
diff changeset
1211 Subditi autem non subiiciuntur suis superioribus quantum ad omnia,
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diff changeset
1212 sed quantum ad aliqua determinate. Et quantum ad illa, medii sunt
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parents: 26
diff changeset
1213 inter Deum et subditos. Quantum ad alia vero, immediate subduntur
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diff changeset
1214 Deo, a quo instruuntur per legem naturalem vel scriptam.</p>
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diff changeset
1215 <p title="II-II q. 104 a. 5 ad 3"><a name="43455"><span class=
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parents: 26
diff changeset
1216 "ref">[43455] II&ordf;-IIae q. 104 a. 5 ad 3</span></a> Ad tertium
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diff changeset
1217 dicendum quod religiosi obedientiam profitentur quantum ad
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parents: 26
diff changeset
1218 regularem conversationem, secundum quam suis praelatis subduntur.
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parents: 26
diff changeset
1219 Et ideo quantum ad illa sola obedire tenentur quae possunt ad
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diff changeset
1220 regularem conversationem pertinere. Et haec est obedientia
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parents: 26
diff changeset
1221 sufficiens ad salutem. Si autem etiam in aliis obedire voluerint,
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diff changeset
1222 hoc pertinebit ad cumulum perfectionis, dum tamen illa non sint
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parents: 26
diff changeset
1223 contra Deum, aut contra professionem regulae; quia talis obedientia
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parents: 26
diff changeset
1224 esset illicita. Sic ergo potest triplex obedientia distingui, una
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parents: 26
diff changeset
1225 sufficiens ad salutem, quae scilicet obedit in his ad quae
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parents: 26
diff changeset
1226 obligatur; alia perfecta, quae obedit in omnibus licitis; alia
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diff changeset
1227 indiscreta, quae etiam in illicitis obedit.</p>
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diff changeset
1228 <br />
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parents: 26
diff changeset
1229 <div class="E">Articulus 6</div>
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diff changeset
1230 <p title="II-II q. 104 a. 6 arg. 1"><a name="43456"><span class=
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diff changeset
1231 "ref">[43456] II&ordf;-IIae q. 104 a. 6 arg. 1</span></a> Ad sextum
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parents: 26
diff changeset
1232 sic proceditur. Videtur quod Christiani non teneantur saecularibus
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diff changeset
1233 potestatibus obedire. Quia super illud Matth. XVII, ergo liberi
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parents: 26
diff changeset
1234 sunt filii, dicit Glossa, <i>si in quolibet regno filii illius
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diff changeset
1235 regis qui regno illi praefertur sunt liberi, tunc filii regis cui
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parents: 26
diff changeset
1236 omnia regna subduntur, in quolibet regno liberi esse debent</i>.
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diff changeset
1237 Sed Christiani per fidem Christi facti sunt filii Dei, secundum
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parents: 26
diff changeset
1238 illud Ioan. I, <i>dedit eis potestatem filios Dei fieri, his qui
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diff changeset
1239 credunt in nomine eius</i>. Ergo non tenentur potestatibus
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diff changeset
1240 saecularibus obedire.</p>
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diff changeset
1241 <p title="II-II q. 104 a. 6 arg. 2"><a name="43457"><span class=
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diff changeset
1242 "ref">[43457] II&ordf;-IIae q. 104 a. 6 arg. 2</span></a>
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parents: 26
diff changeset
1243 Praeterea, Rom. VII dicitur, <i>mortificati estis legi per corpus
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parents: 26
diff changeset
1244 Christi</i>, et loquitur de lege divina veteris testamenti. Sed
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diff changeset
1245 minor est lex humana, per quam homines potestatibus saecularibus
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parents: 26
diff changeset
1246 subduntur, quam lex divina veteris testamenti. Ergo multo magis
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parents: 26
diff changeset
1247 homines, per hoc quod sunt facti membra corporis Christi,
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parents: 26
diff changeset
1248 liberantur a lege subiectionis qua saecularibus principibus
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parents: 26
diff changeset
1249 adstringebantur.</p>
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diff changeset
1250 <p title="II-II q. 104 a. 6 arg. 3"><a name="43458"><span class=
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diff changeset
1251 "ref">[43458] II&ordf;-IIae q. 104 a. 6 arg. 3</span></a>
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parents: 26
diff changeset
1252 Praeterea, latronibus, qui per violentiam opprimunt, homines
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parents: 26
diff changeset
1253 obedire non tenentur. Sed Augustinus dicit, IV de Civ. Dei,
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diff changeset
1254 <i>remota iustitia, quid sunt regna nisi magna latrocinia?</i> Cum
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parents: 26
diff changeset
1255 igitur dominia saecularia principum plerumque cum iniustitia
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parents: 26
diff changeset
1256 exerceantur, vel ab aliqua iniusta usurpatione principium
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parents: 26
diff changeset
1257 sumpserint, videtur quod non sit principibus saecularibus
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parents: 26
diff changeset
1258 obediendum a Christianis.</p>
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parents: 26
diff changeset
1259 <p title="II-II q. 104 a. 6 s. c."><a name="43459"><span class=
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parents: 26
diff changeset
1260 "ref">[43459] II&ordf;-IIae q. 104 a. 6 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1261 est quod dicitur Tit. III, <i>admone illos principibus et
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parents: 26
diff changeset
1262 potestatibus subditos esse</i>; et I Pet. II, <i>subiecti estote
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parents: 26
diff changeset
1263 omni humanae creaturae propter Deum, sive regi, quasi praecellenti;
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parents: 26
diff changeset
1264 sive ducibus, tanquam ab eo Missis</i>.</p>
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parents: 26
diff changeset
1265 <p title="II-II q. 104 a. 6 co."><a name="43460"><span class=
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parents: 26
diff changeset
1266 "ref">[43460] II&ordf;-IIae q. 104 a. 6 co.</span></a> Respondeo
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parents: 26
diff changeset
1267 dicendum quod fides Christi est iustitiae principium et causa,
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parents: 26
diff changeset
1268 secundum illud Rom. III, <i>iustitia Dei per fidem Iesu
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parents: 26
diff changeset
1269 Christi</i>. Et ideo per fidem Christi non tollitur ordo iustitiae,
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parents: 26
diff changeset
1270 sed magis firmatur. Ordo autem iustitiae requirit ut inferiores
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parents: 26
diff changeset
1271 suis superioribus obediant, aliter enim non posset humanarum rerum
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parents: 26
diff changeset
1272 status conservari. Et ideo per fidem Christi non excusantur fideles
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parents: 26
diff changeset
1273 quin principibus saecularibus obedire teneantur.</p>
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parents: 26
diff changeset
1274 <p title="II-II q. 104 a. 6 ad 1"><a name="43461"><span class=
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parents: 26
diff changeset
1275 "ref">[43461] II&ordf;-IIae q. 104 a. 6 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1276 ergo dicendum quod, sicut supra dictum est, servitus qua homo
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parents: 26
diff changeset
1277 homini subiicitur ad corpus pertinet, non ad animam, quae libera
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parents: 26
diff changeset
1278 manet. Nunc autem, in statu huius vitae, per gratiam Christi
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parents: 26
diff changeset
1279 liberamur a defectibus animae, non autem a defectibus corporis, ut
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parents: 26
diff changeset
1280 patet per apostolum, Rom. VII, qui dicit de seipso quod <i>mente
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parents: 26
diff changeset
1281 servit legi Dei, carne autem legi peccati</i>. Et ideo illi qui
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parents: 26
diff changeset
1282 fiunt filii Dei per gratiam, liberi sunt a spirituali servitute
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parents: 26
diff changeset
1283 peccati, non autem a servitute corporali, qua temporalibus dominis
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parents: 26
diff changeset
1284 tenentur adstricti, ut dicit Glossa, super illud I ad Tim. VI,
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diff changeset
1285 <i>quicumque sunt sub iugo servi,</i> et cetera.</p>
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parents: 26
diff changeset
1286 <p title="II-II q. 104 a. 6 ad 2"><a name="43462"><span class=
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parents: 26
diff changeset
1287 "ref">[43462] II&ordf;-IIae q. 104 a. 6 ad 2</span></a> Ad secundum
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diff changeset
1288 dicendum quod lex vetus fuit figura novi testamenti, et ideo debuit
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parents: 26
diff changeset
1289 cessare, veritate veniente. Non autem est simile de lege humana,
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parents: 26
diff changeset
1290 per quam homo subiicitur homini. Et tamen etiam ex lege divina homo
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parents: 26
diff changeset
1291 tenetur homini obedire.</p>
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parents: 26
diff changeset
1292 <p title="II-II q. 104 a. 6 ad 3"><a name="43463"><span class=
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parents: 26
diff changeset
1293 "ref">[43463] II&ordf;-IIae q. 104 a. 6 ad 3</span></a> Ad tertium
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diff changeset
1294 dicendum quod principibus saecularibus intantum homo obedire
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diff changeset
1295 tenetur, inquantum ordo iustitiae requirit. Et ideo si non habeant
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parents: 26
diff changeset
1296 iustum principatum sed usurpatum, vel si iniusta praecipiant, non
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diff changeset
1297 tenentur eis subditi obedire, nisi forte per accidens, propter
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diff changeset
1298 vitandum scandalum vel periculum.</p>
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diff changeset
1299 <br />
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parents: 26
diff changeset
1300 <div class="D">Quaestio 105</div>
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diff changeset
1301 <div class="G">Prooemium</div>
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diff changeset
1302 <p title="II-II q. 105 pr."><a name="43464"><span class=
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parents: 26
diff changeset
1303 "ref">[43464] II&ordf;-IIae q. 105 pr.</span></a> Deinde
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diff changeset
1304 considerandum est de inobedientia. Et circa hoc quaeruntur duo.
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diff changeset
1305 Primo, utrum sit peccatum mortale. Secundo, utrum sit gravissimum
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diff changeset
1306 peccatorum.</p>
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parents: 26
diff changeset
1307 <br />
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parents: 26
diff changeset
1308 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
1309 <p title="II-II q. 105 a. 1 arg. 1"><a name="43465"><span class=
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parents: 26
diff changeset
1310 "ref">[43465] II&ordf;-IIae q. 105 a. 1 arg. 1</span></a> Ad primum
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diff changeset
1311 sic proceditur. Videtur quod inobedientia non sit peccatum mortale.
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diff changeset
1312 Omne enim peccatum est inobedientia, ut patet per definitionem
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parents: 26
diff changeset
1313 Ambrosii superius positam. Si ergo inobedientia esset peccatum
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parents: 26
diff changeset
1314 mortale, omne peccatum esset mortale.</p>
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parents: 26
diff changeset
1315 <p title="II-II q. 105 a. 1 arg. 2"><a name="43466"><span class=
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parents: 26
diff changeset
1316 "ref">[43466] II&ordf;-IIae q. 105 a. 1 arg. 2</span></a>
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parents: 26
diff changeset
1317 Praeterea, Gregorius dicit, XXXI Moral., quod inobedientia oritur
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parents: 26
diff changeset
1318 ex inani gloria. Sed inanis gloria non est peccatum mortale. Ergo
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diff changeset
1319 nec inobedientia.</p>
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parents: 26
diff changeset
1320 <p title="II-II q. 105 a. 1 arg. 3"><a name="43467"><span class=
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parents: 26
diff changeset
1321 "ref">[43467] II&ordf;-IIae q. 105 a. 1 arg. 3</span></a>
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parents: 26
diff changeset
1322 Praeterea, tunc dicitur aliquis esse inobediens quando superioris
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parents: 26
diff changeset
1323 praeceptum non implet. Sed superiores multoties praecepta
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parents: 26
diff changeset
1324 multiplicant, quae vix aut nunquam omnia possunt observari. Si ergo
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parents: 26
diff changeset
1325 inobedientia esset peccatum mortale, sequeretur quod homo non
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parents: 26
diff changeset
1326 posset vitare mortale peccatum, quod est inconveniens. Non ergo
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parents: 26
diff changeset
1327 inobedientia est peccatum mortale.</p>
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parents: 26
diff changeset
1328 <p title="II-II q. 105 a. 1 s. c."><a name="43468"><span class=
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parents: 26
diff changeset
1329 "ref">[43468] II&ordf;-IIae q. 105 a. 1 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1330 est quod Rom. I, et II ad Tim. III, inter alia peccata mortalia
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parents: 26
diff changeset
1331 computatur, parentibus non obedientes.</p>
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parents: 26
diff changeset
1332 <p title="II-II q. 105 a. 1 co."><a name="43469"><span class=
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parents: 26
diff changeset
1333 "ref">[43469] II&ordf;-IIae q. 105 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
1334 dicendum quod, sicut supra dictum est, peccatum mortale est quod
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parents: 26
diff changeset
1335 contrariatur caritati, per quam est spiritualis vita. Caritate
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parents: 26
diff changeset
1336 autem diligitur Deus et proximus. Exigit autem caritas Dei ut eius
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parents: 26
diff changeset
1337 mandatis obediatur, sicut supra dictum est. Et ideo inobedientem
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parents: 26
diff changeset
1338 esse divinis praeceptis peccatum mortale est, quasi divinae
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parents: 26
diff changeset
1339 dilectioni contrarium. In praeceptis autem divinis continetur quod
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diff changeset
1340 etiam superioribus obediatur. Et ideo etiam inobedientia qua quis
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parents: 26
diff changeset
1341 inobediens est praeceptis superiorum, est peccatum mortale, quasi
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parents: 26
diff changeset
1342 divinae dilectioni contrarium, secundum illud Rom. XIII, <i>qui
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parents: 26
diff changeset
1343 potestati resistit, Dei ordinationi resistit</i>. Contrariatur
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diff changeset
1344 insuper dilectioni proximi, inquantum superiori proximo subtrahit
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diff changeset
1345 obedientiam quam ei debet.</p>
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diff changeset
1346 <p title="II-II q. 105 a. 1 ad 1"><a name="43470"><span class=
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diff changeset
1347 "ref">[43470] II&ordf;-IIae q. 105 a. 1 ad 1</span></a> Ad primum
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diff changeset
1348 ergo dicendum quod illa definitio Ambrosii datur de peccato
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parents: 26
diff changeset
1349 mortali, quod habet perfectam peccati rationem. Peccatum enim
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diff changeset
1350 veniale non est inobedientia, quia non est contra praeceptum, sed
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diff changeset
1351 praeter praeceptum. Nec etiam omne peccatum mortale est
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parents: 26
diff changeset
1352 inobedientia, proprie et per se loquendo, sed solum sicut quando
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parents: 26
diff changeset
1353 aliquis praeceptum contemnit. Quia ex fine morales actus speciem
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parents: 26
diff changeset
1354 habent. Cum autem facit aliquid contra praeceptum non propter
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parents: 26
diff changeset
1355 praecepti contemptum, sed propter aliquid aliud, est inobedientia
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parents: 26
diff changeset
1356 materialiter tantum, sed pertinet formaliter ad aliam speciem
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parents: 26
diff changeset
1357 peccati.</p>
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parents: 26
diff changeset
1358 <p title="II-II q. 105 a. 1 ad 2"><a name="43471"><span class=
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parents: 26
diff changeset
1359 "ref">[43471] II&ordf;-IIae q. 105 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1360 dicendum quod inanis gloria appetit manifestationem alicuius
544e12f679ad convert to xml
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parents: 26
diff changeset
1361 excellentiae, et quia videtur ad quandam excellentiam pertinere
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parents: 26
diff changeset
1362 quod homo praeceptis alterius non subdatur, inde est quod
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parents: 26
diff changeset
1363 inobedientia ex inani gloria oritur. Nihil autem prohibet ex
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parents: 26
diff changeset
1364 peccato veniali oriri mortale, cum veniale sit dispositio ad
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parents: 26
diff changeset
1365 mortale.</p>
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parents: 26
diff changeset
1366 <p title="II-II q. 105 a. 1 ad 3"><a name="43472"><span class=
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parents: 26
diff changeset
1367 "ref">[43472] II&ordf;-IIae q. 105 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1368 dicendum quod nullus obligatur ad impossibile. Et ideo si tot
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parents: 26
diff changeset
1369 praecepta aliquis praelatus ingerat quod subditus ea implere non
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parents: 26
diff changeset
1370 possit, excusatur a peccato. Et ideo praelati abstinere debent a
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diff changeset
1371 multitudine praeceptorum.</p>
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parents: 26
diff changeset
1372 <br />
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parents: 26
diff changeset
1373 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
1374 <p title="II-II q. 105 a. 2 arg. 1"><a name="43473"><span class=
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parents: 26
diff changeset
1375 "ref">[43473] II&ordf;-IIae q. 105 a. 2 arg. 1</span></a> Ad
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parents: 26
diff changeset
1376 secundum sic proceditur. Videtur quod inobedientia sit gravissimum
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parents: 26
diff changeset
1377 peccatum. Dicitur enim I Reg. XV, <i>et quasi scelus idololatriae
544e12f679ad convert to xml
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parents: 26
diff changeset
1378 nolle acquiescere</i>. Sed idolatria est gravissimum peccatum, ut
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parents: 26
diff changeset
1379 supra habitum est. Ergo inobedientia est gravissimum peccatum.</p>
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parents: 26
diff changeset
1380 <p title="II-II q. 105 a. 2 arg. 2"><a name="43474"><span class=
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parents: 26
diff changeset
1381 "ref">[43474] II&ordf;-IIae q. 105 a. 2 arg. 2</span></a>
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parents: 26
diff changeset
1382 Praeterea, illud peccatum dicitur esse in spiritum sanctum per quod
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parents: 26
diff changeset
1383 tolluntur impedimenta peccati, ut supra dictum est. Sed per
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parents: 26
diff changeset
1384 inobedientiam contemnit homo praeceptum, quod maxime retrahit
544e12f679ad convert to xml
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parents: 26
diff changeset
1385 hominem a peccando. Ergo inobedientia est peccatum in spiritum
544e12f679ad convert to xml
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parents: 26
diff changeset
1386 sanctum. Et ita est gravissimum peccatum.</p>
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parents: 26
diff changeset
1387 <p title="II-II q. 105 a. 2 arg. 3"><a name="43475"><span class=
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parents: 26
diff changeset
1388 "ref">[43475] II&ordf;-IIae q. 105 a. 2 arg. 3</span></a>
544e12f679ad convert to xml
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parents: 26
diff changeset
1389 Praeterea, apostolus dicit, Rom. V, quod <i>per unius inobedientiam
544e12f679ad convert to xml
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parents: 26
diff changeset
1390 peccatores constituti sunt multi</i>. Sed causa videtur esse potior
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parents: 26
diff changeset
1391 effectu. Ergo inobedientia videtur esse gravius peccatum quam alia
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parents: 26
diff changeset
1392 quae ex ea causantur.</p>
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parents: 26
diff changeset
1393 <p title="II-II q. 105 a. 2 s. c."><a name="43476"><span class=
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parents: 26
diff changeset
1394 "ref">[43476] II&ordf;-IIae q. 105 a. 2 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1395 est quod gravius est contemnere praecipientem quam praeceptum. Sed
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diff changeset
1396 quaedam peccata sunt contra ipsam personam praecipientis, sicut
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parents: 26
diff changeset
1397 patet de blasphemia et homicidio. Ergo inobedientia non est
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parents: 26
diff changeset
1398 gravissimum peccatum.</p>
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parents: 26
diff changeset
1399 <p title="II-II q. 105 a. 2 co."><a name="43477"><span class=
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parents: 26
diff changeset
1400 "ref">[43477] II&ordf;-IIae q. 105 a. 2 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
1401 dicendum quod non omnis inobedientia est aequale peccatum. Potest
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parents: 26
diff changeset
1402 enim una inobedientia esse gravior altera dupliciter. Uno modo, ex
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parents: 26
diff changeset
1403 parte praecipientis. Quamvis enim omnem curam homo apponere debeat
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parents: 26
diff changeset
1404 ad hoc quod cuilibet superiori obediat, tamen magis est debitum
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parents: 26
diff changeset
1405 quod homo obediat superiori quam inferiori potestati. Cuius signum
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parents: 26
diff changeset
1406 est quod praeceptum inferioris praetermittitur si sit praecepto
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parents: 26
diff changeset
1407 superioris contrarium unde consequens est quod quanto superior est
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parents: 26
diff changeset
1408 ille qui praecipit, tanto ei inobedientem esse sit gravius. Et sic
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parents: 26
diff changeset
1409 inobedientem esse Deo est gravius quam inobedientem esse homini.
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parents: 26
diff changeset
1410 Secundo, ex parte praeceptorum. Non enim praecipiens aequaliter
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parents: 26
diff changeset
1411 vult impleri omnia quae mandat, magis enim unusquisque vult finem,
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parents: 26
diff changeset
1412 et id quod est fini propinquius. Et ideo tanto est inobedientia
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parents: 26
diff changeset
1413 gravior, quanto praeceptum quod quis praeterit magis est de
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parents: 26
diff changeset
1414 intentione illius qui praecipit. Et in praeceptis quidem Dei,
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parents: 26
diff changeset
1415 manifestum est quod quanto praeceptum datur de meliori, tanto est
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parents: 26
diff changeset
1416 eius inobedientia gravior. Quia cum voluntas Dei per se feratur ad
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parents: 26
diff changeset
1417 bonum, quanto aliquid est melius, tanto Deus vult illud magis
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diff changeset
1418 impleri. Unde qui inobediens est praecepto de dilectione Dei,
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diff changeset
1419 gravius peccat quam qui inobediens est praecepto de dilectione
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diff changeset
1420 proximi. Voluntas autem hominis non semper magis fertur in melius.
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diff changeset
1421 Et ideo, ubi obligamur ex solo hominis praecepto, non est gravius
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parents: 26
diff changeset
1422 peccatum ex eo quod maius bonum praeteritur, sed ex eo quod
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parents: 26
diff changeset
1423 praeteritur quod est magis de intentione praecipientis. Sic ergo
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parents: 26
diff changeset
1424 oportet diversos inobedientiae gradus diversis peccatorum gradibus
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diff changeset
1425 comparare. Nam inobedientia qua contemnitur Dei praeceptum, ex ipsa
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parents: 26
diff changeset
1426 ratione inobedientiae gravius est peccatum quam peccatum quo
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parents: 26
diff changeset
1427 peccatur in hominem, si secerneretur inobedientia Dei (et hoc dico,
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parents: 26
diff changeset
1428 quia qui contra proximum peccat, etiam contra Dei praeceptum agit).
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diff changeset
1429 Si tamen in aliquo potiori praeceptum Dei contemneret, adhuc
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parents: 26
diff changeset
1430 gravius peccatum esset. Inobedientia autem qua contemnitur
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parents: 26
diff changeset
1431 praeceptum hominis, levior est peccato quo contemnitur ipse
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diff changeset
1432 praecipiens, quia ex reverentia praecipientis procedere debet
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parents: 26
diff changeset
1433 reverentia praecepti. Et similiter peccatum quod directe pertinet
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parents: 26
diff changeset
1434 ad contemptum Dei, sicut blasphemia vel aliquid huiusmodi, gravius
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diff changeset
1435 est, etiam semota per intellectum inobedientia a peccato, quam
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diff changeset
1436 peccatum in quo contemnitur solum Dei praeceptum.</p>
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parents: 26
diff changeset
1437 <p title="II-II q. 105 a. 2 ad 1"><a name="43478"><span class=
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parents: 26
diff changeset
1438 "ref">[43478] II&ordf;-IIae q. 105 a. 2 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1439 ergo dicendum quod illa comparatio Samuelis non est aequalitatis,
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parents: 26
diff changeset
1440 sed similitudinis, quia inobedientia redundat in contemptum Dei
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parents: 26
diff changeset
1441 sicut et idololatria, licet idololatria magis.</p>
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parents: 26
diff changeset
1442 <p title="II-II q. 105 a. 2 ad 2"><a name="43479"><span class=
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parents: 26
diff changeset
1443 "ref">[43479] II&ordf;-IIae q. 105 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1444 dicendum quod non omnis inobedientia est peccatum in spiritum
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parents: 26
diff changeset
1445 sanctum, sed solum illa cui obstinatio adhibetur. Non enim
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parents: 26
diff changeset
1446 contemptus cuiuscumque quod peccatum impedit, constituit peccatum
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parents: 26
diff changeset
1447 in spiritum sanctum, alioquin cuiuslibet boni contemptus esset
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parents: 26
diff changeset
1448 peccatum in spiritum sanctum, quia per quodlibet bonum potest homo
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parents: 26
diff changeset
1449 a peccato impediri. Sed illorum bonorum contemptus facit peccatum
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parents: 26
diff changeset
1450 in spiritum sanctum quae directe ducunt ad poenitentiam et
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parents: 26
diff changeset
1451 remissionem peccatorum.</p>
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parents: 26
diff changeset
1452 <p title="II-II q. 105 a. 2 ad 3"><a name="43480"><span class=
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parents: 26
diff changeset
1453 "ref">[43480] II&ordf;-IIae q. 105 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1454 dicendum quod primum peccatum primi parentis, ex quo in omnes
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parents: 26
diff changeset
1455 peccatum emanavit, non fuit inobedientia, secundum quod est
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parents: 26
diff changeset
1456 speciale peccatum, sed superbia, ex qua homo ad inobedientiam
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parents: 26
diff changeset
1457 processit. Unde apostolus in verbis illis videtur accipere
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parents: 26
diff changeset
1458 inobedientiam secundum quod generaliter se habet ad omne
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diff changeset
1459 peccatum.</p>
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diff changeset
1460 <div class="centro"><br />
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diff changeset
1461 <p><a href="sth3101.html"><img src="icons/ageretro.gif" width="19"
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diff changeset
1462 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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diff changeset
1463 <a href="sth3106.html"><img src="icons/ageultra.gif" width="19"
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diff changeset
1464 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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diff changeset
1465 <br />
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diff changeset
1466 <hr />
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diff changeset
1467 <br />
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diff changeset
1468 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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diff changeset
1469 hanc editionem<br />
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1470 Iura omnia asservantur<br />
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1471 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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1472 style="text-decoration=none">49644264</a></address>
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1473 </div>
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1474 </body>
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1475 </html>