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annotate summa/latin/sth3106.html @ 125:183bfdf5ca5c

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catch up through FS_vi A108
author ht
date Sat, 10 Sep 2022 10:03:58 +0000
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1 <?xml version="1.0" encoding="UTF-8"?>
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2 <!DOCTYPE html
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3 PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "file:///c:/cygwin/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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4 <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA" lang="LA">
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5 <head>
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6 <meta content="HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" name="generator"/>
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9 <meta content="text/javascript" http-equiv="Content-Script-Type"/>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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11 <meta content="Latin" name="language"/>
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12 <meta content="public" name="security"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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15 <meta content="" name="abstract"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIª-IIae q.
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19 106-108</title>
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20 </head>
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21 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">secunda pars secundae partis a quaestione CVI ad
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22 CVIII</div><div class="centro">
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23 <table summary="Imago" align="center">
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24 <tr>
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25 <th><img align="middle" alt="Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)" border="0" height="190" width="275" src="icons/fugit190.jpg"/></th>
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26 </tr>
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27 </table>
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28 <br/>
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29 <span class="tres">Textum Leoninum Romae 1897 editum<br/>
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30 ac automato translatum a Roberto Busa SJ in taenias
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31 magneticas<br/>
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32 denuo recognovit Enrique Alarcón atque instruxit<br/>
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33 <br/></span><br/>
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34 <hr/>
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35 <br/>
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36 <p><a href="sth3102.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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37 <a href="sth3109.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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38 <script type="text/javascript" language="JavaScript">
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39 //
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40 &lt;!--
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41 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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134 document.write('&lt;OPTION VALUE="#43565"&gt;II&amp;ordf;-IIae q. 107 a. 4 ad 1');
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135 document.write('&lt;OPTION VALUE="#43566"&gt;II&amp;ordf;-IIae q. 107 a. 4 ad 2');
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136 document.write('&lt;OPTION VALUE="#43567"&gt;II&amp;ordf;-IIae q. 107 a. 4 ad 3');
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137 document.write('&lt;OPTION VALUE="#43568"&gt;II&amp;ordf;-IIae q. 108 pr.');
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138 document.write('&lt;OPTION VALUE="#43569"&gt;II&amp;ordf;-IIae q. 108 a. 1 arg. 1');
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139 document.write('&lt;OPTION VALUE="#43570"&gt;II&amp;ordf;-IIae q. 108 a. 1 arg. 2');
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140 document.write('&lt;OPTION VALUE="#43571"&gt;II&amp;ordf;-IIae q. 108 a. 1 arg. 3');
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141 document.write('&lt;OPTION VALUE="#43572"&gt;II&amp;ordf;-IIae q. 108 a. 1 arg. 4');
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142 document.write('&lt;OPTION VALUE="#43573"&gt;II&amp;ordf;-IIae q. 108 a. 1 arg. 5');
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143 document.write('&lt;OPTION VALUE="#43574"&gt;II&amp;ordf;-IIae q. 108 a. 1 s. c.');
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144 document.write('&lt;OPTION VALUE="#43575"&gt;II&amp;ordf;-IIae q. 108 a. 1 co.');
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145 document.write('&lt;OPTION VALUE="#43576"&gt;II&amp;ordf;-IIae q. 108 a. 1 ad 1');
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146 document.write('&lt;OPTION VALUE="#43577"&gt;II&amp;ordf;-IIae q. 108 a. 1 ad 2');
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147 document.write('&lt;OPTION VALUE="#43578"&gt;II&amp;ordf;-IIae q. 108 a. 1 ad 3');
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148 document.write('&lt;OPTION VALUE="#43579"&gt;II&amp;ordf;-IIae q. 108 a. 1 ad 4');
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149 document.write('&lt;OPTION VALUE="#43580"&gt;II&amp;ordf;-IIae q. 108 a. 1 ad 5');
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150 document.write('&lt;OPTION VALUE="#43581"&gt;II&amp;ordf;-IIae q. 108 a. 2 arg. 1');
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151 document.write('&lt;OPTION VALUE="#43582"&gt;II&amp;ordf;-IIae q. 108 a. 2 arg. 2');
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152 document.write('&lt;OPTION VALUE="#43583"&gt;II&amp;ordf;-IIae q. 108 a. 2 arg. 3');
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153 document.write('&lt;OPTION VALUE="#43584"&gt;II&amp;ordf;-IIae q. 108 a. 2 s. c.');
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154 document.write('&lt;OPTION VALUE="#43585"&gt;II&amp;ordf;-IIae q. 108 a. 2 co.');
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155 document.write('&lt;OPTION VALUE="#43586"&gt;II&amp;ordf;-IIae q. 108 a. 2 ad 1');
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156 document.write('&lt;OPTION VALUE="#43587"&gt;II&amp;ordf;-IIae q. 108 a. 2 ad 2');
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157 document.write('&lt;OPTION VALUE="#43588"&gt;II&amp;ordf;-IIae q. 108 a. 2 ad 3');
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158 document.write('&lt;OPTION VALUE="#43589"&gt;II&amp;ordf;-IIae q. 108 a. 3 arg. 1');
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159 document.write('&lt;OPTION VALUE="#43590"&gt;II&amp;ordf;-IIae q. 108 a. 3 arg. 2');
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160 document.write('&lt;OPTION VALUE="#43591"&gt;II&amp;ordf;-IIae q. 108 a. 3 arg. 3');
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161 document.write('&lt;OPTION VALUE="#43592"&gt;II&amp;ordf;-IIae q. 108 a. 3 s. c.');
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162 document.write('&lt;OPTION VALUE="#43593"&gt;II&amp;ordf;-IIae q. 108 a. 3 co.');
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163 document.write('&lt;OPTION VALUE="#43594"&gt;II&amp;ordf;-IIae q. 108 a. 3 ad 1');
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164 document.write('&lt;OPTION VALUE="#43595"&gt;II&amp;ordf;-IIae q. 108 a. 3 ad 2');
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165 document.write('&lt;OPTION VALUE="#43596"&gt;II&amp;ordf;-IIae q. 108 a. 3 ad 3');
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166 document.write('&lt;OPTION VALUE="#43597"&gt;II&amp;ordf;-IIae q. 108 a. 4 arg. 1');
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167 document.write('&lt;OPTION VALUE="#43598"&gt;II&amp;ordf;-IIae q. 108 a. 4 arg. 2');
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168 document.write('&lt;OPTION VALUE="#43599"&gt;II&amp;ordf;-IIae q. 108 a. 4 arg. 3');
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169 document.write('&lt;OPTION VALUE="#43600"&gt;II&amp;ordf;-IIae q. 108 a. 4 arg. 4');
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170 document.write('&lt;OPTION VALUE="#43601"&gt;II&amp;ordf;-IIae q. 108 a. 4 arg. 5');
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171 document.write('&lt;OPTION VALUE="#43602"&gt;II&amp;ordf;-IIae q. 108 a. 4 s. c.');
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172 document.write('&lt;OPTION VALUE="#43603"&gt;II&amp;ordf;-IIae q. 108 a. 4 co.');
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173 document.write('&lt;OPTION VALUE="#43604"&gt;II&amp;ordf;-IIae q. 108 a. 4 ad 1');
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174 document.write('&lt;OPTION VALUE="#43605"&gt;II&amp;ordf;-IIae q. 108 a. 4 ad 2');
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175 document.write('&lt;OPTION VALUE="#43606"&gt;II&amp;ordf;-IIae q. 108 a. 4 ad 3');
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176 document.write('&lt;OPTION VALUE="#43607"&gt;II&amp;ordf;-IIae q. 108 a. 4 ad 4');
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177 document.write('&lt;OPTION VALUE="#43608"&gt;II&amp;ordf;-IIae q. 108 a. 4 ad 5');
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178 document.write('&lt;\/SELECT&gt;');
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179 document.write('&lt;BR&gt;&lt;BR&gt;');
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180 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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181 document.write('&lt;\/FORM&gt;');
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182 // --&gt;
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183 //
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184 </script><br/>
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185 <hr/>
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186 <br/></div><div class="q" id="q106"><h2>Quaestio 106</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 106 pr."><a name="43481"><span class="ref">[43481] IIª-IIae q. 106 pr.</span></a> Deinde
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187 considerandum est de gratia sive gratitudine, et ingratitudine.
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188 Circa gratiam autem quaeruntur sex. Primo, utrum gratia sit virtus
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189 specialis ab aliis distincta. Secundo, quis tenetur ad maiores
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190 gratiarum actiones Deo, utrum innocens vel poenitens. Tertio, utrum
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191 semper teneatur homo ad gratias humanis beneficiis reddendas.
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192 Quarto, utrum retributio gratiarum sit differenda. Quinto, utrum
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193 sit mensuranda secundum acceptum beneficium, vel secundum dantis
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194 affectum. Sexto, utrum oporteat aliquid maius rependere.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 106 a. 1 arg. 1"><a name="43482"><span class="ref">[43482] IIª-IIae q. 106 a. 1 arg. 1</span></a> Ad primum
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195 sic proceditur. Videtur quod gratia non sit virtus specialis ab
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196 aliis distincta. Maxima enim beneficia a Deo et a parentibus
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197 accepimus. Sed honor quem Deo retribuimus, pertinet ad virtutem
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198 religionis, honor autem quem retribuimus parentibus, pertinet ad
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199 virtutem pietatis. Ergo gratia sive gratitudo non est virtus ab
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200 aliis distincta.</p><p title="II-II q. 106 a. 1 arg. 2"><a name="43483"><span class="ref">[43483] IIª-IIae q. 106 a. 1 arg. 2</span></a>
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201 Praeterea, retributio proportionalis pertinet ad iustitiam
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202 commutativam, ut patet per philosophum, in V Ethic. Sed gratiae
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203 redduntur ut retributio sit, ut ibidem dicitur. Ergo redditio
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204 gratiarum, quod pertinet ad gratitudinem, est actus iustitiae. Non
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205 ergo gratitudo est specialis virtus ab aliis distincta.</p><p title="II-II q. 106 a. 1 arg. 3"><a name="43484"><span class="ref">[43484] IIª-IIae q. 106 a. 1 arg. 3</span></a>
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206 Praeterea, recompensatio requiritur ad amicitiam conservandam, ut
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207 patet per philosophum, in VIII et IX Ethic. Sed amicitia se habet
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208 ad omnes virtutes, propter quas homo amatur. Ergo gratia sive
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209 gratitudo, ad quam pertinet recompensare beneficia, non est
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210 specialis virtus.</p><p title="II-II q. 106 a. 1 s. c."><a name="43485"><span class="ref">[43485] IIª-IIae q. 106 a. 1 s. c.</span></a> Sed contra
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211 est quod Tullius ponit gratiam specialem iustitiae partem.</p><p title="II-II q. 106 a. 1 co."><a name="43486"><span class="ref">[43486] IIª-IIae q. 106 a. 1 co.</span></a> Respondeo
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212 dicendum quod, sicut supra dictum est, secundum diversas causas ex
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213 quibus aliquid debetur, necesse est diversificari debiti reddendi
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214 rationem, ita tamen quod semper in maiori illud quod minus est
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215 continetur. In Deo autem primo et principaliter invenitur causa
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216 debiti, eo quod ipse est primum principium omnium bonorum
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217 nostrorum. Secundario autem, in patre, quod est proximum nostrae
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218 generationis et disciplinae principium. Tertio autem, in persona
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219 quae dignitate praecellit, ex qua communia beneficia procedunt.
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220 Quarto autem, in aliquo benefactore a quo aliqua particularia et
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221 privata beneficia percepimus, pro quibus particulariter ei
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222 obligamur. Quia ergo non quidquid debemus Deo vel patri vel
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223 personae dignitate praecellenti, debemus alicui benefactorum a quo
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224 aliquod particulare beneficium recepimus; inde est quod post
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225 religionem, qua debitum cultum Deo impendimus; et pietatem, qua
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226 colimus parentes; et observantiam, qua colimus personas dignitate
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227 praecellentes; est gratia sive gratitudo, quae benefactoribus
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228 gratiam recompensat. Et distinguitur a praemissis virtutibus, sicut
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229 quaelibet posteriorum distinguitur a priori, quasi ab eo
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230 deficiens.</p><p title="II-II q. 106 a. 1 ad 1"><a name="43487"><span class="ref">[43487] IIª-IIae q. 106 a. 1 ad 1</span></a> Ad primum
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231 ergo dicendum quod sicut religio est quaedam superexcellens pietas,
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232 ita est etiam quaedam excellens gratia seu gratitudo. Unde et
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233 gratiarum actio ad Deum supra posita est inter ea quae ad
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234 religionem pertinent.</p><p title="II-II q. 106 a. 1 ad 2"><a name="43488"><span class="ref">[43488] IIª-IIae q. 106 a. 1 ad 2</span></a> Ad secundum
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235 dicendum quod retributio proportionalis pertinet ad iustitiam
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236 commutativam quando attenditur secundum debitum legale, puta si
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237 pacto firmetur ut tantum pro tanto retribuatur. Sed ad virtutem
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238 gratiae sive gratitudinis pertinet retributio quae fit ex solo
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239 debito honestatis, quam scilicet aliquis sponte facit. Unde
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240 gratitudo est minus grata si sit coacta, ut Seneca dicit, in libro
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241 de beneficiis.</p><p title="II-II q. 106 a. 1 ad 3"><a name="43489"><span class="ref">[43489] IIª-IIae q. 106 a. 1 ad 3</span></a> Ad tertium
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242 dicendum quod cum vera amicitia supra virtutem fundetur, quidquid
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243 est virtuti contrarium in amico est amicitiae impeditivum, et
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244 quidquid est virtuosum est amicitiae provocativum. Et secundum hoc,
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245 per recompensationem beneficiorum amicitia conservatur; quamvis
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246 recompensatio beneficiorum specialiter ad virtutem gratitudinis
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247 pertineat.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 106 a. 2 arg. 1"><a name="43490"><span class="ref">[43490] IIª-IIae q. 106 a. 2 arg. 1</span></a> Ad
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248 secundum sic proceditur. Videtur quod magis teneatur ad gratias
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249 reddendas Deo innocens quam poenitens. Quanto enim aliquis maius
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250 donum percepit a Deo, tanto magis ad gratiarum actiones tenetur.
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251 Sed maius est donum innocentiae quam iustitiae restitutae. Ergo
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252 videtur quod magis teneatur ad gratiarum actionem innocens quam
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253 poenitens.</p><p title="II-II q. 106 a. 2 arg. 2"><a name="43491"><span class="ref">[43491] IIª-IIae q. 106 a. 2 arg. 2</span></a>
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254 Praeterea, sicut benefactori debetur gratiarum actio, ita et
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255 dilectio. Sed Augustinus dicit, in II Confess., <i>quis hominum,
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256 suam cogitans infirmitatem, audet viribus suis tribuere castitatem
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257 atque innocentiam suam, ut minus amet te, quasi minus fuerit ei
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258 necessaria misericordia tua donans peccata conversis ad te?</i> Et
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259 postea subdit, <i>et ideo tantundem, immo amplius te diligat, quia
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260 per quem me videt tantis peccatorum meorum languoribus exui, per
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261 eum se videt tantis peccatorum languoribus non implicari</i>. Ergo
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262 etiam magis tenetur ad gratiam reddendam innocens quam
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263 poenitens.</p><p title="II-II q. 106 a. 2 arg. 3"><a name="43492"><span class="ref">[43492] IIª-IIae q. 106 a. 2 arg. 3</span></a>
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264 Praeterea, quanto gratuitum beneficium est magis continuatum, tanto
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265 maior pro eo debetur gratiarum actio. Sed in innocente magis
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266 continuatur divinae gratiae beneficium quam in poenitente. Dicit
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267 enim Augustinus, ibidem, <i>gratiae tuae deputo, et misericordiae
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268 tuae, quod peccata mea tanquam glaciem solvisti. Gratiae tuae
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269 deputo et quaecumque non feci mala, quid enim non facere potui? Et
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270 omnia mihi dimissa esse fateor, et quae mea sponte feci mala, et
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271 quae te duce non feci</i>. Ergo magis tenetur ad gratiarum actionem
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272 innocens quam poenitens.</p><p title="II-II q. 106 a. 2 s. c."><a name="43493"><span class="ref">[43493] IIª-IIae q. 106 a. 2 s. c.</span></a> Sed contra
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273 est quod dicitur Luc. VII, <i>cui plus dimittitur, plus
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274 diligit</i>. Ergo, eadem ratione, plus tenetur ad gratiarum
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275 actiones.</p><p title="II-II q. 106 a. 2 co."><a name="43494"><span class="ref">[43494] IIª-IIae q. 106 a. 2 co.</span></a> Respondeo
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276 dicendum quod actio gratiarum in accipiente respicit gratiam
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277 dantis. Unde ubi est maior gratia ex parte dantis, ibi requiritur
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278 maior gratiarum actio ex parte recipientis. Gratia autem est quod
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279 gratis datur. Unde dupliciter potest esse ex parte dantis maior
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280 gratia. Uno modo, ex quantitate dati. Et hoc modo, innocens tenetur
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281 ad maiores gratiarum actiones, quia maius donum ei datur a Deo et
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282 magis continuatum, ceteris paribus, absolute loquendo. Alio modo
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283 potest dici maior gratia quia magis datur gratis. Et secundum hoc,
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284 magis tenetur ad gratiarum actiones poenitens quam innocens, quia
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285 magis gratis datur illud quod ei datur a Deo; cum enim esset dignus
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286 poena, datur ei gratia. Et sic, licet illud donum quod datur
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287 innocenti sit, absolute consideratum, maius; tamen donum quod datur
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288 poenitenti est maius in comparatione ad ipsum, sicut etiam parvum
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289 donum pauperi datum ei est maius quam diviti magnum. Et quia actus
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290 circa singularia sunt, in his quae agenda sunt magis consideratur
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291 quod est hic vel nunc tale, quam quod est simpliciter tale, sicut
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292 philosophus dicit, in III Ethic., de voluntario et
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293 involuntario.</p><p title="II-II q. 106 a. 2 ad arg."><a name="43495"><span class="ref">[43495] IIª-IIae q. 106 a. 2 ad arg.</span></a> Et per
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294 hoc patet responsio ad obiecta.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 106 a. 3 arg. 1"><a name="43496"><span class="ref">[43496] IIª-IIae q. 106 a. 3 arg. 1</span></a> Ad
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295 tertium sic proceditur. Videtur quod homo non teneatur ad gratiarum
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296 actiones omni homini benefacienti. Potest enim aliquis sibi ipsi
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297 benefacere, sicut et sibi ipsi nocere, secundum illud Eccli. XIV,
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298 <i>qui sibi nequam est, cui alii bonus erit?</i> Sed homo sibi ipsi
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299 non potest gratias agere, quia gratiarum actio videtur transire ab
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300 uno in alterum. Ergo non omni benefactori debetur gratiarum
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301 actio.</p><p title="II-II q. 106 a. 3 arg. 2"><a name="43497"><span class="ref">[43497] IIª-IIae q. 106 a. 3 arg. 2</span></a>
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302 Praeterea, gratiarum actio est quaedam gratiae recompensatio. Sed
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303 aliqua beneficia non cum gratia dantur, sed magis cum contumelia,
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304 et tarditate vel tristitia. Ergo non semper benefactori sunt
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305 gratiae reddendae.</p><p title="II-II q. 106 a. 3 arg. 3"><a name="43498"><span class="ref">[43498] IIª-IIae q. 106 a. 3 arg. 3</span></a>
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306 Praeterea, nulli debetur gratiarum actio ex eo quod suam utilitatem
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307 procurat. Sed quandoque aliqui aliqua beneficia dant propter suam
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308 utilitatem. Ergo eis non debetur gratiarum actio.</p><p title="II-II q. 106 a. 3 arg. 4"><a name="43499"><span class="ref">[43499] IIª-IIae q. 106 a. 3 arg. 4</span></a>
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309 Praeterea, servo non debetur gratiarum actio, quia hoc ipsum quod
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310 est, domini est. Sed quandoque contingit servum in dominum
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311 beneficum esse. Ergo non omni benefactori debetur gratiarum
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312 actio.</p><p title="II-II q. 106 a. 3 arg. 5"><a name="43500"><span class="ref">[43500] IIª-IIae q. 106 a. 3 arg. 5</span></a>
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313 Praeterea, nullus tenetur ad id quod facere non potest honeste et
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314 utiliter. Sed quandoque contingit quod ille qui beneficium tribuit
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315 est in statu magnae felicitatis, cui inutiliter aliquid
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316 recompensaretur pro suscepto beneficio. Quandoque etiam contingit
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317 quod benefactor mutatur de virtute in vitium, et sic videtur quod
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318 ei honeste recompensari non potest. Quandoque etiam ille qui
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319 accipit beneficium pauper est, et omnino recompensare non potest.
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320 Ergo videtur quod non semper teneatur homo ad gratiarum
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321 recompensationem.</p><p title="II-II q. 106 a. 3 arg. 6"><a name="43501"><span class="ref">[43501] IIª-IIae q. 106 a. 3 arg. 6</span></a>
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322 Praeterea, nullus debet pro alio facere quod ei non expedit, sed
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323 est ei nocivum. Sed quandoque contingit quod recompensatio
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324 beneficii est nociva vel inutilis ei cui recompensatur. Ergo non
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325 semper est beneficium recompensandum per gratiarum actionem.</p><p title="II-II q. 106 a. 3 s. c."><a name="43502"><span class="ref">[43502] IIª-IIae q. 106 a. 3 s. c.</span></a> Sed contra
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326 est quod dicitur I ad Thess. ult., <i>in omnibus gratias
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327 agite</i>.</p><p title="II-II q. 106 a. 3 co."><a name="43503"><span class="ref">[43503] IIª-IIae q. 106 a. 3 co.</span></a> Respondeo
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328 dicendum quod omnis effectus naturaliter ad suam causam
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329 convertitur. Unde Dionysius dicit, I cap. de Div. Nom., quod Deus
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330 omnia in se convertit, tanquam omnium causa, semper enim oportet
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331 quod effectus ordinetur ad finem agentis. Manifestum est autem quod
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332 benefactor, inquantum huiusmodi, est causa beneficiati. Et ideo
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333 naturalis ordo requirit ut ille qui suscipit beneficium, per
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334 gratiarum recompensationem convertatur ad benefactorem, secundum
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335 modum utriusque. Et sicut de patre supra dictum est, benefactori
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336 quidem, inquantum huiusmodi, debetur honor et reverentia, eo quod
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337 habet rationem principii, sed per accidens debetur ei subventio vel
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338 sustentatio, si indigeat.</p><p title="II-II q. 106 a. 3 ad 1"><a name="43504"><span class="ref">[43504] IIª-IIae q. 106 a. 3 ad 1</span></a> Ad primum
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339 ergo dicendum quod, sicut Seneca dicit, in V de Benefic., <i>sicut
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340 non est liberalis qui sibi donat, nec clemens qui sibi ignoscit,
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341 nec misericors qui malis suis tangitur, sed qui aliis, ita etiam
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342 nemo sibi ipsi beneficium dat, sed naturae suae paret, quae movet
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343 ad refutanda nociva et ad appetenda proficua</i>. Unde in his quae
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344 sunt ad seipsum non habet locum gratitudo et ingratitudo, non enim
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345 potest homo sibi aliquid denegare nisi sibi retinendo. Metaphorice
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346 tamen illa quae ad alterum proprie dicuntur, accipiuntur in his
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347 quae sunt ad seipsum, sicut de iustitia philosophus dicit, in V
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348 Ethic., inquantum scilicet accipiuntur diversae partes hominis
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349 sicut diversae personae.</p><p title="II-II q. 106 a. 3 ad 2"><a name="43505"><span class="ref">[43505] IIª-IIae q. 106 a. 3 ad 2</span></a> Ad secundum
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350 dicendum quod boni animi est ut magis attendat ad bonum quam ad
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351 malum. Et ideo si aliquis beneficium dedit non eo modo quo debuit,
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352 non omnino debet recipiens a gratiarum actione cessare. Minus tamen
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353 quam si modo debito praestitisset, quia etiam beneficium minus est,
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354 quia, ut Seneca dicit, in II de Benefic., <i>multum celeritas
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355 fecit, multum abstulit mora</i>.</p><p title="II-II q. 106 a. 3 ad 3"><a name="43506"><span class="ref">[43506] IIª-IIae q. 106 a. 3 ad 3</span></a> Ad tertium
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356 dicendum quod, sicut Seneca dicit, in VI de Benefic., <i>multum
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357 interest utrum aliquis beneficium nobis det sua causa, an sua et
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358 nostra. Ille qui totus ad se spectat, et nobis prodest quia aliter
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359 sibi prodesse non potest, eo mihi loco habendus videtur quo qui
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360 pecori suo pabulum prospicit. Si me in consortium admisit, si duos
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361 cogitavit, ingratus sum et iniustus nisi gaudeo hoc illi profuisse
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362 quod proderat mihi. Summae malignitatis est non vocare beneficium
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363 nisi quod dantem aliquo incommodo afficit</i>.</p><p title="II-II q. 106 a. 3 ad 4"><a name="43507"><span class="ref">[43507] IIª-IIae q. 106 a. 3 ad 4</span></a> Ad quartum
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364 dicendum quod, sicut Seneca dicit, in III de Benefic., <i>quandiu
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365 servus praestat quod a servo exigi solet, ministerium est, ubi plus
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366 quam a servo necesse, beneficium est. Ubi enim in affectum amici
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367 transit, incipit vocari beneficium</i>. Et ideo etiam servis ultra
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368 debitum facientibus gratiae sunt habendae.</p><p title="II-II q. 106 a. 3 ad 5"><a name="43508"><span class="ref">[43508] IIª-IIae q. 106 a. 3 ad 5</span></a> Ad quintum
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369 dicendum quod etiam pauper ingratus non est si faciat quod possit,
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370 sicut enim beneficium magis in affectu consistit quam in effectu,
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371 ita etiam et recompensatio magis in affectu consistit. Unde Seneca
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372 dicit, in II de Benefic., <i>qui grate beneficium accipit, primam
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373 eius pensionem solvit. Quam grate autem ad nos beneficia
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374 pervenerint, indicemus effusis affectibus, quod non ipso tantum
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375 audiente, sed ubique testemur</i>. Et ex hoc patet quod
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376 quantumcumque in felicitate existenti potest recompensatio
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377 beneficii fieri per exhibitionem reverentiae et honoris. Unde
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378 philosophus dicit, in VIII Ethic., quod <i>superexcellenti quidem
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379 debet fieri honoris retributio, indigenti autem retributio
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380 lucri</i>. Et Seneca dicit, in VI de Benefic., <i>multa sunt per
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381 quae quidquid debemus reddere et felicibus possumus, fidele
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382 consilium, assidua conversatio, sermo communis et sine adulatione
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383 iucundus</i>. Et ideo non oportet ut homo optet indigentiam eius
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384 seu miseriam qui beneficium dedit, ad hoc quod beneficium
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385 recompensetur. Quia, ut Seneca dicit, in VI de Benefic., <i>si hoc
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386 ei optares cuius nullum beneficium haberes, inhumanum erat votum.
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387 Quanto inhumanius ei optas cui beneficium debes</i>. Si autem ille
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388 qui beneficium dedit in peius mutatus est, debet tamen sibi fieri
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389 recompensatio secundum statum ipsius, ut scilicet ad virtutem
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390 reducatur, si sit possibile. Si autem sit insanabilis propter
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391 malitiam, tunc alter est effectus quam prius erat, et ideo non
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392 debetur ei recompensatio beneficii sicut prius. Et tamen, quantum
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393 fieri potest salva honestate, memoria debet haberi praestiti
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394 beneficii. Ut patet per philosophum, in IX Ethic.</p><p title="II-II q. 106 a. 3 ad 6"><a name="43509"><span class="ref">[43509] IIª-IIae q. 106 a. 3 ad 6</span></a> Ad sextum
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395 dicendum quod, sicut dictum est, recompensatio beneficii praecipue
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396 pendet ex affectu. Et ideo eo modo debet recompensatio fieri quo
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397 magis sit utilis, si tamen postea, per eius incuriam, in damnum
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398 ipsius vertatur, non imputatur recompensanti. Unde Seneca dicit, in
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399 VII de Benefic., <i>reddendum mihi est, non servandum, cum
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400 reddidero, ac tuendum</i>.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 106 a. 4 arg. 1"><a name="43510"><span class="ref">[43510] IIª-IIae q. 106 a. 4 arg. 1</span></a> Ad
28
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401 quartum sic proceditur. Videtur quod homo debeat statim beneficium
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402 recompensare. Illa enim quae debemus sine certo termino, tenemur
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403 restituere ad statim. Sed non est aliquis terminus praescriptus
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404 recompensationi beneficiorum, quae tamen cadit sub debito, ut
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405 dictum est. Ergo tenetur homo statim beneficium recompensare.</p><p title="II-II q. 106 a. 4 arg. 2"><a name="43511"><span class="ref">[43511] IIª-IIae q. 106 a. 4 arg. 2</span></a>
28
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406 Praeterea, quanto aliquod bonum fit ex maiori animi fervore, tanto
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407 videtur esse laudabilius. Sed ex fervore animi videtur procedere
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408 quod homo nullas moras adhibeat in faciendo quod debet. Ergo
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409 videtur esse laudabilius quod homo statim beneficium reddat.</p><p title="II-II q. 106 a. 4 arg. 3"><a name="43512"><span class="ref">[43512] IIª-IIae q. 106 a. 4 arg. 3</span></a>
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410 Praeterea, Seneca dicit, in II de Benefic., quod <i>proprium
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411 benefactoris est libenter et cito facere</i>. Sed recompensatio
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412 debet beneficium adaequare. Ergo debet statim recompensare.</p><p title="II-II q. 106 a. 4 s. c."><a name="43513"><span class="ref">[43513] IIª-IIae q. 106 a. 4 s. c.</span></a> Sed contra
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413 est quod Seneca dicit, in IV de Benefic., <i>qui festinat reddere,
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414 non animum habet grati hominis, sed debitoris</i>.</p><p title="II-II q. 106 a. 4 co."><a name="43514"><span class="ref">[43514] IIª-IIae q. 106 a. 4 co.</span></a> Respondeo
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415 dicendum quod sicut in beneficio dando duo considerantur, scilicet
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416 affectus et donum; ita etiam haec duo considerantur in
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417 recompensatione beneficii. Et quantum quidem ad affectum, statim
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418 recompensatio fieri debet. Unde Seneca dicit, in II de Benefic.,
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419 <i>vis reddere beneficium? Benigne accipe</i>. Quantum autem ad
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420 donum, debet expectari tempus quo recompensatio sit benefactori
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421 opportuna. Si autem, non convenienti tempore, statim velit aliquis
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422 munus pro munere reddere, non videtur esse virtuosa recompensatio.
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423 Ut enim Seneca dicit, IV de Benefic., <i>qui nimis cito cupit
53
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424 solvere, invitus debet, et qui invitus debet, ingratus est</i>.</p><p title="II-II q. 106 a. 4 ad 1"><a name="43515"><span class="ref">[43515] IIª-IIae q. 106 a. 4 ad 1</span></a> Ad primum
28
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425 ergo dicendum quod debitum legale est statim solvendum, alioquin
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diff changeset
426 non esset conservata iustitiae aequalitas, si unus retineret rem
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diff changeset
427 alterius absque eius voluntate. Sed debitum morale dependet ex
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diff changeset
428 honestate debentis. Et ideo debet reddi debito tempore, secundum
53
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429 quod exigit rectitudo virtutis.</p><p title="II-II q. 106 a. 4 ad 2"><a name="43516"><span class="ref">[43516] IIª-IIae q. 106 a. 4 ad 2</span></a> Ad secundum
28
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diff changeset
430 dicendum quod fervor voluntatis non est virtuosus nisi sit ratione
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431 ordinatus. Et ideo si aliquis ex fervore animi praeoccupet debitum
53
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432 tempus, non erit laudandum.</p><p title="II-II q. 106 a. 4 ad 3"><a name="43517"><span class="ref">[43517] IIª-IIae q. 106 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
433 dicendum quod beneficia etiam sunt opportuno tempore danda. Et tunc
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434 non est amplius tardandum cum opportunum tempus advenerit. Et idem
53
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435 etiam observari oportet in beneficiorum recompensatione.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 106 a. 5 arg. 1"><a name="43518"><span class="ref">[43518] IIª-IIae q. 106 a. 5 arg. 1</span></a> Ad
28
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436 quintum sic proceditur. Videtur quod beneficiorum recompensatio non
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diff changeset
437 sit attendenda secundum affectum beneficiantis, sed secundum
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diff changeset
438 effectum. Recompensatio enim beneficiis debetur. Sed beneficium in
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diff changeset
439 effectu consistit, ut ipsum nomen sonat. Ergo recompensatio debet
53
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440 attendi secundum effectum.</p><p title="II-II q. 106 a. 5 arg. 2"><a name="43519"><span class="ref">[43519] IIª-IIae q. 106 a. 5 arg. 2</span></a>
28
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diff changeset
441 Praeterea, gratia, quae beneficia recompensat, est pars iustitiae.
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parents: 26
diff changeset
442 Sed iustitia respicit aequalitatem dati et accepti. Ergo et in
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diff changeset
443 gratiarum recompensatione attendendus est magis effectus quam
53
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444 affectus beneficiantis.</p><p title="II-II q. 106 a. 5 arg. 3"><a name="43520"><span class="ref">[43520] IIª-IIae q. 106 a. 5 arg. 3</span></a>
28
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diff changeset
445 Praeterea, nullus potest attendere ad id quod ignorat. Sed solus
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diff changeset
446 Deus recognoscit interiorem affectum. Ergo non potest fieri gratiae
53
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447 recompensatio secundum affectum.</p><p title="II-II q. 106 a. 5 s. c."><a name="43521"><span class="ref">[43521] IIª-IIae q. 106 a. 5 s. c.</span></a> Sed contra
28
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diff changeset
448 est quod Seneca dicit, in I de beneficiis, <i>nonnunquam magis nos
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diff changeset
449 obligat qui dedit parva magnifice; qui exiguum tribuit, sed
53
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450 libenter</i>.</p><p title="II-II q. 106 a. 5 co."><a name="43522"><span class="ref">[43522] IIª-IIae q. 106 a. 5 co.</span></a> Respondeo
28
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diff changeset
451 dicendum quod recompensatio beneficii potest ad tres virtutes
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diff changeset
452 pertinere, scilicet ad iustitiam, ad gratiam, et ad amicitiam. Ad
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diff changeset
453 iustitiam quidem pertinet quando recompensatio habet rationem
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diff changeset
454 debiti legalis, sicut in mutuo et in aliis huiusmodi. Et in tali
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parents: 26
diff changeset
455 recompensatio debet attendi secundum quantitatem dati. Ad amicitiam
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diff changeset
456 autem pertinet recompensatio beneficii, et similiter ad virtutem
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diff changeset
457 gratiae, secundum quod habet rationem debiti moralis, aliter tamen
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diff changeset
458 et aliter. Nam in recompensatione amicitiae oportet respectum
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diff changeset
459 haberi ad amicitiae causam. Unde in amicitia utilis debet
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parents: 26
diff changeset
460 recompensatio fieri secundum utilitatem quam quis est ex beneficio
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parents: 26
diff changeset
461 consecutus. In amicitia autem honesti debet in recompensatione
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diff changeset
462 haberi respectus ad electionem, sive ad affectum dantis, quia hoc
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diff changeset
463 praecipue requiritur ad virtutem, ut dicitur in VIII Ethic. Et
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diff changeset
464 similiter, quia gratia respicit beneficium secundum quod est gratis
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diff changeset
465 impensum, quod quidem pertinet ad affectum; ideo etiam gratiae
53
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466 recompensatio attendit magis affectum dantis quam effectum.</p><p title="II-II q. 106 a. 5 ad 1"><a name="43523"><span class="ref">[43523] IIª-IIae q. 106 a. 5 ad 1</span></a> Ad primum
28
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diff changeset
467 ergo dicendum quod omnis actus moralis ex voluntate dependet. Unde
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diff changeset
468 beneficium, secundum quod est laudabile, prout ei gratiae
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diff changeset
469 recompensatio debetur, materialiter quidem consistit in effectu,
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diff changeset
470 sed formaliter et principaliter in voluntate. Unde Seneca dicit, in
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diff changeset
471 I de Benefic., <i>beneficium non in eo quod fit aut datur
53
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diff changeset
472 consistit, sed in ipso dantis aut facientis animo</i>.</p><p title="II-II q. 106 a. 5 ad 2"><a name="43524"><span class="ref">[43524] IIª-IIae q. 106 a. 5 ad 2</span></a> Ad secundum
28
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diff changeset
473 dicendum quod gratia est pars iustitiae, non quidem sicut species
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diff changeset
474 generis, sed per quandam reductionem ad genus iustitiae, ut supra
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diff changeset
475 dictum est. Unde non oportet quod eadem ratio debiti attendatur in
53
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476 utraque virtute.</p><p title="II-II q. 106 a. 5 ad 3"><a name="43525"><span class="ref">[43525] IIª-IIae q. 106 a. 5 ad 3</span></a> Ad tertium
28
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diff changeset
477 dicendum quod affectum hominis per se quidem solus Deus videt, sed
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diff changeset
478 secundum quod per aliqua signa manifestatur, potest etiam ipsum
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parents: 26
diff changeset
479 homo cognoscere. Et hoc modo affectus beneficiantis cognoscitur ex
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diff changeset
480 ipso modo quo beneficium tribuitur, puta quia gaudenter et prompte
53
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481 aliquis beneficium impendit.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 106 a. 6 arg. 1"><a name="43526"><span class="ref">[43526] IIª-IIae q. 106 a. 6 arg. 1</span></a> Ad sextum
28
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diff changeset
482 sic proceditur. Videtur quod non oporteat aliquem plus exhibere in
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parents: 26
diff changeset
483 recompensatione quam susceperit in beneficio. Quibusdam enim, sicut
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parents: 26
diff changeset
484 parentibus, nec etiam aequalis recompensatio fieri potest, sicut
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parents: 26
diff changeset
485 philosophus dicit, in VIII Ethic. Sed virtus non conatur ad
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diff changeset
486 impossibile. Non ergo gratiae recompensatio tendit ad aliquid
53
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487 maius.</p><p title="II-II q. 106 a. 6 arg. 2"><a name="43527"><span class="ref">[43527] IIª-IIae q. 106 a. 6 arg. 2</span></a>
28
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diff changeset
488 Praeterea, si aliquis plus recompensat quam in beneficio acceperit,
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diff changeset
489 ex hoc ipso quasi aliquid de novo dat. Sed ad beneficium de novo
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parents: 26
diff changeset
490 datum tenetur homo gratiam recompensare. Ergo ille qui primo
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diff changeset
491 beneficium dederat tenebitur aliquid maius recompensare, et sic
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parents: 26
diff changeset
492 procederet in infinitum. Sed virtus non conatur ad infinitum, quia
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parents: 26
diff changeset
493 infinitum aufert naturam boni, ut dicitur in II Metaphys. Ergo
53
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diff changeset
494 gratiae recompensatio non debet excedere acceptum beneficium.</p><p title="II-II q. 106 a. 6 arg. 3"><a name="43528"><span class="ref">[43528] IIª-IIae q. 106 a. 6 arg. 3</span></a>
28
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diff changeset
495 Praeterea, iustitia in aequalitate consistit. Sed maius est quidam
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diff changeset
496 aequalitatis excessus. Cum ergo in qualibet virtute excessus sit
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parents: 26
diff changeset
497 vitiosus, videtur quod recompensare aliquid maius accepto beneficio
53
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diff changeset
498 sit vitiosum, et iustitiae oppositum.</p><p title="II-II q. 106 a. 6 s. c."><a name="43529"><span class="ref">[43529] IIª-IIae q. 106 a. 6 s. c.</span></a> Sed contra
28
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diff changeset
499 est quod philosophus dicit, in V Ethic., <i>refamulari oportet ei
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parents: 26
diff changeset
500 qui gratiam fecit, et rursum ipsum incipere</i>. Quod quidem fit
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parents: 26
diff changeset
501 dum aliquid maius retribuitur. Ergo recompensatio debet tendere ad
53
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502 hoc quod aliquid maius faciat.</p><p title="II-II q. 106 a. 6 co."><a name="43530"><span class="ref">[43530] IIª-IIae q. 106 a. 6 co.</span></a> Respondeo
28
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parents: 26
diff changeset
503 dicendum quod, sicut dictum est, recompensatio gratiae respicit
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ht
parents: 26
diff changeset
504 beneficium secundum voluntatem beneficiantis. In quo quidem
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parents: 26
diff changeset
505 praecipue hoc commendabile videtur quod gratis beneficium contulit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
506 ad quod non tenebatur. Et ideo qui beneficium accepit ad hoc
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parents: 26
diff changeset
507 obligatur, ex debito honestatis, ut similiter gratis aliquid
544e12f679ad convert to xml
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parents: 26
diff changeset
508 impendat. Non autem videtur gratis aliquid impendere nisi excedat
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parents: 26
diff changeset
509 quantitatem accepti beneficii, quia quandiu recompensat minus vel
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parents: 26
diff changeset
510 aequale, non videtur facere gratis, sed reddere quod accepit. Et
544e12f679ad convert to xml
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diff changeset
511 ideo gratiae recompensatio semper tendit ut, pro suo posse, aliquid
53
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diff changeset
512 maius retribuat.</p><p title="II-II q. 106 a. 6 ad 1"><a name="43531"><span class="ref">[43531] IIª-IIae q. 106 a. 6 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
513 ergo dicendum quod, sicut dictum est, in recompensatione beneficii
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parents: 26
diff changeset
514 magis est considerandus affectus benefici quam effectus. Si ergo
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parents: 26
diff changeset
515 consideremus effectum beneficii quod filius a parentibus accepit,
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ht
parents: 26
diff changeset
516 scilicet esse et vivere, nihil aequale filius recompensare potest,
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parents: 26
diff changeset
517 ut philosophus dicit. Si autem attendamus ad ipsam voluntatem
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parents: 26
diff changeset
518 dantis et retribuentis, sic potest filius aliquid maius patri
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parents: 26
diff changeset
519 retribuere, ut Seneca dicit, in III de Benefic. Si tamen non
53
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diff changeset
520 posset, sufficeret ad gratitudinem recompensandi voluntas.</p><p title="II-II q. 106 a. 6 ad 2"><a name="43532"><span class="ref">[43532] IIª-IIae q. 106 a. 6 ad 2</span></a> Ad secundum
28
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diff changeset
521 dicendum quod debitum gratitudinis ex caritate derivatur, quae,
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parents: 26
diff changeset
522 quanto plus solvitur, tanto magis debetur, secundum illud Rom.
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parents: 26
diff changeset
523 XIII, <i>nemini quidquam debeatis, nisi ut invicem diligatis</i>.
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parents: 26
diff changeset
524 Et ideo non est inconveniens si obligatio gratitudinis
53
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parents: 28
diff changeset
525 interminabilis sit.</p><p title="II-II q. 106 a. 6 ad 3"><a name="43533"><span class="ref">[43533] IIª-IIae q. 106 a. 6 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
526 dicendum quod sicut in iustitia quae est virtus cardinalis,
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diff changeset
527 attenditur aequalitas rerum, ita in gratitudine attenditur
544e12f679ad convert to xml
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parents: 26
diff changeset
528 aequalitas voluntatum, ut scilicet sicut ex promptitudine
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parents: 26
diff changeset
529 voluntatis beneficus aliquid exhibuit ad quod non tenebatur, ita
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parents: 26
diff changeset
530 etiam ille qui suscepit beneficium aliquid supra debitum
53
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diff changeset
531 recompenset.</p></div></div><div class="q" id="q107"><h2>Quaestio 107</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 107 pr."><a name="43534"><span class="ref">[43534] IIª-IIae q. 107 pr.</span></a> Deinde
28
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diff changeset
532 considerandum est de ingratitudine. Et circa hoc quaeruntur
544e12f679ad convert to xml
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parents: 26
diff changeset
533 quatuor. Primo, utrum ingratitudo semper sit peccatum. Secundo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
534 utrum ingratitudo sit peccatum speciale. Tertio, utrum omnis
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parents: 26
diff changeset
535 ingratitudo sit peccatum mortale. Quarto, utrum ingrato sint
53
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diff changeset
536 beneficia subtrahenda.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 107 a. 1 arg. 1"><a name="43535"><span class="ref">[43535] IIª-IIae q. 107 a. 1 arg. 1</span></a> Ad primum
28
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parents: 26
diff changeset
537 sic proceditur. Videtur quod ingratitudo non semper sit peccatum.
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parents: 26
diff changeset
538 Dicit enim Seneca, in III de Benefic., quod <i>ingratus est qui non
544e12f679ad convert to xml
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diff changeset
539 reddit beneficium</i>. Sed quandoque non posset aliquis
544e12f679ad convert to xml
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parents: 26
diff changeset
540 recompensare beneficium nisi peccando, puta si aliquis auxiliatus
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ht
parents: 26
diff changeset
541 est homini ad peccandum. Cum ergo abstinere a peccato non sit
53
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diff changeset
542 peccatum, videtur quod ingratitudo non semper sit peccatum.</p><p title="II-II q. 107 a. 1 arg. 2"><a name="43536"><span class="ref">[43536] IIª-IIae q. 107 a. 1 arg. 2</span></a>
28
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parents: 26
diff changeset
543 Praeterea, omne peccatum est in potestate peccantis, quia secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
544 Augustinum, <i>nullus peccat in eo quod vitare non potest</i>. Sed
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parents: 26
diff changeset
545 quandoque non est in potestate peccantis ingratitudinem vitare,
544e12f679ad convert to xml
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parents: 26
diff changeset
546 puta cum non habet unde reddat. Oblivio etiam non est in potestate
544e12f679ad convert to xml
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parents: 26
diff changeset
547 nostra, cum tamen Seneca dicat, in III de Benefic., quod
544e12f679ad convert to xml
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parents: 26
diff changeset
548 <i>ingratissimus omnium est qui oblitus est</i>. Ergo ingratitudo
53
d777cc3962f2 div-wrapped
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diff changeset
549 non semper est peccatum.</p><p title="II-II q. 107 a. 1 arg. 3"><a name="43537"><span class="ref">[43537] IIª-IIae q. 107 a. 1 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
550 Praeterea, non videtur peccare qui non vult aliquid debere,
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parents: 26
diff changeset
551 secundum illud apostoli, Rom. XIII, <i>nemini quidquam
544e12f679ad convert to xml
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parents: 26
diff changeset
552 debeatis</i>. Sed qui invitus debet ingratus est, ut Seneca dicit,
53
d777cc3962f2 div-wrapped
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diff changeset
553 in IV de Benefic. Ergo non semper ingratitudo est peccatum.</p><p title="II-II q. 107 a. 1 s. c."><a name="43538"><span class="ref">[43538] IIª-IIae q. 107 a. 1 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
554 est quod II ad Tim. III, ingratitudo connumeratur aliis peccatis,
544e12f679ad convert to xml
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parents: 26
diff changeset
555 cum dicitur, <i>parentibus non obedientes, ingrati,
53
d777cc3962f2 div-wrapped
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diff changeset
556 scelesti</i>.</p><p title="II-II q. 107 a. 1 co."><a name="43539"><span class="ref">[43539] IIª-IIae q. 107 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
557 dicendum quod, sicut dictum est, debitum gratitudinis est quoddam
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parents: 26
diff changeset
558 debitum honestatis quam virtus requirit. Ex hoc autem aliquid est
544e12f679ad convert to xml
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parents: 26
diff changeset
559 peccatum quod repugnat virtuti. Unde manifestum est quod omnis
53
d777cc3962f2 div-wrapped
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diff changeset
560 ingratitudo est peccatum.</p><p title="II-II q. 107 a. 1 ad 1"><a name="43540"><span class="ref">[43540] IIª-IIae q. 107 a. 1 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
561 ergo dicendum quod gratitudo respicit beneficium. Ille autem qui
544e12f679ad convert to xml
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parents: 26
diff changeset
562 alicui auxiliatur ad peccandum non confert beneficium, sed magis
544e12f679ad convert to xml
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parents: 26
diff changeset
563 nocumentum. Et ideo non debetur ei gratiarum actio, nisi forte
544e12f679ad convert to xml
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diff changeset
564 propter voluntatem, si sit deceptus, dum credidit adiuvare ad
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parents: 26
diff changeset
565 bonum, adiuvit ad peccandum. Sed tunc non debetur recompensatio
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diff changeset
566 talis ut adiuvetur ad peccandum, quia hoc non esset recompensare
53
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diff changeset
567 bonum, sed malum, quod contrariatur gratitudini.</p><p title="II-II q. 107 a. 1 ad 2"><a name="43541"><span class="ref">[43541] IIª-IIae q. 107 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
568 dicendum quod nullus propter impotentiam reddendi ab ingratitudine
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diff changeset
569 excusatur, ex quo ad debitum gratitudinis reddendum sufficit sola
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diff changeset
570 voluntas, ut dictum est. Oblivio autem beneficii ad ingratitudinem
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parents: 26
diff changeset
571 pertinet, non quidem illa quae provenit ex naturali defectu, quae
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diff changeset
572 non subiacet voluntati; sed illa quae ex negligentia provenit. Ut
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573 enim dicit Seneca, in III de Benefic., <i>apparet illum non saepe
53
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574 de reddendo cogitasse cui obrepsit oblivio</i>.</p><p title="II-II q. 107 a. 1 ad 3"><a name="43542"><span class="ref">[43542] IIª-IIae q. 107 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
575 dicendum quod debitum gratitudinis ex debito amoris derivatur, a
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diff changeset
576 quo nullus debet velle absolvi. Unde quod aliquis invitus hoc
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diff changeset
577 debitum debeat, videtur provenire ex defectu amoris ad eum qui
53
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578 beneficium dedit.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 107 a. 2 arg. 1"><a name="43543"><span class="ref">[43543] IIª-IIae q. 107 a. 2 arg. 1</span></a> Ad
28
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diff changeset
579 secundum sic proceditur. Videtur quod ingratitudo non sit speciale
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diff changeset
580 peccatum. Quicumque enim peccat, contra Deum agit, qui est summus
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diff changeset
581 benefactor. Sed hoc pertinet ad ingratitudinem. Ergo ingratitudo
53
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582 non est speciale peccatum.</p><p title="II-II q. 107 a. 2 arg. 2"><a name="43544"><span class="ref">[43544] IIª-IIae q. 107 a. 2 arg. 2</span></a>
28
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diff changeset
583 Praeterea, nullum speciale peccatum sub diversis generibus
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diff changeset
584 peccatorum continetur. Sed diversis peccatorum generibus potest
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diff changeset
585 aliquis esse ingratus, puta si quis benefactori detrahat, si quis
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diff changeset
586 furetur, vel aliquid aliud huiusmodi contra eum committat. Ergo
53
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587 ingratitudo non est speciale peccatum.</p><p title="II-II q. 107 a. 2 arg. 3"><a name="43545"><span class="ref">[43545] IIª-IIae q. 107 a. 2 arg. 3</span></a>
28
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diff changeset
588 Praeterea, Seneca dicit, in III de Benefic., <i>ingratus est qui
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diff changeset
589 dissimulat; ingratus qui non reddit; ingratissimus omnium qui
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590 oblitus est</i>. Sed ista non videntur ad unam peccati speciem
53
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591 pertinere. Ergo ingratitudo non est speciale peccatum.</p><p title="II-II q. 107 a. 2 s. c."><a name="43546"><span class="ref">[43546] IIª-IIae q. 107 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
592 est quod ingratitudo opponitur gratitudini sive gratiae, quae est
53
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593 specialis virtus. Ergo est speciale peccatum.</p><p title="II-II q. 107 a. 2 co."><a name="43547"><span class="ref">[43547] IIª-IIae q. 107 a. 2 co.</span></a> Respondeo
28
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diff changeset
594 dicendum quod omne vitium ex defectu virtutis nominatur quod magis
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diff changeset
595 virtuti opponitur, sicut illiberalitas magis opponitur liberalitati
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diff changeset
596 quam prodigalitas. Potest autem virtuti gratitudinis aliquod vitium
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diff changeset
597 opponi per excessum, puta si recompensatio beneficii fiat vel pro
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diff changeset
598 quibus non debet, vel citius quam debet, ut ex dictis patet. Sed
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diff changeset
599 magis opponitur gratitudini vitium quod est per defectum, quia
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diff changeset
600 virtus gratitudinis, ut supra habitum est, in aliquid amplius
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diff changeset
601 tendit. Et ideo proprie ingratitudo nominatur ex gratitudinis
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diff changeset
602 defectu. Omnis autem defectus seu privatio speciem sortitur
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diff changeset
603 secundum habitum oppositum, differunt enim caecitas et surditas
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parents: 26
diff changeset
604 secundum differentiam visus et auditus. Unde sicut gratitudo vel
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diff changeset
605 gratia est una specialis virtus, ita etiam ingratitudo est unum
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diff changeset
606 speciale peccatum. Habet tamen diversos gradus, secundum ordinem
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diff changeset
607 eorum quae ad gratitudinem requiruntur. In qua primum est quod homo
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parents: 26
diff changeset
608 beneficium acceptum recognoscat; secundum est quod laudet et
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diff changeset
609 gratias agat; tertium est quod retribuat, pro loco et tempore,
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parents: 26
diff changeset
610 secundum suam facultatem. Sed quia quod est ultimum in generatione
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parents: 26
diff changeset
611 est primum in resolutione, ideo primus ingratitudinis gradus est ut
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diff changeset
612 homo beneficium non retribuat; secundus est ut dissimulet, quasi
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diff changeset
613 non demonstrans se beneficium accepisse; tertium, et gravissimum
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parents: 26
diff changeset
614 est quod non recognoscat, sive per oblivionem, sive quocumque alio
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diff changeset
615 modo. Et quia in affirmatione opposita intelligitur negatio, ideo
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diff changeset
616 ad primum ingratitudinis gradum pertinet quod aliquis retribuat
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diff changeset
617 mala pro bonis; ad secundum, quod beneficium vituperet; ad tertium,
53
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618 quod beneficium quasi maleficium reputet.</p><p title="II-II q. 107 a. 2 ad 1"><a name="43548"><span class="ref">[43548] IIª-IIae q. 107 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
619 ergo dicendum quod in quolibet peccato est materialis ingratitudo
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diff changeset
620 ad Deum, inquantum scilicet facit homo aliquid quod potest ad
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diff changeset
621 ingratitudinem pertinere. Formalis autem ingratitudo est quando
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diff changeset
622 actualiter beneficium contemnitur. Et hoc est speciale
53
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623 peccatum.</p><p title="II-II q. 107 a. 2 ad 2"><a name="43549"><span class="ref">[43549] IIª-IIae q. 107 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
624 dicendum quod nihil prohibet formalem rationem alicuius specialis
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diff changeset
625 peccati in pluribus peccatorum generibus materialiter inveniri. Et
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626 secundum hoc, in multis generibus peccatorum invenitur
53
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627 ingratitudinis ratio.</p><p title="II-II q. 107 a. 2 ad 3"><a name="43550"><span class="ref">[43550] IIª-IIae q. 107 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
628 dicendum quod illa tria non sunt diversae species, sed diversi
53
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629 gradus unius specialis peccati.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 107 a. 3 arg. 1"><a name="43551"><span class="ref">[43551] IIª-IIae q. 107 a. 3 arg. 1</span></a> Ad
28
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630 tertium sic proceditur. Videtur quod ingratitudo semper sit
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diff changeset
631 peccatum mortale. Deo enim maxime debet aliquis esse gratus. Sed
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632 peccando venialiter homo non est ingratus Deo, alioquin omnes
53
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633 essent ingrati. Ergo nulla ingratitudo est veniale peccatum.</p><p title="II-II q. 107 a. 3 arg. 2"><a name="43552"><span class="ref">[43552] IIª-IIae q. 107 a. 3 arg. 2</span></a>
28
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634 Praeterea, ex hoc aliquod peccatum est mortale quod contrariatur
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diff changeset
635 caritati, ut supra dictum est. Sed ingratitudo contrariatur
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diff changeset
636 caritati, ex qua procedit debitum gratitudinis, ut supra dictum
53
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637 est. Ergo ingratitudo semper est peccatum mortale.</p><p title="II-II q. 107 a. 3 arg. 3"><a name="43553"><span class="ref">[43553] IIª-IIae q. 107 a. 3 arg. 3</span></a>
28
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diff changeset
638 Praeterea, Seneca dicit, in II de Benefic., <i>haec beneficii lex
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diff changeset
639 est, alter statim oblivisci debet dati, alter memor esse
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diff changeset
640 accepti</i>. Sed propter hoc, ut videtur, debet oblivisci, ut
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diff changeset
641 lateat eum peccatum recipientis, si contingat eum esse ingratum.
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diff changeset
642 Quod non oporteret si ingratitudo esset leve peccatum. Ergo
53
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643 ingratitudo semper est mortale peccatum.</p><p title="II-II q. 107 a. 3 s. c."><a name="43554"><span class="ref">[43554] IIª-IIae q. 107 a. 3 s. c.</span></a> Sed contra
28
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diff changeset
644 est quod nulli est danda via peccandi mortaliter. Sed sicut Seneca
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diff changeset
645 dicit, ibidem, interdum <i>qui iuvatur fallendus est, ut habeat,
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diff changeset
646 nec a quo acceperit sciat</i>, quod videtur viam ingratitudinis
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diff changeset
647 recipienti praebere. Ergo ingratitudo non semper est peccatum
53
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diff changeset
648 mortale.</p><p title="II-II q. 107 a. 3 co."><a name="43555"><span class="ref">[43555] IIª-IIae q. 107 a. 3 co.</span></a> Respondeo
28
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diff changeset
649 dicendum quod, sicut ex dictis patet, ingratus dicitur aliquis
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diff changeset
650 dupliciter. Uno modo, per solam omissionem, puta quia non
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diff changeset
651 recognoscit, vel non laudat, vel non retribuit vices pro beneficio
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diff changeset
652 accepto. Et hoc non semper est peccatum mortale. Quia, ut supra
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diff changeset
653 dictum est, debitum gratitudinis est ut homo aliquid etiam
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diff changeset
654 liberaliter tribuat ad quod non tenetur, et ideo, si illud
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655 praetermittit, non peccat mortaliter. Est tamen peccatum veniale,
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diff changeset
656 quia hoc provenit ex negligentia quadam, aut ex aliqua
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diff changeset
657 indispositione hominis ad virtutem. Potest tamen contingere quod
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diff changeset
658 etiam talis ingratitudo sit mortale peccatum, vel propter
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diff changeset
659 interiorem contemptum; vel etiam propter conditionem eius quod
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diff changeset
660 subtrahitur, quod ex necessitate debetur benefico, sive simpliciter
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diff changeset
661 sive in aliquo necessitatis casu. Alio modo dicitur aliquis
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diff changeset
662 ingratus, quia non solum praetermittit implere gratitudinis
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diff changeset
663 debitum, sed etiam contrarium agit. Et hoc etiam, secundum
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diff changeset
664 conditionem eius quod agitur, quandoque est peccatum mortale,
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diff changeset
665 quandoque veniale. Sciendum tamen quod ingratitudo quae provenit ex
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diff changeset
666 peccato mortali habet perfectam ingratitudinis rationem, illa vero
53
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667 quae provenit ex peccato veniali, imperfectam.</p><p title="II-II q. 107 a. 3 ad 1"><a name="43556"><span class="ref">[43556] IIª-IIae q. 107 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
668 ergo dicendum quod per peccatum veniale non est aliquis ingratus
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diff changeset
669 Deo secundum perfectam ingratitudinis rationem. Habet tamen aliquid
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diff changeset
670 ingratitudinis, inquantum peccatum veniale tollit aliquem actum
53
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671 virtutis, per quem homo Deo obsequitur.</p><p title="II-II q. 107 a. 3 ad 2"><a name="43557"><span class="ref">[43557] IIª-IIae q. 107 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
672 dicendum quod ingratitudo quae est cum peccato veniali non est
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diff changeset
673 contraria caritati, sed est praeter ipsam, quia non tollit habitum
53
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674 caritatis, sed aliquem actum ipsius excludit.</p><p title="II-II q. 107 a. 3 ad 3"><a name="43558"><span class="ref">[43558] IIª-IIae q. 107 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
675 dicendum quod idem Seneca dicit, in VII de Benefic., <i>errat si
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diff changeset
676 quis aestimat, cum dicimus eum qui beneficium dedit oblivisci
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diff changeset
677 oportere, excutere nos illi memoriam rei, praesertim honestissimae.
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678 Cum ergo dicimus, meminisse non debet, hoc volumus intelligi,
53
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diff changeset
679 praedicare non debet, nec iactare</i>.</p><p title="II-II q. 107 a. 3 ad 4"><a name="43559"><span class="ref">[43559] IIª-IIae q. 107 a. 3 ad 4</span></a> Ad quartum
28
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diff changeset
680 dicendum quod ille qui ignorat beneficium non est ingratus si
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diff changeset
681 beneficium non recompenset, dummodo sit paratus recompensare si
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diff changeset
682 noscet. Est autem laudabile quandoque ut ille cui providetur
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diff changeset
683 beneficium ignoret, tum propter inanis gloriae vitationem, sicut
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diff changeset
684 beatus Nicolaus, aurum furtim in domum proiiciens, vitare voluit
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diff changeset
685 humanum favorem; tum etiam quia in hoc ipso amplius beneficium
53
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686 facit quod consulit verecundiae eius qui beneficium accipit.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 107 a. 4 arg. 1"><a name="43560"><span class="ref">[43560] IIª-IIae q. 107 a. 4 arg. 1</span></a> Ad
28
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diff changeset
687 quartum sic proceditur. Videtur quod ingratis sint beneficia
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diff changeset
688 subtrahenda. Dicitur enim Sap. XVI, <i>ingratis spes tanquam
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diff changeset
689 hibernalis glacies tabescet</i>. Non autem eius spes tabesceret si
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diff changeset
690 non esset ei beneficium subtrahendum. Ergo sunt subtrahenda
53
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diff changeset
691 beneficia ingratis.</p><p title="II-II q. 107 a. 4 arg. 2"><a name="43561"><span class="ref">[43561] IIª-IIae q. 107 a. 4 arg. 2</span></a>
28
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diff changeset
692 Praeterea, nullus debet alteri praebere occasionem peccandi. Sed
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diff changeset
693 ingratus beneficium recipiens sumit ingratitudinis occasionem ergo
53
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diff changeset
694 non est ingrato beneficium dandum.</p><p title="II-II q. 107 a. 4 arg. 3"><a name="43562"><span class="ref">[43562] IIª-IIae q. 107 a. 4 arg. 3</span></a>
28
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diff changeset
695 <i>Praeterea, in quo quis peccat, per hoc et torquetur</i>, ut
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diff changeset
696 dicitur Sap. XI. Sed ille qui ingratus est beneficio accepto,
53
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diff changeset
697 peccat contra beneficium. Ergo est beneficio privandus.</p><p title="II-II q. 107 a. 4 s. c."><a name="43563"><span class="ref">[43563] IIª-IIae q. 107 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
698 est quod dicitur Luc. VI, quod <i>altissimus benignus est super
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diff changeset
699 ingratos et malos</i>. Sed eius per imitationem nos filios esse
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diff changeset
700 oportet, ut ibidem dicitur. Ergo non debemus beneficia ingratis
53
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diff changeset
701 subtrahere.</p><p title="II-II q. 107 a. 4 co."><a name="43564"><span class="ref">[43564] IIª-IIae q. 107 a. 4 co.</span></a> Respondeo
28
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diff changeset
702 dicendum quod circa ingratum duo consideranda sunt. Primo quidem,
544e12f679ad convert to xml
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diff changeset
703 quid ipse dignus sit pati. Et sic certum est quod meretur beneficii
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diff changeset
704 subtractionem. Alio modo, considerandum est quid oporteat beneficum
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diff changeset
705 facere. Primo namque, debet non esse facilis ad ingratitudinem
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diff changeset
706 iudicandam, quia frequenter aliquis, ut Seneca dicit, qui non
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diff changeset
707 reddidit, gratus est; quia forte non occurrit ei facultas aut
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diff changeset
708 debita opportunitas reddendi. Secundo, debet tendere ad hoc quod de
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parents: 26
diff changeset
709 ingrato gratum faciat, quod si non potest primo beneficio facere,
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diff changeset
710 forte faciet secundo. Si vero ex beneficiis multiplicatis
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diff changeset
711 ingratitudinem augeat et peior fiat, debet a beneficiorum
53
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712 exhibitione cessare.</p><p title="II-II q. 107 a. 4 ad 1"><a name="43565"><span class="ref">[43565] IIª-IIae q. 107 a. 4 ad 1</span></a> Ad primum
28
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713 ergo dicendum quod auctoritas illa loquitur quantum ad id quod
53
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diff changeset
714 ingratus dignus est pati.</p><p title="II-II q. 107 a. 4 ad 2"><a name="43566"><span class="ref">[43566] IIª-IIae q. 107 a. 4 ad 2</span></a> Ad secundum
28
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diff changeset
715 dicendum quod ille qui ingrato beneficium exhibet non dat ei
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parents: 26
diff changeset
716 occasionem peccandi, sed magis gratitudinis et amoris. Si vero ille
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diff changeset
717 qui accipit ingratitudinis exinde occasionem sumat, non est danti
53
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diff changeset
718 imputandum.</p><p title="II-II q. 107 a. 4 ad 3"><a name="43567"><span class="ref">[43567] IIª-IIae q. 107 a. 4 ad 3</span></a> Ad tertium
28
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719 dicendum quod ille qui beneficium dat non statim debet se exhibere
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diff changeset
720 punitorem ingratitudinis, sed prius pium medicum, ut scilicet
53
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diff changeset
721 iteratis beneficiis ingratitudinem sanet.</p></div></div><div class="q" id="q108"><h2>Quaestio 108</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 108 pr."><a name="43568"><span class="ref">[43568] IIª-IIae q. 108 pr.</span></a> Deinde
28
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722 considerandum est de vindicatione. Et circa hoc quaeruntur quatuor.
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diff changeset
723 Primo, utrum vindicatio sit licita. Secundo, utrum sit specialis
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diff changeset
724 virtus. Tertio, de modo vindicandi. Quarto, in quos sit vindicta
53
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diff changeset
725 exercenda.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 108 a. 1 arg. 1"><a name="43569"><span class="ref">[43569] IIª-IIae q. 108 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
726 sic proceditur. Videtur quod vindicatio non sit licita. Quicumque
544e12f679ad convert to xml
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diff changeset
727 enim usurpat sibi quod Dei est, peccat. Sed vindicta pertinet ad
544e12f679ad convert to xml
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diff changeset
728 Deum, dicitur enim Deut. XXXII, secundum aliam litteram, <i>mihi
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diff changeset
729 vindictam, et ego retribuam</i>. Ergo omnis vindicatio est
53
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diff changeset
730 illicita.</p><p title="II-II q. 108 a. 1 arg. 2"><a name="43570"><span class="ref">[43570] IIª-IIae q. 108 a. 1 arg. 2</span></a>
28
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diff changeset
731 Praeterea, ille de quo vindicta sumitur, non toleratur. Sed mali
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diff changeset
732 sunt tolerandi, quia super illud Cant. II, sicut lilium inter
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diff changeset
733 spinas, dicit Glossa, <i>non fuit bonus qui malos tolerare non
53
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diff changeset
734 potuit</i>. Ergo vindicta non est sumenda de malis.</p><p title="II-II q. 108 a. 1 arg. 3"><a name="43571"><span class="ref">[43571] IIª-IIae q. 108 a. 1 arg. 3</span></a>
28
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diff changeset
735 Praeterea, vindicta per poenas fit, ex quibus causatur timor
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parents: 26
diff changeset
736 servilis. Sed lex nova non est lex timoris, sed amoris, ut
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diff changeset
737 Augustinus dicit, contra Adamantum. Ergo, ad minus in novo
53
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diff changeset
738 testamento, vindicta fieri non debet.</p><p title="II-II q. 108 a. 1 arg. 4"><a name="43572"><span class="ref">[43572] IIª-IIae q. 108 a. 1 arg. 4</span></a>
28
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diff changeset
739 Praeterea, ille dicitur se vindicare qui iniurias suas ulciscitur.
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diff changeset
740 Sed, ut videtur, non licet etiam iudici in se delinquentes punire,
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diff changeset
741 dicit enim Chrysostomus, super Matth., <i>discamus exemplo Christi
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diff changeset
742 nostras iniurias magnanimiter sustinere, Dei autem iniurias nec
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parents: 26
diff changeset
743 usque ad auditum sufferre</i>. Ergo vindicatio videtur esse
53
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diff changeset
744 illicita.</p><p title="II-II q. 108 a. 1 arg. 5"><a name="43573"><span class="ref">[43573] IIª-IIae q. 108 a. 1 arg. 5</span></a>
28
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diff changeset
745 Praeterea, peccatum multitudinis magis est nocivum quam peccatum
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diff changeset
746 unius tantum, dicitur enim Eccli. XXVI, <i>a tribus timuit cor
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diff changeset
747 meum, zelaturam civitatis, et collectionem populi</i>. Sed de
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diff changeset
748 peccato multitudinis non est vindicta sumenda, quia super illud
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diff changeset
749 Matth. XIII, <i>sinite utraque crescere, ne forte eradicetis
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diff changeset
750 triticum</i>, dicit Glossa quod multitudo non est excommunicanda,
53
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diff changeset
751 nec princeps. Ergo nec alia vindicatio est licita.</p><p title="II-II q. 108 a. 1 s. c."><a name="43574"><span class="ref">[43574] IIª-IIae q. 108 a. 1 s. c.</span></a> Sed
28
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752 contra, nihil est expectandum a Deo nisi quod est bonum et licitum.
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diff changeset
753 Sed vindicta de hostibus est expectanda a Deo, dicitur enim Luc.
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diff changeset
754 XVIII, <i>Deus non faciet vindictam electorum suorum clamantium ad
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diff changeset
755 se</i> die ac nocte? Quasi diceret, immo faciet. Ergo vindicatio
53
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diff changeset
756 non est per se mala et illicita.</p><p title="II-II q. 108 a. 1 co."><a name="43575"><span class="ref">[43575] IIª-IIae q. 108 a. 1 co.</span></a> Respondeo
28
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757 dicendum quod vindicatio fit per aliquod poenale malum inflictum
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diff changeset
758 peccanti. Est ergo in vindicatione considerandus vindicantis
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diff changeset
759 animus. Si enim eius intentio feratur principaliter in malum illius
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760 de quo vindictam sumit, et ibi quiescat, est omnino illicitum, quia
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diff changeset
761 delectari in malo alterius pertinet ad odium, quod caritati
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diff changeset
762 repugnat, qua omnes homines debemus diligere. Nec aliquis excusatur
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diff changeset
763 si malum intendat illius qui sibi iniuste intulit malum, sicut non
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diff changeset
764 excusatur aliquis per hoc quod odit se odientem. Non enim debet
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diff changeset
765 homo in alium peccare, propter hoc quod ille peccavit prius in
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parents: 26
diff changeset
766 ipsum, hoc enim est vinci a malo, quod apostolus prohibet, Rom.
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diff changeset
767 XII, dicens, <i>noli vinci a malo, sed vince in bono malum</i>. Si
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diff changeset
768 vero intentio vindicantis feratur principaliter ad aliquod bonum,
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diff changeset
769 ad quod pervenitur per poenam peccantis, puta ad emendationem
544e12f679ad convert to xml
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diff changeset
770 peccantis, vel saltem ad cohibitionem eius et quietem aliorum, et
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diff changeset
771 ad iustitiae conservationem et Dei honorem, potest esse vindicatio
53
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diff changeset
772 licita, aliis debitis circumstantiis servatis.</p><p title="II-II q. 108 a. 1 ad 1"><a name="43576"><span class="ref">[43576] IIª-IIae q. 108 a. 1 ad 1</span></a> Ad primum
28
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773 ergo dicendum quod ille qui secundum gradum sui ordinis vindictam
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diff changeset
774 exercet in malos, non usurpat sibi quod Dei est, sed utitur
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diff changeset
775 potestate sibi divinitus concessa, dicitur enim Rom. XIII, de
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diff changeset
776 principe terreno, quod <i>Dei minister est, vindex in iram ei qui
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diff changeset
777 male agit</i>. Si autem praeter ordinem divinae institutionis
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diff changeset
778 aliquis vindictam exerceat, usurpat sibi quod Dei est, et ideo
53
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diff changeset
779 peccat.</p><p title="II-II q. 108 a. 1 ad 2"><a name="43577"><span class="ref">[43577] IIª-IIae q. 108 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
780 dicendum quod mali tolerantur a bonis in hoc quod ab eis proprias
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diff changeset
781 iniurias patienter sustinent, secundum quod oportet, non autem
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diff changeset
782 tolerant eos ut sustineant iniurias Dei et proximorum. Dicit enim
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diff changeset
783 Chrysostomus, super Matth., <i>in propriis iniuriis esse quempiam
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diff changeset
784 patientem, laudabile est, iniurias autem Dei dissimulare nimis est
53
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diff changeset
785 impium</i>.</p><p title="II-II q. 108 a. 1 ad 3"><a name="43578"><span class="ref">[43578] IIª-IIae q. 108 a. 1 ad 3</span></a> Ad tertium
28
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786 dicendum quod lex Evangelii est lex amoris. Ideo illis qui ex amore
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diff changeset
787 bonum operantur, qui soli proprie ad Evangelium pertinent, non est
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diff changeset
788 timor incutiendus per poenas, sed solum illis qui ex amore non
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789 moventur ad bonum, qui, etsi numero sint de Ecclesia, non tamen
53
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790 merito.</p><p title="II-II q. 108 a. 1 ad 4"><a name="43579"><span class="ref">[43579] IIª-IIae q. 108 a. 1 ad 4</span></a> Ad quartum
28
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diff changeset
791 dicendum quod iniuria quae infertur personae alicui quandoque
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diff changeset
792 redundat in Deum et in Ecclesiam, et tunc debet aliquis propriam
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diff changeset
793 iniuriam ulcisci. Sicut patet de Elia, qui fecit ignem descendere
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diff changeset
794 super eos qui venerant ad ipsum capiendum, ut legitur IV Reg. I. Et
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diff changeset
795 similiter Elisaeus maledixit pueris eum irridentibus, ut habetur IV
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diff changeset
796 Reg. II. Et Silvester Papa excommunicavit eos qui eum in exilium
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diff changeset
797 miserunt, ut habetur XXIII, qu. IV. Inquantum vero iniuria in
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diff changeset
798 aliquem illata ad eius personam pertinet, debet eam tolerare
544e12f679ad convert to xml
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diff changeset
799 patienter, si expediat. Huiusmodi enim praecepta patientiae
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diff changeset
800 intelligenda sunt secundum praeparationem animi, ut Augustinus
53
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diff changeset
801 dicit, in libro de Serm. Dom. in monte.</p><p title="II-II q. 108 a. 1 ad 5"><a name="43580"><span class="ref">[43580] IIª-IIae q. 108 a. 1 ad 5</span></a> Ad quintum
28
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diff changeset
802 dicendum quod quando tota multitudo peccat, est de ea vindicta
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diff changeset
803 sumenda vel quantum ad totam multitudinem, sicut Aegyptii submersi
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diff changeset
804 sunt in mari rubro persequentes filios Israel, ut habetur Exod.
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diff changeset
805 XIV, et sicut Sodomitae universaliter perierunt, vel quantum ad
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diff changeset
806 magnam multitudinis partem, sicut patet Exod. XXXII, in poena eorum
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diff changeset
807 qui vitulum adoraverunt. Quandoque vero, si speretur multorum
544e12f679ad convert to xml
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diff changeset
808 correctio, debet severitas vindictae exerceri in aliquos paucos
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diff changeset
809 principaliores, quibus punitis ceteri terreantur, sicut dominus,
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diff changeset
810 Num. XXV, mandavit suspendi principes populi pro peccato
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diff changeset
811 multitudinis. Si autem non tota multitudo peccavit, sed pro parte,
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diff changeset
812 tunc, si possunt mali secerni a bonis, debet in eos vindicta
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diff changeset
813 exerceri, si tamen hoc fieri possit sine scandalo aliorum.
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diff changeset
814 Alioquin, parcendum est multitudini, et detrahendum severitati. Et
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diff changeset
815 eadem ratio est de principe, quem sequitur multitudo. Tolerandum
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diff changeset
816 enim est peccatum eius, si sine scandalo multitudinis puniri non
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diff changeset
817 posset, nisi forte esset tale peccatum principis quod magis noceret
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diff changeset
818 multitudini, vel spiritualiter vel temporaliter, quam scandalum
53
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819 quod exinde timeretur.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 108 a. 2 arg. 1"><a name="43581"><span class="ref">[43581] IIª-IIae q. 108 a. 2 arg. 1</span></a> Ad
28
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diff changeset
820 secundum sic proceditur. Videtur quod vindicatio non sit specialis
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diff changeset
821 virtus ab aliis distincta. Sicut enim remunerantur boni pro his
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diff changeset
822 quae bene agunt, ita puniuntur mali pro his quae male agunt. Sed
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diff changeset
823 remuneratio bonorum non pertinet ad aliquam specialem virtutem, sed
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diff changeset
824 est actus commutativae iustitiae. Ergo, pari ratione, et vindicatio
53
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diff changeset
825 non debet poni specialis virtus.</p><p title="II-II q. 108 a. 2 arg. 2"><a name="43582"><span class="ref">[43582] IIª-IIae q. 108 a. 2 arg. 2</span></a>
28
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diff changeset
826 Praeterea, ad actum illum non debet ordinari specialis virtus ad
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diff changeset
827 quem homo sufficienter disponitur per alias virtutes. Sed ad
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diff changeset
828 vindicandum mala sufficienter disponitur homo per virtutem
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diff changeset
829 fortitudinis et per zelum. Non ergo vindicatio debet poni specialis
53
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diff changeset
830 virtus.</p><p title="II-II q. 108 a. 2 arg. 3"><a name="43583"><span class="ref">[43583] IIª-IIae q. 108 a. 2 arg. 3</span></a>
28
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diff changeset
831 Praeterea, cuilibet speciali virtuti aliquod speciale vitium
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diff changeset
832 opponitur. Sed vindicationi non videtur opponi aliquod speciale
53
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833 vitium. Ergo non est specialis virtus.</p><p title="II-II q. 108 a. 2 s. c."><a name="43584"><span class="ref">[43584] IIª-IIae q. 108 a. 2 s. c.</span></a> Sed contra
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834 est quod Tullius ponit eam partem iustitiae.</p><p title="II-II q. 108 a. 2 co."><a name="43585"><span class="ref">[43585] IIª-IIae q. 108 a. 2 co.</span></a> Respondeo
28
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diff changeset
835 dicendum quod, sicut philosophus dicit, in II Ethic., aptitudo ad
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diff changeset
836 virtutem inest nobis a natura, licet complementum virtutis sit per
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diff changeset
837 assuetudinem vel per aliquam aliam causam. Unde patet quod virtutes
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diff changeset
838 perficiunt nos ad prosequendum debito modo inclinationes naturales,
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diff changeset
839 quae pertinent ad ius naturale. Et ideo ad quamlibet inclinationem
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diff changeset
840 naturalem determinatam ordinatur aliqua specialis virtus. Est autem
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diff changeset
841 quaedam specialis inclinatio naturae ad removendum nocumenta, unde
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diff changeset
842 et animalibus datur vis irascibilis separatim a vi concupiscibili.
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diff changeset
843 Repellit autem homo nocumenta per hoc quod se defendit contra
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diff changeset
844 iniurias, ne ei inferantur, vel iam illatas iniurias ulciscitur,
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diff changeset
845 non intentione nocendi, sed intentione removendi nocumenta. Hoc
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diff changeset
846 autem pertinet ad vindicationem, dicit enim Tullius, in sua
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diff changeset
847 rhetorica, quod <i>vindicatio est per quam vis aut iniuria, et
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diff changeset
848 omnino quidquid obscurum est</i>, idest ignominiosum, <i>defendendo
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diff changeset
849 aut ulciscendo propulsatur</i>. Unde vindicatio est specialis
53
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850 virtus.</p><p title="II-II q. 108 a. 2 ad 1"><a name="43586"><span class="ref">[43586] IIª-IIae q. 108 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
851 ergo dicendum quod sicut recompensatio debiti legalis pertinet ad
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diff changeset
852 iustitiam commutativam, recompensatio autem debiti moralis quod
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diff changeset
853 nascitur ex particulari beneficio exhibito, pertinet ad virtutem
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854 gratiae; ita etiam punitio peccatorum, secundum quod pertinet ad
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855 publicam iustitiam, est actus commutativae iustitiae; secundum
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856 autem quod pertinet ad immunitatem alicuius personae singularis, a
53
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857 qua iniuria propulsatur, pertinet ad virtutem vindicationis.</p><p title="II-II q. 108 a. 2 ad 2"><a name="43587"><span class="ref">[43587] IIª-IIae q. 108 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
858 dicendum quod fortitudo disponit ad vindictam removendo prohibens,
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diff changeset
859 scilicet timorem periculi imminentis. Zelus autem, secundum quod
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diff changeset
860 importat fervorem amoris, importat primam radicem vindicationis,
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diff changeset
861 prout aliquis vindicat iniurias Dei vel proximorum, quas ex
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diff changeset
862 caritate reputat quasi suas. Cuiuslibet autem virtutis actus ex
544e12f679ad convert to xml
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parents: 26
diff changeset
863 radice caritatis procedit, quia, ut Gregorius dicit, in quadam
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864 homilia, <i>nihil habet viriditatis ramus boni operis, si non
53
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diff changeset
865 procedat ex radice caritatis</i>.</p><p title="II-II q. 108 a. 2 ad 3"><a name="43588"><span class="ref">[43588] IIª-IIae q. 108 a. 2 ad 3</span></a> Ad tertium
28
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866 dicendum quod vindicationi opponuntur duo vitia. Unum quidem per
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diff changeset
867 excessum, scilicet peccatum crudelitatis vel saevitiae, quae
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diff changeset
868 excedit mensuram in puniendo. Aliud autem est vitium quod consistit
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parents: 26
diff changeset
869 in defectu, sicut cum aliquis est nimis remissus in puniendo, unde
544e12f679ad convert to xml
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diff changeset
870 dicitur Prov. XIII, <i>qui parcit virgae, odit filium suum</i>.
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diff changeset
871 Virtus autem vindicationis consistit ut homo secundum omnes
53
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872 circumstantias debitam mensuram in vindicando conservet.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 108 a. 3 arg. 1"><a name="43589"><span class="ref">[43589] IIª-IIae q. 108 a. 3 arg. 1</span></a> Ad
28
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873 tertium sic proceditur. Videtur quod vindicatio non debeat fieri
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diff changeset
874 per poenas apud homines consuetas. Occisio enim hominis est quaedam
544e12f679ad convert to xml
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parents: 26
diff changeset
875 eradicatio eius. Sed dominus mandavit, Matth. XIII, quod zizania,
544e12f679ad convert to xml
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diff changeset
876 per quae significantur filii nequam, non eradicarentur. Ergo
53
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877 peccatores non sunt occidendi.</p><p title="II-II q. 108 a. 3 arg. 2"><a name="43590"><span class="ref">[43590] IIª-IIae q. 108 a. 3 arg. 2</span></a>
28
544e12f679ad convert to xml
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diff changeset
878 Praeterea, quicumque mortaliter peccant, eadem poena videntur
544e12f679ad convert to xml
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diff changeset
879 digni. Si ergo aliqui mortaliter peccantes morte puniuntur, videtur
53
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diff changeset
880 quod omnes tales deberent morte puniri. Quod patet esse falsum.</p><p title="II-II q. 108 a. 3 arg. 3"><a name="43591"><span class="ref">[43591] IIª-IIae q. 108 a. 3 arg. 3</span></a>
28
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diff changeset
881 Praeterea, cum aliquis pro peccato punitur manifeste, ex hoc
544e12f679ad convert to xml
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diff changeset
882 peccatum eius manifestatur. Quod videtur esse nocivum multitudini,
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diff changeset
883 quae ex exemplo peccati sumit occasionem peccandi. Ergo videtur
53
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diff changeset
884 quod non sit poena mortis pro aliquo peccato infligenda.</p><p title="II-II q. 108 a. 3 s. c."><a name="43592"><span class="ref">[43592] IIª-IIae q. 108 a. 3 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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diff changeset
885 est quod in lege divina his huiusmodi poenae determinantur, ut ex
53
d777cc3962f2 div-wrapped
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diff changeset
886 supra dictis patet.</p><p title="II-II q. 108 a. 3 co."><a name="43593"><span class="ref">[43593] IIª-IIae q. 108 a. 3 co.</span></a> Respondeo
28
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diff changeset
887 dicendum quod vindicatio intantum licita est et virtuosa inquantum
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parents: 26
diff changeset
888 tendit ad cohibitionem malorum. Cohibentur autem aliqui a peccando,
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ht
parents: 26
diff changeset
889 qui affectum virtutis non habent, per hoc quod timent amittere
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parents: 26
diff changeset
890 aliqua quae plus amant quam illa quae peccando adipiscuntur, alias
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parents: 26
diff changeset
891 timor non compesceret peccatum. Et ideo per subtractionem omnium
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ht
parents: 26
diff changeset
892 quae homo maxime diligit, est vindicta de peccatis sumenda. Haec
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parents: 26
diff changeset
893 sunt autem quae homo maxime diligit, vitam, incolumitatem corporis,
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parents: 26
diff changeset
894 libertatem sui, et bona exteriora, puta divitias, patriam et
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parents: 26
diff changeset
895 gloriam. Et ideo, ut Augustinus refert, XXI de Civ. Dei, octo
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parents: 26
diff changeset
896 genera poenarum in legibus esse scribit Tullius, scilicet mortem,
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parents: 26
diff changeset
897 per quam tollitur vita; verbera et talionem (ut scilicet oculum pro
544e12f679ad convert to xml
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parents: 26
diff changeset
898 oculo perdat), per quae amittit corporis incolumitatem; servitutem
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parents: 26
diff changeset
899 et vincula, per quae perdit libertatem; exilium, per quod perdit
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diff changeset
900 patriam; damnum, per quod perdit divitias; ignominiam, per quam
53
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diff changeset
901 perdit gloriam.</p><p title="II-II q. 108 a. 3 ad 1"><a name="43594"><span class="ref">[43594] IIª-IIae q. 108 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
902 ergo dicendum quod dominus prohibet eradicari zizania quando
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parents: 26
diff changeset
903 timetur ne simul cum eis eradicetur et triticum. Sed quandoque
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parents: 26
diff changeset
904 possunt eradicari mali per mortem non solum sine periculo, sed
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parents: 26
diff changeset
905 etiam cum magna utilitate bonorum. Et ideo in tali casu potest
53
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diff changeset
906 poena mortis peccatoribus infligi.</p><p title="II-II q. 108 a. 3 ad 2"><a name="43595"><span class="ref">[43595] IIª-IIae q. 108 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
907 dicendum quod omnes peccantes mortaliter digni sunt morte aeterna
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parents: 26
diff changeset
908 quantum ad futuram retributionem, quae est secundum veritatem
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parents: 26
diff changeset
909 divini iudicii. Sed poenae praesentis vitae sunt magis medicinales.
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diff changeset
910 Et ideo illis solis peccatis poena mortis infligitur quae in gravem
53
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diff changeset
911 perniciem aliorum cedunt.</p><p title="II-II q. 108 a. 3 ad 3"><a name="43596"><span class="ref">[43596] IIª-IIae q. 108 a. 3 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
912 dicendum quod quando simul cum culpa innotescit et poena, vel
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diff changeset
913 mortis vel quaecumque alia quam homo horret, ex hoc ipso voluntas
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914 eius a peccando abstrahitur, quia plus terret poena quam alliciat
53
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diff changeset
915 exemplum culpae.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 108 a. 4 arg. 1"><a name="43597"><span class="ref">[43597] IIª-IIae q. 108 a. 4 arg. 1</span></a> Ad
28
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diff changeset
916 quartum sic proceditur. Videtur quod vindicta sit exercenda in eos
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parents: 26
diff changeset
917 qui involuntarie peccaverunt. Voluntas enim unius non consequitur
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parents: 26
diff changeset
918 voluntatem alterius. Sed unus punitur pro alio, secundum illud
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diff changeset
919 Exod. XX, <i>ego sum Deus Zelotes, visitans iniquitatem patrum in
544e12f679ad convert to xml
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parents: 26
diff changeset
920 filios, in tertiam et quartam generationem</i>. Unde et pro peccato
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diff changeset
921 Cham Chanaan, filius eius, maledictus est, ut habetur Gen. IX.
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parents: 26
diff changeset
922 Giezi etiam peccante, lepra transmittitur ad posteros, ut habetur
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diff changeset
923 IV Reg. V. Sanguis etiam Christi reddit poenae obnoxios successores
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diff changeset
924 Iudaeorum, qui dixerunt, sanguis eius super nos, et super filios
544e12f679ad convert to xml
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parents: 26
diff changeset
925 nostros. Matth. XXVII, legitur etiam quod pro peccato Achar populus
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parents: 26
diff changeset
926 Israel traditus est in manus hostium, ut habetur Iosue VII. Et pro
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parents: 26
diff changeset
927 peccato filiorum Heli idem populus corruit in conspectu
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diff changeset
928 Philistinorum, ut habetur I Reg. IV. Ergo aliquis involuntarius est
53
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diff changeset
929 puniendus.</p><p title="II-II q. 108 a. 4 arg. 2"><a name="43598"><span class="ref">[43598] IIª-IIae q. 108 a. 4 arg. 2</span></a>
28
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diff changeset
930 Praeterea, illud solum est voluntarium quod est in potestate
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parents: 26
diff changeset
931 hominis. Sed quandoque poena infertur pro eo quod non est in eius
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parents: 26
diff changeset
932 potestate, sicut propter vitium leprae aliquis removetur ab
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parents: 26
diff changeset
933 administratione Ecclesiae; et propter paupertatem aut malitiam
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parents: 26
diff changeset
934 civium Ecclesia perdit cathedram episcopalem. Ergo non solum pro
53
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diff changeset
935 peccato voluntario vindicta infertur.</p><p title="II-II q. 108 a. 4 arg. 3"><a name="43599"><span class="ref">[43599] IIª-IIae q. 108 a. 4 arg. 3</span></a>
28
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diff changeset
936 Praeterea, ignorantia causat involuntarium. Sed vindicta quandoque
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parents: 26
diff changeset
937 exercetur in aliquos ignorantes. Parvuli enim Sodomitarum, licet
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parents: 26
diff changeset
938 haberent ignorantiam invincibilem, cum parentibus perierunt, ut
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parents: 26
diff changeset
939 legitur Gen. XIX. Similiter etiam parvuli pro peccato Dathan et
544e12f679ad convert to xml
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parents: 26
diff changeset
940 Abiron pariter cum eis absorpti sunt, ut habetur Num. XVI. Bruta
544e12f679ad convert to xml
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parents: 26
diff changeset
941 etiam animalia, quae carent ratione, iussa sunt interfici pro
544e12f679ad convert to xml
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diff changeset
942 peccato Amalecitarum, ut habetur I Reg. XV. Ergo vindicta quandoque
53
d777cc3962f2 div-wrapped
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diff changeset
943 exercetur in involuntarios.</p><p title="II-II q. 108 a. 4 arg. 4"><a name="43600"><span class="ref">[43600] IIª-IIae q. 108 a. 4 arg. 4</span></a>
28
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diff changeset
944 Praeterea, coactio maxime repugnat voluntario. Sed aliquis qui
544e12f679ad convert to xml
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diff changeset
945 timore coactus aliquod peccatum committit, non propter hoc reatum
53
d777cc3962f2 div-wrapped
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diff changeset
946 poenae evadit. Ergo vindicta exercetur etiam in involuntarios.</p><p title="II-II q. 108 a. 4 arg. 5"><a name="43601"><span class="ref">[43601] IIª-IIae q. 108 a. 4 arg. 5</span></a>
28
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diff changeset
947 Praeterea, Ambrosius dicit, super Lucam, quod <i>navicula in qua
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diff changeset
948 erat Iudas, turbatur, unde et Petrus, qui erat firmus meritis suis,
544e12f679ad convert to xml
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diff changeset
949 turbatur alienis</i>. Sed Petrus non volebat peccatum Iudae. Ergo
53
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diff changeset
950 quandoque involuntarius punitur.</p><p title="II-II q. 108 a. 4 s. c."><a name="43602"><span class="ref">[43602] IIª-IIae q. 108 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
951 est quod poena debetur peccato. Sed omne peccatum est voluntarium,
544e12f679ad convert to xml
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diff changeset
952 ut dicit Augustinus. Ergo in solos voluntarios est exercenda
53
d777cc3962f2 div-wrapped
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diff changeset
953 vindicta.</p><p title="II-II q. 108 a. 4 co."><a name="43603"><span class="ref">[43603] IIª-IIae q. 108 a. 4 co.</span></a> Respondeo
28
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diff changeset
954 dicendum quod poena potest dupliciter considerari. Uno modo,
544e12f679ad convert to xml
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diff changeset
955 secundum rationem poenae. Et secundum hoc, poena non debetur nisi
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diff changeset
956 peccato, quia per poenam reparatur aequalitas iustitiae, inquantum
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diff changeset
957 ille qui peccando nimis secutus est suam voluntatem, aliquid contra
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diff changeset
958 suam voluntatem patitur. Unde cum omne peccatum sit voluntarium,
544e12f679ad convert to xml
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diff changeset
959 etiam originale, ut supra habitum est; consequens est quod nullus
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parents: 26
diff changeset
960 punitur hoc modo nisi pro eo quod voluntarie factum est. Alio modo
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parents: 26
diff changeset
961 potest considerari poena inquantum est medicina, non solum sanativa
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parents: 26
diff changeset
962 peccati praeteriti, sed etiam praeservativa a peccato futuro et
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diff changeset
963 promotiva in aliquod bonum. Et secundum hoc, aliquis interdum
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parents: 26
diff changeset
964 punitur sine culpa, non tamen sine causa. Sciendum tamen quod
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diff changeset
965 nunquam medicina subtrahit maius bonum ut promoveat minus bonum,
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diff changeset
966 sicut medicina carnalis nunquam caecat oculum ut sanet calcaneum,
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diff changeset
967 quandoque tamen infert nocumentum in minoribus ut melioribus
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diff changeset
968 auxilium praestet. Et quia bona spiritualia sunt maxima bona, bona
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parents: 26
diff changeset
969 autem temporalia sunt minima; ideo quandoque punitur aliquis in
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parents: 26
diff changeset
970 temporalibus bonis absque culpa, cuiusmodi sunt plures poenae
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parents: 26
diff changeset
971 praesentis vitae divinitus inflictae ad humiliationem vel
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parents: 26
diff changeset
972 probationem, non autem punitur aliquis in spiritualibus bonis sine
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diff changeset
973 propria culpa, neque in praesenti neque in futuro; quia ibi poenae
53
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974 non sunt medicinae, sed consequuntur spiritualem damnationem.</p><p title="II-II q. 108 a. 4 ad 1"><a name="43604"><span class="ref">[43604] IIª-IIae q. 108 a. 4 ad 1</span></a> Ad primum
28
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975 ergo dicendum quod unus homo poena spirituali nunquam punitur pro
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diff changeset
976 peccato alterius, quia poena spiritualis pertinet ad animam,
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diff changeset
977 secundum quam quilibet est liber sui. Poena autem temporali
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diff changeset
978 quandoque unus punitur pro peccato alterius, triplici ratione.
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diff changeset
979 Primo quidem, quia unus homo temporaliter est res alterius, et ita
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diff changeset
980 in poenam eius etiam ipse punitur, sicut filii sunt secundum corpus
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diff changeset
981 quaedam res patris, et servi sunt quaedam res dominorum. Alio modo,
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parents: 26
diff changeset
982 inquantum peccatum unius derivatur in alterum. Vel per imitationem,
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diff changeset
983 sicut filii imitantur peccata parentum, et servi peccata dominorum,
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parents: 26
diff changeset
984 ut audacius peccent. Vel per modum meriti, sicut peccata subditorum
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diff changeset
985 merentur peccatorem praelatum, secundum illud Iob XXXIV, <i>qui
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diff changeset
986 regnare facit hominem hypocritam, propter peccata populi</i>; unde
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diff changeset
987 et pro peccato David populum numerantis, populus Israel punitus
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parents: 26
diff changeset
988 est, ut habetur II Reg. ult. Sive etiam per aliqualem consensum seu
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parents: 26
diff changeset
989 dissimulationem, sicut etiam interdum boni simul puniuntur
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parents: 26
diff changeset
990 temporaliter cum malis, quia eorum peccata non redarguerunt, ut
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parents: 26
diff changeset
991 Augustinus dicit, in I de Civ. Dei, tertio, ad commendandum
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parents: 26
diff changeset
992 unitatem humanae societatis, ex qua unus debet pro alio sollicitus
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parents: 26
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993 esse ne peccet, et ad detestationem peccati, dum poena unius
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parents: 26
diff changeset
994 redundat in omnes, quasi omnes essent unum corpus, ut Augustinus
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diff changeset
995 dicit de peccato Achar. Quod autem dominus dicit, <i>visitans
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diff changeset
996 peccata parentum in filios, in tertiam et quartam</i> generationem,
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parents: 26
diff changeset
997 magis videtur ad misericordiam quam ad severitatem pertinere, dum
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parents: 26
diff changeset
998 non statim vindictam adhibet, sed expectat in posterum, ut vel
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diff changeset
999 saltem posteri corrigantur; sed, crescente malitia posteriorum,
53
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diff changeset
1000 quasi necesse est ultionem inferri.</p><p title="II-II q. 108 a. 4 ad 2"><a name="43605"><span class="ref">[43605] IIª-IIae q. 108 a. 4 ad 2</span></a> Ad secundum
28
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1001 dicendum quod, sicut Augustinus dicit, iudicium humanum debet
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1002 imitari divinum iudicium in manifestis Dei iudiciis, quibus homines
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1003 spiritualiter damnat pro proprio peccato. Occulta vero Dei iudicia,
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1004 quibus temporaliter aliquos punit absque culpa, non potest humanum
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1005 iudicium imitari, quia homo non potest comprehendere horum
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1006 iudiciorum rationes, ut sciat quid expediat unicuique. Et ideo
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1007 nunquam secundum humanum iudicium aliquis debet puniri sine culpa
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1008 poena flagelli, ut occidatur, vel mutiletur, vel verberetur. Poena
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1009 autem damni punitur aliquis, etiam secundum humanum iudicium, etiam
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1010 sine culpa, sed non sine causa. Et hoc tripliciter. Uno modo, ex
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1011 hoc quod aliquis ineptus redditur, sine sua culpa, ad aliquod bonum
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1012 habendum vel consequendum, sicut propter vitium leprae aliquis
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1013 removetur ab administratione Ecclesiae, et propter bigamiam vel
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1014 iudicium sanguinis aliquis impeditur a sacris ordinibus. Secundo,
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1015 quia bonum in quo damnificatur non est proprium bonum, sed commune,
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1016 sicut quod aliqua Ecclesia habeat episcopatum, pertinet ad bonum
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1017 totius civitatis, non autem ad bonum clericorum tantum. Tertio,
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1018 quia bonum unius dependet ex bono alterius, sicut in crimine laesae
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1019 maiestatis filius amittit haereditatem pro peccato parentis.</p><p title="II-II q. 108 a. 4 ad 3"><a name="43606"><span class="ref">[43606] IIª-IIae q. 108 a. 4 ad 3</span></a> Ad tertium
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1020 dicendum quod parvuli divino iudicio simul puniuntur temporaliter
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1021 cum parentibus, tum quia sunt res parentum, et in eis etiam
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1022 parentes puniuntur. Tum etiam quia hoc in eorum bonum cedit, ne, si
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1023 reservarentur, essent imitatores paternae malitiae, et sic
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1024 graviores poenas mererentur. In bruta vero animalia, et quascumque
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1025 alias irrationales creaturas, vindicta exercetur, quia per hoc
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1026 puniuntur illi quorum sunt. Et iterum propter detestationem
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1027 peccati.</p><p title="II-II q. 108 a. 4 ad 4"><a name="43607"><span class="ref">[43607] IIª-IIae q. 108 a. 4 ad 4</span></a> Ad quartum
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1028 dicendum quod coactio timoris non facit simpliciter involuntarium,
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1029 sed habet voluntarium mixtum, ut supra habitum est.</p><p title="II-II q. 108 a. 4 ad 5"><a name="43608"><span class="ref">[43608] IIª-IIae q. 108 a. 4 ad 5</span></a> Ad quintum
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1030 dicendum quod hoc modo pro peccato Iudae ceteri apostoli
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1031 turbabantur, sicut pro peccato unius punitur multitudo, ad unitatem
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1032 commendandam, ut dictum est.</p></div></div><div class="centro"><br/>
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1033 <p><a href="sth3102.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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1034 <a href="sth3109.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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1035 <br/>
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1036 <hr/>
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1037 <br/>
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1038 <address>© 2006 Fundación Tomás de Aquino quoad
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1039 hanc editionem<br/>
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1040 Iura omnia asservantur<br/>
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1041 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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1042 </div></body>
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1043 </html>