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annotate summa/latin/sth2072.html @ 34:2bc1f3a24bc0

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fix p2
author ht
date Mon, 30 Nov 2009 21:59:53 +0000
parents 544e12f679ad
children d777cc3962f2
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, I&ordf;-IIae q.
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23 72</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">prima pars secundae partis quaestio LXXII</div>
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31 <br />
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32 <div class="centro">
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33 <table align="center" summary="Imago">
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34 <tr>
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35 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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36 "0" alt=
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37 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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38 align="middle" /></th>
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39 </tr>
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40 </table>
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41 <br />
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42 <span class="tres">Textum Leoninum Romae 1892 editum<br />
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43 ac automato translatum a Roberto Busa SJ in taenias
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44 magneticas<br />
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45 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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46 <br /></span><br />
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47 <hr />
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48 <br />
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49 <p><a href="sth2071.html"><img src="icons/ageretro.gif" width="19"
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50 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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51 <a href="sth2073.html"><img src="icons/ageultra.gif" width="19"
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52 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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56 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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136 document.write('<OPTION VALUE="#36607">I&ordf;-IIae q. 72 a. 9 co.');
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137 document.write('<OPTION VALUE="#36608">I&ordf;-IIae q. 72 a. 9 ad 1');
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138 document.write('<OPTION VALUE="#36609">I&ordf;-IIae q. 72 a. 9 ad 2');
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139 document.write('<OPTION VALUE="#36610">I&ordf;-IIae q. 72 a. 9 ad 3');
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140 document.write('<\/SELECT>');
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141 document.write('<BR><BR>');
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142 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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143 document.write('<\/FORM>');
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144 // -->
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145 //]]>
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146 </script><br />
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147 <hr />
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148 <br /></div>
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149 <div class="D">Quaestio 72</div>
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150 <div class="G">Prooemium</div>
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151 <p title="I-II q. 72 pr."><a name="36536"><span class="ref">[36536]
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152 I&ordf;-IIae q. 72 pr.</span></a> Deinde considerandum est de
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153 distinctione peccatorum vel vitiorum. Et circa hoc quaeruntur
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154 novem. Primo, utrum peccata distinguantur specie secundum obiecta.
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155 Secundo, de distinctione peccatorum spiritualium et carnalium.
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156 Tertio, utrum secundum causas. Quarto, utrum secundum eos in quos
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157 peccatur. Quinto, utrum secundum diversitatem reatus. Sexto, utrum
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158 secundum omissionem et commissionem. Septimo, utrum secundum
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159 diversum processum peccati. Octavo, utrum secundum abundantiam et
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160 defectum. Nono, utrum secundum diversas circumstantias.</p>
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161 <br />
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162 <div class="E">Articulus 1</div>
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163 <p title="I-II q. 72 a. 1 arg. 1"><a name="36537"><span class=
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164 "ref">[36537] I&ordf;-IIae q. 72 a. 1 arg. 1</span></a> Ad primum
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165 sic proceditur. Videtur quod peccata non differant specie secundum
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166 obiecta. Actus enim humani praecipue dicuntur boni vel mali per
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167 comparationem ad finem, ut supra ostensum est. Cum igitur peccatum
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168 nihil aliud sit quam actus hominis malus, sicut dictum est, videtur
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169 quod secundum fines peccata debeant distingui specie, magis quam
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170 secundum obiecta.</p>
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171 <p title="I-II q. 72 a. 1 arg. 2"><a name="36538"><span class=
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172 "ref">[36538] I&ordf;-IIae q. 72 a. 1 arg. 2</span></a> Praeterea,
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173 malum, cum sit privatio, distinguitur specie secundum diversas
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174 species oppositorum. Sed peccatum est quoddam malum in genere
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175 humanorum actuum. Ergo peccata magis distinguuntur specie secundum
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176 opposita, quam secundum obiecta.</p>
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177 <p title="I-II q. 72 a. 1 arg. 3"><a name="36539"><span class=
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178 "ref">[36539] I&ordf;-IIae q. 72 a. 1 arg. 3</span></a> Praeterea,
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179 si peccata specie differrent secundum obiecta, impossibile esset
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180 idem peccatum specie circa diversa obiecta inveniri. Sed
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181 inveniuntur aliqua huiusmodi peccata, nam superbia est et in rebus
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182 spiritualibus et in corporalibus, ut Gregorius dicit, in libro
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183 XXXIV Moral.; avaritia etiam est circa diversa genera rerum. Ergo
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184 peccata non distinguuntur specie secundum obiecta.</p>
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185 <p title="I-II q. 72 a. 1 s. c."><a name="36540"><span class=
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186 "ref">[36540] I&ordf;-IIae q. 72 a. 1 s. c.</span></a> Sed contra
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187 est quod peccatum est dictum vel factum vel concupitum contra legem
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188 Dei. Sed dicta vel facta vel concupita distinguuntur specie
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189 secundum diversa obiecta, quia actus per obiecta distinguuntur, ut
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190 supra dictum est. Ergo etiam peccata secundum obiecta specie
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191 distinguuntur.</p>
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192 <p title="I-II q. 72 a. 1 co."><a name="36541"><span class=
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193 "ref">[36541] I&ordf;-IIae q. 72 a. 1 co.</span></a> Respondeo
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194 dicendum quod, sicut dictum est, ad rationem peccati duo
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195 concurrunt, scilicet actus voluntarius; et inordinatio eius, quae
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196 est per recessum a lege Dei. Horum autem duorum unum per se
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197 comparatur ad peccantem, qui intendit talem actum voluntarium
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198 exercere in tali materia, aliud autem, scilicet inordinatio actus,
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199 per accidens se habet ad intentionem peccantis; nullus enim
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200 intendens ad malum operatur, ut Dionysius dicit, IV cap. de Div.
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201 Nom. Manifestum est autem quod unumquodque, consequitur speciem
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202 secundum illud quod est per se, non autem secundum id quod est per
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203 accidens, quia ea quae sunt per accidens, sunt extra rationem
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204 speciei. Et ideo peccata specie distinguuntur ex parte actuum
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205 voluntariorum, magis quam ex parte inordinationis in peccato
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206 existentis. Actus autem voluntarii distinguuntur specie secundum
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207 obiecta, ut in superioribus ostensum est. Unde sequitur quod
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208 peccata proprie distinguantur specie secundum obiecta.</p>
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209 <p title="I-II q. 72 a. 1 ad 1"><a name="36542"><span class=
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210 "ref">[36542] I&ordf;-IIae q. 72 a. 1 ad 1</span></a> Ad primum
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211 ergo dicendum quod finis principaliter habet rationem boni, et ideo
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212 comparatur ad actum voluntatis, qui est primordialis in omni
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213 peccato, sicut obiectum. Unde in idem redit quod peccata differant
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214 secundum obiecta, vel secundum fines.</p>
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215 <p title="I-II q. 72 a. 1 ad 2"><a name="36543"><span class=
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216 "ref">[36543] I&ordf;-IIae q. 72 a. 1 ad 2</span></a> Ad secundum
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217 dicendum quod peccatum non est pura privatio, sed est actus debito
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218 ordine privatus. Et ideo peccata magis distinguuntur specie
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219 secundum obiecta actuum, quam secundum opposita. Quamvis etiam si
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220 distinguantur secundum oppositas virtutes, in idem rediret,
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221 virtutes enim distinguuntur specie secundum obiecta, ut supra
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222 habitum est.</p>
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223 <p title="I-II q. 72 a. 1 ad 3"><a name="36544"><span class=
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224 "ref">[36544] I&ordf;-IIae q. 72 a. 1 ad 3</span></a> Ad tertium
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225 dicendum quod nihil prohibet in diversis rebus specie vel genere
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226 differentibus, invenire unam formalem rationem obiecti, a qua
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227 peccatum speciem recipit. Et hoc modo superbia circa diversas res
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228 excellentiam quaerit, avaritia vero abundantiam eorum quae usui
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229 humano accommodantur.</p>
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230 <br />
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231 <div class="E">Articulus 2</div>
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232 <p title="I-II q. 72 a. 2 arg. 1"><a name="36545"><span class=
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233 "ref">[36545] I&ordf;-IIae q. 72 a. 2 arg. 1</span></a> Ad secundum
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234 sic proceditur. Videtur quod inconvenienter distinguantur peccata
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235 spiritualia a carnalibus. Dicit enim apostolus, ad Galat. V,
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236 <i>manifesta sunt opera carnis, quae sunt fornicatio, immunditia,
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237 impudicitia, luxuria, idolorum servitus, veneficia,</i> etc., ex
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238 quo videtur quod omnia peccatorum genera sunt opera carnis. Sed
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239 peccata carnalia dicuntur opera carnis. Ergo non sunt distinguenda
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240 peccata carnalia a spiritualibus.</p>
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241 <p title="I-II q. 72 a. 2 arg. 2"><a name="36546"><span class=
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242 "ref">[36546] I&ordf;-IIae q. 72 a. 2 arg. 2</span></a> Praeterea,
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243 quicumque peccat, secundum carnem ambulat, secundum illud Rom.
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244 VIII, <i>si secundum carnem vixeritis, moriemini; si autem spiritu
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245 facta carnis mortificaveritis, vivetis</i>. Sed vivere vel ambulare
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246 secundum carnem, videtur pertinere ad rationem peccati carnalis.
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247 Ergo omnia peccata sunt carnalia. Non ergo sunt distinguenda
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248 peccata carnalia a spiritualibus.</p>
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249 <p title="I-II q. 72 a. 2 arg. 3"><a name="36547"><span class=
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250 "ref">[36547] I&ordf;-IIae q. 72 a. 2 arg. 3</span></a> Praeterea,
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251 superior pars animae, quae est mens vel ratio, spiritus nominatur,
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252 secundum illud Ephes. IV, <i>renovamini spiritu mentis vestrae</i>,
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253 ubi spiritus pro ratione ponitur, ut ibi Glossa dicit. Sed omne
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254 peccatum quod secundum carnem committitur, a ratione derivatur per
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255 consensum, quia superioris rationis est consentire in actum
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256 peccati, ut infra dicetur. Ergo eadem peccata sunt carnalia et
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257 spiritualia. Non ergo sunt distinguenda ad invicem.</p>
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258 <p title="I-II q. 72 a. 2 arg. 4"><a name="36548"><span class=
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259 "ref">[36548] I&ordf;-IIae q. 72 a. 2 arg. 4</span></a> Praeterea,
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260 si aliqua peccata specialiter sunt carnalia, hoc potissime
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261 intelligendum videtur de illis peccatis quibus aliquis in corpus
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262 suum peccat. Sed sicut apostolus dicit, I ad Cor. VI, <i>omne
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263 peccatum quodcumque fecerit homo, extra corpus est, qui autem
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264 fornicatur, in corpus suum peccat</i>. Ergo sola fornicatio esset
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265 peccatum carnale, cum tamen apostolus, ad Ephes. V, etiam avaritiam
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266 carnalibus peccatis annumeret.</p>
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267 <p title="I-II q. 72 a. 2 s. c."><a name="36549"><span class=
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268 "ref">[36549] I&ordf;-IIae q. 72 a. 2 s. c.</span></a> Sed contra
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269 est quod Gregorius, XXXI Moral., dicit quod <i>septem capitalium
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270 vitiorum quinque sunt spiritualia, et duo carnalia</i>.</p>
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271 <p title="I-II q. 72 a. 2 co."><a name="36550"><span class=
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272 "ref">[36550] I&ordf;-IIae q. 72 a. 2 co.</span></a> Respondeo
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273 dicendum quod, sicut dictum est, peccata recipiunt speciem ex
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274 obiectis. Omne autem peccatum consistit in appetitu alicuius
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275 commutabilis boni quod inordinate appetitur, et per consequens in
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276 eo iam habito inordinate aliquis delectatur. Ut autem ex
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277 superioribus patet, duplex est delectatio. Una quidem animalis,
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278 quae consummatur in sola apprehensione alicuius rei ad votum
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279 habitae, et haec etiam potest dici delectatio spiritualis, sicut
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280 cum aliquis delectatur in laude humana, vel in aliquo huiusmodi.
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281 Alia vero delectatio est corporalis, sive naturalis, quae in ipso
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282 tactu corporali perficitur, quae potest etiam dici delectatio
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283 carnalis. Sic igitur illa peccata quae perficiuntur in delectatione
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284 spirituali, vocantur peccata spiritualia, illa vero quae
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285 perficiuntur in delectatione carnali, vocantur peccata carnalia;
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286 sicut gula, quae perficitur in delectatione ciborum, et luxuria,
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287 quae perficitur in delectatione venereorum. Unde et apostolus dicit
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288 II ad Cor. VII. <i>Emundemus nos ab omni inquinamento, carnis et
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289 spiritus</i>.</p>
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290 <p title="I-II q. 72 a. 2 ad 1"><a name="36551"><span class=
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291 "ref">[36551] I&ordf;-IIae q. 72 a. 2 ad 1</span></a> Ad primum
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292 ergo dicendum quod, sicut Glossa ibidem dicit, illa vitia dicuntur
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293 opera carnis, <i>non quia in voluptate carnis perficiantur, sed
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294 caro sumitur ibi pro homine, qui dum secundum se vivit, secundum
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295 carnem vivere dicitur</i>; ut etiam Augustinus dicit, XIV de Civ.
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296 Dei. Et huius ratio est ex hoc, quod omnis rationis humanae
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297 defectus ex sensu carnali aliquo modo initium habet.</p>
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298 <p title="I-II q. 72 a. 2 ad 2"><a name="36552"><span class=
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299 "ref">[36552] I&ordf;-IIae q. 72 a. 2 ad 2</span></a> Et per hoc
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300 etiam patet responsio ad secundum.</p>
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301 <p title="I-II q. 72 a. 2 ad 3"><a name="36553"><span class=
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302 "ref">[36553] I&ordf;-IIae q. 72 a. 2 ad 3</span></a> Ad tertium
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303 dicendum quod in peccatis etiam carnalibus est aliquis actus
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304 spiritualis, scilicet actus rationis, sed finis horum peccatorum, a
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305 quo denominantur, est delectatio carnis.</p>
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306 <p title="I-II q. 72 a. 2 ad 4"><a name="36554"><span class=
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307 "ref">[36554] I&ordf;-IIae q. 72 a. 2 ad 4</span></a> Ad quartum
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308 dicendum quod, sicut Glossa ibidem dicit, <i>specialiter in
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309 fornicationis peccato servit anima corpori, intantum ut nihil aliud
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310 in ipso momento cogitare homini liceat</i>. Delectatio autem gulae,
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311 etsi sit carnalis, non ita absorbet rationem. Vel potest dici quod
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312 in hoc peccato etiam quaedam iniuria fit corpori, dum inordinate
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313 maculatur. Et ideo per hoc solum peccatum dicitur specialiter homo
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314 in corpus peccare. Avaritia vero quae in carnalibus peccatis
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315 connumeratur, pro adulterio ponitur, quod est iniusta usurpatio
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316 uxoris alienae. Vel potest dici quod res in qua delectatur avarus,
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317 corporale quoddam est, et quantum ad hoc, connumeratur peccatis
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318 carnalibus. Sed ipsa delectatio non pertinet ad carnem, sed ad
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319 spiritum, et ideo secundum Gregorium, est spirituale peccatum.</p>
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320 <br />
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321 <div class="E">Articulus 3</div>
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322 <p title="I-II q. 72 a. 3 arg. 1"><a name="36555"><span class=
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323 "ref">[36555] I&ordf;-IIae q. 72 a. 3 arg. 1</span></a> Ad tertium
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324 sic proceditur. Videtur quod peccata distinguantur specie secundum
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325 causas. Ab eodem enim habet res speciem, a quo habet esse. Sed
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326 peccata habent esse ex suis causis. Ergo ab eis etiam speciem
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327 sortiuntur. Differunt ergo specie secundum diversitatem
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328 causarum.</p>
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329 <p title="I-II q. 72 a. 3 arg. 2"><a name="36556"><span class=
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330 "ref">[36556] I&ordf;-IIae q. 72 a. 3 arg. 2</span></a> Praeterea,
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331 inter alias causas minus videtur pertinere ad speciem causa
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332 materialis. Sed obiectum in peccato est sicut causa materialis. Cum
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333 ergo secundum obiecta peccata specie distinguantur, videtur quod
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334 peccata multo magis secundum alias causas distinguantur specie.</p>
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335 <p title="I-II q. 72 a. 3 arg. 3"><a name="36557"><span class=
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336 "ref">[36557] I&ordf;-IIae q. 72 a. 3 arg. 3</span></a> Praeterea,
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337 Augustinus, super illud Psalmi, incensa igni et suffossa, dicit
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338 quod <i>omne peccatum est ex timore male humiliante, vel ex amore
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339 male inflammante</i>. Dicitur etiam I Ioan. II, quod <i>omne quod
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340 est in mundo, aut est concupiscentia carnis, aut concupiscentia
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341 oculorum, aut superbia vitae</i>, dicitur autem aliquid esse in
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342 mundo, propter peccatum, secundum quod mundi nomine amatores mundi
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343 significantur, ut Augustinus dicit, super Ioan. Gregorius etiam,
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344 XXXI Moral., distinguit omnia peccata secundum septem vitia
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345 capitalia. Omnes autem huiusmodi divisiones respiciunt causas
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346 peccatorum. Ergo videtur quod peccata differant specie secundum
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347 diversitatem causarum.</p>
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348 <p title="I-II q. 72 a. 3 s. c."><a name="36558"><span class=
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349 "ref">[36558] I&ordf;-IIae q. 72 a. 3 s. c.</span></a> Sed contra
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350 est quia secundum hoc omnia peccata essent unius speciei, cum ex
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351 una causa causentur, dicitur enim Eccli. X, quod <i>initium omnis
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352 peccati est superbia</i>; et I ad Tim. ult., quod <i>radix omnium
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353 malorum est cupiditas</i>. Manifestum est autem esse diversas
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354 species peccatorum. Non ergo peccata distinguuntur specie secundum
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355 diversitates causarum.</p>
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356 <p title="I-II q. 72 a. 3 co."><a name="36559"><span class=
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357 "ref">[36559] I&ordf;-IIae q. 72 a. 3 co.</span></a> Respondeo
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358 dicendum quod, cum quatuor sint causarum genera, diversimode
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359 diversis attribuuntur. Causa enim formalis et materialis respiciunt
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360 proprie substantiam rei, et ideo substantiae secundum formam et
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361 materiam specie et genere distinguuntur. Agens autem et finis
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362 respiciunt directe motum et operationem, et ideo motus et
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363 operationes secundum huiusmodi causas specie distinguuntur;
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364 diversimode tamen. Nam principia activa naturalia sunt determinata
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365 semper ad eosdem actus, et ideo diversae species in actibus
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366 naturalibus attenduntur non solum secundum obiecta, quae sunt fines
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367 vel termini, sed etiam secundum principia activa; sicut calefacere
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368 et infrigidare distinguuntur specie secundum calidum et frigidum.
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369 Sed principia activa in actibus voluntariis, cuiusmodi sunt actus
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370 peccatorum, non se habent ex necessitate ad unum, et ideo ex uno
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371 principio activo vel motivo possunt diversae species peccatorum
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372 procedere; sicut ex timore male humiliante potest procedere quod
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373 homo furetur, et quod occidat, et quod deserat gregem sibi
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374 commissum; et haec eadem possunt procedere ex amore. Unde
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375 manifestum est quod peccata non differant specie secundum diversas
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376 causas activas vel motivas; sed solum secundum diversitatem causae
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377 finalis. Finis autem est obiectum voluntatis, ostensum est enim
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378 supra quod actus humani habent speciem ex fine.</p>
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379 <p title="I-II q. 72 a. 3 ad 1"><a name="36560"><span class=
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380 "ref">[36560] I&ordf;-IIae q. 72 a. 3 ad 1</span></a> Ad primum
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381 ergo dicendum quod principia activa in actibus voluntariis, cum non
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382 sint determinata ad unum, non sufficiunt ad producendum humanos
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383 actus, nisi determinetur voluntas ad unum per intentionem finis; ut
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384 patet per philosophum, in IX Metaphys. Et ideo a fine perficitur et
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385 esse et species peccati.</p>
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386 <p title="I-II q. 72 a. 3 ad 2"><a name="36561"><span class=
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387 "ref">[36561] I&ordf;-IIae q. 72 a. 3 ad 2</span></a> Ad secundum
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388 dicendum quod obiecta, secundum quod comparantur ad actus
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389 exteriores, habent rationem materiae circa quam, sed secundum quod
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390 comparantur ad actum interiorem voluntatis, habent rationem finium;
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391 et ex hoc habent quod dent speciem actui. Quamvis etiam secundum
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392 quod sunt materia circa quam, habeant rationem terminorum; a quibus
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393 motus specificantur, ut dicitur in V Physic. et in X Ethic. Sed
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394 tamen etiam termini motus dant speciem motibus, inquantum habent
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395 rationem finis.</p>
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396 <p title="I-II q. 72 a. 3 ad 3"><a name="36562"><span class=
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397 "ref">[36562] I&ordf;-IIae q. 72 a. 3 ad 3</span></a> Ad tertium
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398 dicendum quod illae divisiones peccatorum non dantur ad
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399 distinguendas species peccatorum; sed ad manifestandas diversas
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400 causas eorum.</p>
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401 <br />
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402 <div class="E">Articulus 4</div>
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403 <p title="I-II q. 72 a. 4 arg. 1"><a name="36563"><span class=
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404 "ref">[36563] I&ordf;-IIae q. 72 a. 4 arg. 1</span></a> Ad quartum
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405 sic proceditur. Videtur quod inconvenienter peccatum distinguatur
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406 per peccatum quod est in Deum, in proximum, et in seipsum. Illud
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407 enim quod est commune omni peccato, non debet poni quasi pars in
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408 divisione peccati. Sed commune est omni peccato quod sit contra
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409 Deum, ponitur enim in definitione peccati quod sit contra legem
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410 Dei, ut supra dictum est. Non ergo peccatum in Deum debet poni
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411 quasi pars in divisione peccatorum.</p>
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412 <p title="I-II q. 72 a. 4 arg. 2"><a name="36564"><span class=
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413 "ref">[36564] I&ordf;-IIae q. 72 a. 4 arg. 2</span></a> Praeterea,
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414 omnis divisio debet fieri per opposita. Sed ista tria genera
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415 peccatorum non sunt opposita, quicumque enim peccat in proximum,
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416 peccat etiam in seipsum et in Deum. Non ergo peccatum convenienter
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417 dividitur secundum haec tria.</p>
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418 <p title="I-II q. 72 a. 4 arg. 3"><a name="36565"><span class=
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419 "ref">[36565] I&ordf;-IIae q. 72 a. 4 arg. 3</span></a> Praeterea,
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420 ea quae sunt extrinsecus, non conferunt speciem. Sed Deus et
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421 proximus sunt extra nos. Ergo per haec non distinguuntur peccata
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422 secundum speciem. Inconvenienter igitur secundum haec tria peccatum
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423 dividitur.</p>
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424 <p title="I-II q. 72 a. 4 s. c."><a name="36566"><span class=
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425 "ref">[36566] I&ordf;-IIae q. 72 a. 4 s. c.</span></a> Sed contra
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426 est quod Isidorus, in libro de summo bono, distinguens peccata,
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427 dicit quod <i>homo dicitur peccare in se, in Deum, et in
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428 proximum</i>.</p>
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429 <p title="I-II q. 72 a. 4 co."><a name="36567"><span class=
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430 "ref">[36567] I&ordf;-IIae q. 72 a. 4 co.</span></a> Respondeo
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431 dicendum quod, sicut supra dictum est, peccatum est actus
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432 inordinatus. Triplex autem ordo in homine debet esse. Unus quidem
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433 secundum comparationem ad regulam rationis, prout scilicet omnes
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434 actiones et passiones nostrae debent secundum regulam rationis
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435 commensurari. Alius autem ordo est per comparationem ad regulam
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436 divinae legis, per quam homo in omnibus dirigi debet. Et si quidem
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437 homo naturaliter esset animal solitarium, hic duplex ordo
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438 sufficeret, sed quia homo est naturaliter animal politicum et
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439 sociale, ut probatur in I Polit., ideo necesse est quod sit tertius
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440 ordo, quo homo ordinetur ad alios homines, quibus convivere debet.
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441 Horum autem ordinum secundus continet primum, et excedit ipsum.
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442 Quaecumque enim continentur sub ordine rationis, continentur sub
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443 ordine ipsius Dei, sed quaedam continentur sub ordine ipsius Dei,
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444 quae excedunt rationem humanam, sicut ea quae sunt fidei, et quae
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445 debentur soli Deo. Unde qui in talibus peccat, dicitur in Deum
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446 peccare, sicut haereticus et sacrilegus et blasphemus. Similiter
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447 etiam secundus ordo includit tertium, et excedit ipsum. Quia in
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448 omnibus in quibus ordinamur ad proximum, oportet nos dirigi
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449 secundum regulam rationis, sed in quibusdam dirigimur secundum
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450 rationem quantum ad nos tantum, non autem quantum ad proximum. Et
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451 quando in his peccatur, dicitur homo peccare in seipsum, sicut
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452 patet de guloso, luxurioso et prodigo. Quando vero peccat homo in
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453 his quibus ad proximum ordinatur, dicitur peccare in proximum,
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454 sicut patet de fure et homicida. Sunt autem diversa quibus homo
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455 ordinatur ad Deum, et ad proximum, et ad seipsum. Unde haec
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456 distinctio peccatorum est secundum obiecta, secundum quae
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457 diversificantur species peccatorum. Unde haec distinctio peccatorum
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458 proprie est secundum diversas peccatorum species. Nam et virtutes,
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459 quibus peccata opponuntur, secundum hanc differentiam specie
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460 distinguuntur, manifestum est enim ex dictis quod virtutibus
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461 theologicis homo ordinatur ad Deum, temperantia vero et fortitudine
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462 ad seipsum, iustitia autem ad proximum.</p>
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463 <p title="I-II q. 72 a. 4 ad 1"><a name="36568"><span class=
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464 "ref">[36568] I&ordf;-IIae q. 72 a. 4 ad 1</span></a> Ad primum
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465 ergo dicendum quod peccare in Deum, secundum quod ordo qui est ad
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466 Deum, includit omnem humanum ordinem, commune est omni peccato. Sed
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467 quantum ad id quod ordo Dei excedit alios duos ordines, sic
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468 peccatum in Deum est speciale genus peccati.</p>
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469 <p title="I-II q. 72 a. 4 ad 2"><a name="36569"><span class=
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470 "ref">[36569] I&ordf;-IIae q. 72 a. 4 ad 2</span></a> Ad secundum
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471 dicendum quod quando aliqua quorum unum includit alterum, ab
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472 invicem distinguuntur, intelligitur fieri distinctio non secundum
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473 illud quod unum continetur in altero, sed secundum illud quod unum
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474 excedit alterum. Sicut patet in divisione numerorum et figurarum,
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diff changeset
475 non enim triangulus dividitur contra quadratum secundum quod
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476 continetur in eo, sed secundum quod exceditur ab eo; et similiter
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477 est de ternario et quaternario.</p>
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diff changeset
478 <p title="I-II q. 72 a. 4 ad 3"><a name="36570"><span class=
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diff changeset
479 "ref">[36570] I&ordf;-IIae q. 72 a. 4 ad 3</span></a> Ad tertium
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diff changeset
480 dicendum quod Deus et proximus, quamvis sint exteriora respectu
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481 ipsius peccantis, non tamen sunt extranea respectu actus peccati;
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482 sed comparantur ad ipsum sicut propria obiecta ipsius.</p>
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483 <br />
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diff changeset
484 <div class="E">Articulus 5</div>
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diff changeset
485 <p title="I-II q. 72 a. 5 arg. 1"><a name="36571"><span class=
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diff changeset
486 "ref">[36571] I&ordf;-IIae q. 72 a. 5 arg. 1</span></a> Ad quintum
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diff changeset
487 sic proceditur. Videtur quod divisio peccatorum quae est secundum
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diff changeset
488 reatum, diversificet speciem, puta cum dividitur secundum veniale
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489 et mortale. Ea enim quae in infinitum differunt, non possunt esse
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diff changeset
490 unius speciei, nec etiam unius generis. Sed veniale et mortale
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diff changeset
491 peccatum differunt in infinitum, veniali enim debetur poena
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492 temporalis, mortali poena aeterna; mensura autem poenae respondet
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diff changeset
493 quantitati culpae, secundum illud Deut. XXV, <i>pro mensura delicti
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diff changeset
494 erit et plagarum modus</i>. Ergo veniale et mortale non sunt unius
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495 generis, nedum quod sint unius speciei.</p>
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diff changeset
496 <p title="I-II q. 72 a. 5 arg. 2"><a name="36572"><span class=
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diff changeset
497 "ref">[36572] I&ordf;-IIae q. 72 a. 5 arg. 2</span></a> Praeterea,
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498 quaedam peccata sunt mortalia ex genere, sicut homicidium et
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499 adulterium, quaedam vero ex suo genere sunt peccata venialia, sicut
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500 verbum otiosum et risus superfluus. Ergo peccatum veniale et
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501 mortale specie differunt.</p>
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diff changeset
502 <p title="I-II q. 72 a. 5 arg. 3"><a name="36573"><span class=
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diff changeset
503 "ref">[36573] I&ordf;-IIae q. 72 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
504 sicut se habet actus virtuosus ad praemium, ita se habet peccatum
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505 ad poenam. Sed praemium est finis virtuosi actus. Ergo et poena est
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506 finis peccati. Sed peccata distinguuntur specie secundum fines, ut
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diff changeset
507 dictum est. Ergo etiam distinguuntur specie secundum reatum
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diff changeset
508 poenae.</p>
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diff changeset
509 <p title="I-II q. 72 a. 5 s. c."><a name="36574"><span class=
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diff changeset
510 "ref">[36574] I&ordf;-IIae q. 72 a. 5 s. c.</span></a> Sed contra,
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diff changeset
511 ea quae constituunt speciem, sunt priora, sicut differentiae
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512 specificae. Sed poena sequitur culpam, sicut effectus eius. Ergo
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513 peccata non differunt specie secundum reatum poenae.</p>
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514 <p title="I-II q. 72 a. 5 co."><a name="36575"><span class=
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diff changeset
515 "ref">[36575] I&ordf;-IIae q. 72 a. 5 co.</span></a> Respondeo
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diff changeset
516 dicendum quod eorum quae specie differunt, duplex differentia
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517 invenitur. Una quidem quae constituit diversitatem specierum, et
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diff changeset
518 talis differentia nunquam invenitur nisi in speciebus diversis;
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diff changeset
519 sicut rationale et irrationale, animatum et inanimatum. Alia autem
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520 differentia est consequens diversitatem speciei, et talis
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diff changeset
521 differentia, etsi in aliquibus consequatur diversitatem speciei, in
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diff changeset
522 aliis tamen potest inveniri in eadem specie; sicut album et nigrum
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diff changeset
523 consequuntur diversitatem speciei corvi et cygni, tamen invenitur
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diff changeset
524 huiusmodi differentia in eadem hominis specie. Dicendum est ergo
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diff changeset
525 quod differentia venialis et mortalis peccati, vel quaecumque alia
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diff changeset
526 differentia sumitur penes reatum, non potest esse differentia
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parents: 26
diff changeset
527 constituens diversitatem speciei. Nunquam enim id quod est per
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diff changeset
528 accidens, constituit speciem. Id autem quod est praeter intentionem
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parents: 26
diff changeset
529 agentis, est per accidens, ut patet in II Physic. Manifestum est
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diff changeset
530 autem quod poena est praeter intentionem peccantis. Unde per
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diff changeset
531 accidens se habet ad peccatum, ex parte ipsius peccantis. Ordinatur
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diff changeset
532 tamen ad peccatum ab exteriori, scilicet ex iustitia iudicantis,
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diff changeset
533 qui secundum diversas conditiones peccatorum diversas poenas
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diff changeset
534 infligit. Unde differentia quae est ex reatu poenae, potest
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diff changeset
535 consequi diversam speciem peccatorum; non autem constituit
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diff changeset
536 diversitatem speciei. Differentia autem peccati venialis et
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diff changeset
537 mortalis consequitur diversitatem inordinationis, quae complet
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diff changeset
538 rationem peccati. Duplex enim est inordinatio, una per
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diff changeset
539 subtractionem principii ordinis; alia qua, salvato principio
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diff changeset
540 ordinis, fit inordinatio circa ea quae sunt post principium. Sicut
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diff changeset
541 in corpore animalis quandoque quidem inordinatio complexionis
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diff changeset
542 procedit usque ad destructionem principii vitalis, et haec est
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diff changeset
543 mors, quandoque vero, salvo principio vitae, fit inordinatio
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diff changeset
544 quaedam in humoribus, et tunc est aegritudo. Principium autem
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545 totius ordinis in moralibus est finis ultimus, qui ita se habet in
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diff changeset
546 operativis, sicut principium indemonstrabile in speculativis, ut
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diff changeset
547 dicitur in VII Ethic. Unde quando anima deordinatur per peccatum
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diff changeset
548 usque ad aversionem ab ultimo fine, scilicet Deo, cui unimur per
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diff changeset
549 caritatem, tunc est peccatum mortale, quando vero fit deordinatio
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diff changeset
550 citra aversionem a Deo, tunc est peccatum veniale. Sicut enim in
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diff changeset
551 corporalibus deordinatio mortis, quae est per remotionem principii
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552 vitae, est irreparabilis secundum naturam; inordinatio autem
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diff changeset
553 aegritudinis reparari potest, propter id quod salvatur principium
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554 vitae; similiter est in his quae pertinent ad animam. Nam in
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diff changeset
555 speculativis qui errat circa principia, impersuasibilis est, qui
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diff changeset
556 autem errat salvatis principiis, per ipsa principia revocari
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557 potest. Et similiter in operativis qui peccando avertitur ab ultimo
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558 fine, quantum est ex natura peccati, habet lapsum irreparabilem, et
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559 ideo dicitur peccare mortaliter, aeternaliter puniendus. Qui vero
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560 peccat citra aversionem a Deo, ex ipsa ratione peccati
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561 reparabiliter deordinatur, quia salvatur principium, et ideo
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562 dicitur peccare venialiter, quia scilicet non ita peccat ut
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563 mereatur interminabilem poenam.</p>
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diff changeset
564 <p title="I-II q. 72 a. 5 ad 1"><a name="36576"><span class=
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diff changeset
565 "ref">[36576] I&ordf;-IIae q. 72 a. 5 ad 1</span></a> Ad primum
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566 ergo dicendum quod peccatum mortale et veniale differunt in
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567 infinitum ex parte aversionis, non autem ex parte conversionis, per
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568 quam respicit obiectum, unde peccatum speciem habet. Unde nihil
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569 prohibet in eadem specie inveniri aliquod peccatum mortale et
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570 veniale, sicut primus motus in genere adulterii est peccatum
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571 veniale; et verbum otiosum, quod plerumque est veniale, potest
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572 etiam esse mortale.</p>
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diff changeset
573 <p title="I-II q. 72 a. 5 ad 2"><a name="36577"><span class=
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diff changeset
574 "ref">[36577] I&ordf;-IIae q. 72 a. 5 ad 2</span></a> Ad secundum
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diff changeset
575 dicendum quod ex hoc quod invenitur aliquod peccatum mortale ex
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diff changeset
576 genere, et aliquod peccatum veniale ex genere, sequitur quod talis
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diff changeset
577 differentia consequatur diversitatem peccatorum secundum speciem,
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diff changeset
578 non autem quod causet eam. Talis autem differentia potest inveniri
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diff changeset
579 etiam in his quae sunt eiusdem speciei, ut dictum est.</p>
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diff changeset
580 <p title="I-II q. 72 a. 5 ad 3"><a name="36578"><span class=
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diff changeset
581 "ref">[36578] I&ordf;-IIae q. 72 a. 5 ad 3</span></a> Ad tertium
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diff changeset
582 dicendum quod praemium est de intentione merentis vel virtuose
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diff changeset
583 agentis, sed poena non est de intentione peccantis, sed magis est
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584 contra voluntatem ipsius. Unde non est similis ratio.</p>
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585 <br />
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parents: 26
diff changeset
586 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
587 <p title="I-II q. 72 a. 6 arg. 1"><a name="36579"><span class=
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diff changeset
588 "ref">[36579] I&ordf;-IIae q. 72 a. 6 arg. 1</span></a> Ad sextum
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diff changeset
589 sic proceditur. Videtur quod peccatum commissionis et omissionis
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diff changeset
590 specie differant. Delictum enim contra peccatum dividitur, Ephes.
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diff changeset
591 II, ubi dicitur, <i>cum essetis mortui delictis et peccatis
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diff changeset
592 vestris</i>. Et exponit ibi Glossa, <i>delictis, idest dimittendo
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diff changeset
593 quae iubentur; et peccatis, scilicet agendo prohibita</i>, ex quo
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diff changeset
594 patet quod per delictum intelligitur peccatum omissionis, per
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parents: 26
diff changeset
595 peccatum, peccatum commissionis. Differunt igitur specie, cum ex
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diff changeset
596 opposito dividantur, tanquam diversae species.</p>
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diff changeset
597 <p title="I-II q. 72 a. 6 arg. 2"><a name="36580"><span class=
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parents: 26
diff changeset
598 "ref">[36580] I&ordf;-IIae q. 72 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
599 peccato per se convenit quod sit contra legem Dei, ponitur enim in
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diff changeset
600 eius definitione, ut ex supradictis patet. Sed in lege Dei alia
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601 sunt praecepta affirmativa, contra quae est peccatum omissionis; et
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602 alia praecepta negativa, contra quae est peccatum commissionis.
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603 Ergo peccatum omissionis et peccatum commissionis differunt
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diff changeset
604 specie.</p>
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diff changeset
605 <p title="I-II q. 72 a. 6 arg. 3"><a name="36581"><span class=
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parents: 26
diff changeset
606 "ref">[36581] I&ordf;-IIae q. 72 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
607 omissio et commissio differunt sicut affirmatio et negatio. Sed
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parents: 26
diff changeset
608 affirmatio et negatio non possunt esse unius speciei, quia negatio
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diff changeset
609 non habet speciem; non entis enim non sunt neque species neque
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parents: 26
diff changeset
610 differentiae, ut philosophus dicit. Ergo omissio et commissio non
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diff changeset
611 possunt esse unius speciei.</p>
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parents: 26
diff changeset
612 <p title="I-II q. 72 a. 6 s. c."><a name="36582"><span class=
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diff changeset
613 "ref">[36582] I&ordf;-IIae q. 72 a. 6 s. c.</span></a> Sed contra,
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diff changeset
614 in eadem specie peccati invenitur omissio et commissio, avarus enim
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diff changeset
615 et aliena rapit, quod est peccatum commissionis; et sua non dat
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parents: 26
diff changeset
616 quibus dare debet, quod est peccatum omissionis. Ergo omissio et
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diff changeset
617 commissio non differunt specie.</p>
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diff changeset
618 <p title="I-II q. 72 a. 6 co."><a name="36583"><span class=
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diff changeset
619 "ref">[36583] I&ordf;-IIae q. 72 a. 6 co.</span></a> Respondeo
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parents: 26
diff changeset
620 dicendum quod in peccatis invenitur duplex differentia, una
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parents: 26
diff changeset
621 materialis, et alia formalis. Materialis quidem attenditur secundum
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diff changeset
622 naturalem speciem actuum peccati, formalis autem secundum ordinem
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diff changeset
623 ad unum finem proprium, quod est obiectum proprium. Unde
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parents: 26
diff changeset
624 inveniuntur aliqui actus materialiter specie differentes, qui tamen
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parents: 26
diff changeset
625 formaliter sunt in eadem specie peccati, quia ad idem ordinantur,
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diff changeset
626 sicut ad eandem speciem homicidii pertinet iugulatio, lapidatio et
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diff changeset
627 perforatio, quamvis actus sint specie differentes secundum speciem
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diff changeset
628 naturae. Sic ergo si loquamur de specie peccati omissionis et
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diff changeset
629 commissionis materialiter, differunt specie, large tamen loquendo
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parents: 26
diff changeset
630 de specie, secundum quod negatio vel privatio speciem habere
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parents: 26
diff changeset
631 potest. Si autem loquamur de specie peccati omissionis et
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diff changeset
632 commissionis formaliter, sic non differunt specie, quia ad idem
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diff changeset
633 ordinantur, et ex eodem motivo procedunt. Avarus enim ad
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diff changeset
634 congregandum pecuniam et rapit, et non dat ea quae dare debet; et
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diff changeset
635 similiter gulosus ad satisfaciendum gulae, et superflua comedit, et
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636 ieiunia debita praetermittit; et idem est videre in ceteris. Semper
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diff changeset
637 enim in rebus negatio fundatur super aliqua affirmatione, quae est
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diff changeset
638 quodammodo causa eius, unde etiam in rebus naturalibus eiusdem
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diff changeset
639 rationis est quod ignis calefaciat, et quod non infrigidet.</p>
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diff changeset
640 <p title="I-II q. 72 a. 6 ad 1"><a name="36584"><span class=
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diff changeset
641 "ref">[36584] I&ordf;-IIae q. 72 a. 6 ad 1</span></a> Ad primum
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parents: 26
diff changeset
642 ergo dicendum quod illa divisio quae est per commissionem et
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parents: 26
diff changeset
643 omissionem, non est secundum diversas species formales, sed
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diff changeset
644 materiales tantum, ut dictum est.</p>
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diff changeset
645 <p title="I-II q. 72 a. 6 ad 2"><a name="36585"><span class=
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diff changeset
646 "ref">[36585] I&ordf;-IIae q. 72 a. 6 ad 2</span></a> Ad secundum
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diff changeset
647 dicendum quod necesse fuit in lege Dei proponi diversa praecepta
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parents: 26
diff changeset
648 affirmativa et negativa, ut gradatim homines introducerentur ad
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parents: 26
diff changeset
649 virtutem, prius quidem abstinendo a malo, ad quod inducimur per
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parents: 26
diff changeset
650 praecepta negativa; et postmodum faciendo bonum, ad quod inducimur
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parents: 26
diff changeset
651 per praecepta affirmativa. Et sic praecepta affirmativa et negativa
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parents: 26
diff changeset
652 non pertinent ad diversas virtutes, sed ad diversos gradus
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parents: 26
diff changeset
653 virtutis. Et per consequens non oportet quod contrarientur diversis
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parents: 26
diff changeset
654 peccatis secundum speciem. Peccatum etiam non habet speciem ex
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parents: 26
diff changeset
655 parte aversionis, quia secundum hoc est negatio vel privatio, sed
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parents: 26
diff changeset
656 ex parte conversionis, secundum quod est actus quidam. Unde
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diff changeset
657 secundum diversa praecepta legis non diversificantur peccata
544e12f679ad convert to xml
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parents: 26
diff changeset
658 secundum speciem.</p>
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parents: 26
diff changeset
659 <p title="I-II q. 72 a. 6 ad 3"><a name="36586"><span class=
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diff changeset
660 "ref">[36586] I&ordf;-IIae q. 72 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
661 dicendum quod obiectio illa procedit de materiali diversitate
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parents: 26
diff changeset
662 speciei. Sciendum est tamen quod negatio, etsi proprie non sit in
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parents: 26
diff changeset
663 specie, constituitur tamen in specie per reductionem ad aliquam
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parents: 26
diff changeset
664 affirmationem quam sequitur.</p>
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parents: 26
diff changeset
665 <br />
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parents: 26
diff changeset
666 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
667 <p title="I-II q. 72 a. 7 arg. 1"><a name="36587"><span class=
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diff changeset
668 "ref">[36587] I&ordf;-IIae q. 72 a. 7 arg. 1</span></a> Ad septimum
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parents: 26
diff changeset
669 sic proceditur. Videtur quod inconvenienter dividatur peccatum in
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parents: 26
diff changeset
670 peccatum cordis, oris, et operis. Augustinus enim, in XII de Trin.,
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parents: 26
diff changeset
671 ponit tres gradus peccati, quorum primus est, cum carnalis sensus
544e12f679ad convert to xml
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parents: 26
diff changeset
672 illecebram quandam ingerit, quod est peccatum cogitationis,
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parents: 26
diff changeset
673 secundus gradus est, quando sola cogitationis delectatione aliquis
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parents: 26
diff changeset
674 contentus est; tertius gradus est, quando faciendum decernitur per
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parents: 26
diff changeset
675 consensum. Sed tria haec pertinent ad peccatum cordis. Ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
676 inconvenienter peccatum cordis ponitur quasi unum genus
544e12f679ad convert to xml
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parents: 26
diff changeset
677 peccati.</p>
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parents: 26
diff changeset
678 <p title="I-II q. 72 a. 7 arg. 2"><a name="36588"><span class=
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parents: 26
diff changeset
679 "ref">[36588] I&ordf;-IIae q. 72 a. 7 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
680 Gregorius, in IV Moral., ponit quatuor gradus peccati, quorum
544e12f679ad convert to xml
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parents: 26
diff changeset
681 primus est culpa latens in corde; secundus, cum exterius
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parents: 26
diff changeset
682 publicatur; tertius est, cum consuetudine roboratur; quartus est,
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parents: 26
diff changeset
683 cum usque ad praesumptionem divinae misericordiae, vel ad
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parents: 26
diff changeset
684 desperationem, homo procedit. Ubi non distinguitur peccatum operis
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parents: 26
diff changeset
685 a peccato oris; et adduntur duo alii peccatorum gradus. Ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
686 inconveniens fuit prima divisio.</p>
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parents: 26
diff changeset
687 <p title="I-II q. 72 a. 7 arg. 3"><a name="36589"><span class=
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parents: 26
diff changeset
688 "ref">[36589] I&ordf;-IIae q. 72 a. 7 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
689 non potest esse peccatum in ore vel in opere, nisi fiat prius in
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parents: 26
diff changeset
690 corde. Ergo ista peccata specie non differunt. Non ergo debent
544e12f679ad convert to xml
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parents: 26
diff changeset
691 contra se invicem dividi.</p>
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parents: 26
diff changeset
692 <p title="I-II q. 72 a. 7 s. c."><a name="36590"><span class=
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parents: 26
diff changeset
693 "ref">[36590] I&ordf;-IIae q. 72 a. 7 s. c.</span></a> Sed contra
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parents: 26
diff changeset
694 est quod Hieronymus dicit, super Ezech., <i>tria sunt generalia
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parents: 26
diff changeset
695 delicta quibus humanum subiacet genus, aut enim cogitatione, aut
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parents: 26
diff changeset
696 sermone, aut opere peccamus</i>.</p>
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parents: 26
diff changeset
697 <p title="I-II q. 72 a. 7 co."><a name="36591"><span class=
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parents: 26
diff changeset
698 "ref">[36591] I&ordf;-IIae q. 72 a. 7 co.</span></a> Respondeo
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parents: 26
diff changeset
699 dicendum quod aliqua inveniuntur differre specie dupliciter. Uno
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parents: 26
diff changeset
700 modo, ex eo quod utrumque habet speciem completam, sicut equus et
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parents: 26
diff changeset
701 bos differunt specie. Alio modo, secundum diversos gradus in aliqua
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parents: 26
diff changeset
702 generatione vel motu accipiuntur diversae species, sicut
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parents: 26
diff changeset
703 aedificatio est completa generatio domus, collocatio autem
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parents: 26
diff changeset
704 fundamenti et erectio parietis sunt species incompletae, ut patet
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parents: 26
diff changeset
705 per philosophum, in X Ethic.; et idem etiam potest dici in
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parents: 26
diff changeset
706 generationibus animalium. Sic igitur peccatum dividitur per haec
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parents: 26
diff changeset
707 tria, scilicet peccatum oris, cordis et operis, non sicut per
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parents: 26
diff changeset
708 diversas species completas, nam consummatio peccati est in opere,
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parents: 26
diff changeset
709 unde peccatum operis habet speciem completam. Sed prima inchoatio
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parents: 26
diff changeset
710 eius est quasi fundatio in corde; secundus autem gradus eius est in
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parents: 26
diff changeset
711 ore, secundum quod homo prorumpit facile ad manifestandum conceptum
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parents: 26
diff changeset
712 cordis; tertius autem gradus iam est in consummatione operis. Et
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parents: 26
diff changeset
713 sic haec tria differunt secundum diversos gradus peccati. Patet
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diff changeset
714 tamen quod haec tria pertinent ad unam perfectam peccati speciem,
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diff changeset
715 cum ab eodem motivo procedant, iracundus enim, ex hoc quod appetit
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parents: 26
diff changeset
716 vindictam, primo quidem perturbatur in corde; secundo, in verba
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parents: 26
diff changeset
717 contumeliosa prorumpit; tertio vero, procedit usque ad facta
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parents: 26
diff changeset
718 iniuriosa. Et idem patet in luxuria, et in quolibet alio
544e12f679ad convert to xml
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parents: 26
diff changeset
719 peccato.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
720 <p title="I-II q. 72 a. 7 ad 1"><a name="36592"><span class=
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parents: 26
diff changeset
721 "ref">[36592] I&ordf;-IIae q. 72 a. 7 ad 1</span></a> Ad primum
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parents: 26
diff changeset
722 ergo dicendum quod omne peccatum cordis convenit in ratione
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parents: 26
diff changeset
723 occulti, et secundum hoc ponitur unus gradus. Qui tamen per tres
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parents: 26
diff changeset
724 gradus distinguitur, scilicet cogitationis, delectationis et
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parents: 26
diff changeset
725 consensus.</p>
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parents: 26
diff changeset
726 <p title="I-II q. 72 a. 7 ad 2"><a name="36593"><span class=
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parents: 26
diff changeset
727 "ref">[36593] I&ordf;-IIae q. 72 a. 7 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
728 dicendum quod peccatum oris et operis conveniunt in manifestatione,
544e12f679ad convert to xml
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parents: 26
diff changeset
729 et propter hoc a Gregorio sub uno computantur. Hieronymus autem
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parents: 26
diff changeset
730 distinguit ea, quia in peccato oris est manifestatio tantum, et
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parents: 26
diff changeset
731 principaliter intenta, in peccato vero operis est principaliter
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parents: 26
diff changeset
732 expletio interioris conceptus cordis, sed manifestatio est ex
544e12f679ad convert to xml
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parents: 26
diff changeset
733 consequenti. Consuetudo vero et desperatio sunt gradus consequentes
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parents: 26
diff changeset
734 post speciem perfectam peccati, sicut adolescentia et iuventus post
544e12f679ad convert to xml
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parents: 26
diff changeset
735 perfectam hominis generationem.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
736 <p title="I-II q. 72 a. 7 ad 3"><a name="36594"><span class=
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parents: 26
diff changeset
737 "ref">[36594] I&ordf;-IIae q. 72 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
738 dicendum quod peccatum cordis et oris non distinguuntur a peccato
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parents: 26
diff changeset
739 operis, quando simul cum eo coniunguntur, sed prout quodlibet horum
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parents: 26
diff changeset
740 per se invenitur. Sicut etiam pars motus non distinguitur a toto
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parents: 26
diff changeset
741 motu, quando motus est continuus, sed solum quando motus sistit in
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parents: 26
diff changeset
742 medio.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
743 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
744 <div class="E">Articulus 8</div>
544e12f679ad convert to xml
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parents: 26
diff changeset
745 <p title="I-II q. 72 a. 8 arg. 1"><a name="36595"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
746 "ref">[36595] I&ordf;-IIae q. 72 a. 8 arg. 1</span></a> Ad octavum
544e12f679ad convert to xml
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parents: 26
diff changeset
747 sic proceditur. Videtur quod superabundantia et defectus non
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parents: 26
diff changeset
748 diversificent species peccatorum. Superabundantia enim et defectus
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parents: 26
diff changeset
749 differunt secundum magis et minus. Sed magis et minus non
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parents: 26
diff changeset
750 diversificant speciem. Ergo superabundantia et defectus non
544e12f679ad convert to xml
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parents: 26
diff changeset
751 diversificant speciem peccatorum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
752 <p title="I-II q. 72 a. 8 arg. 2"><a name="36596"><span class=
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parents: 26
diff changeset
753 "ref">[36596] I&ordf;-IIae q. 72 a. 8 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
754 sicut peccatum in agibilibus est ex hoc quod receditur a
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parents: 26
diff changeset
755 rectitudine rationis, ita falsitas in speculativis est ex hoc quod
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parents: 26
diff changeset
756 receditur a veritate rei. Sed non diversificatur species falsitatis
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parents: 26
diff changeset
757 ex hoc quod aliquis dicit plus vel minus esse quam sit in re. Ergo
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parents: 26
diff changeset
758 etiam non diversificatur species peccati ex hoc quod recedit a
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parents: 26
diff changeset
759 rectitudine rationis in plus vel in minus.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
760 <p title="I-II q. 72 a. 8 arg. 3"><a name="36597"><span class=
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parents: 26
diff changeset
761 "ref">[36597] I&ordf;-IIae q. 72 a. 8 arg. 3</span></a>
544e12f679ad convert to xml
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parents: 26
diff changeset
762 <i>Praeterea, ex duabus speciebus non constituitur una species</i>,
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parents: 26
diff changeset
763 ut Porphyrius dicit. Sed superabundantia et defectus uniuntur in
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parents: 26
diff changeset
764 uno peccato, sunt enim simul quidam illiberales et prodigi, quorum
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parents: 26
diff changeset
765 duorum illiberalitas est peccatum secundum defectum, prodigalitas
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parents: 26
diff changeset
766 autem secundum superabundantiam. Ergo superabundantia et defectus
544e12f679ad convert to xml
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parents: 26
diff changeset
767 non diversificant speciem peccatorum.</p>
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parents: 26
diff changeset
768 <p title="I-II q. 72 a. 8 s. c."><a name="36598"><span class=
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parents: 26
diff changeset
769 "ref">[36598] I&ordf;-IIae q. 72 a. 8 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
770 contraria differunt secundum speciem, nam contrarietas est
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parents: 26
diff changeset
771 differentia secundum formam, ut dicitur in X Metaphys. Sed vitia
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parents: 26
diff changeset
772 quae differunt secundum superabundantiam et defectum, sunt
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parents: 26
diff changeset
773 contraria, sicut illiberalitas prodigalitati. Ergo differunt
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parents: 26
diff changeset
774 secundum speciem.</p>
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parents: 26
diff changeset
775 <p title="I-II q. 72 a. 8 co."><a name="36599"><span class=
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parents: 26
diff changeset
776 "ref">[36599] I&ordf;-IIae q. 72 a. 8 co.</span></a> Respondeo
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parents: 26
diff changeset
777 dicendum quod, cum in peccato sint duo, scilicet ipse actus, et
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parents: 26
diff changeset
778 inordinatio eius, prout receditur ab ordine rationis et legis
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parents: 26
diff changeset
779 divinae; species peccati attenditur non ex parte inordinationis,
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parents: 26
diff changeset
780 quae est praeter intentionem peccantis, ut supra dictum est; sed
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parents: 26
diff changeset
781 magis ex parte ipsius actus, secundum quod terminatur ad obiectum,
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parents: 26
diff changeset
782 in quod fertur intentio peccantis. Et ideo ubicumque occurrit
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parents: 26
diff changeset
783 diversum motivum inclinans intentionem ad peccandum, ibi est
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parents: 26
diff changeset
784 diversa species peccati. Manifestum est autem quod non est idem
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parents: 26
diff changeset
785 motivum ad peccandum in peccatis quae sunt secundum
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parents: 26
diff changeset
786 superabundantiam, et in peccatis quae sunt secundum defectum;
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parents: 26
diff changeset
787 quinimmo sunt contraria motiva; sicut motivum in peccato
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parents: 26
diff changeset
788 intemperantiae est amor delectationum corporalium, motivum autem in
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parents: 26
diff changeset
789 peccato insensibilitatis est odium earum. Unde huiusmodi peccata
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parents: 26
diff changeset
790 non solum differunt specie, sed etiam sunt sibi invicem
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parents: 26
diff changeset
791 contraria.</p>
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parents: 26
diff changeset
792 <p title="I-II q. 72 a. 8 ad 1"><a name="36600"><span class=
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parents: 26
diff changeset
793 "ref">[36600] I&ordf;-IIae q. 72 a. 8 ad 1</span></a> Ad primum
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parents: 26
diff changeset
794 ergo dicendum quod magis et minus, etsi non sint causa diversitatis
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parents: 26
diff changeset
795 speciei, consequuntur tamen quandoque species differentes, prout
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parents: 26
diff changeset
796 proveniunt ex diversis formis, sicut si dicatur quod ignis est
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parents: 26
diff changeset
797 levior aere. Unde philosophus dicit, in VIII Ethic., quod qui
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parents: 26
diff changeset
798 posuerunt non esse diversas species amicitiarum propter hoc quod
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parents: 26
diff changeset
799 dicuntur secundum magis et minus, non sufficienti crediderunt
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parents: 26
diff changeset
800 signo. Et hoc modo superexcedere rationem, vel deficere ab ea,
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parents: 26
diff changeset
801 pertinet ad diversa peccata secundum speciem, inquantum
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parents: 26
diff changeset
802 consequuntur diversa motiva.</p>
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parents: 26
diff changeset
803 <p title="I-II q. 72 a. 8 ad 2"><a name="36601"><span class=
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parents: 26
diff changeset
804 "ref">[36601] I&ordf;-IIae q. 72 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
805 dicendum quod intentio peccantis non est ut recedat a ratione, et
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parents: 26
diff changeset
806 ideo non efficitur eiusdem rationis peccatum superabundantiae et
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parents: 26
diff changeset
807 defectus propter recessum ab eadem rationis rectitudine. Sed
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parents: 26
diff changeset
808 quandoque ille qui dicit falsum, intendit veritatem occultare, unde
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parents: 26
diff changeset
809 quantum ad hoc, non refert utrum dicat vel plus vel minus. Si tamen
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parents: 26
diff changeset
810 recedere a veritate sit praeter intentionem, tunc manifestum est
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parents: 26
diff changeset
811 quod ex diversis causis aliquis movetur ad dicendum plus vel minus,
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parents: 26
diff changeset
812 et secundum hoc diversa est ratio falsitatis. Sicut patet de
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parents: 26
diff changeset
813 iactatore, qui superexcedit dicendo falsum, quaerens gloriam; et de
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parents: 26
diff changeset
814 deceptore, qui diminuit, evadens debiti solutionem. Unde et quaedam
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parents: 26
diff changeset
815 falsae opiniones sunt sibi invicem contrariae.</p>
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parents: 26
diff changeset
816 <p title="I-II q. 72 a. 8 ad 3"><a name="36602"><span class=
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parents: 26
diff changeset
817 "ref">[36602] I&ordf;-IIae q. 72 a. 8 ad 3</span></a> Ad tertium
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818 dicendum quod prodigus et illiberalis potest esse aliquis secundum
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819 diversa, ut scilicet sit aliquis illiberalis in accipiendo quae non
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820 debet, et prodigus in dando quae non debet. Nihil autem prohibet
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821 contraria inesse eidem secundum diversa.</p>
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822 <br />
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823 <div class="E">Articulus 9</div>
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824 <p title="I-II q. 72 a. 9 arg. 1"><a name="36603"><span class=
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825 "ref">[36603] I&ordf;-IIae q. 72 a. 9 arg. 1</span></a> Ad nonum
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826 sic proceditur. Videtur quod vitia et peccata diversificentur
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827 specie secundum diversas circumstantias. Quia, ut dicit Dionysius,
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828 IV cap. de Div. Nom., <i>malum contingit ex singularibus
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829 defectibus</i>. Singulares autem defectus sunt corruptiones
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830 singularum circumstantiarum. Ergo ex singulis circumstantiis
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831 corruptis singulae species peccatorum consequuntur.</p>
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832 <p title="I-II q. 72 a. 9 arg. 2"><a name="36604"><span class=
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833 "ref">[36604] I&ordf;-IIae q. 72 a. 9 arg. 2</span></a> Praeterea,
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834 peccata sunt quidam actus humani. Sed actus humani interdum
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835 accipiunt speciem a circumstantiis, ut supra habitum est. Ergo
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836 peccata differunt specie secundum quod diversae circumstantiae
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837 corrumpuntur.</p>
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838 <p title="I-II q. 72 a. 9 arg. 3"><a name="36605"><span class=
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839 "ref">[36605] I&ordf;-IIae q. 72 a. 9 arg. 3</span></a> Praeterea,
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840 diversae species gulae assignantur secundum particulas quae in hoc
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841 versiculo continentur, <i>praepropere, laute, nimis, ardenter,
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842 studiose</i>. Haec autem pertinent ad diversas circumstantias, nam
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843 praepropere est antequam oportet, nimis plus quam oportet, et idem
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844 patet in aliis. Ergo species peccati diversificantur secundum
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845 diversas circumstantias.</p>
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846 <p title="I-II q. 72 a. 9 s. c."><a name="36606"><span class=
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847 "ref">[36606] I&ordf;-IIae q. 72 a. 9 s. c.</span></a> Sed contra
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848 est quod philosophus dicit, in III et IV Ethic., quod singula vitia
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849 peccant agendo et plus quam oportet, et quando non oportet, et
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850 similiter secundum omnes alias circumstantias. Non ergo secundum
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851 hoc diversificantur peccatorum species.</p>
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852 <p title="I-II q. 72 a. 9 co."><a name="36607"><span class=
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853 "ref">[36607] I&ordf;-IIae q. 72 a. 9 co.</span></a> Respondeo
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854 dicendum quod, sicut dictum est, ubi occurrit aliud motivum ad
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855 peccandum, ibi est alia peccati species, quia motivum ad peccandum
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856 est finis et obiectum. Contingit autem quandoque quod in
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857 corruptionibus diversarum circumstantiarum est idem motivum, sicut
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858 illiberalis ab eodem movetur quod accipiat quando non oportet, et
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859 ubi non oportet, et plus quam oportet, et similiter de aliis
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860 circumstantiis; hoc enim facit propter inordinatum appetitum
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861 pecuniae congregandae. Et in talibus diversarum circumstantiarum
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862 corruptiones non diversificant species peccatorum, sed pertinent ad
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863 unam et eandem peccati speciem. Quandoque vero contingit quod
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864 corruptiones diversarum circumstantiarum proveniunt a diversis
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865 motivis. Puta quod aliquis praepropere comedat, potest provenire ex
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866 hoc quod homo non potest ferre dilationem cibi, propter facilem
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867 consumptionem humiditatis; quod vero appetat immoderatum cibum,
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868 potest contingere propter virtutem naturae potentem ad convertendum
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869 multum cibum; quod autem aliquis appetat cibos deliciosos,
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870 contingit propter appetitum delectationis quae est in cibo. Unde in
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871 talibus diversarum circumstantiarum corruptiones inducunt diversas
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872 peccati species.</p>
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873 <p title="I-II q. 72 a. 9 ad 1"><a name="36608"><span class=
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874 "ref">[36608] I&ordf;-IIae q. 72 a. 9 ad 1</span></a> Ad primum
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875 ergo dicendum quod malum, inquantum huiusmodi, privatio est, et
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876 ideo diversificatur specie secundum ea quae privantur, sicut et
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877 ceterae privationes. Sed peccatum non sortitur speciem ex parte
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878 privationis vel aversionis, ut supra dictum est; sed ex conversione
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879 ad obiectum actus.</p>
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880 <p title="I-II q. 72 a. 9 ad 2"><a name="36609"><span class=
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881 "ref">[36609] I&ordf;-IIae q. 72 a. 9 ad 2</span></a> Ad secundum
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882 dicendum quod circumstantia nunquam transfert actum in aliam
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883 speciem, nisi quando est aliud motivum.</p>
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884 <p title="I-II q. 72 a. 9 ad 3"><a name="36610"><span class=
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885 "ref">[36610] I&ordf;-IIae q. 72 a. 9 ad 3</span></a> Ad tertium
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886 dicendum quod in diversis speciebus gulae diversa sunt motiva,
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887 sicut dictum est.</p>
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888 <div class="centro"><br />
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889 <p><a href="sth2071.html"><img src="icons/ageretro.gif" width="19"
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890 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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891 <a href="sth2073.html"><img src="icons/ageultra.gif" width="19"
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892 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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893 <br />
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894 <hr />
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895 <br />
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896 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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897 hanc editionem<br />
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898 Iura omnia asservantur<br />
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diff changeset
899 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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900 style="text-decoration=none">49644264</a></address>
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901 </div>
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902 </body>
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903 </html>