annotate summa/latin/sth2090.html @ 34:2bc1f3a24bc0

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 90-92</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 a quaestione XC ad
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31 quaestionem XCII</div>
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32 <br />
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33 <div class="centro">
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34 <table align="center" summary="Imago">
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35 <tr>
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36 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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37 "0" alt=
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38 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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39 align="middle" /></th>
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40 </tr>
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41 </table>
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42 <br />
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43 <span class="tres">Textum Leoninum Romae 1892 editum<br />
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44 ac automato translatum a Roberto Busa SJ in taenias
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45 magneticas<br />
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46 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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47 <br /></span><br />
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48 <hr />
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49 <br />
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50 <p><a href="sth2085.html"><img src="icons/ageretro.gif" width="19"
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51 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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52 <a href="sth2093.html"><img src="icons/ageultra.gif" width="19"
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53 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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54 <script language="JavaScript" type="text/javascript">
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55 //<![CDATA[
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56 <!--
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57 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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137 document.write('<OPTION VALUE="#37496">I&ordf;-IIae q. 91 a. 5 ad 1');
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138 document.write('<OPTION VALUE="#37497">I&ordf;-IIae q. 91 a. 5 ad 2');
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139 document.write('<OPTION VALUE="#37498">I&ordf;-IIae q. 91 a. 5 ad 3');
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140 document.write('<OPTION VALUE="#37499">I&ordf;-IIae q. 91 a. 6 arg. 1');
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141 document.write('<OPTION VALUE="#37500">I&ordf;-IIae q. 91 a. 6 arg. 2');
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142 document.write('<OPTION VALUE="#37501">I&ordf;-IIae q. 91 a. 6 arg. 3');
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143 document.write('<OPTION VALUE="#37502">I&ordf;-IIae q. 91 a. 6 s. c.');
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144 document.write('<OPTION VALUE="#37503">I&ordf;-IIae q. 91 a. 6 co.');
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145 document.write('<OPTION VALUE="#37504">I&ordf;-IIae q. 91 a. 6 ad 1');
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146 document.write('<OPTION VALUE="#37505">I&ordf;-IIae q. 91 a. 6 ad 2');
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147 document.write('<OPTION VALUE="#37506">I&ordf;-IIae q. 91 a. 6 ad 3');
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148 document.write('<OPTION VALUE="#37507">I&ordf;-IIae q. 92 pr.');
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149 document.write('<OPTION VALUE="#37508">I&ordf;-IIae q. 92 a. 1 arg. 1');
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150 document.write('<OPTION VALUE="#37509">I&ordf;-IIae q. 92 a. 1 arg. 2');
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151 document.write('<OPTION VALUE="#37510">I&ordf;-IIae q. 92 a. 1 arg. 3');
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152 document.write('<OPTION VALUE="#37511">I&ordf;-IIae q. 92 a. 1 arg. 4');
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153 document.write('<OPTION VALUE="#37512">I&ordf;-IIae q. 92 a. 1 s. c.');
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154 document.write('<OPTION VALUE="#37513">I&ordf;-IIae q. 92 a. 1 co.');
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155 document.write('<OPTION VALUE="#37514">I&ordf;-IIae q. 92 a. 1 ad 1');
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156 document.write('<OPTION VALUE="#37515">I&ordf;-IIae q. 92 a. 1 ad 2');
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157 document.write('<OPTION VALUE="#37516">I&ordf;-IIae q. 92 a. 1 ad 3');
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158 document.write('<OPTION VALUE="#37517">I&ordf;-IIae q. 92 a. 1 ad 4');
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159 document.write('<OPTION VALUE="#37518">I&ordf;-IIae q. 92 a. 2 arg. 1');
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160 document.write('<OPTION VALUE="#37519">I&ordf;-IIae q. 92 a. 2 arg. 2');
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161 document.write('<OPTION VALUE="#37520">I&ordf;-IIae q. 92 a. 2 arg. 3');
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162 document.write('<OPTION VALUE="#37521">I&ordf;-IIae q. 92 a. 2 arg. 4');
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163 document.write('<OPTION VALUE="#37522">I&ordf;-IIae q. 92 a. 2 s. c.');
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164 document.write('<OPTION VALUE="#37523">I&ordf;-IIae q. 92 a. 2 co.');
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165 document.write('<OPTION VALUE="#37524">I&ordf;-IIae q. 92 a. 2 ad 1');
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166 document.write('<OPTION VALUE="#37525">I&ordf;-IIae q. 92 a. 2 ad 2');
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167 document.write('<OPTION VALUE="#37526">I&ordf;-IIae q. 92 a. 2 ad 3');
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168 document.write('<OPTION VALUE="#37527">I&ordf;-IIae q. 92 a. 2 ad 4');
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169 document.write('<\/SELECT>');
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170 document.write('<BR><BR>');
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171 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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172 document.write('<\/FORM>');
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173 // -->
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174 //]]>
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175 </script><br />
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176 <hr />
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177 <br /></div>
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178 <div class="D">Quaestio 90</div>
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179 <div class="G">Prooemium</div>
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180 <p title="I-II q. 90 pr."><a name="37425"><span class="ref">[37425]
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181 I&ordf;-IIae q. 90 pr.</span></a> Consequenter considerandum est de
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182 principiis exterioribus actuum. Principium autem exterius ad malum
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183 inclinans est Diabolus, de cuius tentatione in primo dictum est.
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184 Principium autem exterius movens ad bonum est Deus, qui et nos
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185 instruit per legem, et iuvat per gratiam. Unde primo, de lege;
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186 secundo, de gratia dicendum est. Circa legem autem, primo oportet
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187 considerare de ipsa lege in communi; secundo, de partibus eius.
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188 Circa legem autem in communi tria occurrunt consideranda, primo
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189 quidem, de essentia ipsius; secundo, de differentia legum; tertio,
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190 de effectibus legis. Circa primum quaeruntur quatuor. Primo, utrum
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191 lex sit aliquid rationis. Secundo, de fine legis. Tertio, de causa
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192 eius. Quarto, de promulgatione ipsius.</p>
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193 <br />
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194 <div class="E">Articulus 1</div>
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195 <p title="I-II q. 90 a. 1 arg. 1"><a name="37426"><span class=
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196 "ref">[37426] I&ordf;-IIae q. 90 a. 1 arg. 1</span></a> Ad primum
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197 sic proceditur. Videtur quod lex non sit aliquid rationis. Dicit
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198 enim apostolus, ad Rom. VII, <i>video aliam legem in membris
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199 meis,</i> et cetera. Sed nihil quod est rationis, est in membris,
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200 quia ratio non utitur organo corporali. Ergo lex non est aliquid
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201 rationis.</p>
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202 <p title="I-II q. 90 a. 1 arg. 2"><a name="37427"><span class=
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203 "ref">[37427] I&ordf;-IIae q. 90 a. 1 arg. 2</span></a> Praeterea,
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204 in ratione non est nisi potentia, habitus et actus. Sed lex non est
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205 ipsa potentia rationis. Similiter etiam non est aliquis habitus
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206 rationis, quia habitus rationis sunt virtutes intellectuales, de
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207 quibus supra dictum est. Nec etiam est actus rationis, quia
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208 cessante rationis actu, lex cessaret, puta in dormientibus. Ergo
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209 lex non est aliquid rationis.</p>
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210 <p title="I-II q. 90 a. 1 arg. 3"><a name="37428"><span class=
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211 "ref">[37428] I&ordf;-IIae q. 90 a. 1 arg. 3</span></a> Praeterea,
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212 lex movet eos qui subiiciuntur legi, ad recte agendum. Sed movere
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213 ad agendum proprie pertinet ad voluntatem, ut patet ex praemissis.
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214 Ergo lex non pertinet ad rationem, sed magis ad voluntatem,
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215 secundum quod etiam iurisperitus dicit, <i>quod placuit principi,
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216 legis habet vigorem</i>.</p>
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217 <p title="I-II q. 90 a. 1 s. c."><a name="37429"><span class=
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218 "ref">[37429] I&ordf;-IIae q. 90 a. 1 s. c.</span></a> Sed contra
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219 est quod ad legem pertinet praecipere et prohibere. Sed imperare
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220 est rationis, ut supra habitum est. Ergo lex est aliquid
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221 rationis.</p>
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222 <p title="I-II q. 90 a. 1 co."><a name="37430"><span class=
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223 "ref">[37430] I&ordf;-IIae q. 90 a. 1 co.</span></a> Respondeo
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224 dicendum quod lex quaedam regula est et mensura actuum, secundum
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225 quam inducitur aliquis ad agendum, vel ab agendo retrahitur,
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226 dicitur enim lex a ligando, quia obligat ad agendum. Regula autem
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227 et mensura humanorum actuum est ratio, quae est primum principium
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228 actuum humanorum, ut ex praedictis patet, rationis enim est
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229 ordinare ad finem, qui est primum principium in agendis, secundum
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230 philosophum. In unoquoque autem genere id quod est principium, est
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231 mensura et regula illius generis, sicut unitas in genere numeri, et
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232 motus primus in genere motuum. Unde relinquitur quod lex sit
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233 aliquid pertinens ad rationem.</p>
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234 <p title="I-II q. 90 a. 1 ad 1"><a name="37431"><span class=
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235 "ref">[37431] I&ordf;-IIae q. 90 a. 1 ad 1</span></a> Ad primum
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236 ergo dicendum quod, cum lex sit regula quaedam et mensura, dicitur
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237 dupliciter esse in aliquo. Uno modo, sicut in mensurante et
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238 regulante. Et quia hoc est proprium rationis, ideo per hunc modum
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239 lex est in ratione sola. Alio modo, sicut in regulato et mensurato.
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240 Et sic lex est in omnibus quae inclinantur in aliquid ex aliqua
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241 lege, ita quod quaelibet inclinatio proveniens ex aliqua lege,
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242 potest dici lex, non essentialiter, sed quasi participative. Et hoc
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243 modo inclinatio ipsa membrorum ad concupiscendum lex membrorum
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244 vocatur.</p>
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245 <p title="I-II q. 90 a. 1 ad 2"><a name="37432"><span class=
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246 "ref">[37432] I&ordf;-IIae q. 90 a. 1 ad 2</span></a> Ad secundum
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247 dicendum quod, sicut in actibus exterioribus est considerare
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248 operationem et operatum, puta aedificationem et aedificatum; ita in
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249 operibus rationis est considerare ipsum actum rationis, qui est
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250 intelligere et ratiocinari, et aliquid per huiusmodi actum
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251 constitutum. Quod quidem in speculativa ratione primo quidem est
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252 definitio; secundo, enunciatio; tertio vero, syllogismus vel
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253 argumentatio. Et quia ratio etiam practica utitur quodam syllogismo
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254 in operabilibus, ut supra habitum est, secundum quod philosophus
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255 docet in VII Ethic.; ideo est invenire aliquid in ratione practica
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256 quod ita se habeat ad operationes, sicut se habet propositio in
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257 ratione speculativa ad conclusiones. Et huiusmodi propositiones
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258 universales rationis practicae ordinatae ad actiones, habent
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259 rationem legis. Quae quidem propositiones aliquando actualiter
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260 considerantur, aliquando vero habitualiter a ratione tenentur.</p>
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261 <p title="I-II q. 90 a. 1 ad 3"><a name="37433"><span class=
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262 "ref">[37433] I&ordf;-IIae q. 90 a. 1 ad 3</span></a> Ad tertium
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263 dicendum quod ratio habet vim movendi a voluntate, ut supra dictum
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264 est, ex hoc enim quod aliquis vult finem, ratio imperat de his quae
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265 sunt ad finem. Sed voluntas de his quae imperantur, ad hoc quod
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266 legis rationem habeat, oportet quod sit aliqua ratione regulata. Et
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267 hoc modo intelligitur quod voluntas principis habet vigorem legis,
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268 alioquin voluntas principis magis esset iniquitas quam lex.</p>
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269 <br />
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270 <div class="E">Articulus 2</div>
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271 <p title="I-II q. 90 a. 2 arg. 1"><a name="37434"><span class=
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272 "ref">[37434] I&ordf;-IIae q. 90 a. 2 arg. 1</span></a> Ad secundum
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273 sic proceditur. Videtur quod lex non ordinetur semper ad bonum
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274 commune sicut ad finem. Ad legem enim pertinet praecipere et
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275 prohibere. Sed praecepta ordinantur ad quaedam singularia bona. Non
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276 ergo semper finis legis est bonum commune.</p>
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277 <p title="I-II q. 90 a. 2 arg. 2"><a name="37435"><span class=
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278 "ref">[37435] I&ordf;-IIae q. 90 a. 2 arg. 2</span></a> Praeterea,
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279 lex dirigit hominem ad agendum. Sed actus humani sunt in
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280 particularibus. Ergo et lex ad aliquod particulare bonum
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281 ordinatur.</p>
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282 <p title="I-II q. 90 a. 2 arg. 3"><a name="37436"><span class=
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283 "ref">[37436] I&ordf;-IIae q. 90 a. 2 arg. 3</span></a> Praeterea,
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284 Isidorus dicit, in libro Etymol., <i>si ratione lex constat, lex
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285 erit omne quod ratione constiterit</i>. Sed ratione consistit non
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286 solum quod ordinatur ad bonum commune, sed etiam quod ordinatur ad
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287 bonum privatum. Ergo lex non ordinatur solum ad bonum commune, sed
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288 etiam ad bonum privatum unius.</p>
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289 <p title="I-II q. 90 a. 2 s. c."><a name="37437"><span class=
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290 "ref">[37437] I&ordf;-IIae q. 90 a. 2 s. c.</span></a> Sed contra
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291 est quod Isidorus dicit, in V Etymol., quod <i>lex est nullo
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292 privato commodo, sed pro communi utilitate civium
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293 conscripta</i>.</p>
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294 <p title="I-II q. 90 a. 2 co."><a name="37438"><span class=
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295 "ref">[37438] I&ordf;-IIae q. 90 a. 2 co.</span></a> Respondeo
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296 dicendum quod, sicut dictum est, lex pertinet ad id quod est
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297 principium humanorum actuum, ex eo quod est regula et mensura.
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298 Sicut autem ratio est principium humanorum actuum, ita etiam in
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299 ipsa ratione est aliquid quod est principium respectu omnium
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300 aliorum. Unde ad hoc oportet quod principaliter et maxime pertineat
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301 lex. Primum autem principium in operativis, quorum est ratio
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302 practica, est finis ultimus. Est autem ultimus finis humanae vitae
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303 felicitas vel beatitudo, ut supra habitum est. Unde oportet quod
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304 lex maxime respiciat ordinem qui est in beatitudinem. Rursus, cum
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305 omnis pars ordinetur ad totum sicut imperfectum ad perfectum; unus
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306 autem homo est pars communitatis perfectae, necesse est quod lex
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307 proprie respiciat ordinem ad felicitatem communem. Unde et
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308 philosophus, in praemissa definitione legalium, mentionem facit et
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309 de felicitate et communione politica. Dicit enim, in V Ethic., quod
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310 <i>legalia iusta dicimus factiva et conservativa felicitatis et
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311 particularum ipsius, politica communicatione</i>, perfecta enim
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312 communitas civitas est, ut dicitur in I Polit. In quolibet autem
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313 genere id quod maxime dicitur, est principium aliorum, et alia
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314 dicuntur secundum ordinem ad ipsum, sicut ignis, qui est maxime
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315 calidus, est causa caliditatis in corporibus mixtis, quae intantum
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316 dicuntur calida, inquantum participant de igne. Unde oportet quod,
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317 cum lex maxime dicatur secundum ordinem ad bonum commune,
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318 quodcumque aliud praeceptum de particulari opere non habeat
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319 rationem legis nisi secundum ordinem ad bonum commune. Et ideo
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320 omnis lex ad bonum commune ordinatur.</p>
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321 <p title="I-II q. 90 a. 2 ad 1"><a name="37439"><span class=
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322 "ref">[37439] I&ordf;-IIae q. 90 a. 2 ad 1</span></a> Ad primum
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323 ergo dicendum quod praeceptum importat applicationem legis ad ea
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324 quae ex lege regulantur. Ordo autem ad bonum commune, qui pertinet
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325 ad legem, est applicabilis ad singulares fines. Et secundum hoc,
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326 etiam de particularibus quibusdam praecepta dantur.</p>
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327 <p title="I-II q. 90 a. 2 ad 2"><a name="37440"><span class=
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328 "ref">[37440] I&ordf;-IIae q. 90 a. 2 ad 2</span></a> Ad secundum
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329 dicendum quod operationes quidem sunt in particularibus, sed illa
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330 particularia referri possunt ad bonum commune, non quidem
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331 communitate generis vel speciei, sed communitate causae finalis,
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332 secundum quod bonum commune dicitur finis communis.</p>
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333 <p title="I-II q. 90 a. 2 ad 3"><a name="37441"><span class=
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334 "ref">[37441] I&ordf;-IIae q. 90 a. 2 ad 3</span></a> Ad tertium
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335 dicendum quod, sicut nihil constat firmiter secundum rationem
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336 speculativam nisi per resolutionem ad prima principia
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337 indemonstrabilia, ita firmiter nihil constat per rationem practicam
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338 nisi per ordinationem ad ultimum finem, qui est bonum commune. Quod
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339 autem hoc modo ratione constat, legis rationem habet.</p>
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340 <br />
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341 <div class="E">Articulus 3</div>
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342 <p title="I-II q. 90 a. 3 arg. 1"><a name="37442"><span class=
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343 "ref">[37442] I&ordf;-IIae q. 90 a. 3 arg. 1</span></a> Ad tertium
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344 sic proceditur. Videtur quod cuiuslibet ratio sit factiva legis.
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345 Dicit enim apostolus, ad Rom. II, quod <i>cum gentes, quae legem
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346 non habent, naturaliter ea quae legis sunt faciunt, ipsi sibi sunt
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347 lex</i>. Hoc autem communiter de omnibus dicit. Ergo quilibet
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348 potest facere sibi legem.</p>
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349 <p title="I-II q. 90 a. 3 arg. 2"><a name="37443"><span class=
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350 "ref">[37443] I&ordf;-IIae q. 90 a. 3 arg. 2</span></a> Praeterea,
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351 sicut philosophus dicit, in libro II Ethic., <i>intentio
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352 legislatoris est ut inducat hominem ad virtutem</i>. Sed quilibet
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353 homo potest alium inducere ad virtutem. Ergo cuiuslibet hominis
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354 ratio est factiva legis.</p>
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355 <p title="I-II q. 90 a. 3 arg. 3"><a name="37444"><span class=
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356 "ref">[37444] I&ordf;-IIae q. 90 a. 3 arg. 3</span></a> Praeterea,
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357 sicut princeps civitatis est civitatis gubernator, ita quilibet
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358 paterfamilias est gubernator domus. Sed princeps civitatis potest
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359 legem in civitate facere. Ergo quilibet paterfamilias potest in sua
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360 domo facere legem.</p>
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361 <p title="I-II q. 90 a. 3 s. c."><a name="37445"><span class=
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362 "ref">[37445] I&ordf;-IIae q. 90 a. 3 s. c.</span></a> Sed contra
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363 est quod Isidorus dicit, in libro Etymol., et habetur in decretis,
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364 dist. II, <i>lex est constitutio populi, secundum quam maiores natu
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365 simul cum plebibus aliquid sanxerunt</i>. Non est ergo cuiuslibet
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366 facere legem.</p>
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367 <p title="I-II q. 90 a. 3 co."><a name="37446"><span class=
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368 "ref">[37446] I&ordf;-IIae q. 90 a. 3 co.</span></a> Respondeo
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369 dicendum quod lex proprie, primo et principaliter respicit ordinem
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370 ad bonum commune. Ordinare autem aliquid in bonum commune est vel
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371 totius multitudinis, vel alicuius gerentis vicem totius
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372 multitudinis. Et ideo condere legem vel pertinet ad totam
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373 multitudinem, vel pertinet ad personam publicam quae totius
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374 multitudinis curam habet. Quia et in omnibus aliis ordinare in
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375 finem est eius cuius est proprius ille finis.</p>
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376 <p title="I-II q. 90 a. 3 ad 1"><a name="37447"><span class=
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377 "ref">[37447] I&ordf;-IIae q. 90 a. 3 ad 1</span></a> Ad primum
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378 ergo dicendum quod, sicut supra dictum est, lex est in aliquo non
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379 solum sicut in regulante, sed etiam participative sicut in
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380 regulato. Et hoc modo unusquisque sibi est lex, inquantum
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381 participat ordinem alicuius regulantis. Unde et ibidem subditur,
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382 <i>qui ostendunt opus legis scriptum in cordibus suis</i>.</p>
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383 <p title="I-II q. 90 a. 3 ad 2"><a name="37448"><span class=
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diff changeset
384 "ref">[37448] I&ordf;-IIae q. 90 a. 3 ad 2</span></a> Ad secundum
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385 dicendum quod persona privata non potest inducere efficaciter ad
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386 virtutem. Potest enim solum monere, sed si sua monitio non
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387 recipiatur, non habet vim coactivam; quam debet habere lex, ad hoc
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388 quod efficaciter inducat ad virtutem, ut philosophus dicit, in X
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389 Ethic. Hanc autem virtutem coactivam habet multitudo vel persona
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390 publica, ad quam pertinet poenas infligere, ut infra dicetur. Et
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391 ideo solius eius est leges facere.</p>
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392 <p title="I-II q. 90 a. 3 ad 3"><a name="37449"><span class=
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diff changeset
393 "ref">[37449] I&ordf;-IIae q. 90 a. 3 ad 3</span></a> Ad tertium
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394 dicendum quod, sicut homo est pars domus, ita domus est pars
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395 civitatis, civitas autem est communitas perfecta, ut dicitur in I
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396 Politic. Et ideo sicut bonum unius hominis non est ultimus finis,
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397 sed ordinatur ad commune bonum; ita etiam et bonum unius domus
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398 ordinatur ad bonum unius civitatis, quae est communitas perfecta.
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399 Unde ille qui gubernat aliquam familiam, potest quidem facere
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400 aliqua praecepta vel statuta; non tamen quae proprie habeant
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401 rationem legis.</p>
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402 <br />
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403 <div class="E">Articulus 4</div>
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404 <p title="I-II q. 90 a. 4 arg. 1"><a name="37450"><span class=
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405 "ref">[37450] I&ordf;-IIae q. 90 a. 4 arg. 1</span></a> Ad quartum
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406 sic proceditur. Videtur quod promulgatio non sit de ratione legis.
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407 Lex enim naturalis maxime habet rationem legis. Sed lex naturalis
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408 non indiget promulgatione. Ergo non est de ratione legis quod
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409 promulgetur.</p>
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410 <p title="I-II q. 90 a. 4 arg. 2"><a name="37451"><span class=
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diff changeset
411 "ref">[37451] I&ordf;-IIae q. 90 a. 4 arg. 2</span></a> Praeterea,
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412 ad legem pertinet proprie obligare ad aliquid faciendum vel non
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413 faciendum. Sed non solum obligantur ad implendam legem illi coram
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414 quibus promulgatur lex, sed etiam alii. Ergo promulgatio non est de
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415 ratione legis.</p>
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416 <p title="I-II q. 90 a. 4 arg. 3"><a name="37452"><span class=
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417 "ref">[37452] I&ordf;-IIae q. 90 a. 4 arg. 3</span></a> Praeterea,
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418 obligatio legis extenditur etiam in futurum, quia leges futuris
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419 negotiis necessitatem imponunt, ut iura dicunt. Sed promulgatio fit
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420 ad praesentes. Ergo promulgatio non est de necessitate legis.</p>
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421 <p title="I-II q. 90 a. 4 s. c."><a name="37453"><span class=
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422 "ref">[37453] I&ordf;-IIae q. 90 a. 4 s. c.</span></a> Sed contra
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423 est quod dicitur in decretis, IV dist., quod <i>leges instituuntur
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424 cum promulgantur</i>.</p>
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425 <p title="I-II q. 90 a. 4 co."><a name="37454"><span class=
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426 "ref">[37454] I&ordf;-IIae q. 90 a. 4 co.</span></a> Respondeo
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427 dicendum quod, sicut dictum est, lex imponitur aliis per modum
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428 regulae et mensurae. Regula autem et mensura imponitur per hoc quod
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429 applicatur his quae regulantur et mensurantur. Unde ad hoc quod lex
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430 virtutem obligandi obtineat, quod est proprium legis, oportet quod
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431 applicetur hominibus qui secundum eam regulari debent. Talis autem
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432 applicatio fit per hoc quod in notitiam eorum deducitur ex ipsa
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433 promulgatione. Unde promulgatio necessaria est ad hoc quod lex
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434 habeat suam virtutem. Et sic ex quatuor praedictis potest colligi
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435 definitio legis, quae nihil est aliud quam quaedam rationis
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436 ordinatio ad bonum commune, ab eo qui curam communitatis habet,
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437 promulgata.</p>
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438 <p title="I-II q. 90 a. 4 ad 1"><a name="37455"><span class=
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439 "ref">[37455] I&ordf;-IIae q. 90 a. 4 ad 1</span></a> Ad primum
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440 ergo dicendum quod promulgatio legis naturae est ex hoc ipso quod
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441 Deus eam mentibus hominum inseruit naturaliter cognoscendam.</p>
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442 <p title="I-II q. 90 a. 4 ad 2"><a name="37456"><span class=
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diff changeset
443 "ref">[37456] I&ordf;-IIae q. 90 a. 4 ad 2</span></a> Ad secundum
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444 dicendum quod illi coram quibus lex non promulgatur, obligantur ad
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445 legem servandam, inquantum in eorum notitiam devenit per alios, vel
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446 devenire potest, promulgatione facta.</p>
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447 <p title="I-II q. 90 a. 4 ad 3"><a name="37457"><span class=
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diff changeset
448 "ref">[37457] I&ordf;-IIae q. 90 a. 4 ad 3</span></a> Ad tertium
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449 dicendum quod promulgatio praesens in futurum extenditur per
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450 firmitatem Scripturae, quae quodammodo semper eam promulgat. Unde
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451 Isidorus dicit, in II Etymol., quod <i>lex a legendo vocata est,
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452 quia scripta est</i>.</p>
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453 <br />
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454 <div class="D">Quaestio 91</div>
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455 <div class="G">Prooemium</div>
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456 <p title="I-II q. 91 pr."><a name="37458"><span class="ref">[37458]
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457 I&ordf;-IIae q. 91 pr.</span></a> Deinde considerandum est de
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458 diversitate legum. Et circa hoc quaeruntur sex. Primo, utrum sit
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459 aliqua lex aeterna. Secundo, utrum sit aliqua lex naturalis.
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460 Tertio, utrum sit aliqua lex humana. Quarto, utrum sit aliqua lex
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461 divina. Quinto, utrum sit una tantum, vel plures. Sexto, utrum sit
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462 aliqua lex peccati.</p>
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463 <br />
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464 <div class="E">Articulus 1</div>
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465 <p title="I-II q. 91 a. 1 arg. 1"><a name="37459"><span class=
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diff changeset
466 "ref">[37459] I&ordf;-IIae q. 91 a. 1 arg. 1</span></a> Ad primum
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diff changeset
467 sic proceditur. Videtur quod non sit aliqua lex aeterna. Omnis enim
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diff changeset
468 lex aliquibus imponitur. Sed non fuit ab aeterno aliquis cui lex
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parents: 26
diff changeset
469 posset imponi, solus enim Deus fuit ab aeterno. Ergo nulla lex est
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diff changeset
470 aeterna.</p>
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parents: 26
diff changeset
471 <p title="I-II q. 91 a. 1 arg. 2"><a name="37460"><span class=
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diff changeset
472 "ref">[37460] I&ordf;-IIae q. 91 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
473 promulgatio est de ratione legis. Sed promulgatio non potuit esse
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parents: 26
diff changeset
474 ab aeterno, quia non erat ab aeterno cui promulgaretur. Ergo nulla
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diff changeset
475 lex potest esse aeterna.</p>
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parents: 26
diff changeset
476 <p title="I-II q. 91 a. 1 arg. 3"><a name="37461"><span class=
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parents: 26
diff changeset
477 "ref">[37461] I&ordf;-IIae q. 91 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
478 lex importat ordinem ad finem. Sed nihil est aeternum quod
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parents: 26
diff changeset
479 ordinetur ad finem, solus enim ultimus finis est aeternus. Ergo
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parents: 26
diff changeset
480 nulla lex est aeterna.</p>
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parents: 26
diff changeset
481 <p title="I-II q. 91 a. 1 s. c."><a name="37462"><span class=
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diff changeset
482 "ref">[37462] I&ordf;-IIae q. 91 a. 1 s. c.</span></a> Sed contra
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parents: 26
diff changeset
483 est quod Augustinus dicit, in I de Lib. Arb., <i>lex quae summa
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parents: 26
diff changeset
484 ratio nominatur, non potest cuipiam intelligenti non incommutabilis
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parents: 26
diff changeset
485 aeternaque videri</i>.</p>
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parents: 26
diff changeset
486 <p title="I-II q. 91 a. 1 co."><a name="37463"><span class=
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diff changeset
487 "ref">[37463] I&ordf;-IIae q. 91 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
488 dicendum quod, sicut supra dictum est, nihil est aliud lex quam
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parents: 26
diff changeset
489 quoddam dictamen practicae rationis in principe qui gubernat
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parents: 26
diff changeset
490 aliquam communitatem perfectam. Manifestum est autem, supposito
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parents: 26
diff changeset
491 quod mundus divina providentia regatur, ut in primo habitum est,
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parents: 26
diff changeset
492 quod tota communitas universi gubernatur ratione divina. Et ideo
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parents: 26
diff changeset
493 ipsa ratio gubernationis rerum in Deo sicut in principe
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parents: 26
diff changeset
494 universitatis existens, legis habet rationem. Et quia divina ratio
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parents: 26
diff changeset
495 nihil concipit ex tempore, sed habet aeternum conceptum, ut dicitur
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parents: 26
diff changeset
496 Prov. VIII; inde est quod huiusmodi legem oportet dicere
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diff changeset
497 aeternam.</p>
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parents: 26
diff changeset
498 <p title="I-II q. 91 a. 1 ad 1"><a name="37464"><span class=
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parents: 26
diff changeset
499 "ref">[37464] I&ordf;-IIae q. 91 a. 1 ad 1</span></a> Ad primum
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parents: 26
diff changeset
500 ergo dicendum quod ea quae in seipsis non sunt, apud Deum existunt,
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parents: 26
diff changeset
501 inquantum sunt ab ipso praecognita et praeordinata; secundum illud
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parents: 26
diff changeset
502 Rom. IV, <i>qui vocat ea quae non sunt, tanquam ea quae sunt</i>.
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parents: 26
diff changeset
503 Sic igitur aeternus divinae legis conceptus habet rationem legis
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parents: 26
diff changeset
504 aeternae, secundum quod a Deo ordinatur ad gubernationem rerum ab
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parents: 26
diff changeset
505 ipso praecognitarum.</p>
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parents: 26
diff changeset
506 <p title="I-II q. 91 a. 1 ad 2"><a name="37465"><span class=
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parents: 26
diff changeset
507 "ref">[37465] I&ordf;-IIae q. 91 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
508 dicendum quod promulgatio fit et verbo et scripto; et utroque modo
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parents: 26
diff changeset
509 lex aeterna habet promulgationem ex parte Dei promulgantis, quia et
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parents: 26
diff changeset
510 verbum divinum est aeternum, et Scriptura libri vitae est aeterna.
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parents: 26
diff changeset
511 Sed ex parte creaturae audientis aut inspicientis, non potest esse
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parents: 26
diff changeset
512 promulgatio aeterna.</p>
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parents: 26
diff changeset
513 <p title="I-II q. 91 a. 1 ad 3"><a name="37466"><span class=
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parents: 26
diff changeset
514 "ref">[37466] I&ordf;-IIae q. 91 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
515 dicendum quod lex importat ordinem ad finem active, inquantum
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parents: 26
diff changeset
516 scilicet per eam ordinantur aliqua in finem, non autem passive,
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parents: 26
diff changeset
517 idest quod ipsa lex ordinetur ad finem, nisi per accidens in
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parents: 26
diff changeset
518 gubernante cuius finis est extra ipsum, ad quem etiam necesse est
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parents: 26
diff changeset
519 ut lex eius ordinetur. Sed finis divinae gubernationis est ipse
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parents: 26
diff changeset
520 Deus, nec eius lex est aliud ab ipso. Unde lex aeterna non
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parents: 26
diff changeset
521 ordinatur in alium finem.</p>
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parents: 26
diff changeset
522 <br />
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parents: 26
diff changeset
523 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
524 <p title="I-II q. 91 a. 2 arg. 1"><a name="37467"><span class=
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parents: 26
diff changeset
525 "ref">[37467] I&ordf;-IIae q. 91 a. 2 arg. 1</span></a> Ad secundum
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parents: 26
diff changeset
526 sic proceditur. Videtur quod non sit in nobis aliqua lex naturalis.
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parents: 26
diff changeset
527 Sufficienter enim homo gubernatur per legem aeternam, dicit enim
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parents: 26
diff changeset
528 Augustinus, in I de Lib. Arb., quod <i>lex aeterna est qua iustum
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parents: 26
diff changeset
529 est ut omnia sint ordinatissima</i>. Sed natura non abundat in
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parents: 26
diff changeset
530 superfluis, sicut nec deficit in necessariis. Ergo non est aliqua
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parents: 26
diff changeset
531 lex homini naturalis.</p>
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parents: 26
diff changeset
532 <p title="I-II q. 91 a. 2 arg. 2"><a name="37468"><span class=
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parents: 26
diff changeset
533 "ref">[37468] I&ordf;-IIae q. 91 a. 2 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
534 per legem ordinatur homo in suis actibus ad finem, ut supra habitum
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parents: 26
diff changeset
535 est. Sed ordinatio humanorum actuum ad finem non est per naturam,
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parents: 26
diff changeset
536 sicut accidit in creaturis irrationabilibus, quae solo appetitu
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parents: 26
diff changeset
537 naturali agunt propter finem, sed agit homo propter finem per
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parents: 26
diff changeset
538 rationem et voluntatem. Ergo non est aliqua lex homini
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parents: 26
diff changeset
539 naturalis.</p>
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parents: 26
diff changeset
540 <p title="I-II q. 91 a. 2 arg. 3"><a name="37469"><span class=
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parents: 26
diff changeset
541 "ref">[37469] I&ordf;-IIae q. 91 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
542 quanto aliquis est liberior, tanto minus est sub lege. Sed homo est
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parents: 26
diff changeset
543 liberior omnibus animalibus, propter liberum arbitrium, quod prae
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parents: 26
diff changeset
544 aliis animalibus habet. Cum igitur alia animalia non subdantur legi
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parents: 26
diff changeset
545 naturali, nec homo alicui legi naturali subditur.</p>
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parents: 26
diff changeset
546 <p title="I-II q. 91 a. 2 s. c."><a name="37470"><span class=
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parents: 26
diff changeset
547 "ref">[37470] I&ordf;-IIae q. 91 a. 2 s. c.</span></a> Sed contra
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parents: 26
diff changeset
548 est quod, Rom. II, super illud, <i>cum gentes, quae legem non
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parents: 26
diff changeset
549 habent, naturaliter ea quae legis sunt faciunt</i>, dicit Glossa,
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parents: 26
diff changeset
550 <i>etsi non habent legem scriptam, habent tamen legem naturalem,
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parents: 26
diff changeset
551 qua quilibet intelligit et sibi conscius est quid sit bonum et quid
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parents: 26
diff changeset
552 malum</i>.</p>
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parents: 26
diff changeset
553 <p title="I-II q. 91 a. 2 co."><a name="37471"><span class=
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parents: 26
diff changeset
554 "ref">[37471] I&ordf;-IIae q. 91 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
555 dicendum quod, sicut supra dictum est, lex, cum sit regula et
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parents: 26
diff changeset
556 mensura, dupliciter potest esse in aliquo, uno modo, sicut in
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parents: 26
diff changeset
557 regulante et mensurante; alio modo, sicut in regulato et mensurato,
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parents: 26
diff changeset
558 quia inquantum participat aliquid de regula vel mensura, sic
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parents: 26
diff changeset
559 regulatur vel mensuratur. Unde cum omnia quae divinae providentiae
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parents: 26
diff changeset
560 subduntur, a lege aeterna regulentur et mensurentur, ut ex dictis
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parents: 26
diff changeset
561 patet; manifestum est quod omnia participant aliqualiter legem
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parents: 26
diff changeset
562 aeternam, inquantum scilicet ex impressione eius habent
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parents: 26
diff changeset
563 inclinationes in proprios actus et fines. Inter cetera autem
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parents: 26
diff changeset
564 rationalis creatura excellentiori quodam modo divinae providentiae
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parents: 26
diff changeset
565 subiacet, inquantum et ipsa fit providentiae particeps, sibi ipsi
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parents: 26
diff changeset
566 et aliis providens. Unde et in ipsa participatur ratio aeterna, per
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parents: 26
diff changeset
567 quam habet naturalem inclinationem ad debitum actum et finem. Et
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parents: 26
diff changeset
568 talis participatio legis aeternae in rationali creatura lex
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parents: 26
diff changeset
569 naturalis dicitur. Unde cum Psalmista dixisset, sacrificate
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parents: 26
diff changeset
570 sacrificium iustitiae, quasi quibusdam quaerentibus quae sunt
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parents: 26
diff changeset
571 iustitiae opera, subiungit, multi dicunt, quis ostendit nobis bona?
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parents: 26
diff changeset
572 Cui quaestioni respondens, dicit, signatum est super nos lumen
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parents: 26
diff changeset
573 vultus tui, domine, quasi lumen rationis naturalis, quo discernimus
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parents: 26
diff changeset
574 quid sit bonum et malum, quod pertinet ad naturalem legem, nihil
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parents: 26
diff changeset
575 aliud sit quam impressio divini luminis in nobis. Unde patet quod
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parents: 26
diff changeset
576 lex naturalis nihil aliud est quam participatio legis aeternae in
544e12f679ad convert to xml
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parents: 26
diff changeset
577 rationali creatura.</p>
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parents: 26
diff changeset
578 <p title="I-II q. 91 a. 2 ad 1"><a name="37472"><span class=
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parents: 26
diff changeset
579 "ref">[37472] I&ordf;-IIae q. 91 a. 2 ad 1</span></a> Ad primum
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parents: 26
diff changeset
580 ergo dicendum quod ratio illa procederet, si lex naturalis esset
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parents: 26
diff changeset
581 aliquid diversum a lege aeterna. Non autem est nisi quaedam
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parents: 26
diff changeset
582 participatio eius, ut dictum est.</p>
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parents: 26
diff changeset
583 <p title="I-II q. 91 a. 2 ad 2"><a name="37473"><span class=
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parents: 26
diff changeset
584 "ref">[37473] I&ordf;-IIae q. 91 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
585 dicendum quod omnis operatio, rationis et voluntatis derivatur in
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parents: 26
diff changeset
586 nobis ab eo quod est secundum naturam, ut supra habitum est, nam
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parents: 26
diff changeset
587 omnis ratiocinatio derivatur a principiis naturaliter notis, et
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parents: 26
diff changeset
588 omnis appetitus eorum quae sunt ad finem, derivatur a naturali
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parents: 26
diff changeset
589 appetitu ultimi finis. Et sic etiam oportet quod prima directio
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parents: 26
diff changeset
590 actuum nostrorum ad finem, fiat per legem naturalem.</p>
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parents: 26
diff changeset
591 <p title="I-II q. 91 a. 2 ad 3"><a name="37474"><span class=
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parents: 26
diff changeset
592 "ref">[37474] I&ordf;-IIae q. 91 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
593 dicendum quod etiam animalia irrationalia participant rationem
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parents: 26
diff changeset
594 aeternam suo modo, sicut et rationalis creatura. Sed quia
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parents: 26
diff changeset
595 rationalis creatura participat eam intellectualiter et
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parents: 26
diff changeset
596 rationaliter, ideo participatio legis aeternae in creatura
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parents: 26
diff changeset
597 rationali proprie lex vocatur, nam lex est aliquid rationis, ut
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parents: 26
diff changeset
598 supra dictum est. In creatura autem irrationali non participatur
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parents: 26
diff changeset
599 rationaliter, unde non potest dici lex nisi per similitudinem.</p>
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parents: 26
diff changeset
600 <br />
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parents: 26
diff changeset
601 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
602 <p title="I-II q. 91 a. 3 arg. 1"><a name="37475"><span class=
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parents: 26
diff changeset
603 "ref">[37475] I&ordf;-IIae q. 91 a. 3 arg. 1</span></a> Ad tertium
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parents: 26
diff changeset
604 sic proceditur. Videtur quod non sit aliqua lex humana. Lex enim
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parents: 26
diff changeset
605 naturalis est participatio legis aeternae, ut dictum est. Sed per
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parents: 26
diff changeset
606 legem aeternam omnia sunt ordinatissima, ut Augustinus dicit, in I
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parents: 26
diff changeset
607 de Lib. Arb. Ergo lex naturalis sufficit ad omnia humana ordinanda.
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parents: 26
diff changeset
608 Non est ergo necessarium quod sit aliqua lex humana.</p>
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parents: 26
diff changeset
609 <p title="I-II q. 91 a. 3 arg. 2"><a name="37476"><span class=
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parents: 26
diff changeset
610 "ref">[37476] I&ordf;-IIae q. 91 a. 3 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
611 lex habet rationem mensurae, ut dictum est. Sed ratio humana non
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parents: 26
diff changeset
612 est mensura rerum, sed potius e converso, ut in X Metaphys.
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parents: 26
diff changeset
613 dicitur. Ergo ex ratione humana nulla lex procedere potest.</p>
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parents: 26
diff changeset
614 <p title="I-II q. 91 a. 3 arg. 3"><a name="37477"><span class=
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parents: 26
diff changeset
615 "ref">[37477] I&ordf;-IIae q. 91 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
616 mensura debet esse certissima, ut dicitur in X Metaphys. Sed
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parents: 26
diff changeset
617 dictamen humanae rationis de rebus gerendis est incertum; secundum
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parents: 26
diff changeset
618 illud Sap. IX, <i>cogitationes mortalium timidae, et incertae
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parents: 26
diff changeset
619 providentiae nostrae</i>. Ergo ex ratione humana nulla lex
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parents: 26
diff changeset
620 procedere potest.</p>
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parents: 26
diff changeset
621 <p title="I-II q. 91 a. 3 s. c."><a name="37478"><span class=
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parents: 26
diff changeset
622 "ref">[37478] I&ordf;-IIae q. 91 a. 3 s. c.</span></a> Sed contra
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parents: 26
diff changeset
623 est quod Augustinus, in I de Lib. Arb., ponit duas leges, unam
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parents: 26
diff changeset
624 aeternam et aliam temporalem, quam dicit esse humanam.</p>
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parents: 26
diff changeset
625 <p title="I-II q. 91 a. 3 co."><a name="37479"><span class=
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parents: 26
diff changeset
626 "ref">[37479] I&ordf;-IIae q. 91 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
627 dicendum quod, sicut supra dictum est, lex est quoddam dictamen
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parents: 26
diff changeset
628 practicae rationis. Similis autem processus esse invenitur rationis
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parents: 26
diff changeset
629 practicae et speculativae, utraque enim ex quibusdam principiis ad
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parents: 26
diff changeset
630 quasdam conclusiones procedit, ut superius habitum est. Secundum
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parents: 26
diff changeset
631 hoc ergo dicendum est quod, sicut in ratione speculativa ex
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parents: 26
diff changeset
632 principiis indemonstrabilibus naturaliter cognitis producuntur
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parents: 26
diff changeset
633 conclusiones diversarum scientiarum, quarum cognitio non est nobis
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parents: 26
diff changeset
634 naturaliter indita, sed per industriam rationis inventa; ita etiam
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parents: 26
diff changeset
635 ex praeceptis legis naturalis, quasi ex quibusdam principiis
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parents: 26
diff changeset
636 communibus et indemonstrabilibus, necesse est quod ratio humana
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diff changeset
637 procedat ad aliqua magis particulariter disponenda. Et istae
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parents: 26
diff changeset
638 particulares dispositiones adinventae secundum rationem humanam,
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parents: 26
diff changeset
639 dicuntur leges humanae, servatis aliis conditionibus quae pertinent
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parents: 26
diff changeset
640 ad rationem legis, ut supra dictum est. Unde et Tullius dicit, in
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parents: 26
diff changeset
641 sua Rhetor., quod <i>initium iuris est a natura profectum; deinde
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parents: 26
diff changeset
642 quaedam in consuetudinem ex utilitate rationis venerunt; postea res
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parents: 26
diff changeset
643 et a natura profectas et a consuetudine probatas legum metus et
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diff changeset
644 religio sanxit</i>.</p>
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diff changeset
645 <p title="I-II q. 91 a. 3 ad 1"><a name="37480"><span class=
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diff changeset
646 "ref">[37480] I&ordf;-IIae q. 91 a. 3 ad 1</span></a> Ad primum
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parents: 26
diff changeset
647 ergo dicendum quod ratio humana non potest participare ad plenum
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parents: 26
diff changeset
648 dictamen rationis divinae, sed suo modo et imperfecte. Et ideo
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diff changeset
649 sicut ex parte rationis speculativae, per naturalem participationem
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parents: 26
diff changeset
650 divinae sapientiae, inest nobis cognitio quorundam communium
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parents: 26
diff changeset
651 principiorum, non autem cuiuslibet veritatis propria cognitio,
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diff changeset
652 sicut in divina sapientia continetur; ita etiam ex parte rationis
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parents: 26
diff changeset
653 practicae naturaliter homo participat legem aeternam secundum
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parents: 26
diff changeset
654 quaedam communia principia, non autem secundum particulares
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parents: 26
diff changeset
655 directiones singulorum, quae tamen in aeterna lege continentur. Et
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parents: 26
diff changeset
656 ideo necesse est ulterius quod ratio humana procedat ad
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parents: 26
diff changeset
657 particulares quasdam legum sanctiones.</p>
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parents: 26
diff changeset
658 <p title="I-II q. 91 a. 3 ad 2"><a name="37481"><span class=
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diff changeset
659 "ref">[37481] I&ordf;-IIae q. 91 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
660 dicendum quod ratio humana secundum se non est regula rerum, sed
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parents: 26
diff changeset
661 principia ei naturaliter indita, sunt quaedam regulae generales et
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parents: 26
diff changeset
662 mensurae omnium eorum quae sunt per hominem agenda, quorum ratio
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parents: 26
diff changeset
663 naturalis est regula et mensura, licet non sit mensura eorum quae
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parents: 26
diff changeset
664 sunt a natura.</p>
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parents: 26
diff changeset
665 <p title="I-II q. 91 a. 3 ad 3"><a name="37482"><span class=
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diff changeset
666 "ref">[37482] I&ordf;-IIae q. 91 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
667 dicendum quod ratio practica est circa operabilia, quae sunt
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parents: 26
diff changeset
668 singularia et contingentia, non autem circa necessaria, sicut ratio
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parents: 26
diff changeset
669 speculativa. Et ideo leges humanae non possunt illam
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parents: 26
diff changeset
670 infallibilitatem habere quam habent conclusiones demonstrativae
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parents: 26
diff changeset
671 scientiarum. Nec oportet quod omnis mensura sit omni modo
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parents: 26
diff changeset
672 infallibilis et certa, sed secundum quod est possibile in genere
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parents: 26
diff changeset
673 suo.</p>
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parents: 26
diff changeset
674 <br />
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parents: 26
diff changeset
675 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
676 <p title="I-II q. 91 a. 4 arg. 1"><a name="37483"><span class=
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parents: 26
diff changeset
677 "ref">[37483] I&ordf;-IIae q. 91 a. 4 arg. 1</span></a> Ad quartum
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parents: 26
diff changeset
678 sic proceditur. Videtur quod non fuerit necessarium esse aliquam
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parents: 26
diff changeset
679 legem divinam. Quia, ut dictum est, lex naturalis est quaedam
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parents: 26
diff changeset
680 participatio legis aeternae in nobis. Sed lex aeterna est lex
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parents: 26
diff changeset
681 divina, ut dictum est. Ergo non oportet quod praeter legem
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parents: 26
diff changeset
682 naturalem, et leges humanas ab ea derivatas, sit aliqua alia lex
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parents: 26
diff changeset
683 divina.</p>
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parents: 26
diff changeset
684 <p title="I-II q. 91 a. 4 arg. 2"><a name="37484"><span class=
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diff changeset
685 "ref">[37484] I&ordf;-IIae q. 91 a. 4 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
686 Eccli. XV dicitur quod <i>Deus dimisit hominem in manu consilii
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parents: 26
diff changeset
687 sui</i>. Consilium autem est actus rationis, ut supra habitum est.
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parents: 26
diff changeset
688 Ergo homo dimissus est gubernationi suae rationis. Sed dictamen
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parents: 26
diff changeset
689 rationis humanae est lex humana, ut dictum est. Ergo non oportet
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parents: 26
diff changeset
690 quod homo alia lege divina gubernetur.</p>
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parents: 26
diff changeset
691 <p title="I-II q. 91 a. 4 arg. 3"><a name="37485"><span class=
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parents: 26
diff changeset
692 "ref">[37485] I&ordf;-IIae q. 91 a. 4 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
693 natura humana est sufficientior irrationalibus creaturis. Sed
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parents: 26
diff changeset
694 irrationales creaturae non habent aliquam legem divinam praeter
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diff changeset
695 inclinationem naturalem eis inditam. Ergo multo minus creatura
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parents: 26
diff changeset
696 rationalis debet habere aliquam legem divinam praeter naturalem
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parents: 26
diff changeset
697 legem.</p>
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parents: 26
diff changeset
698 <p title="I-II q. 91 a. 4 s. c."><a name="37486"><span class=
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parents: 26
diff changeset
699 "ref">[37486] I&ordf;-IIae q. 91 a. 4 s. c.</span></a> Sed contra
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diff changeset
700 est quod David expetit legem a Deo sibi poni, dicens, <i>legem pone
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parents: 26
diff changeset
701 mihi, domine, in via iustificationum tuarum</i>.</p>
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parents: 26
diff changeset
702 <p title="I-II q. 91 a. 4 co."><a name="37487"><span class=
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parents: 26
diff changeset
703 "ref">[37487] I&ordf;-IIae q. 91 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
704 dicendum quod praeter legem naturalem et legem humanam, necessarium
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parents: 26
diff changeset
705 fuit ad directionem humanae vitae habere legem divinam. Et hoc
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parents: 26
diff changeset
706 propter quatuor rationes. Primo quidem, quia per legem dirigitur
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parents: 26
diff changeset
707 homo ad actus proprios in ordine ad ultimum finem. Et si quidem
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parents: 26
diff changeset
708 homo ordinaretur tantum ad finem qui non excederet proportionem
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parents: 26
diff changeset
709 naturalis facultatis hominis, non oporteret quod homo haberet
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parents: 26
diff changeset
710 aliquid directivum ex parte rationis, supra legem naturalem et
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parents: 26
diff changeset
711 legem humanitus positam, quae ab ea derivatur. Sed quia homo
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parents: 26
diff changeset
712 ordinatur ad finem beatitudinis aeternae, quae excedit proportionem
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parents: 26
diff changeset
713 naturalis facultatis humanae, ut supra habitum est; ideo
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parents: 26
diff changeset
714 necessarium fuit ut supra legem naturalem et humanam, dirigeretur
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parents: 26
diff changeset
715 etiam ad suum finem lege divinitus data. Secundo, quia propter
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parents: 26
diff changeset
716 incertitudinem humani iudicii, praecipue de rebus contingentibus et
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parents: 26
diff changeset
717 particularibus, contingit de actibus humanis diversorum esse
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parents: 26
diff changeset
718 diversa iudicia, ex quibus etiam diversae et contrariae leges
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parents: 26
diff changeset
719 procedunt. Ut ergo homo absque omni dubitatione scire possit quid
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parents: 26
diff changeset
720 ei sit agendum et quid vitandum, necessarium fuit ut in actibus
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parents: 26
diff changeset
721 propriis dirigeretur per legem divinitus datam, de qua constat quod
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parents: 26
diff changeset
722 non potest errare. Tertio, quia de his potest homo legem ferre, de
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parents: 26
diff changeset
723 quibus potest iudicare. Iudicium autem hominis esse non potest de
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parents: 26
diff changeset
724 interioribus motibus, qui latent, sed solum de exterioribus
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parents: 26
diff changeset
725 actibus, qui apparent. Et tamen ad perfectionem virtutis requiritur
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parents: 26
diff changeset
726 quod in utrisque actibus homo rectus existat. Et ideo lex humana
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parents: 26
diff changeset
727 non potuit cohibere et ordinare sufficienter interiores actus, sed
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parents: 26
diff changeset
728 necessarium fuit quod ad hoc superveniret lex divina. Quarto quia,
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parents: 26
diff changeset
729 sicut Augustinus dicit, in I de Lib. Arb., lex humana non potest
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parents: 26
diff changeset
730 omnia quae male fiunt, punire vel prohibere, quia dum auferre
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parents: 26
diff changeset
731 vellet omnia mala, sequeretur quod etiam multa bona tollerentur, et
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parents: 26
diff changeset
732 impediretur utilitas boni communis, quod est necessarium ad
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parents: 26
diff changeset
733 conversationem humanam. Ut ergo nullum malum improhibitum et
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parents: 26
diff changeset
734 impunitum remaneat, necessarium fuit supervenire legem divinam, per
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parents: 26
diff changeset
735 quam omnia peccata prohibentur. Et istae quatuor causae tanguntur
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parents: 26
diff changeset
736 in Psalmo XVIII, ubi dicitur, lex domini immaculata, idest nullam
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parents: 26
diff changeset
737 peccati turpitudinem permittens; convertens animas, quia non solum
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parents: 26
diff changeset
738 exteriores actus, sed etiam interiores dirigit; testimonium domini
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parents: 26
diff changeset
739 fidele, propter certitudinem veritatis et rectitudinis; sapientiam
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parents: 26
diff changeset
740 praestans parvulis, inquantum ordinat hominem ad supernaturalem
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diff changeset
741 finem et divinum.</p>
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parents: 26
diff changeset
742 <p title="I-II q. 91 a. 4 ad 1"><a name="37488"><span class=
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parents: 26
diff changeset
743 "ref">[37488] I&ordf;-IIae q. 91 a. 4 ad 1</span></a> Ad primum
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parents: 26
diff changeset
744 ergo dicendum quod per naturalem legem participatur lex aeterna
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parents: 26
diff changeset
745 secundum proportionem capacitatis humanae naturae. Sed oportet ut
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parents: 26
diff changeset
746 altiori modo dirigatur homo in ultimum finem supernaturalem. Et
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parents: 26
diff changeset
747 ideo superadditur lex divinitus data, per quam lex aeterna
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parents: 26
diff changeset
748 participatur altiori modo.</p>
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parents: 26
diff changeset
749 <p title="I-II q. 91 a. 4 ad 2"><a name="37489"><span class=
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parents: 26
diff changeset
750 "ref">[37489] I&ordf;-IIae q. 91 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
751 dicendum quod consilium est inquisitio quaedam, unde oportet quod
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parents: 26
diff changeset
752 procedat ex aliquibus principiis. Nec sufficit quod procedat ex
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parents: 26
diff changeset
753 principiis naturaliter inditis, quae sunt praecepta legis naturae,
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parents: 26
diff changeset
754 propter praedicta, sed oportet quod superaddantur quaedam alia
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parents: 26
diff changeset
755 principia, scilicet praecepta legis divinae.</p>
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parents: 26
diff changeset
756 <p title="I-II q. 91 a. 4 ad 3"><a name="37490"><span class=
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parents: 26
diff changeset
757 "ref">[37490] I&ordf;-IIae q. 91 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
758 dicendum quod creaturae irrationales non ordinantur ad altiorem
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parents: 26
diff changeset
759 finem quam sit finis qui est proportionatus naturali virtuti
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parents: 26
diff changeset
760 ipsarum. Et ideo non est similis ratio.</p>
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parents: 26
diff changeset
761 <br />
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parents: 26
diff changeset
762 <div class="E">Articulus 5</div>
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parents: 26
diff changeset
763 <p title="I-II q. 91 a. 5 arg. 1"><a name="37491"><span class=
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parents: 26
diff changeset
764 "ref">[37491] I&ordf;-IIae q. 91 a. 5 arg. 1</span></a> Ad quintum
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parents: 26
diff changeset
765 sic proceditur. Videtur quod lex divina sit una tantum. Unius enim
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parents: 26
diff changeset
766 regis in uno regno est una lex. Sed totum humanum genus comparatur
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parents: 26
diff changeset
767 ad Deum sicut ad unum regem; secundum illud Psalmi XLVI, <i>rex
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parents: 26
diff changeset
768 omnis terrae Deus</i>. Ergo est una tantum lex divina.</p>
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parents: 26
diff changeset
769 <p title="I-II q. 91 a. 5 arg. 2"><a name="37492"><span class=
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parents: 26
diff changeset
770 "ref">[37492] I&ordf;-IIae q. 91 a. 5 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
771 omnis lex ordinatur ad finem quem legislator intendit in eis quibus
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parents: 26
diff changeset
772 legem fert. Sed unum et idem est quod Deus intendit in omnibus
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parents: 26
diff changeset
773 hominibus; secundum illud I ad Tim. II, <i>vult omnes homines
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parents: 26
diff changeset
774 salvos fieri, et ad agnitionem veritatis venire</i>. Ergo una
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parents: 26
diff changeset
775 tantum est lex divina.</p>
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parents: 26
diff changeset
776 <p title="I-II q. 91 a. 5 arg. 3"><a name="37493"><span class=
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parents: 26
diff changeset
777 "ref">[37493] I&ordf;-IIae q. 91 a. 5 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
778 lex divina propinquior esse videtur legi aeternae, quae est una,
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parents: 26
diff changeset
779 quam lex naturalis, quanto altior est revelatio gratiae quam
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parents: 26
diff changeset
780 cognitio naturae. Sed lex naturalis est una omnium hominum. Ergo
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parents: 26
diff changeset
781 multo magis lex divina.</p>
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parents: 26
diff changeset
782 <p title="I-II q. 91 a. 5 s. c."><a name="37494"><span class=
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parents: 26
diff changeset
783 "ref">[37494] I&ordf;-IIae q. 91 a. 5 s. c.</span></a> Sed contra
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parents: 26
diff changeset
784 est quod apostolus dicit, ad Heb. VII, <i>translato sacerdotio,
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parents: 26
diff changeset
785 necesse est ut legis translatio fiat</i>. Sed sacerdotium est
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parents: 26
diff changeset
786 duplex, ut ibidem dicitur, scilicet sacerdotium leviticum, et
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parents: 26
diff changeset
787 sacerdotium Christi. Ergo etiam duplex est lex divina, scilicet lex
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parents: 26
diff changeset
788 vetus, et lex nova.</p>
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parents: 26
diff changeset
789 <p title="I-II q. 91 a. 5 co."><a name="37495"><span class=
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parents: 26
diff changeset
790 "ref">[37495] I&ordf;-IIae q. 91 a. 5 co.</span></a> Respondeo
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parents: 26
diff changeset
791 dicendum quod, sicut in primo dictum est, distinctio est causa
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parents: 26
diff changeset
792 numeri. Dupliciter autem inveniuntur aliqua distingui. Uno modo,
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parents: 26
diff changeset
793 sicut ea quae sunt omnino specie diversa, ut equus et bos. Alio
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parents: 26
diff changeset
794 modo, sicut perfectum et imperfectum in eadem specie, sicut puer et
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parents: 26
diff changeset
795 vir. Et hoc modo lex divina distinguitur in legem veterem et legem
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parents: 26
diff changeset
796 novam. Unde apostolus, ad Gal. III, comparat statum veteris legis
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parents: 26
diff changeset
797 statui puerili existenti sub paedagogo, statum autem novae legis
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parents: 26
diff changeset
798 comparat statui viri perfecti, qui iam non est sub paedagogo.
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parents: 26
diff changeset
799 Attenditur autem perfectio et imperfectio utriusque legis secundum
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parents: 26
diff changeset
800 tria quae ad legem pertinent, ut supra dictum est. Primo enim ad
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parents: 26
diff changeset
801 legem pertinet ut ordinetur ad bonum commune sicut ad finem, ut
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parents: 26
diff changeset
802 supra dictum est. Quod quidem potest esse duplex. Scilicet bonum
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parents: 26
diff changeset
803 sensibile et terrenum, et ad tale bonum ordinabat directe lex
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parents: 26
diff changeset
804 vetus; unde statim, Exodi III, in principio legis, invitatur
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parents: 26
diff changeset
805 populus ad regnum terrenum Chananaeorum. Et iterum bonum
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parents: 26
diff changeset
806 intelligibile et caeleste, et ad hoc ordinat lex nova. Unde statim
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parents: 26
diff changeset
807 Christus ad regnum caelorum in suae praedicationis principio
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parents: 26
diff changeset
808 invitavit, dicens, <i>poenitentiam agite, appropinquavit enim
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parents: 26
diff changeset
809 regnum caelorum</i>, Matth. IV. Et ideo Augustinus dicit, in IV
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parents: 26
diff changeset
810 contra Faustum, quod <i>temporalium rerum promissiones testamento
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parents: 26
diff changeset
811 veteri continentur, et ideo vetus appellatur, sed aeternae vitae
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parents: 26
diff changeset
812 promissio ad novum pertinet testamentum</i>. Secundo ad legem
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parents: 26
diff changeset
813 pertinet dirigere humanos actus secundum ordinem iustitiae. In quo
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parents: 26
diff changeset
814 etiam superabundat lex nova legi veteri, interiores actus animi
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parents: 26
diff changeset
815 ordinando; secundum illud Matth. V, <i>nisi abundaverit iustitia
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diff changeset
816 vestra plus quam Scribarum et Pharisaeorum, non intrabitis in
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parents: 26
diff changeset
817 regnum caelorum</i>. Et ideo dicitur quod <i>lex vetus cohibet
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diff changeset
818 manum, lex nova animum</i>. Tertio ad legem pertinet inducere
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parents: 26
diff changeset
819 homines ad observantias mandatorum. Et hoc quidem lex vetus
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parents: 26
diff changeset
820 faciebat timore poenarum, lex autem nova facit hoc per amorem, qui
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diff changeset
821 in cordibus nostris infunditur per gratiam Christi, quae in lege
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diff changeset
822 nova confertur, sed in lege veteri figurabatur. Et ideo dicit
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parents: 26
diff changeset
823 Augustinus, contra Adimantum Manichaei discipulum, <i>quod brevis
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parents: 26
diff changeset
824 differentia est legis et Evangelii, timor et amor</i>.</p>
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parents: 26
diff changeset
825 <p title="I-II q. 91 a. 5 ad 1"><a name="37496"><span class=
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diff changeset
826 "ref">[37496] I&ordf;-IIae q. 91 a. 5 ad 1</span></a> Ad primum
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diff changeset
827 ergo dicendum quod, sicut paterfamilias in domo alia mandata
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parents: 26
diff changeset
828 proponit pueris et adultis, ita etiam unus rex Deus, in uno suo
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parents: 26
diff changeset
829 regno, aliam legem dedit hominibus adhuc imperfectis existentibus;
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830 et aliam perfectiorem iam manuductis per priorem legem ad maiorem
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parents: 26
diff changeset
831 capacitatem divinorum.</p>
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parents: 26
diff changeset
832 <p title="I-II q. 91 a. 5 ad 2"><a name="37497"><span class=
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diff changeset
833 "ref">[37497] I&ordf;-IIae q. 91 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
834 dicendum quod salus hominum non poterat esse nisi per Christum;
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diff changeset
835 secundum illud Act. IV, <i>non est aliud nomen datum hominibus, in
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parents: 26
diff changeset
836 quo oporteat nos salvos fieri</i>. Et ideo lex perfecte ad salutem
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parents: 26
diff changeset
837 omnes inducens, dari non potuit nisi post Christi adventum. Antea
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diff changeset
838 vero dari oportuit populo ex quo Christus erat nasciturus, legem
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parents: 26
diff changeset
839 praeparatoriam ad Christi susceptionem, in qua quaedam rudimenta
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diff changeset
840 salutaris iustitiae continerentur.</p>
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parents: 26
diff changeset
841 <p title="I-II q. 91 a. 5 ad 3"><a name="37498"><span class=
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parents: 26
diff changeset
842 "ref">[37498] I&ordf;-IIae q. 91 a. 5 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
843 dicendum quod lex naturalis dirigit hominem secundum quaedam
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parents: 26
diff changeset
844 praecepta communia, in quibus conveniunt tam perfecti quam
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parents: 26
diff changeset
845 imperfecti, et ideo est una omnium. Sed lex divina dirigit hominem
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parents: 26
diff changeset
846 etiam in quibusdam particularibus, ad quae non similiter se habent
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parents: 26
diff changeset
847 perfecti et imperfecti. Et ideo oportuit legem divinam esse
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parents: 26
diff changeset
848 duplicem, sicut iam dictum est.</p>
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parents: 26
diff changeset
849 <br />
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parents: 26
diff changeset
850 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
851 <p title="I-II q. 91 a. 6 arg. 1"><a name="37499"><span class=
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parents: 26
diff changeset
852 "ref">[37499] I&ordf;-IIae q. 91 a. 6 arg. 1</span></a> Ad sextum
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parents: 26
diff changeset
853 sic proceditur. Videtur quod non sit aliqua lex fomitis. Dicit enim
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diff changeset
854 Isidorus, in V Etymol., quod <i>lex ratione consistit</i>. Fomes
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diff changeset
855 autem non consistit ratione, sed magis a ratione deviat. Ergo fomes
544e12f679ad convert to xml
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parents: 26
diff changeset
856 non habet rationem legis.</p>
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parents: 26
diff changeset
857 <p title="I-II q. 91 a. 6 arg. 2"><a name="37500"><span class=
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parents: 26
diff changeset
858 "ref">[37500] I&ordf;-IIae q. 91 a. 6 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
859 omnis lex obligatoria est, ita quod qui ipsam non servant,
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parents: 26
diff changeset
860 transgressores dicuntur. Sed fomes non constituit aliquem
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parents: 26
diff changeset
861 transgressorem ex hoc quod ipsum non sequitur, sed magis
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parents: 26
diff changeset
862 transgressor redditur si quis ipsum sequatur. Ergo fomes non habet
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parents: 26
diff changeset
863 rationem legis.</p>
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parents: 26
diff changeset
864 <p title="I-II q. 91 a. 6 arg. 3"><a name="37501"><span class=
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parents: 26
diff changeset
865 "ref">[37501] I&ordf;-IIae q. 91 a. 6 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
866 lex ordinatur ad bonum commune, ut supra habitum est. Sed fomes non
544e12f679ad convert to xml
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parents: 26
diff changeset
867 inclinat ad bonum commune, sed magis ad bonum privatum. Ergo fomes
544e12f679ad convert to xml
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parents: 26
diff changeset
868 non habet rationem legis.</p>
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parents: 26
diff changeset
869 <p title="I-II q. 91 a. 6 s. c."><a name="37502"><span class=
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diff changeset
870 "ref">[37502] I&ordf;-IIae q. 91 a. 6 s. c.</span></a> Sed contra
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parents: 26
diff changeset
871 est quod apostolus dicit, Rom. VII, <i>video aliam legem in membris
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parents: 26
diff changeset
872 meis, repugnantem legi mentis meae</i>.</p>
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parents: 26
diff changeset
873 <p title="I-II q. 91 a. 6 co."><a name="37503"><span class=
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parents: 26
diff changeset
874 "ref">[37503] I&ordf;-IIae q. 91 a. 6 co.</span></a> Respondeo
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diff changeset
875 dicendum quod, sicut supra dictum est, lex essentialiter invenitur
544e12f679ad convert to xml
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parents: 26
diff changeset
876 in regulante et mensurante, participative autem in eo quod
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parents: 26
diff changeset
877 mensuratur et regulatur; ita quod omnis inclinatio vel ordinatio
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parents: 26
diff changeset
878 quae invenitur in his quae subiecta sunt legi, participative
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parents: 26
diff changeset
879 dicitur lex, ut ex supradictis patet. Potest autem in his quae
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parents: 26
diff changeset
880 subduntur legi, aliqua inclinatio inveniri dupliciter a
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parents: 26
diff changeset
881 legislatore. Uno modo, inquantum directe inclinat suos subditos ad
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parents: 26
diff changeset
882 aliquid; et diversos interdum ad diversos actus; secundum quem
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parents: 26
diff changeset
883 modum potest dici quod alia est lex militum, et alia est lex
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parents: 26
diff changeset
884 mercatorum. Alio modo, indirecte, inquantum scilicet per hoc quod
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parents: 26
diff changeset
885 legislator destituit aliquem sibi subditum aliqua dignitate,
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parents: 26
diff changeset
886 sequitur quod transeat in alium ordinem et quasi in aliam legem,
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parents: 26
diff changeset
887 puta si miles ex militia destituatur, transibit in legem rusticorum
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parents: 26
diff changeset
888 vel mercatorum. Sic igitur sub Deo legislatore diversae creaturae
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parents: 26
diff changeset
889 diversas habent naturales inclinationes, ita ut quod uni est
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parents: 26
diff changeset
890 quodammodo lex, alteri sit contra legem, ut si dicam quod
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parents: 26
diff changeset
891 furibundum esse est quodammodo lex canis, est autem contra legem
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parents: 26
diff changeset
892 ovis vel alterius mansueti animalis. Est ergo hominis lex, quam
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parents: 26
diff changeset
893 sortitur ex ordinatione divina secundum propriam conditionem, ut
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parents: 26
diff changeset
894 secundum rationem operetur. Quae quidem lex fuit tam valida in
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parents: 26
diff changeset
895 primo statu, ut nihil vel praeter rationem vel contra rationem
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parents: 26
diff changeset
896 posset subrepere homini. Sed dum homo a Deo recessit, incurrit in
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parents: 26
diff changeset
897 hoc quod feratur secundum impetum sensualitatis, et unicuique etiam
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parents: 26
diff changeset
898 particulariter hoc contingit, quanto magis a ratione recesserit, ut
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parents: 26
diff changeset
899 sic quodammodo bestiis assimiletur, quae sensualitatis impetu
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parents: 26
diff changeset
900 feruntur; secundum illud Psalmi XLVIII, <i>homo, cum in honore
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parents: 26
diff changeset
901 esset, non intellexit, comparatus est iumentis insipientibus, et
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parents: 26
diff changeset
902 similis factus est illis</i>. Sic igitur ipsa sensualitatis
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parents: 26
diff changeset
903 inclinatio, quae fomes dicitur, in aliis quidem animalibus
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parents: 26
diff changeset
904 simpliciter habet rationem legis, illo tamen modo quo in talibus
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parents: 26
diff changeset
905 lex dici potest, secundum directam inclinationem. In hominibus
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parents: 26
diff changeset
906 autem secundum hoc non habet rationem legis, sed magis est deviatio
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parents: 26
diff changeset
907 a lege rationis. Sed inquantum per divinam iustitiam homo
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parents: 26
diff changeset
908 destituitur originali iustitia et vigore rationis, ipse impetus
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parents: 26
diff changeset
909 sensualitatis qui eum ducit, habet rationem legis, inquantum est
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parents: 26
diff changeset
910 poenalis et ex lege divina consequens, hominem destituente propria
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parents: 26
diff changeset
911 dignitate.</p>
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parents: 26
diff changeset
912 <p title="I-II q. 91 a. 6 ad 1"><a name="37504"><span class=
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parents: 26
diff changeset
913 "ref">[37504] I&ordf;-IIae q. 91 a. 6 ad 1</span></a> Ad primum
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parents: 26
diff changeset
914 ergo dicendum quod ratio illa procedit de fomite secundum se
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parents: 26
diff changeset
915 considerato, prout inclinat ad malum. Sic enim non habet rationem
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parents: 26
diff changeset
916 legis, ut dictum est, sed secundum quod sequitur ex divinae legis
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parents: 26
diff changeset
917 iustitia, tanquam si diceretur lex esse quod aliquis nobilis,
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parents: 26
diff changeset
918 propter suam culpam, ad servilia opera induci permitteretur.</p>
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parents: 26
diff changeset
919 <p title="I-II q. 91 a. 6 ad 2"><a name="37505"><span class=
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parents: 26
diff changeset
920 "ref">[37505] I&ordf;-IIae q. 91 a. 6 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
921 dicendum quod obiectio illa procedit de eo quod est lex quasi
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parents: 26
diff changeset
922 regula et mensura, sic enim deviantes a lege transgressores
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parents: 26
diff changeset
923 constituuntur. Sic autem fomes non est lex, sed per quandam
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parents: 26
diff changeset
924 participationem, ut supra dictum est.</p>
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parents: 26
diff changeset
925 <p title="I-II q. 91 a. 6 ad 3"><a name="37506"><span class=
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parents: 26
diff changeset
926 "ref">[37506] I&ordf;-IIae q. 91 a. 6 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
927 dicendum quod ratio illa procedit de fomite quantum ad
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parents: 26
diff changeset
928 inclinationem propriam, non autem quantum ad suam originem. Et
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parents: 26
diff changeset
929 tamen si consideretur inclinatio sensualitatis prout est in aliis
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parents: 26
diff changeset
930 animalibus, sic ordinatur ad bonum commune, idest ad conservationem
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parents: 26
diff changeset
931 naturae in specie vel in individuo. Et hoc est etiam in homine,
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parents: 26
diff changeset
932 prout sensualitas subditur rationi. Sed fomes dicitur secundum quod
544e12f679ad convert to xml
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parents: 26
diff changeset
933 exit rationis ordinem.</p>
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parents: 26
diff changeset
934 <br />
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parents: 26
diff changeset
935 <div class="D">Quaestio 92</div>
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parents: 26
diff changeset
936 <div class="G">Prooemium</div>
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parents: 26
diff changeset
937 <p title="I-II q. 92 pr."><a name="37507"><span class="ref">[37507]
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parents: 26
diff changeset
938 I&ordf;-IIae q. 92 pr.</span></a> Deinde considerandum est de
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parents: 26
diff changeset
939 effectibus legis. Et circa hoc quaeruntur duo. Primo, utrum
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parents: 26
diff changeset
940 effectus legis sit homines facere bonos. Secundo, utrum effectus
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parents: 26
diff changeset
941 legis sint imperare, vetare, permittere et punire, sicut
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parents: 26
diff changeset
942 legisperitus dicit.</p>
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parents: 26
diff changeset
943 <br />
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parents: 26
diff changeset
944 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
945 <p title="I-II q. 92 a. 1 arg. 1"><a name="37508"><span class=
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parents: 26
diff changeset
946 "ref">[37508] I&ordf;-IIae q. 92 a. 1 arg. 1</span></a> Ad primum
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parents: 26
diff changeset
947 sic proceditur. Videtur quod legis non sit facere homines bonos.
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parents: 26
diff changeset
948 Homines enim sunt boni per virtutem, virtus enim est quae bonum
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parents: 26
diff changeset
949 facit habentem, ut dicitur in II Ethic. Sed virtus est homini a
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parents: 26
diff changeset
950 solo Deo, ipse enim eam facit in nobis sine nobis, ut supra dictum
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parents: 26
diff changeset
951 est in definitione virtutis. Ergo legis non est facere homines
544e12f679ad convert to xml
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parents: 26
diff changeset
952 bonos.</p>
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parents: 26
diff changeset
953 <p title="I-II q. 92 a. 1 arg. 2"><a name="37509"><span class=
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parents: 26
diff changeset
954 "ref">[37509] I&ordf;-IIae q. 92 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
955 lex non prodest homini nisi legi obediat. Sed hoc ipsum quod homo
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parents: 26
diff changeset
956 obedit legi, est ex bonitate. Ergo bonitas praeexigitur in homine
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parents: 26
diff changeset
957 ad legem. Non igitur lex facit homines bonos.</p>
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parents: 26
diff changeset
958 <p title="I-II q. 92 a. 1 arg. 3"><a name="37510"><span class=
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parents: 26
diff changeset
959 "ref">[37510] I&ordf;-IIae q. 92 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
960 lex ordinatur ad bonum commune, ut supra dictum est. Sed quidam
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parents: 26
diff changeset
961 bene se habent in his quae ad commune pertinent, qui tamen in
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parents: 26
diff changeset
962 propriis non bene se habent. Non ergo ad legem pertinet quod faciat
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parents: 26
diff changeset
963 homines bonos.</p>
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parents: 26
diff changeset
964 <p title="I-II q. 92 a. 1 arg. 4"><a name="37511"><span class=
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parents: 26
diff changeset
965 "ref">[37511] I&ordf;-IIae q. 92 a. 1 arg. 4</span></a> Praeterea,
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parents: 26
diff changeset
966 quaedam leges sunt tyrannicae, ut philosophus dicit, in sua
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parents: 26
diff changeset
967 politica. Sed tyrannus non intendit ad bonitatem subditorum, sed
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parents: 26
diff changeset
968 solum ad propriam utilitatem. Non ergo legis est facere homines
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parents: 26
diff changeset
969 bonos.</p>
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parents: 26
diff changeset
970 <p title="I-II q. 92 a. 1 s. c."><a name="37512"><span class=
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parents: 26
diff changeset
971 "ref">[37512] I&ordf;-IIae q. 92 a. 1 s. c.</span></a> Sed contra
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parents: 26
diff changeset
972 est quod philosophus dicit, in II Ethic., quod <i>voluntas
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parents: 26
diff changeset
973 cuiuslibet legislatoris haec est, ut faciat cives bonos</i>.</p>
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parents: 26
diff changeset
974 <p title="I-II q. 92 a. 1 co."><a name="37513"><span class=
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parents: 26
diff changeset
975 "ref">[37513] I&ordf;-IIae q. 92 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
976 dicendum quod, sicut supra dictum est, lex nihil aliud est quam
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parents: 26
diff changeset
977 dictamen rationis in praesidente, quo subditi gubernantur.
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parents: 26
diff changeset
978 Cuiuslibet autem subditi virtus est ut bene subdatur ei a quo
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parents: 26
diff changeset
979 gubernatur, sicut videmus quod virtus irascibilis et
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parents: 26
diff changeset
980 concupiscibilis in hoc consistit quod sint bene obedientes rationi.
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parents: 26
diff changeset
981 Et per hunc modum <i>virtus cuiuslibet subiecti est ut bene
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parents: 26
diff changeset
982 subiiciatur principanti</i>, ut philosophus dicit, in I Polit. Ad
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parents: 26
diff changeset
983 hoc autem ordinatur unaquaeque lex, ut obediatur ei a subditis.
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parents: 26
diff changeset
984 Unde manifestum est quod hoc sit proprium legis, inducere subiectos
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parents: 26
diff changeset
985 ad propriam ipsorum virtutem. Cum igitur virtus sit quae bonum
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parents: 26
diff changeset
986 facit habentem, sequitur quod proprius effectus legis sit bonos
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parents: 26
diff changeset
987 facere eos quibus datur, vel simpliciter vel secundum quid. Si enim
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parents: 26
diff changeset
988 intentio ferentis legem tendat in verum bonum, quod est bonum
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parents: 26
diff changeset
989 commune secundum iustitiam divinam regulatum, sequitur quod per
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parents: 26
diff changeset
990 legem homines fiant boni simpliciter. Si vero intentio legislatoris
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parents: 26
diff changeset
991 feratur ad id quod non est bonum simpliciter, sed utile vel
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parents: 26
diff changeset
992 delectabile sibi, vel repugnans iustitiae divinae; tunc lex non
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parents: 26
diff changeset
993 facit homines bonos simpliciter, sed secundum quid, scilicet in
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parents: 26
diff changeset
994 ordine ad tale regimen. Sic autem bonum invenitur etiam in per se
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parents: 26
diff changeset
995 malis, sicut aliquis dicitur bonus latro, quia operatur accommode
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diff changeset
996 ad finem.</p>
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diff changeset
997 <p title="I-II q. 92 a. 1 ad 1"><a name="37514"><span class=
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diff changeset
998 "ref">[37514] I&ordf;-IIae q. 92 a. 1 ad 1</span></a> Ad primum
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parents: 26
diff changeset
999 ergo dicendum quod duplex est virtus, ut ex supradictis patet,
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parents: 26
diff changeset
1000 scilicet acquisita, et infusa. Ad utramque autem aliquid operatur
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parents: 26
diff changeset
1001 operum assuetudo, sed diversimode, nam virtutem quidem acquisitam
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parents: 26
diff changeset
1002 causat; ad virtutem autem infusam disponit, et eam iam habitam
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parents: 26
diff changeset
1003 conservat et promovet. Et quia lex ad hoc datur ut dirigat actus
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parents: 26
diff changeset
1004 humanos, inquantum actus humani operantur ad virtutem, intantum lex
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parents: 26
diff changeset
1005 facit homines bonos. Unde et philosophus dicit, II Polit., quod
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parents: 26
diff changeset
1006 <i>legislatores assuefacientes faciunt bonos</i>.</p>
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parents: 26
diff changeset
1007 <p title="I-II q. 92 a. 1 ad 2"><a name="37515"><span class=
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parents: 26
diff changeset
1008 "ref">[37515] I&ordf;-IIae q. 92 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1009 dicendum quod non semper aliquis obedit legi ex bonitate perfecta
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parents: 26
diff changeset
1010 virtutis, sed quandoque quidem ex timore poenae; quandoque autem ex
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parents: 26
diff changeset
1011 solo dictamine rationis, quod est quoddam principium virtutis, ut
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parents: 26
diff changeset
1012 supra habitum est.</p>
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parents: 26
diff changeset
1013 <p title="I-II q. 92 a. 1 ad 3"><a name="37516"><span class=
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diff changeset
1014 "ref">[37516] I&ordf;-IIae q. 92 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1015 dicendum quod bonitas cuiuslibet partis consideratur in proportione
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parents: 26
diff changeset
1016 ad suum totum, unde et Augustinus dicit, in III Confess., quod
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parents: 26
diff changeset
1017 <i>turpis omnis pars est quae suo toti non congruit</i>. Cum igitur
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parents: 26
diff changeset
1018 quilibet homo sit pars civitatis, impossibile est quod aliquis homo
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parents: 26
diff changeset
1019 sit bonus, nisi sit bene proportionatus bono communi, nec totum
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parents: 26
diff changeset
1020 potest bene consistere nisi ex partibus sibi proportionatis. Unde
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diff changeset
1021 impossibile est quod bonum commune civitatis bene se habeat, nisi
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parents: 26
diff changeset
1022 cives sint virtuosi, ad minus illi quibus convenit principari.
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diff changeset
1023 Sufficit autem, quantum ad bonum communitatis, quod alii intantum
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diff changeset
1024 sint virtuosi quod principum mandatis obediant. Et ideo philosophus
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parents: 26
diff changeset
1025 dicit, in III Polit., quod <i>eadem est virtus principis et boni
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parents: 26
diff changeset
1026 viri; non autem eadem est virtus cuiuscumque civis et boni
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diff changeset
1027 viri</i>.</p>
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diff changeset
1028 <p title="I-II q. 92 a. 1 ad 4"><a name="37517"><span class=
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diff changeset
1029 "ref">[37517] I&ordf;-IIae q. 92 a. 1 ad 4</span></a> Ad quartum
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diff changeset
1030 dicendum quod lex tyrannica, cum non sit secundum rationem, non est
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diff changeset
1031 simpliciter lex, sed magis est quaedam perversitas legis. Et tamen
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parents: 26
diff changeset
1032 inquantum habet aliquid de ratione legis, intendit ad hoc quod
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diff changeset
1033 cives sint boni. Non enim habet de ratione legis nisi secundum hoc
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parents: 26
diff changeset
1034 quod est dictamen alicuius praesidentis in subditis, et ad hoc
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diff changeset
1035 tendit ut subditi legi sint bene obedientes; quod est eos esse
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diff changeset
1036 bonos, non simpliciter, sed in ordine ad tale regimen.</p>
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diff changeset
1037 <br />
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diff changeset
1038 <div class="E">Articulus 2</div>
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diff changeset
1039 <p title="I-II q. 92 a. 2 arg. 1"><a name="37518"><span class=
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parents: 26
diff changeset
1040 "ref">[37518] I&ordf;-IIae q. 92 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
1041 sic proceditur. Videtur quod legis actus non sint convenienter
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diff changeset
1042 assignati in hoc quod dicitur quod legis actus est imperare,
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diff changeset
1043 vetare, permittere et punire. Lex enim omnis praeceptum commune
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diff changeset
1044 est, ut legisconsultus dicit. Sed idem est imperare quod
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diff changeset
1045 praecipere. Ergo alia tria superfluunt.</p>
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diff changeset
1046 <p title="I-II q. 92 a. 2 arg. 2"><a name="37519"><span class=
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diff changeset
1047 "ref">[37519] I&ordf;-IIae q. 92 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
1048 effectus legis est ut inducat subditos ad bonum, sicut supra dictum
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diff changeset
1049 est. Sed consilium est de meliori bono quam praeceptum. Ergo magis
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diff changeset
1050 pertinet ad legem consulere quam praecipere.</p>
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diff changeset
1051 <p title="I-II q. 92 a. 2 arg. 3"><a name="37520"><span class=
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diff changeset
1052 "ref">[37520] I&ordf;-IIae q. 92 a. 2 arg. 3</span></a> Praeterea,
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diff changeset
1053 sicut homo aliquis incitatur ad bonum per poenas, ita etiam et per
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diff changeset
1054 praemia. Ergo sicut punire ponitur effectus legis, ita etiam et
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diff changeset
1055 praemiare.</p>
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diff changeset
1056 <p title="I-II q. 92 a. 2 arg. 4"><a name="37521"><span class=
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diff changeset
1057 "ref">[37521] I&ordf;-IIae q. 92 a. 2 arg. 4</span></a> Praeterea,
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diff changeset
1058 intentio legislatoris est ut homines faciat bonos, sicut supra
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diff changeset
1059 dictum est. Sed ille qui solo metu poenarum obedit legi, non est
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diff changeset
1060 bonus, nam <i>timore servili, qui est timor poenarum, etsi bonum
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diff changeset
1061 aliquis faciat, non tamen bene aliquid fit</i>, ut Augustinus
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diff changeset
1062 dicit. Non ergo videtur esse proprium legis quod puniat.</p>
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diff changeset
1063 <p title="I-II q. 92 a. 2 s. c."><a name="37522"><span class=
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diff changeset
1064 "ref">[37522] I&ordf;-IIae q. 92 a. 2 s. c.</span></a> Sed contra
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diff changeset
1065 est quod Isidorus dicit, in V Etymol., <i>omnis lex aut permittit
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diff changeset
1066 aliquid, ut, vir fortis praemium petat. Aut vetat, ut, sacrarum
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diff changeset
1067 virginum nuptias nulli liceat petere. Aut punit, ut, qui caedem
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diff changeset
1068 fecerit, capite plectatur</i>.</p>
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diff changeset
1069 <p title="I-II q. 92 a. 2 co."><a name="37523"><span class=
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diff changeset
1070 "ref">[37523] I&ordf;-IIae q. 92 a. 2 co.</span></a> Respondeo
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diff changeset
1071 dicendum quod, sicut enuntiatio est rationis dictamen per modum
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parents: 26
diff changeset
1072 enuntiandi, ita etiam lex per modum praecipiendi. Rationis autem
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diff changeset
1073 proprium est ut ex aliquo ad aliquid inducat. Unde sicut in
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diff changeset
1074 demonstrativis scientiis ratio inducit ut assentiatur conclusioni
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diff changeset
1075 per quaedam principia, ita etiam inducit ut assentiatur legis
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diff changeset
1076 praecepto per aliquid. Praecepta autem legis sunt de actibus
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parents: 26
diff changeset
1077 humanis, in quibus lex dirigit, ut supra dictum est. Sunt autem
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diff changeset
1078 tres differentiae humanorum actuum. Nam sicut supra dictum est,
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diff changeset
1079 quidam actus sunt boni ex genere, qui sunt actus virtutum, et
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diff changeset
1080 respectu horum, ponitur legis actus praecipere vel imperare;
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diff changeset
1081 praecipit enim lex omnes actus virtutum, ut dicitur in V Ethic.
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diff changeset
1082 Quidam vero sunt actus mali ex genere, sicut actus vitiosi, et
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diff changeset
1083 respectu horum, lex habet prohibere. Quidam vero ex genere suo sunt
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diff changeset
1084 actus indifferentes, et respectu horum, lex habet permittere. Et
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diff changeset
1085 possunt etiam indifferentes dici omnes illi actus qui sunt vel
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diff changeset
1086 parum boni vel parum mali. Id autem per quod inducit lex ad hoc
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diff changeset
1087 quod sibi obediatur, est timor poenae, et quantum ad hoc, ponitur
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diff changeset
1088 legis effectus punire.</p>
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diff changeset
1089 <p title="I-II q. 92 a. 2 ad 1"><a name="37524"><span class=
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diff changeset
1090 "ref">[37524] I&ordf;-IIae q. 92 a. 2 ad 1</span></a> Ad primum
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diff changeset
1091 ergo dicendum quod, sicut cessare a malo habet quandam rationem
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diff changeset
1092 boni, ita etiam prohibitio habet quandam rationem praecepti. Et
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diff changeset
1093 secundum hoc, large accipiendo praeceptum, universaliter lex
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diff changeset
1094 praeceptum dicitur.</p>
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diff changeset
1095 <p title="I-II q. 92 a. 2 ad 2"><a name="37525"><span class=
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diff changeset
1096 "ref">[37525] I&ordf;-IIae q. 92 a. 2 ad 2</span></a> Ad secundum
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diff changeset
1097 dicendum quod consulere non est proprius actus legis, sed potest
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diff changeset
1098 pertinere etiam ad personam privatam, cuius non est condere legem.
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diff changeset
1099 Unde etiam apostolus, I ad Cor. VII, cum consilium quoddam daret,
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diff changeset
1100 dixit, ego dico, non dominus. Et ideo non ponitur inter effectus
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parents: 26
diff changeset
1101 legis.</p>
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diff changeset
1102 <p title="I-II q. 92 a. 2 ad 3"><a name="37526"><span class=
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diff changeset
1103 "ref">[37526] I&ordf;-IIae q. 92 a. 2 ad 3</span></a> Ad tertium
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diff changeset
1104 dicendum quod etiam praemiare potest ad quemlibet pertinere, sed
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parents: 26
diff changeset
1105 punire non pertinet nisi ad ministrum legis, cuius auctoritate
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parents: 26
diff changeset
1106 poena infertur. Et ideo praemiare non ponitur actus legis, sed
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diff changeset
1107 solum punire.</p>
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diff changeset
1108 <p title="I-II q. 92 a. 2 ad 4"><a name="37527"><span class=
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diff changeset
1109 "ref">[37527] I&ordf;-IIae q. 92 a. 2 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
1110 dicendum quod per hoc quod aliquis incipit assuefieri ad vitandum
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diff changeset
1111 mala et ad implendum bona propter metum poenae, perducitur
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diff changeset
1112 quandoque ad hoc quod delectabiliter et ex propria voluntate hoc
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diff changeset
1113 faciat. Et secundum hoc, lex etiam puniendo perducit ad hoc quod
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diff changeset
1114 homines sint boni.</p>
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diff changeset
1115 <div class="centro"><br />
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1116 <p><a href="sth2085.html"><img src="icons/ageretro.gif" width="19"
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1117 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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1118 <a href="sth2093.html"><img src="icons/ageultra.gif" width="19"
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1119 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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diff changeset
1120 <br />
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diff changeset
1121 <hr />
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1122 <br />
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1123 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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diff changeset
1124 hanc editionem<br />
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diff changeset
1125 Iura omnia asservantur<br />
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diff changeset
1126 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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diff changeset
1127 style="text-decoration=none">49644264</a></address>
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diff changeset
1128 </div>
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diff changeset
1129 </body>
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1130 </html>