annotate summa/latin/sth3079.html @ 34:2bc1f3a24bc0

fix p2
author ht
date Mon, 30 Nov 2009 21:59:53 +0000
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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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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, II&ordf;-IIae q.
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23 79</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">secunda pars secundae partis quaestio LXXIX</div>
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31 <br />
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32 <div class="centro">
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33 <table align="center" summary="Imago">
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34 <tr>
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35 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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36 "0" alt=
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37 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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38 align="middle" /></th>
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39 </tr>
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40 </table>
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41 <br />
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42 <span class="tres">Textum Leoninum Romae 1897 editum<br />
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43 ac automato translatum a Roberto Busa SJ in taenias
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44 magneticas<br />
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45 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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46 <br /></span><br />
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47 <hr />
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48 <br />
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49 <p><a href="sth3061.html"><img src="icons/ageretro.gif" width="19"
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50 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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51 <a href="sth3080.html"><img src="icons/ageultra.gif" width="19"
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52 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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56 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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102 document.write('<\/SELECT>');
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103 document.write('<BR><BR>');
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104 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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105 document.write('<\/FORM>');
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106 // -->
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107 //]]>
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108 </script><br />
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109 <hr />
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110 <br /></div>
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111 <div class="D">Quaestio 79</div>
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112 <div class="G">Prooemium</div>
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113 <p title="II-II q. 79 pr."><a name="42310"><span class=
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114 "ref">[42310] II&ordf;-IIae q. 79 pr.</span></a> Deinde
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115 considerandum est de partibus quasi integralibus iustitiae quae
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116 sunt facere bonum et declinare a malo, et de vitiis oppositis.
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117 Circa quod quaeruntur quatuor. Primo, utrum duo praedicta sint
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118 partes iustitiae. Secundo, utrum transgressio sit speciale
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119 peccatum. Tertio, utrum omissio sit speciale peccatum. Quarto, de
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120 comparatione omissionis ad transgressionem.</p>
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121 <br />
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122 <div class="E">Articulus 1</div>
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123 <p title="II-II q. 79 a. 1 arg. 1"><a name="42311"><span class=
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124 "ref">[42311] II&ordf;-IIae q. 79 a. 1 arg. 1</span></a> Ad primum
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125 sic proceditur. Videtur quod declinare a malo et facere bonum non
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126 sint partes iustitiae. Ad quamlibet enim virtutem pertinet facere
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127 bonum opus et vitare malum. Sed partes non excedunt totum. Ergo
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128 declinare a malo et facere bonum non debent poni partes iustitiae,
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129 quae est quaedam virtus specialis.</p>
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130 <p title="II-II q. 79 a. 1 arg. 2"><a name="42312"><span class=
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131 "ref">[42312] II&ordf;-IIae q. 79 a. 1 arg. 2</span></a> Praeterea,
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132 super illud Psalm., <i>diverte a malo et fac bonum</i>, dicit
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133 Glossa, illud vitat culpam, scilicet divertere a malo; hoc meretur
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134 vitam et palmam, scilicet facere bonum. Sed quaelibet pars virtutis
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135 meretur vitam et palmam. Ergo declinare a malo non est pars
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136 iustitiae.</p>
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137 <p title="II-II q. 79 a. 1 arg. 3"><a name="42313"><span class=
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138 "ref">[42313] II&ordf;-IIae q. 79 a. 1 arg. 3</span></a> Praeterea,
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139 quaecumque ita se habent quod unum includitur in alio, non
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140 distinguuntur ab invicem sicut partes alicuius totius. Sed
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141 declinare a malo includitur in hoc quod est facere bonum, nullus
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142 enim simul facit malum et bonum. Ergo declinare a malo et facere
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143 bonum non sunt partes iustitiae.</p>
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144 <p title="II-II q. 79 a. 1 s. c."><a name="42314"><span class=
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145 "ref">[42314] II&ordf;-IIae q. 79 a. 1 s. c.</span></a> Sed contra
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146 est quod Augustinus, in libro de Corrept. et Grat., ponit ad
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147 iustitiam legis pertinere declinare a malo et facere bonum.</p>
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148 <p title="II-II q. 79 a. 1 co."><a name="42315"><span class=
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149 "ref">[42315] II&ordf;-IIae q. 79 a. 1 co.</span></a> Respondeo
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150 dicendum quod si loquamur de bono et malo in communi, facere bonum
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151 et vitare malum pertinet ad omnem virtutem. Et secundum hoc non
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152 possunt poni partes iustitiae, nisi forte iustitia accipiatur prout
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153 est omnis virtus. Quamvis etiam iustitia hoc modo accepta respiciat
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154 quandam rationem boni specialem, prout scilicet est debitum in
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155 ordine ad legem divinam vel humanam. Sed iustitia secundum quod est
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156 specialis virtus, respicit bonum sub ratione debiti ad proximum. Et
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157 secundum hoc ad iustitiam specialem pertinet facere bonum sub
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158 ratione debiti in comparatione ad proximum, et vitare malum
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159 oppositum, scilicet quod est nocivum proximo. Ad iustitiam vero
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160 generalem pertinet facere bonum debitum in ordine ad communitatem
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161 vel ad Deum, et vitare malum oppositum. Dicuntur autem haec duo
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162 partes iustitiae generalis vel specialis quasi integrales, quia
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163 utrumque eorum requiritur ad perfectum actum iustitiae. Ad
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164 iustitiam enim pertinet aequalitatem constituere in his quae sunt
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165 ad alterum, ut ex supradictis patet. Eiusdem autem est aliquid
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166 constituere, et constitutum conservare. Constituit autem aliquis
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167 aequalitatem iustitiae faciendo bonum, idest reddendo alteri quod
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168 ei debetur. Conservat autem aequalitatem iustitiae iam constitutae
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169 declinando a malo, idest nullum nocumentum proximo inferendo.</p>
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170 <p title="II-II q. 79 a. 1 ad 1"><a name="42316"><span class=
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171 "ref">[42316] II&ordf;-IIae q. 79 a. 1 ad 1</span></a> Ad primum
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172 ergo dicendum quod bonum et malum hic accipiuntur sub quadam
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173 speciali ratione, per quam appropriantur iustitiae. Ideo autem haec
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174 duo ponuntur partes iustitiae secundum aliquam propriam rationem
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175 boni et mali, non autem alterius alicuius virtutis moralis, quia
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176 aliae virtutes morales consistunt circa passiones, in quibus bonum
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177 facere est venire ad medium, quod est declinare ab extremis quasi a
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178 malis, et sic in idem redit quantum ad alias virtutes, facere bonum
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179 et declinare a malo. Sed iustitia consistit circa operationes et
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180 res exteriores, in quibus aliud est facere aequalitatem, et aliud
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181 est factam non corrumpere.</p>
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182 <p title="II-II q. 79 a. 1 ad 2"><a name="42317"><span class=
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183 "ref">[42317] II&ordf;-IIae q. 79 a. 1 ad 2</span></a> Ad secundum
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184 dicendum quod declinare a malo, secundum quod ponitur pars
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185 iustitiae, non importat negationem puram, quod est non facere
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186 malum, hoc enim non meretur palmam, sed solum vitat poenam.
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187 Importat autem motum voluntatis repudiantis malum, ut ipsum nomen
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188 declinationis ostendit. Et hoc est meritorium, praecipue quando
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189 aliquis impugnatur ut malum faciat, et resistit.</p>
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190 <p title="II-II q. 79 a. 1 ad 3"><a name="42318"><span class=
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191 "ref">[42318] II&ordf;-IIae q. 79 a. 1 ad 3</span></a> Ad tertium
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192 dicendum quod facere bonum est actus completivus iustitiae, et
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193 quasi pars principalis eius. Declinare autem a malo est actus
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194 imperfectior, et secundaria pars eius. Et ideo est quasi pars
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195 materialis, sine qua non potest esse pars formalis completiva.</p>
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196 <br />
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197 <div class="E">Articulus 2</div>
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198 <p title="II-II q. 79 a. 2 arg. 1"><a name="42319"><span class=
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199 "ref">[42319] II&ordf;-IIae q. 79 a. 2 arg. 1</span></a> Ad
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200 secundum sic proceditur. Videtur quod transgressio non sit speciale
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201 peccatum. Nulla enim species ponitur in definitione generis. Sed
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202 transgressio ponitur in communi definitione peccati, dicit enim
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203 Ambrosius quod peccatum est transgressio legis divinae ergo
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204 transgressio non est species peccati.</p>
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205 <p title="II-II q. 79 a. 2 arg. 2"><a name="42320"><span class=
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206 "ref">[42320] II&ordf;-IIae q. 79 a. 2 arg. 2</span></a> Praeterea,
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207 nulla species excedit suum genus. Sed transgressio excedit
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208 peccatum, <i>quia peccatum est dictum vel factum vel concupitum
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209 contra legem Dei</i>, ut patet per Augustinum, XXII contra Faust.;
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210 transgressio est etiam contra naturam vel consuetudinem. Ergo
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211 transgressio non est species peccati.</p>
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212 <p title="II-II q. 79 a. 2 arg. 3"><a name="42321"><span class=
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213 "ref">[42321] II&ordf;-IIae q. 79 a. 2 arg. 3</span></a> Praeterea,
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214 nulla species continet sub se omnes partes in quas dividitur genus.
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215 Sed peccatum transgressionis se extendit ad omnia vitia capitalia,
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216 et etiam ad peccata cordis, oris et operis. Ergo transgressio non
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217 est speciale peccatum.</p>
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218 <p title="II-II q. 79 a. 2 s. c."><a name="42322"><span class=
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219 "ref">[42322] II&ordf;-IIae q. 79 a. 2 s. c.</span></a> Sed contra
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220 est quod opponitur speciali virtuti, scilicet iustitiae.</p>
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221 <p title="II-II q. 79 a. 2 co."><a name="42323"><span class=
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222 "ref">[42323] II&ordf;-IIae q. 79 a. 2 co.</span></a> Respondeo
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223 dicendum quod nomen transgressionis a corporalibus motibus ad
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224 morales actus derivatum est. Dicitur autem aliquis secundum
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225 corporalem motum transgredi ex eo quod graditur trans terminum sibi
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226 praefixum. Terminus autem praefigitur homini, ut ultra non
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227 transeat, in moralibus per praeceptum negativum. Et ideo
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228 transgressio proprie dicitur ex eo quod aliquis agit aliquid contra
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229 praeceptum negativum. Quod quidem materialiter potest esse commune
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230 omnibus speciebus peccatorum, quia per quamlibet speciem peccati
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231 mortalis homo transgreditur aliquod praeceptum divinum. Sed si
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232 accipiatur formaliter, scilicet secundum hanc specialem rationem
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233 quod est facere contra praeceptum negativum, sic est speciale
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234 peccatum dupliciter. Uno quidem modo, secundum quod opponitur ad
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235 genera peccatorum opposita aliis virtutibus, sicut enim ad propriam
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236 rationem iustitiae legalis pertinet attendere debitum praecepti,
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237 ita ad propriam rationem transgressionis pertinet attendere
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238 contemptum praecepti. Alio modo, secundum quod distinguitur ab
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239 omissione, quae contrariatur praecepto affirmativo.</p>
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240 <p title="II-II q. 79 a. 2 ad 1"><a name="42324"><span class=
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241 "ref">[42324] II&ordf;-IIae q. 79 a. 2 ad 1</span></a> Ad primum
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242 ergo dicendum quod sicut iustitia legalis est omnis virtus subiecto
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243 et quasi materialiter, ita etiam iniustitia legalis est
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244 materialiter omne peccatum. Et hoc modo peccatum definivit
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245 Ambrosius, secundum scilicet rationem iniustitiae legalis.</p>
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246 <p title="II-II q. 79 a. 2 ad 2"><a name="42325"><span class=
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247 "ref">[42325] II&ordf;-IIae q. 79 a. 2 ad 2</span></a> Ad secundum
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248 dicendum quod inclinatio naturae pertinet ad praecepta legis
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249 naturalis. Consuetudo etiam honesta habet vim praecepti, quia ut
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250 Augustinus dicit, in epistola de ieiunio sabbati <i>mos populi Dei
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251 pro lege habendus est</i>. Et ideo tam peccatum quam transgressio
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252 potest esse contra consuetudinem honestam et contra inclinationem
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253 naturalem.</p>
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254 <p title="II-II q. 79 a. 2 ad 3"><a name="42326"><span class=
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255 "ref">[42326] II&ordf;-IIae q. 79 a. 2 ad 3</span></a> Ad tertium
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256 dicendum quod omnes enumeratae species peccatorum possunt habere
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257 transgressionem non secundum proprias rationes, sed secundum
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258 quandam specialem rationem, ut dictum est. Peccatum tamen
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259 omissionis omnino a transgressione distinguitur.</p>
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260 <br />
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261 <div class="E">Articulus 3</div>
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262 <p title="II-II q. 79 a. 3 arg. 1"><a name="42327"><span class=
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263 "ref">[42327] II&ordf;-IIae q. 79 a. 3 arg. 1</span></a> Ad tertium
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264 sic proceditur. Videtur quod omissio non sit speciale peccatum.
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265 Omne enim peccatum aut est originale aut actuale. Sed omissio non
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266 est originale peccatum, quia non contrahitur per originem. Nec est
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267 actuale, quia potest esse absque omni actu, ut supra habitum est,
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268 cum de peccatis in communi ageretur. Ergo omissio non est speciale
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269 peccatum.</p>
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270 <p title="II-II q. 79 a. 3 arg. 2"><a name="42328"><span class=
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271 "ref">[42328] II&ordf;-IIae q. 79 a. 3 arg. 2</span></a> Praeterea,
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272 omne peccatum est voluntarium. Sed omissio quandoque non est
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273 voluntaria, sed necessaria, puta cum mulier corrupta est quae
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274 virginitatem vovit; vel cum aliquis amittit rem quam restituere
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275 tenetur; vel cum sacerdos tenetur celebrare et habet aliquod
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276 impedimentum. Ergo omissio non semper est peccatum.</p>
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277 <p title="II-II q. 79 a. 3 arg. 3"><a name="42329"><span class=
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278 "ref">[42329] II&ordf;-IIae q. 79 a. 3 arg. 3</span></a> Praeterea,
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279 cuilibet speciali peccato est determinare aliquod tempus quando
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280 incipit esse. Sed hoc non est determinare in omissione, quia
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281 quandocumque non facit similiter se habet, nec tamen semper peccat.
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282 Ergo omissio non est speciale peccatum.</p>
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283 <p title="II-II q. 79 a. 3 arg. 4"><a name="42330"><span class=
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284 "ref">[42330] II&ordf;-IIae q. 79 a. 3 arg. 4</span></a> Praeterea,
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285 omne peccatum speciale speciali virtuti opponitur. Sed non est dare
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286 aliquam specialem virtutem cui omissio opponitur. Tum quia bonum
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287 cuiuslibet virtutis omitti potest. Tum quia iustitia, cui
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288 specialius videtur opponi, semper requirit aliquem actum, etiam in
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289 declinatione a malo, ut dictum est, omissio autem potest esse
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290 absque omni actu. Ergo omissio non est speciale peccatum.</p>
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291 <p title="II-II q. 79 a. 3 s. c."><a name="42331"><span class=
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292 "ref">[42331] II&ordf;-IIae q. 79 a. 3 s. c.</span></a> Sed contra
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293 est quod dicitur Iac. IV, <i>scienti bonum et non facienti,
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294 peccatum est illi</i>.</p>
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295 <p title="II-II q. 79 a. 3 co."><a name="42332"><span class=
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296 "ref">[42332] II&ordf;-IIae q. 79 a. 3 co.</span></a> Respondeo
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297 dicendum quod omissio importat praetermissionem boni, non autem
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298 cuiuscumque, sed boni debiti. Bonum autem sub ratione debiti
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299 pertinet proprie ad iustitiam, ad legalem quidem, si debitum
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300 accipiatur in ordine ad legem divinam vel humanam; ad specialem
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301 autem iustitiam, secundum quod debitum consideratur in ordine ad
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302 proximum. Unde eo modo quo iustitia est specialis virtus, ut supra
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303 habitum est, et omissio est speciale peccatum distinctum a peccatis
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304 quae opponuntur aliis virtutibus. Eo vero modo quo facere bonum,
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305 cui opponitur omissio, est quaedam specialis pars iustitiae
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306 distincta a declinatione mali, cui opponitur transgressio, etiam
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307 omissio a transgressione distinguitur.</p>
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308 <p title="II-II q. 79 a. 3 ad 1"><a name="42333"><span class=
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309 "ref">[42333] II&ordf;-IIae q. 79 a. 3 ad 1</span></a> Ad primum
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310 ergo dicendum quod omissio non est peccatum originale, sed actuale,
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311 non quia habeat aliquem actum sibi essentialem; sed secundum quod
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312 negatio actus reducitur ad genus actus. Et secundum hoc non agere
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313 accipitur ut agere quoddam, sicut supra dictum est.</p>
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314 <p title="II-II q. 79 a. 3 ad 2"><a name="42334"><span class=
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315 "ref">[42334] II&ordf;-IIae q. 79 a. 3 ad 2</span></a> Ad secundum
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316 dicendum quod omissio, sicut dictum est, non est nisi boni debiti,
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317 ad quod aliquis tenetur. Nullus autem tenetur ad impossibile. Unde
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318 nullus, si non facit id quod facere non potest, peccat per
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319 omissionem. Mulier ergo corrupta quae virginitatem vovit, non
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320 omittit virginitatem non habendo, sed non poenitendo de peccato
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321 praeterito, vel non faciendo quod potest ad votum adimplendum per
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322 continentiae observantiam. Sacerdos etiam non tenetur dicere Missam
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323 nisi supposita debita opportunitate, quae si desit, non omittit. Et
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324 similiter aliquis tenetur ad restitutionem, supposita facultate,
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325 quam si non habet nec habere potest, non omittit, dummodo faciat
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326 quod potest. Et idem dicendum est in aliis.</p>
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327 <p title="II-II q. 79 a. 3 ad 3"><a name="42335"><span class=
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328 "ref">[42335] II&ordf;-IIae q. 79 a. 3 ad 3</span></a> Ad tertium
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329 dicendum quod sicut peccatum transgressionis opponitur praeceptis
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330 negativis, quae pertinent ad declinandum a malo, ita peccatum
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331 omissionis opponitur praeceptis affirmativis, quae pertinent ad
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332 faciendum bonum. Praecepta autem affirmativa non obligant ad
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333 semper, sed ad tempus determinatum. Et pro illo tempore peccatum
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334 omissionis incipit esse. Potest tamen contingere quod aliquis tunc
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335 sit impotens ad faciendum quod debet. Quod quidem si sit praeter
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336 eius culpam, non omittit, ut dictum est. Si vero sit propter eius
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337 culpam praecedentem, puta cum aliquis de sero se inebriavit et non
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338 potest surgere ad matutinas ut debet, dicunt quidam quod tunc
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339 incoepit peccatum omissionis quando aliquis applicat se ad actum
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340 illicitum et incompossibilem cum illo actu ad quem tenetur. Sed hoc
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341 non videtur verum. Quia, dato quod excitaretur per violentiam et
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342 iret ad matutinas, non omitteret. Unde patet quod praecedens
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343 inebriatio non fuit omissio, sed omissionis causa. Unde dicendum
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344 est quod omissio incipit ei imputari ad culpam quando fuit tempus
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345 operandi, tamen propter causam praecedentem, ex qua omissio sequens
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346 redditur voluntaria.</p>
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347 <p title="II-II q. 79 a. 3 ad 4"><a name="42336"><span class=
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348 "ref">[42336] II&ordf;-IIae q. 79 a. 3 ad 4</span></a> Ad quartum
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349 dicendum quod omissio directe opponitur iustitiae, ut dictum est,
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350 non enim est omissio boni alicuius virtutis nisi sub ratione
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351 debiti, quod pertinet ad iustitiam. Plus autem requiritur ad actum
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352 virtutis meritorium quam ad demeritum culpae, quia <i>bonum est ex
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353 integra causa, malum autem ex singularibus defectibus</i>. Et ideo
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354 ad iustitiae meritum requiritur actus, non autem ad omissionem.</p>
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355 <br />
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356 <div class="E">Articulus 4</div>
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357 <p title="II-II q. 79 a. 4 arg. 1"><a name="42337"><span class=
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358 "ref">[42337] II&ordf;-IIae q. 79 a. 4 arg. 1</span></a> Ad quartum
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359 sic proceditur. Videtur quod peccatum omissionis sit gravius quam
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360 peccatum transgressionis. Delictum enim videtur idem esse quod
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361 derelictum, et sic per consequens videtur idem esse omissioni. Sed
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362 delictum est gravius quam peccatum transgressionis, quia maiori
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363 expiatione indigebat, ut patet Levit. V. Ergo peccatum omissionis
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364 est gravius quam peccatum transgressionis.</p>
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365 <p title="II-II q. 79 a. 4 arg. 2"><a name="42338"><span class=
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366 "ref">[42338] II&ordf;-IIae q. 79 a. 4 arg. 2</span></a> Praeterea,
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367 maiori bono maius malum opponitur, ut patet per philosophum, in
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368 VIII Ethic. Sed facere bonum, cui opponitur omissio, est nobilior
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369 pars iustitiae quam declinare a malo, cui opponitur transgressio,
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370 ut ex supradictis patet. Ergo omissio est gravius peccatum quam
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371 transgressio.</p>
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372 <p title="II-II q. 79 a. 4 arg. 3"><a name="42339"><span class=
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373 "ref">[42339] II&ordf;-IIae q. 79 a. 4 arg. 3</span></a> Praeterea,
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374 peccatum commissionis potest esse et veniale et mortale. Sed
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375 peccatum omissionis videtur esse semper mortale, quia opponitur
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376 praecepto affirmativo. Ergo omissio videtur esse gravius peccatum
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377 quam sit transgressio.</p>
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378 <p title="II-II q. 79 a. 4 arg. 4"><a name="42340"><span class=
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379 "ref">[42340] II&ordf;-IIae q. 79 a. 4 arg. 4</span></a> Praeterea,
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380 maior poena est poena damni, scilicet carentia visionis divinae,
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381 quae debetur peccato omissionis, quam poena sensus, quae debetur
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382 peccato transgressionis, ut patet per Chrysostomum super Matth. Sed
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383 poena proportionatur culpae. Ergo gravius est peccatum omissionis
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384 quam transgressionis.</p>
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385 <p title="II-II q. 79 a. 4 s. c."><a name="42341"><span class=
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386 "ref">[42341] II&ordf;-IIae q. 79 a. 4 s. c.</span></a> Sed contra
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387 est quod facilius est abstinere a malo faciendo quam implere bonum.
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388 Ergo gravius peccat qui non abstinet a malo faciendo, quod est
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389 transgredi, quam qui non implet bonum, quod est omittere.</p>
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390 <p title="II-II q. 79 a. 4 co."><a name="42342"><span class=
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391 "ref">[42342] II&ordf;-IIae q. 79 a. 4 co.</span></a> Respondeo
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392 dicendum quod peccatum intantum est grave inquantum a virtute
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393 distat. Contrarietas autem est maxima distantia, ut dicitur in X
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394 Metaphys. unde contrarium magis distat a suo contrario quam simplex
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395 eius negatio, sicut nigrum plus distat ab albo quam simpliciter non
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396 album; omne enim nigrum est non album, sed non convertitur.
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397 Manifestum est autem quod transgressio contrariatur actui virtutis,
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398 omissio autem importat negationem ipsius, puta peccatum omissionis
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399 est si quis parentibus debitam reverentiam non exhibeat, peccatum
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400 autem transgressionis si contumeliam vel quamcumque iniuriam eis
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401 inferat. Unde manifestum est quod, simpliciter et absolute
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402 loquendo, transgressio est gravius peccatum quam omissio, licet
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403 aliqua omissio possit esse gravior aliqua transgressione.</p>
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404 <p title="II-II q. 79 a. 4 ad 1"><a name="42343"><span class=
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405 "ref">[42343] II&ordf;-IIae q. 79 a. 4 ad 1</span></a> Ad primum
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406 ergo dicendum quod delictum communiter sumptum significat
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407 quamcumque omissionem. Quandoque tamen stricte accipitur pro eo
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408 quod omittitur aliquid de his quae pertinent ad Deum, vel quando
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409 scienter et quasi cum quodam contemptu derelinquit homo id quod
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410 facere debet. Et sic habet quandam gravitatem, ratione cuius maiori
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411 expiatione indiget.</p>
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412 <p title="II-II q. 79 a. 4 ad 2"><a name="42344"><span class=
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413 "ref">[42344] II&ordf;-IIae q. 79 a. 4 ad 2</span></a> Ad secundum
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414 dicendum quod ei quod est facere bonum opponitur et non facere
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415 bonum, quod est omittere, et facere malum, quod est transgredi, sed
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416 primum contradictorie, secundum contrarie, quod importat maiorem
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417 distantiam. Et ideo transgressio est gravius peccatum.</p>
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418 <p title="II-II q. 79 a. 4 ad 3"><a name="42345"><span class=
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419 "ref">[42345] II&ordf;-IIae q. 79 a. 4 ad 3</span></a> Ad tertium
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420 dicendum quod sicut omissio opponitur praeceptis affirmativis, ita
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421 transgressio opponitur praeceptis negativis. Et ideo utrumque, si
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422 proprie accipiatur, importat rationem peccati mortalis. Potest
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423 autem large dici transgressio vel omissio ex eo quod aliquid sit
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424 praeter praecepta affirmativa vel negativa, disponens ad oppositum
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425 ipsorum. Et sic utrumque, large accipiendo, potest esse peccatum
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426 veniale.</p>
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427 <p title="II-II q. 79 a. 4 ad 4"><a name="42346"><span class=
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428 "ref">[42346] II&ordf;-IIae q. 79 a. 4 ad 4</span></a> Ad quartum
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429 dicendum quod peccato transgressionis respondet et poena damni,
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430 propter aversionem a Deo; et poena sensus, propter inordinatam
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431 conversionem ad bonum commutabile. Similiter etiam omissioni non
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432 solum debetur poena damni, sed etiam poena sensus, secundum illud
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433 Matth. VII, <i>omnis arbor quae non facit fructum bonum, excidetur
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434 et in ignem mittetur</i>. Et hoc propter radicem ex qua procedit,
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435 licet non habeat ex necessitate actualem conversionem ad aliquod
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436 bonum commutabile.</p>
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437 <div class="centro"><br />
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438 <p><a href="sth3061.html"><img src="icons/ageretro.gif" width="19"
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439 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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440 <a href="sth3080.html"><img src="icons/ageultra.gif" width="19"
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441 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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442 <br />
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443 <hr />
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444 <br />
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445 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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446 hanc editionem<br />
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447 Iura omnia asservantur<br />
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448 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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449 style="text-decoration=none">49644264</a></address>
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450 </div>
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451 </body>
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452 </html>