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originals from http://www.corpusthomisticum.org/sth0000.html
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date Tue, 24 Nov 2009 19:15:19 +0000
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1 <!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN" "http://www.w3.org/TR/REC-html40/loose.dtd">
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2 <HTML LANG="LA">
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3 <HEAD>
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4 <META HTTP-EQUIV="Content-Type" CONTENT="text/html; charset=ISO-8859-1">
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5 <META HTTP-EQUIV="Content-Style-Type" CONTENT="text/css">
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6 <META HTTP-EQUIV="Content-Script-Type" CONTENT="text/javascript">
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7 <META NAME="keywords" CONTENT="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum">
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8 <META NAME="language" CONTENT="Latin">
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10 <META NAME="owner" CONTENT="ealarcon@unav.es">
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11 <META NAME="author" CONTENT="Enrique Alarc&oacute;n">
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12 <META NAME="abstract" CONTENT="">
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13 <LINK REL="stylesheet" MEDIA="screen" HREF="vscreen.css" TYPE="text/css">
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14 <LINK REL="stylesheet" MEDIA="print" HREF="vprint.css" TYPE="text/css">
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15 <TITLE>Thomas de Aquino, Summa Theologiae, I&ordf;-IIae q. 72</TITLE>
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16 </HEAD>
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17 <BODY>
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18 <A HREF="http://www.corpusthomisticum.org/"><DIV CLASS="tres">CORPUS THOMISTICUM</DIV></A>
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19 <DIV CLASS="uno">Sancti Thomae de Aquino</DIV>
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20 <DIV CLASS="uno">Summa Theologiae</DIV>
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21 <DIV CLASS="dos">prima pars secundae partis quaestio LXXII</DIV>
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22 <BR>
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23 <DIV CLASS="centro">
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24 <TABLE ALIGN="center" SUMMARY="Imago">
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25 <TR>
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26 <TH><IMG SRC="icons/fugit190.jpg" WIDTH="275" HEIGHT="190" BORDER="0" ALT="Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)" ALIGN="middle"></TH>
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27 </TR>
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28 </TABLE>
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29 <BR>
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30 <SPAN CLASS="tres">Textum Leoninum Romae 1892 editum<BR>ac automato translatum a Roberto Busa SJ in taenias magneticas<BR>denuo recognovit Enrique Alarc&oacute;n atque instruxit<BR><BR></SPAN>
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31 <BR><HR><BR>
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32 <P>
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34 &nbsp;
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36 </P>
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38 <!--
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39 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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129 <BR><HR><BR>
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130 </DIV>
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131 <DIV CLASS="D">Quaestio 72</DIV>
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132 <DIV CLASS="G">Prooemium</DIV>
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133 <P TITLE="I-II q. 72 pr."><A NAME="36536"><SPAN CLASS="ref">[36536] I&ordf;-IIae q. 72 pr. </SPAN></A>Deinde considerandum est de distinctione peccatorum vel vitiorum. Et circa hoc quaeruntur novem. Primo, utrum peccata distinguantur specie secundum obiecta. Secundo, de distinctione peccatorum spiritualium et carnalium. Tertio, utrum secundum causas. Quarto, utrum secundum eos in quos peccatur. Quinto, utrum secundum diversitatem reatus. Sexto, utrum secundum omissionem et commissionem. Septimo, utrum secundum diversum processum peccati. Octavo, utrum secundum abundantiam et defectum. Nono, utrum secundum diversas circumstantias.</P>
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134 <BR>
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135 <DIV CLASS="E">Articulus 1</DIV>
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136 <P TITLE="I-II q. 72 a. 1 arg. 1"><A NAME="36537"><SPAN CLASS="ref">[36537] I&ordf;-IIae q. 72 a. 1 arg. 1 </SPAN></A>Ad primum sic proceditur. Videtur quod peccata non differant specie secundum obiecta. Actus enim humani praecipue dicuntur boni vel mali per comparationem ad finem, ut supra ostensum est. Cum igitur peccatum nihil aliud sit quam actus hominis malus, sicut dictum est, videtur quod secundum fines peccata debeant distingui specie, magis quam secundum obiecta.</P>
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137 <P TITLE="I-II q. 72 a. 1 arg. 2"><A NAME="36538"><SPAN CLASS="ref">[36538] I&ordf;-IIae q. 72 a. 1 arg. 2 </SPAN></A>Praeterea, malum, cum sit privatio, distinguitur specie secundum diversas species oppositorum. Sed peccatum est quoddam malum in genere humanorum actuum. Ergo peccata magis distinguuntur specie secundum opposita, quam secundum obiecta.</P>
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138 <P TITLE="I-II q. 72 a. 1 arg. 3"><A NAME="36539"><SPAN CLASS="ref">[36539] I&ordf;-IIae q. 72 a. 1 arg. 3 </SPAN></A>Praeterea, si peccata specie differrent secundum obiecta, impossibile esset idem peccatum specie circa diversa obiecta inveniri. Sed inveniuntur aliqua huiusmodi peccata, nam superbia est et in rebus spiritualibus et in corporalibus, ut Gregorius dicit, in libro XXXIV Moral.; avaritia etiam est circa diversa genera rerum. Ergo peccata non distinguuntur specie secundum obiecta.</P>
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139 <P TITLE="I-II q. 72 a. 1 s. c."><A NAME="36540"><SPAN CLASS="ref">[36540] I&ordf;-IIae q. 72 a. 1 s. c. </SPAN></A>Sed contra est quod peccatum est dictum vel factum vel concupitum contra legem Dei. Sed dicta vel facta vel concupita distinguuntur specie secundum diversa obiecta, quia actus per obiecta distinguuntur, ut supra dictum est. Ergo etiam peccata secundum obiecta specie distinguuntur.</P>
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140 <P TITLE="I-II q. 72 a. 1 co."><A NAME="36541"><SPAN CLASS="ref">[36541] I&ordf;-IIae q. 72 a. 1 co. </SPAN></A>Respondeo dicendum quod, sicut dictum est, ad rationem peccati duo concurrunt, scilicet actus voluntarius; et inordinatio eius, quae est per recessum a lege Dei. Horum autem duorum unum per se comparatur ad peccantem, qui intendit talem actum voluntarium exercere in tali materia, aliud autem, scilicet inordinatio actus, per accidens se habet ad intentionem peccantis; nullus enim intendens ad malum operatur, ut Dionysius dicit, IV cap. de Div. Nom. Manifestum est autem quod unumquodque, consequitur speciem secundum illud quod est per se, non autem secundum id quod est per accidens, quia ea quae sunt per accidens, sunt extra rationem speciei. Et ideo peccata specie distinguuntur ex parte actuum voluntariorum, magis quam ex parte inordinationis in peccato existentis. Actus autem voluntarii distinguuntur specie secundum obiecta, ut in superioribus ostensum est. Unde sequitur quod peccata proprie distinguantur specie secundum obiecta.</P>
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141 <P TITLE="I-II q. 72 a. 1 ad 1"><A NAME="36542"><SPAN CLASS="ref">[36542] I&ordf;-IIae q. 72 a. 1 ad 1 </SPAN></A>Ad primum ergo dicendum quod finis principaliter habet rationem boni, et ideo comparatur ad actum voluntatis, qui est primordialis in omni peccato, sicut obiectum. Unde in idem redit quod peccata differant secundum obiecta, vel secundum fines.</P>
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142 <P TITLE="I-II q. 72 a. 1 ad 2"><A NAME="36543"><SPAN CLASS="ref">[36543] I&ordf;-IIae q. 72 a. 1 ad 2 </SPAN></A>Ad secundum dicendum quod peccatum non est pura privatio, sed est actus debito ordine privatus. Et ideo peccata magis distinguuntur specie secundum obiecta actuum, quam secundum opposita. Quamvis etiam si distinguantur secundum oppositas virtutes, in idem rediret, virtutes enim distinguuntur specie secundum obiecta, ut supra habitum est.</P>
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143 <P TITLE="I-II q. 72 a. 1 ad 3"><A NAME="36544"><SPAN CLASS="ref">[36544] I&ordf;-IIae q. 72 a. 1 ad 3 </SPAN></A>Ad tertium dicendum quod nihil prohibet in diversis rebus specie vel genere differentibus, invenire unam formalem rationem obiecti, a qua peccatum speciem recipit. Et hoc modo superbia circa diversas res excellentiam quaerit, avaritia vero abundantiam eorum quae usui humano accommodantur.</P>
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144 <BR>
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145 <DIV CLASS="E">Articulus 2</DIV>
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146 <P TITLE="I-II q. 72 a. 2 arg. 1"><A NAME="36545"><SPAN CLASS="ref">[36545] I&ordf;-IIae q. 72 a. 2 arg. 1 </SPAN></A>Ad secundum sic proceditur. Videtur quod inconvenienter distinguantur peccata spiritualia a carnalibus. Dicit enim apostolus, ad Galat. V, <I>manifesta sunt opera carnis, quae sunt fornicatio, immunditia, impudicitia, luxuria, idolorum servitus, veneficia,</I> etc., ex quo videtur quod omnia peccatorum genera sunt opera carnis. Sed peccata carnalia dicuntur opera carnis. Ergo non sunt distinguenda peccata carnalia a spiritualibus.</P>
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147 <P TITLE="I-II q. 72 a. 2 arg. 2"><A NAME="36546"><SPAN CLASS="ref">[36546] I&ordf;-IIae q. 72 a. 2 arg. 2 </SPAN></A>Praeterea, quicumque peccat, secundum carnem ambulat, secundum illud Rom. VIII, <I>si secundum carnem vixeritis, moriemini; si autem spiritu facta carnis mortificaveritis, vivetis</I>. Sed vivere vel ambulare secundum carnem, videtur pertinere ad rationem peccati carnalis. Ergo omnia peccata sunt carnalia. Non ergo sunt distinguenda peccata carnalia a spiritualibus.</P>
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148 <P TITLE="I-II q. 72 a. 2 arg. 3"><A NAME="36547"><SPAN CLASS="ref">[36547] I&ordf;-IIae q. 72 a. 2 arg. 3 </SPAN></A>Praeterea, superior pars animae, quae est mens vel ratio, spiritus nominatur, secundum illud Ephes. IV, <I>renovamini spiritu mentis vestrae</I>, ubi spiritus pro ratione ponitur, ut ibi Glossa dicit. Sed omne peccatum quod secundum carnem committitur, a ratione derivatur per consensum, quia superioris rationis est consentire in actum peccati, ut infra dicetur. Ergo eadem peccata sunt carnalia et spiritualia. Non ergo sunt distinguenda ad invicem.</P>
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149 <P TITLE="I-II q. 72 a. 2 arg. 4"><A NAME="36548"><SPAN CLASS="ref">[36548] I&ordf;-IIae q. 72 a. 2 arg. 4 </SPAN></A>Praeterea, si aliqua peccata specialiter sunt carnalia, hoc potissime intelligendum videtur de illis peccatis quibus aliquis in corpus suum peccat. Sed sicut apostolus dicit, I ad Cor. VI, <I>omne peccatum quodcumque fecerit homo, extra corpus est, qui autem fornicatur, in corpus suum peccat</I>. Ergo sola fornicatio esset peccatum carnale, cum tamen apostolus, ad Ephes. V, etiam avaritiam carnalibus peccatis annumeret.</P>
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150 <P TITLE="I-II q. 72 a. 2 s. c."><A NAME="36549"><SPAN CLASS="ref">[36549] I&ordf;-IIae q. 72 a. 2 s. c. </SPAN></A>Sed contra est quod Gregorius, XXXI Moral., dicit quod <I>septem capitalium vitiorum quinque sunt spiritualia, et duo carnalia</I>.</P>
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151 <P TITLE="I-II q. 72 a. 2 co."><A NAME="36550"><SPAN CLASS="ref">[36550] I&ordf;-IIae q. 72 a. 2 co. </SPAN></A>Respondeo dicendum quod, sicut dictum est, peccata recipiunt speciem ex obiectis. Omne autem peccatum consistit in appetitu alicuius commutabilis boni quod inordinate appetitur, et per consequens in eo iam habito inordinate aliquis delectatur. Ut autem ex superioribus patet, duplex est delectatio. Una quidem animalis, quae consummatur in sola apprehensione alicuius rei ad votum habitae, et haec etiam potest dici delectatio spiritualis, sicut cum aliquis delectatur in laude humana, vel in aliquo huiusmodi. Alia vero delectatio est corporalis, sive naturalis, quae in ipso tactu corporali perficitur, quae potest etiam dici delectatio carnalis. Sic igitur illa peccata quae perficiuntur in delectatione spirituali, vocantur peccata spiritualia, illa vero quae perficiuntur in delectatione carnali, vocantur peccata carnalia; sicut gula, quae perficitur in delectatione ciborum, et luxuria, quae perficitur in delectatione venereorum. Unde et apostolus dicit II ad Cor. VII. <I>Emundemus nos ab omni inquinamento, carnis et spiritus</I>.</P>
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152 <P TITLE="I-II q. 72 a. 2 ad 1"><A NAME="36551"><SPAN CLASS="ref">[36551] I&ordf;-IIae q. 72 a. 2 ad 1 </SPAN></A>Ad primum ergo dicendum quod, sicut Glossa ibidem dicit, illa vitia dicuntur opera carnis, <I>non quia in voluptate carnis perficiantur, sed caro sumitur ibi pro homine, qui dum secundum se vivit, secundum carnem vivere dicitur</I>; ut etiam Augustinus dicit, XIV de Civ. Dei. Et huius ratio est ex hoc, quod omnis rationis humanae defectus ex sensu carnali aliquo modo initium habet.</P>
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153 <P TITLE="I-II q. 72 a. 2 ad 2"><A NAME="36552"><SPAN CLASS="ref">[36552] I&ordf;-IIae q. 72 a. 2 ad 2 </SPAN></A>Et per hoc etiam patet responsio ad secundum.</P>
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154 <P TITLE="I-II q. 72 a. 2 ad 3"><A NAME="36553"><SPAN CLASS="ref">[36553] I&ordf;-IIae q. 72 a. 2 ad 3 </SPAN></A>Ad tertium dicendum quod in peccatis etiam carnalibus est aliquis actus spiritualis, scilicet actus rationis, sed finis horum peccatorum, a quo denominantur, est delectatio carnis.</P>
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155 <P TITLE="I-II q. 72 a. 2 ad 4"><A NAME="36554"><SPAN CLASS="ref">[36554] I&ordf;-IIae q. 72 a. 2 ad 4 </SPAN></A>Ad quartum dicendum quod, sicut Glossa ibidem dicit, <I>specialiter in fornicationis peccato servit anima corpori, intantum ut nihil aliud in ipso momento cogitare homini liceat</I>. Delectatio autem gulae, etsi sit carnalis, non ita absorbet rationem. Vel potest dici quod in hoc peccato etiam quaedam iniuria fit corpori, dum inordinate maculatur. Et ideo per hoc solum peccatum dicitur specialiter homo in corpus peccare. Avaritia vero quae in carnalibus peccatis connumeratur, pro adulterio ponitur, quod est iniusta usurpatio uxoris alienae. Vel potest dici quod res in qua delectatur avarus, corporale quoddam est, et quantum ad hoc, connumeratur peccatis carnalibus. Sed ipsa delectatio non pertinet ad carnem, sed ad spiritum, et ideo secundum Gregorium, est spirituale peccatum.</P>
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156 <BR>
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157 <DIV CLASS="E">Articulus 3</DIV>
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158 <P TITLE="I-II q. 72 a. 3 arg. 1"><A NAME="36555"><SPAN CLASS="ref">[36555] I&ordf;-IIae q. 72 a. 3 arg. 1 </SPAN></A>Ad tertium sic proceditur. Videtur quod peccata distinguantur specie secundum causas. Ab eodem enim habet res speciem, a quo habet esse. Sed peccata habent esse ex suis causis. Ergo ab eis etiam speciem sortiuntur. Differunt ergo specie secundum diversitatem causarum.</P>
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159 <P TITLE="I-II q. 72 a. 3 arg. 2"><A NAME="36556"><SPAN CLASS="ref">[36556] I&ordf;-IIae q. 72 a. 3 arg. 2 </SPAN></A>Praeterea, inter alias causas minus videtur pertinere ad speciem causa materialis. Sed obiectum in peccato est sicut causa materialis. Cum ergo secundum obiecta peccata specie distinguantur, videtur quod peccata multo magis secundum alias causas distinguantur specie.</P>
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160 <P TITLE="I-II q. 72 a. 3 arg. 3"><A NAME="36557"><SPAN CLASS="ref">[36557] I&ordf;-IIae q. 72 a. 3 arg. 3 </SPAN></A>Praeterea, Augustinus, super illud Psalmi, incensa igni et suffossa, dicit quod <I>omne peccatum est ex timore male humiliante, vel ex amore male inflammante</I>. Dicitur etiam I Ioan. II, quod <I>omne quod est in mundo, aut est concupiscentia carnis, aut concupiscentia oculorum, aut superbia vitae</I>, dicitur autem aliquid esse in mundo, propter peccatum, secundum quod mundi nomine amatores mundi significantur, ut Augustinus dicit, super Ioan. Gregorius etiam, XXXI Moral., distinguit omnia peccata secundum septem vitia capitalia. Omnes autem huiusmodi divisiones respiciunt causas peccatorum. Ergo videtur quod peccata differant specie secundum diversitatem causarum.</P>
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161 <P TITLE="I-II q. 72 a. 3 s. c."><A NAME="36558"><SPAN CLASS="ref">[36558] I&ordf;-IIae q. 72 a. 3 s. c. </SPAN></A>Sed contra est quia secundum hoc omnia peccata essent unius speciei, cum ex una causa causentur, dicitur enim Eccli. X, quod <I>initium omnis peccati est superbia</I>; et I ad Tim. ult., quod <I>radix omnium malorum est cupiditas</I>. Manifestum est autem esse diversas species peccatorum. Non ergo peccata distinguuntur specie secundum diversitates causarum.</P>
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162 <P TITLE="I-II q. 72 a. 3 co."><A NAME="36559"><SPAN CLASS="ref">[36559] I&ordf;-IIae q. 72 a. 3 co. </SPAN></A>Respondeo dicendum quod, cum quatuor sint causarum genera, diversimode diversis attribuuntur. Causa enim formalis et materialis respiciunt proprie substantiam rei, et ideo substantiae secundum formam et materiam specie et genere distinguuntur. Agens autem et finis respiciunt directe motum et operationem, et ideo motus et operationes secundum huiusmodi causas specie distinguuntur; diversimode tamen. Nam principia activa naturalia sunt determinata semper ad eosdem actus, et ideo diversae species in actibus naturalibus attenduntur non solum secundum obiecta, quae sunt fines vel termini, sed etiam secundum principia activa; sicut calefacere et infrigidare distinguuntur specie secundum calidum et frigidum. Sed principia activa in actibus voluntariis, cuiusmodi sunt actus peccatorum, non se habent ex necessitate ad unum, et ideo ex uno principio activo vel motivo possunt diversae species peccatorum procedere; sicut ex timore male humiliante potest procedere quod homo furetur, et quod occidat, et quod deserat gregem sibi commissum; et haec eadem possunt procedere ex amore. Unde manifestum est quod peccata non differant specie secundum diversas causas activas vel motivas; sed solum secundum diversitatem causae finalis. Finis autem est obiectum voluntatis, ostensum est enim supra quod actus humani habent speciem ex fine.</P>
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163 <P TITLE="I-II q. 72 a. 3 ad 1"><A NAME="36560"><SPAN CLASS="ref">[36560] I&ordf;-IIae q. 72 a. 3 ad 1 </SPAN></A>Ad primum ergo dicendum quod principia activa in actibus voluntariis, cum non sint determinata ad unum, non sufficiunt ad producendum humanos actus, nisi determinetur voluntas ad unum per intentionem finis; ut patet per philosophum, in IX Metaphys. Et ideo a fine perficitur et esse et species peccati.</P>
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164 <P TITLE="I-II q. 72 a. 3 ad 2"><A NAME="36561"><SPAN CLASS="ref">[36561] I&ordf;-IIae q. 72 a. 3 ad 2 </SPAN></A>Ad secundum dicendum quod obiecta, secundum quod comparantur ad actus exteriores, habent rationem materiae circa quam, sed secundum quod comparantur ad actum interiorem voluntatis, habent rationem finium; et ex hoc habent quod dent speciem actui. Quamvis etiam secundum quod sunt materia circa quam, habeant rationem terminorum; a quibus motus specificantur, ut dicitur in V Physic. et in X Ethic. Sed tamen etiam termini motus dant speciem motibus, inquantum habent rationem finis.</P>
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165 <P TITLE="I-II q. 72 a. 3 ad 3"><A NAME="36562"><SPAN CLASS="ref">[36562] I&ordf;-IIae q. 72 a. 3 ad 3 </SPAN></A>Ad tertium dicendum quod illae divisiones peccatorum non dantur ad distinguendas species peccatorum; sed ad manifestandas diversas causas eorum.</P>
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166 <BR>
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167 <DIV CLASS="E">Articulus 4</DIV>
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168 <P TITLE="I-II q. 72 a. 4 arg. 1"><A NAME="36563"><SPAN CLASS="ref">[36563] I&ordf;-IIae q. 72 a. 4 arg. 1 </SPAN></A>Ad quartum sic proceditur. Videtur quod inconvenienter peccatum distinguatur per peccatum quod est in Deum, in proximum, et in seipsum. Illud enim quod est commune omni peccato, non debet poni quasi pars in divisione peccati. Sed commune est omni peccato quod sit contra Deum, ponitur enim in definitione peccati quod sit contra legem Dei, ut supra dictum est. Non ergo peccatum in Deum debet poni quasi pars in divisione peccatorum.</P>
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169 <P TITLE="I-II q. 72 a. 4 arg. 2"><A NAME="36564"><SPAN CLASS="ref">[36564] I&ordf;-IIae q. 72 a. 4 arg. 2 </SPAN></A>Praeterea, omnis divisio debet fieri per opposita. Sed ista tria genera peccatorum non sunt opposita, quicumque enim peccat in proximum, peccat etiam in seipsum et in Deum. Non ergo peccatum convenienter dividitur secundum haec tria.</P>
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170 <P TITLE="I-II q. 72 a. 4 arg. 3"><A NAME="36565"><SPAN CLASS="ref">[36565] I&ordf;-IIae q. 72 a. 4 arg. 3 </SPAN></A>Praeterea, ea quae sunt extrinsecus, non conferunt speciem. Sed Deus et proximus sunt extra nos. Ergo per haec non distinguuntur peccata secundum speciem. Inconvenienter igitur secundum haec tria peccatum dividitur.</P>
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171 <P TITLE="I-II q. 72 a. 4 s. c."><A NAME="36566"><SPAN CLASS="ref">[36566] I&ordf;-IIae q. 72 a. 4 s. c. </SPAN></A>Sed contra est quod Isidorus, in libro de summo bono, distinguens peccata, dicit quod <I>homo dicitur peccare in se, in Deum, et in proximum</I>.</P>
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172 <P TITLE="I-II q. 72 a. 4 co."><A NAME="36567"><SPAN CLASS="ref">[36567] I&ordf;-IIae q. 72 a. 4 co. </SPAN></A>Respondeo dicendum quod, sicut supra dictum est, peccatum est actus inordinatus. Triplex autem ordo in homine debet esse. Unus quidem secundum comparationem ad regulam rationis, prout scilicet omnes actiones et passiones nostrae debent secundum regulam rationis commensurari. Alius autem ordo est per comparationem ad regulam divinae legis, per quam homo in omnibus dirigi debet. Et si quidem homo naturaliter esset animal solitarium, hic duplex ordo sufficeret, sed quia homo est naturaliter animal politicum et sociale, ut probatur in I Polit., ideo necesse est quod sit tertius ordo, quo homo ordinetur ad alios homines, quibus convivere debet. Horum autem ordinum secundus continet primum, et excedit ipsum. Quaecumque enim continentur sub ordine rationis, continentur sub ordine ipsius Dei, sed quaedam continentur sub ordine ipsius Dei, quae excedunt rationem humanam, sicut ea quae sunt fidei, et quae debentur soli Deo. Unde qui in talibus peccat, dicitur in Deum peccare, sicut haereticus et sacrilegus et blasphemus. Similiter etiam secundus ordo includit tertium, et excedit ipsum. Quia in omnibus in quibus ordinamur ad proximum, oportet nos dirigi secundum regulam rationis, sed in quibusdam dirigimur secundum rationem quantum ad nos tantum, non autem quantum ad proximum. Et quando in his peccatur, dicitur homo peccare in seipsum, sicut patet de guloso, luxurioso et prodigo. Quando vero peccat homo in his quibus ad proximum ordinatur, dicitur peccare in proximum, sicut patet de fure et homicida. Sunt autem diversa quibus homo ordinatur ad Deum, et ad proximum, et ad seipsum. Unde haec distinctio peccatorum est secundum obiecta, secundum quae diversificantur species peccatorum. Unde haec distinctio peccatorum proprie est secundum diversas peccatorum species. Nam et virtutes, quibus peccata opponuntur, secundum hanc differentiam specie distinguuntur, manifestum est enim ex dictis quod virtutibus theologicis homo ordinatur ad Deum, temperantia vero et fortitudine ad seipsum, iustitia autem ad proximum.</P>
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173 <P TITLE="I-II q. 72 a. 4 ad 1"><A NAME="36568"><SPAN CLASS="ref">[36568] I&ordf;-IIae q. 72 a. 4 ad 1 </SPAN></A>Ad primum ergo dicendum quod peccare in Deum, secundum quod ordo qui est ad Deum, includit omnem humanum ordinem, commune est omni peccato. Sed quantum ad id quod ordo Dei excedit alios duos ordines, sic peccatum in Deum est speciale genus peccati.</P>
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174 <P TITLE="I-II q. 72 a. 4 ad 2"><A NAME="36569"><SPAN CLASS="ref">[36569] I&ordf;-IIae q. 72 a. 4 ad 2 </SPAN></A>Ad secundum dicendum quod quando aliqua quorum unum includit alterum, ab invicem distinguuntur, intelligitur fieri distinctio non secundum illud quod unum continetur in altero, sed secundum illud quod unum excedit alterum. Sicut patet in divisione numerorum et figurarum, non enim triangulus dividitur contra quadratum secundum quod continetur in eo, sed secundum quod exceditur ab eo; et similiter est de ternario et quaternario.</P>
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175 <P TITLE="I-II q. 72 a. 4 ad 3"><A NAME="36570"><SPAN CLASS="ref">[36570] I&ordf;-IIae q. 72 a. 4 ad 3 </SPAN></A>Ad tertium dicendum quod Deus et proximus, quamvis sint exteriora respectu ipsius peccantis, non tamen sunt extranea respectu actus peccati; sed comparantur ad ipsum sicut propria obiecta ipsius.</P>
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176 <BR>
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177 <DIV CLASS="E">Articulus 5</DIV>
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178 <P TITLE="I-II q. 72 a. 5 arg. 1"><A NAME="36571"><SPAN CLASS="ref">[36571] I&ordf;-IIae q. 72 a. 5 arg. 1 </SPAN></A>Ad quintum sic proceditur. Videtur quod divisio peccatorum quae est secundum reatum, diversificet speciem, puta cum dividitur secundum veniale et mortale. Ea enim quae in infinitum differunt, non possunt esse unius speciei, nec etiam unius generis. Sed veniale et mortale peccatum differunt in infinitum, veniali enim debetur poena temporalis, mortali poena aeterna; mensura autem poenae respondet quantitati culpae, secundum illud Deut. XXV, <I>pro mensura delicti erit et plagarum modus</I>. Ergo veniale et mortale non sunt unius generis, nedum quod sint unius speciei.</P>
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179 <P TITLE="I-II q. 72 a. 5 arg. 2"><A NAME="36572"><SPAN CLASS="ref">[36572] I&ordf;-IIae q. 72 a. 5 arg. 2 </SPAN></A>Praeterea, quaedam peccata sunt mortalia ex genere, sicut homicidium et adulterium, quaedam vero ex suo genere sunt peccata venialia, sicut verbum otiosum et risus superfluus. Ergo peccatum veniale et mortale specie differunt.</P>
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180 <P TITLE="I-II q. 72 a. 5 arg. 3"><A NAME="36573"><SPAN CLASS="ref">[36573] I&ordf;-IIae q. 72 a. 5 arg. 3 </SPAN></A>Praeterea, sicut se habet actus virtuosus ad praemium, ita se habet peccatum ad poenam. Sed praemium est finis virtuosi actus. Ergo et poena est finis peccati. Sed peccata distinguuntur specie secundum fines, ut dictum est. Ergo etiam distinguuntur specie secundum reatum poenae.</P>
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181 <P TITLE="I-II q. 72 a. 5 s. c."><A NAME="36574"><SPAN CLASS="ref">[36574] I&ordf;-IIae q. 72 a. 5 s. c. </SPAN></A>Sed contra, ea quae constituunt speciem, sunt priora, sicut differentiae specificae. Sed poena sequitur culpam, sicut effectus eius. Ergo peccata non differunt specie secundum reatum poenae.</P>
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182 <P TITLE="I-II q. 72 a. 5 co."><A NAME="36575"><SPAN CLASS="ref">[36575] I&ordf;-IIae q. 72 a. 5 co. </SPAN></A>Respondeo dicendum quod eorum quae specie differunt, duplex differentia invenitur. Una quidem quae constituit diversitatem specierum, et talis differentia nunquam invenitur nisi in speciebus diversis; sicut rationale et irrationale, animatum et inanimatum. Alia autem differentia est consequens diversitatem speciei, et talis differentia, etsi in aliquibus consequatur diversitatem speciei, in aliis tamen potest inveniri in eadem specie; sicut album et nigrum consequuntur diversitatem speciei corvi et cygni, tamen invenitur huiusmodi differentia in eadem hominis specie. Dicendum est ergo quod differentia venialis et mortalis peccati, vel quaecumque alia differentia sumitur penes reatum, non potest esse differentia constituens diversitatem speciei. Nunquam enim id quod est per accidens, constituit speciem. Id autem quod est praeter intentionem agentis, est per accidens, ut patet in II Physic. Manifestum est autem quod poena est praeter intentionem peccantis. Unde per accidens se habet ad peccatum, ex parte ipsius peccantis. Ordinatur tamen ad peccatum ab exteriori, scilicet ex iustitia iudicantis, qui secundum diversas conditiones peccatorum diversas poenas infligit. Unde differentia quae est ex reatu poenae, potest consequi diversam speciem peccatorum; non autem constituit diversitatem speciei. Differentia autem peccati venialis et mortalis consequitur diversitatem inordinationis, quae complet rationem peccati. Duplex enim est inordinatio, una per subtractionem principii ordinis; alia qua, salvato principio ordinis, fit inordinatio circa ea quae sunt post principium. Sicut in corpore animalis quandoque quidem inordinatio complexionis procedit usque ad destructionem principii vitalis, et haec est mors, quandoque vero, salvo principio vitae, fit inordinatio quaedam in humoribus, et tunc est aegritudo. Principium autem totius ordinis in moralibus est finis ultimus, qui ita se habet in operativis, sicut principium indemonstrabile in speculativis, ut dicitur in VII Ethic. Unde quando anima deordinatur per peccatum usque ad aversionem ab ultimo fine, scilicet Deo, cui unimur per caritatem, tunc est peccatum mortale, quando vero fit deordinatio citra aversionem a Deo, tunc est peccatum veniale. Sicut enim in corporalibus deordinatio mortis, quae est per remotionem principii vitae, est irreparabilis secundum naturam; inordinatio autem aegritudinis reparari potest, propter id quod salvatur principium vitae; similiter est in his quae pertinent ad animam. Nam in speculativis qui errat circa principia, impersuasibilis est, qui autem errat salvatis principiis, per ipsa principia revocari potest. Et similiter in operativis qui peccando avertitur ab ultimo fine, quantum est ex natura peccati, habet lapsum irreparabilem, et ideo dicitur peccare mortaliter, aeternaliter puniendus. Qui vero peccat citra aversionem a Deo, ex ipsa ratione peccati reparabiliter deordinatur, quia salvatur principium, et ideo dicitur peccare venialiter, quia scilicet non ita peccat ut mereatur interminabilem poenam.</P>
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183 <P TITLE="I-II q. 72 a. 5 ad 1"><A NAME="36576"><SPAN CLASS="ref">[36576] I&ordf;-IIae q. 72 a. 5 ad 1 </SPAN></A>Ad primum ergo dicendum quod peccatum mortale et veniale differunt in infinitum ex parte aversionis, non autem ex parte conversionis, per quam respicit obiectum, unde peccatum speciem habet. Unde nihil prohibet in eadem specie inveniri aliquod peccatum mortale et veniale, sicut primus motus in genere adulterii est peccatum veniale; et verbum otiosum, quod plerumque est veniale, potest etiam esse mortale.</P>
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184 <P TITLE="I-II q. 72 a. 5 ad 2"><A NAME="36577"><SPAN CLASS="ref">[36577] I&ordf;-IIae q. 72 a. 5 ad 2 </SPAN></A>Ad secundum dicendum quod ex hoc quod invenitur aliquod peccatum mortale ex genere, et aliquod peccatum veniale ex genere, sequitur quod talis differentia consequatur diversitatem peccatorum secundum speciem, non autem quod causet eam. Talis autem differentia potest inveniri etiam in his quae sunt eiusdem speciei, ut dictum est.</P>
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185 <P TITLE="I-II q. 72 a. 5 ad 3"><A NAME="36578"><SPAN CLASS="ref">[36578] I&ordf;-IIae q. 72 a. 5 ad 3 </SPAN></A>Ad tertium dicendum quod praemium est de intentione merentis vel virtuose agentis, sed poena non est de intentione peccantis, sed magis est contra voluntatem ipsius. Unde non est similis ratio.</P>
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186 <BR>
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187 <DIV CLASS="E">Articulus 6</DIV>
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188 <P TITLE="I-II q. 72 a. 6 arg. 1"><A NAME="36579"><SPAN CLASS="ref">[36579] I&ordf;-IIae q. 72 a. 6 arg. 1 </SPAN></A>Ad sextum sic proceditur. Videtur quod peccatum commissionis et omissionis specie differant. Delictum enim contra peccatum dividitur, Ephes. II, ubi dicitur, <I>cum essetis mortui delictis et peccatis vestris</I>. Et exponit ibi Glossa, <I>delictis, idest dimittendo quae iubentur; et peccatis, scilicet agendo prohibita</I>, ex quo patet quod per delictum intelligitur peccatum omissionis, per peccatum, peccatum commissionis. Differunt igitur specie, cum ex opposito dividantur, tanquam diversae species.</P>
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189 <P TITLE="I-II q. 72 a. 6 arg. 2"><A NAME="36580"><SPAN CLASS="ref">[36580] I&ordf;-IIae q. 72 a. 6 arg. 2 </SPAN></A>Praeterea, peccato per se convenit quod sit contra legem Dei, ponitur enim in eius definitione, ut ex supradictis patet. Sed in lege Dei alia sunt praecepta affirmativa, contra quae est peccatum omissionis; et alia praecepta negativa, contra quae est peccatum commissionis. Ergo peccatum omissionis et peccatum commissionis differunt specie.</P>
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190 <P TITLE="I-II q. 72 a. 6 arg. 3"><A NAME="36581"><SPAN CLASS="ref">[36581] I&ordf;-IIae q. 72 a. 6 arg. 3 </SPAN></A>Praeterea, omissio et commissio differunt sicut affirmatio et negatio. Sed affirmatio et negatio non possunt esse unius speciei, quia negatio non habet speciem; non entis enim non sunt neque species neque differentiae, ut philosophus dicit. Ergo omissio et commissio non possunt esse unius speciei.</P>
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191 <P TITLE="I-II q. 72 a. 6 s. c."><A NAME="36582"><SPAN CLASS="ref">[36582] I&ordf;-IIae q. 72 a. 6 s. c. </SPAN></A>Sed contra, in eadem specie peccati invenitur omissio et commissio, avarus enim et aliena rapit, quod est peccatum commissionis; et sua non dat quibus dare debet, quod est peccatum omissionis. Ergo omissio et commissio non differunt specie.</P>
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192 <P TITLE="I-II q. 72 a. 6 co."><A NAME="36583"><SPAN CLASS="ref">[36583] I&ordf;-IIae q. 72 a. 6 co. </SPAN></A>Respondeo dicendum quod in peccatis invenitur duplex differentia, una materialis, et alia formalis. Materialis quidem attenditur secundum naturalem speciem actuum peccati, formalis autem secundum ordinem ad unum finem proprium, quod est obiectum proprium. Unde inveniuntur aliqui actus materialiter specie differentes, qui tamen formaliter sunt in eadem specie peccati, quia ad idem ordinantur, sicut ad eandem speciem homicidii pertinet iugulatio, lapidatio et perforatio, quamvis actus sint specie differentes secundum speciem naturae. Sic ergo si loquamur de specie peccati omissionis et commissionis materialiter, differunt specie, large tamen loquendo de specie, secundum quod negatio vel privatio speciem habere potest. Si autem loquamur de specie peccati omissionis et commissionis formaliter, sic non differunt specie, quia ad idem ordinantur, et ex eodem motivo procedunt. Avarus enim ad congregandum pecuniam et rapit, et non dat ea quae dare debet; et similiter gulosus ad satisfaciendum gulae, et superflua comedit, et ieiunia debita praetermittit; et idem est videre in ceteris. Semper enim in rebus negatio fundatur super aliqua affirmatione, quae est quodammodo causa eius, unde etiam in rebus naturalibus eiusdem rationis est quod ignis calefaciat, et quod non infrigidet.</P>
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193 <P TITLE="I-II q. 72 a. 6 ad 1"><A NAME="36584"><SPAN CLASS="ref">[36584] I&ordf;-IIae q. 72 a. 6 ad 1 </SPAN></A>Ad primum ergo dicendum quod illa divisio quae est per commissionem et omissionem, non est secundum diversas species formales, sed materiales tantum, ut dictum est.</P>
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194 <P TITLE="I-II q. 72 a. 6 ad 2"><A NAME="36585"><SPAN CLASS="ref">[36585] I&ordf;-IIae q. 72 a. 6 ad 2 </SPAN></A>Ad secundum dicendum quod necesse fuit in lege Dei proponi diversa praecepta affirmativa et negativa, ut gradatim homines introducerentur ad virtutem, prius quidem abstinendo a malo, ad quod inducimur per praecepta negativa; et postmodum faciendo bonum, ad quod inducimur per praecepta affirmativa. Et sic praecepta affirmativa et negativa non pertinent ad diversas virtutes, sed ad diversos gradus virtutis. Et per consequens non oportet quod contrarientur diversis peccatis secundum speciem. Peccatum etiam non habet speciem ex parte aversionis, quia secundum hoc est negatio vel privatio, sed ex parte conversionis, secundum quod est actus quidam. Unde secundum diversa praecepta legis non diversificantur peccata secundum speciem.</P>
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195 <P TITLE="I-II q. 72 a. 6 ad 3"><A NAME="36586"><SPAN CLASS="ref">[36586] I&ordf;-IIae q. 72 a. 6 ad 3 </SPAN></A>Ad tertium dicendum quod obiectio illa procedit de materiali diversitate speciei. Sciendum est tamen quod negatio, etsi proprie non sit in specie, constituitur tamen in specie per reductionem ad aliquam affirmationem quam sequitur.</P>
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196 <BR>
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197 <DIV CLASS="E">Articulus 7</DIV>
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198 <P TITLE="I-II q. 72 a. 7 arg. 1"><A NAME="36587"><SPAN CLASS="ref">[36587] I&ordf;-IIae q. 72 a. 7 arg. 1 </SPAN></A>Ad septimum sic proceditur. Videtur quod inconvenienter dividatur peccatum in peccatum cordis, oris, et operis. Augustinus enim, in XII de Trin., ponit tres gradus peccati, quorum primus est, cum carnalis sensus illecebram quandam ingerit, quod est peccatum cogitationis, secundus gradus est, quando sola cogitationis delectatione aliquis contentus est; tertius gradus est, quando faciendum decernitur per consensum. Sed tria haec pertinent ad peccatum cordis. Ergo inconvenienter peccatum cordis ponitur quasi unum genus peccati.</P>
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199 <P TITLE="I-II q. 72 a. 7 arg. 2"><A NAME="36588"><SPAN CLASS="ref">[36588] I&ordf;-IIae q. 72 a. 7 arg. 2 </SPAN></A>Praeterea, Gregorius, in IV Moral., ponit quatuor gradus peccati, quorum primus est culpa latens in corde; secundus, cum exterius publicatur; tertius est, cum consuetudine roboratur; quartus est, cum usque ad praesumptionem divinae misericordiae, vel ad desperationem, homo procedit. Ubi non distinguitur peccatum operis a peccato oris; et adduntur duo alii peccatorum gradus. Ergo inconveniens fuit prima divisio.</P>
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200 <P TITLE="I-II q. 72 a. 7 arg. 3"><A NAME="36589"><SPAN CLASS="ref">[36589] I&ordf;-IIae q. 72 a. 7 arg. 3 </SPAN></A>Praeterea, non potest esse peccatum in ore vel in opere, nisi fiat prius in corde. Ergo ista peccata specie non differunt. Non ergo debent contra se invicem dividi.</P>
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201 <P TITLE="I-II q. 72 a. 7 s. c."><A NAME="36590"><SPAN CLASS="ref">[36590] I&ordf;-IIae q. 72 a. 7 s. c. </SPAN></A>Sed contra est quod Hieronymus dicit, super Ezech., <I>tria sunt generalia delicta quibus humanum subiacet genus, aut enim cogitatione, aut sermone, aut opere peccamus</I>.</P>
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202 <P TITLE="I-II q. 72 a. 7 co."><A NAME="36591"><SPAN CLASS="ref">[36591] I&ordf;-IIae q. 72 a. 7 co. </SPAN></A>Respondeo dicendum quod aliqua inveniuntur differre specie dupliciter. Uno modo, ex eo quod utrumque habet speciem completam, sicut equus et bos differunt specie. Alio modo, secundum diversos gradus in aliqua generatione vel motu accipiuntur diversae species, sicut aedificatio est completa generatio domus, collocatio autem fundamenti et erectio parietis sunt species incompletae, ut patet per philosophum, in X Ethic.; et idem etiam potest dici in generationibus animalium. Sic igitur peccatum dividitur per haec tria, scilicet peccatum oris, cordis et operis, non sicut per diversas species completas, nam consummatio peccati est in opere, unde peccatum operis habet speciem completam. Sed prima inchoatio eius est quasi fundatio in corde; secundus autem gradus eius est in ore, secundum quod homo prorumpit facile ad manifestandum conceptum cordis; tertius autem gradus iam est in consummatione operis. Et sic haec tria differunt secundum diversos gradus peccati. Patet tamen quod haec tria pertinent ad unam perfectam peccati speciem, cum ab eodem motivo procedant, iracundus enim, ex hoc quod appetit vindictam, primo quidem perturbatur in corde; secundo, in verba contumeliosa prorumpit; tertio vero, procedit usque ad facta iniuriosa. Et idem patet in luxuria, et in quolibet alio peccato.</P>
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203 <P TITLE="I-II q. 72 a. 7 ad 1"><A NAME="36592"><SPAN CLASS="ref">[36592] I&ordf;-IIae q. 72 a. 7 ad 1 </SPAN></A>Ad primum ergo dicendum quod omne peccatum cordis convenit in ratione occulti, et secundum hoc ponitur unus gradus. Qui tamen per tres gradus distinguitur, scilicet cogitationis, delectationis et consensus.</P>
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204 <P TITLE="I-II q. 72 a. 7 ad 2"><A NAME="36593"><SPAN CLASS="ref">[36593] I&ordf;-IIae q. 72 a. 7 ad 2 </SPAN></A>Ad secundum dicendum quod peccatum oris et operis conveniunt in manifestatione, et propter hoc a Gregorio sub uno computantur. Hieronymus autem distinguit ea, quia in peccato oris est manifestatio tantum, et principaliter intenta, in peccato vero operis est principaliter expletio interioris conceptus cordis, sed manifestatio est ex consequenti. Consuetudo vero et desperatio sunt gradus consequentes post speciem perfectam peccati, sicut adolescentia et iuventus post perfectam hominis generationem.</P>
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205 <P TITLE="I-II q. 72 a. 7 ad 3"><A NAME="36594"><SPAN CLASS="ref">[36594] I&ordf;-IIae q. 72 a. 7 ad 3 </SPAN></A>Ad tertium dicendum quod peccatum cordis et oris non distinguuntur a peccato operis, quando simul cum eo coniunguntur, sed prout quodlibet horum per se invenitur. Sicut etiam pars motus non distinguitur a toto motu, quando motus est continuus, sed solum quando motus sistit in medio.</P>
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206 <BR>
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207 <DIV CLASS="E">Articulus 8</DIV>
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208 <P TITLE="I-II q. 72 a. 8 arg. 1"><A NAME="36595"><SPAN CLASS="ref">[36595] I&ordf;-IIae q. 72 a. 8 arg. 1 </SPAN></A>Ad octavum sic proceditur. Videtur quod superabundantia et defectus non diversificent species peccatorum. Superabundantia enim et defectus differunt secundum magis et minus. Sed magis et minus non diversificant speciem. Ergo superabundantia et defectus non diversificant speciem peccatorum.</P>
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209 <P TITLE="I-II q. 72 a. 8 arg. 2"><A NAME="36596"><SPAN CLASS="ref">[36596] I&ordf;-IIae q. 72 a. 8 arg. 2 </SPAN></A>Praeterea, sicut peccatum in agibilibus est ex hoc quod receditur a rectitudine rationis, ita falsitas in speculativis est ex hoc quod receditur a veritate rei. Sed non diversificatur species falsitatis ex hoc quod aliquis dicit plus vel minus esse quam sit in re. Ergo etiam non diversificatur species peccati ex hoc quod recedit a rectitudine rationis in plus vel in minus.</P>
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210 <P TITLE="I-II q. 72 a. 8 arg. 3"><A NAME="36597"><SPAN CLASS="ref">[36597] I&ordf;-IIae q. 72 a. 8 arg. 3 </SPAN></A><I>Praeterea, ex duabus speciebus non constituitur una species</I>, ut Porphyrius dicit. Sed superabundantia et defectus uniuntur in uno peccato, sunt enim simul quidam illiberales et prodigi, quorum duorum illiberalitas est peccatum secundum defectum, prodigalitas autem secundum superabundantiam. Ergo superabundantia et defectus non diversificant speciem peccatorum.</P>
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211 <P TITLE="I-II q. 72 a. 8 s. c."><A NAME="36598"><SPAN CLASS="ref">[36598] I&ordf;-IIae q. 72 a. 8 s. c. </SPAN></A>Sed contra, contraria differunt secundum speciem, nam contrarietas est differentia secundum formam, ut dicitur in X Metaphys. Sed vitia quae differunt secundum superabundantiam et defectum, sunt contraria, sicut illiberalitas prodigalitati. Ergo differunt secundum speciem.</P>
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212 <P TITLE="I-II q. 72 a. 8 co."><A NAME="36599"><SPAN CLASS="ref">[36599] I&ordf;-IIae q. 72 a. 8 co. </SPAN></A>Respondeo dicendum quod, cum in peccato sint duo, scilicet ipse actus, et inordinatio eius, prout receditur ab ordine rationis et legis divinae; species peccati attenditur non ex parte inordinationis, quae est praeter intentionem peccantis, ut supra dictum est; sed magis ex parte ipsius actus, secundum quod terminatur ad obiectum, in quod fertur intentio peccantis. Et ideo ubicumque occurrit diversum motivum inclinans intentionem ad peccandum, ibi est diversa species peccati. Manifestum est autem quod non est idem motivum ad peccandum in peccatis quae sunt secundum superabundantiam, et in peccatis quae sunt secundum defectum; quinimmo sunt contraria motiva; sicut motivum in peccato intemperantiae est amor delectationum corporalium, motivum autem in peccato insensibilitatis est odium earum. Unde huiusmodi peccata non solum differunt specie, sed etiam sunt sibi invicem contraria.</P>
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213 <P TITLE="I-II q. 72 a. 8 ad 1"><A NAME="36600"><SPAN CLASS="ref">[36600] I&ordf;-IIae q. 72 a. 8 ad 1 </SPAN></A>Ad primum ergo dicendum quod magis et minus, etsi non sint causa diversitatis speciei, consequuntur tamen quandoque species differentes, prout proveniunt ex diversis formis, sicut si dicatur quod ignis est levior aere. Unde philosophus dicit, in VIII Ethic., quod qui posuerunt non esse diversas species amicitiarum propter hoc quod dicuntur secundum magis et minus, non sufficienti crediderunt signo. Et hoc modo superexcedere rationem, vel deficere ab ea, pertinet ad diversa peccata secundum speciem, inquantum consequuntur diversa motiva.</P>
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214 <P TITLE="I-II q. 72 a. 8 ad 2"><A NAME="36601"><SPAN CLASS="ref">[36601] I&ordf;-IIae q. 72 a. 8 ad 2 </SPAN></A>Ad secundum dicendum quod intentio peccantis non est ut recedat a ratione, et ideo non efficitur eiusdem rationis peccatum superabundantiae et defectus propter recessum ab eadem rationis rectitudine. Sed quandoque ille qui dicit falsum, intendit veritatem occultare, unde quantum ad hoc, non refert utrum dicat vel plus vel minus. Si tamen recedere a veritate sit praeter intentionem, tunc manifestum est quod ex diversis causis aliquis movetur ad dicendum plus vel minus, et secundum hoc diversa est ratio falsitatis. Sicut patet de iactatore, qui superexcedit dicendo falsum, quaerens gloriam; et de deceptore, qui diminuit, evadens debiti solutionem. Unde et quaedam falsae opiniones sunt sibi invicem contrariae.</P>
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215 <P TITLE="I-II q. 72 a. 8 ad 3"><A NAME="36602"><SPAN CLASS="ref">[36602] I&ordf;-IIae q. 72 a. 8 ad 3 </SPAN></A>Ad tertium dicendum quod prodigus et illiberalis potest esse aliquis secundum diversa, ut scilicet sit aliquis illiberalis in accipiendo quae non debet, et prodigus in dando quae non debet. Nihil autem prohibet contraria inesse eidem secundum diversa.</P>
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216 <BR>
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217 <DIV CLASS="E">Articulus 9</DIV>
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218 <P TITLE="I-II q. 72 a. 9 arg. 1"><A NAME="36603"><SPAN CLASS="ref">[36603] I&ordf;-IIae q. 72 a. 9 arg. 1 </SPAN></A>Ad nonum sic proceditur. Videtur quod vitia et peccata diversificentur specie secundum diversas circumstantias. Quia, ut dicit Dionysius, IV cap. de Div. Nom., <I>malum contingit ex singularibus defectibus</I>. Singulares autem defectus sunt corruptiones singularum circumstantiarum. Ergo ex singulis circumstantiis corruptis singulae species peccatorum consequuntur.</P>
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219 <P TITLE="I-II q. 72 a. 9 arg. 2"><A NAME="36604"><SPAN CLASS="ref">[36604] I&ordf;-IIae q. 72 a. 9 arg. 2 </SPAN></A>Praeterea, peccata sunt quidam actus humani. Sed actus humani interdum accipiunt speciem a circumstantiis, ut supra habitum est. Ergo peccata differunt specie secundum quod diversae circumstantiae corrumpuntur.</P>
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220 <P TITLE="I-II q. 72 a. 9 arg. 3"><A NAME="36605"><SPAN CLASS="ref">[36605] I&ordf;-IIae q. 72 a. 9 arg. 3 </SPAN></A>Praeterea, diversae species gulae assignantur secundum particulas quae in hoc versiculo continentur, <I>praepropere, laute, nimis, ardenter, studiose</I>. Haec autem pertinent ad diversas circumstantias, nam praepropere est antequam oportet, nimis plus quam oportet, et idem patet in aliis. Ergo species peccati diversificantur secundum diversas circumstantias.</P>
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221 <P TITLE="I-II q. 72 a. 9 s. c."><A NAME="36606"><SPAN CLASS="ref">[36606] I&ordf;-IIae q. 72 a. 9 s. c. </SPAN></A>Sed contra est quod philosophus dicit, in III et IV Ethic., quod singula vitia peccant agendo et plus quam oportet, et quando non oportet, et similiter secundum omnes alias circumstantias. Non ergo secundum hoc diversificantur peccatorum species.</P>
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222 <P TITLE="I-II q. 72 a. 9 co."><A NAME="36607"><SPAN CLASS="ref">[36607] I&ordf;-IIae q. 72 a. 9 co. </SPAN></A>Respondeo dicendum quod, sicut dictum est, ubi occurrit aliud motivum ad peccandum, ibi est alia peccati species, quia motivum ad peccandum est finis et obiectum. Contingit autem quandoque quod in corruptionibus diversarum circumstantiarum est idem motivum, sicut illiberalis ab eodem movetur quod accipiat quando non oportet, et ubi non oportet, et plus quam oportet, et similiter de aliis circumstantiis; hoc enim facit propter inordinatum appetitum pecuniae congregandae. Et in talibus diversarum circumstantiarum corruptiones non diversificant species peccatorum, sed pertinent ad unam et eandem peccati speciem. Quandoque vero contingit quod corruptiones diversarum circumstantiarum proveniunt a diversis motivis. Puta quod aliquis praepropere comedat, potest provenire ex hoc quod homo non potest ferre dilationem cibi, propter facilem consumptionem humiditatis; quod vero appetat immoderatum cibum, potest contingere propter virtutem naturae potentem ad convertendum multum cibum; quod autem aliquis appetat cibos deliciosos, contingit propter appetitum delectationis quae est in cibo. Unde in talibus diversarum circumstantiarum corruptiones inducunt diversas peccati species.</P>
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223 <P TITLE="I-II q. 72 a. 9 ad 1"><A NAME="36608"><SPAN CLASS="ref">[36608] I&ordf;-IIae q. 72 a. 9 ad 1 </SPAN></A>Ad primum ergo dicendum quod malum, inquantum huiusmodi, privatio est, et ideo diversificatur specie secundum ea quae privantur, sicut et ceterae privationes. Sed peccatum non sortitur speciem ex parte privationis vel aversionis, ut supra dictum est; sed ex conversione ad obiectum actus.</P>
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224 <P TITLE="I-II q. 72 a. 9 ad 2"><A NAME="36609"><SPAN CLASS="ref">[36609] I&ordf;-IIae q. 72 a. 9 ad 2 </SPAN></A>Ad secundum dicendum quod circumstantia nunquam transfert actum in aliam speciem, nisi quando est aliud motivum.</P>
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225 <P TITLE="I-II q. 72 a. 9 ad 3"><A NAME="36610"><SPAN CLASS="ref">[36610] I&ordf;-IIae q. 72 a. 9 ad 3 </SPAN></A>Ad tertium dicendum quod in diversis speciebus gulae diversa sunt motiva, sicut dictum est.</P>
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226 <DIV CLASS="centro">
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227 <BR>
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228 <P>
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229 <A HREF="sth2071.html"><IMG SRC="icons/ageretro.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age retro"></A>
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230 &nbsp;
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231 <A HREF="sth2073.html"><IMG SRC="icons/ageultra.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age ultra"></A>
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232 </P>
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233 <BR><HR><BR>
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234 <ADDRESS>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad hanc editionem<BR>Iura omnia asservantur<BR>OCLC nr. <A HREF="http://worldcatlibraries.org/wcpa/oclc/49644264" STYLE="text-decoration=none">49644264</A></ADDRESS>
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235 </DIV>
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