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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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26
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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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9 <META NAME="security" CONTENT="public">
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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, II&ordf;-IIae q. 45-46</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">secunda pars secundae partis a quaestione XLV ad XLVI</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 1895 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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119 document.write('<OPTION VALUE="#40915">II&ordf;-IIae q. 46 a. 3 s. c.');
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122 document.write('<OPTION VALUE="#40918">II&ordf;-IIae q. 46 a. 3 ad 2');
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123 document.write('<OPTION VALUE="#40919">II&ordf;-IIae q. 46 a. 3 ad 3');
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129 </SCRIPT>
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130 <BR><HR><BR>
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131 </DIV>
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132 <DIV CLASS="D">Quaestio 45</DIV>
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133 <DIV CLASS="G">Prooemium</DIV>
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134 <P TITLE="II-II q. 45 pr."><A NAME="40844"><SPAN CLASS="ref">[40844] II&ordf;-IIae q. 45 pr. </SPAN></A>Deinde considerandum est de dono sapientiae, quod respondet caritati. Et primo, de ipsa sapientia; secundo, de vitio opposito. Circa primum quaeruntur sex. Primo, utrum sapientia debeat numerari inter dona spiritus sancti. Secundo, in quo sit sicut in subiecto. Tertio, utrum sapientia sit speculativa tantum, vel etiam practica. Quarto, utrum sapientia quae est donum possit esse cum peccato mortali. Quinto, utrum sit in omnibus habentibus gratiam gratum facientem. Sexto, quae beatitudo ei respondeat.</P>
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135 <BR>
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136 <DIV CLASS="E">Articulus 1</DIV>
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137 <P TITLE="II-II q. 45 a. 1 arg. 1"><A NAME="40845"><SPAN CLASS="ref">[40845] II&ordf;-IIae q. 45 a. 1 arg. 1 </SPAN></A>Ad primum sic proceditur. Videtur quod sapientia non debeat inter dona spiritus sancti computari. Dona enim sunt perfectiora virtutibus, ut supra dictum est. Sed virtus se habet solum ad bonum, unde et Augustinus dicit, in libro de Lib. Arb., quod nullus virtutibus male utitur. Ergo multo magis dona spiritus sancti se habent solum ad bonum. Sed sapientia se habet etiam ad malum, dicitur enim Iac. III quaedam sapientia esse terrena, animalis, diabolica. Ergo sapientia non debet poni inter dona spiritus sancti.</P>
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138 <P TITLE="II-II q. 45 a. 1 arg. 2"><A NAME="40846"><SPAN CLASS="ref">[40846] II&ordf;-IIae q. 45 a. 1 arg. 2 </SPAN></A>Praeterea, sicut Augustinus dicit, XIV de Trin., <I>sapientia est divinarum rerum cognitio</I>. Sed cognitio divinarum rerum quam homo potest per sua naturalia habere, pertinet ad sapientiam quae est virtus intellectualis, cognitio autem divinorum supernaturalis pertinet ad fidem quae est virtus theologica, ut ex supradictis patet. Ergo sapientia magis debet dici virtus quam donum.</P>
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139 <P TITLE="II-II q. 45 a. 1 arg. 3"><A NAME="40847"><SPAN CLASS="ref">[40847] II&ordf;-IIae q. 45 a. 1 arg. 3 </SPAN></A>Praeterea, Iob XXVIII dicitur, <I>ecce timor domini ipsa est sapientia</I>, habetur, ecce, pietas ipsa est sapientia. Ubi secundum litteram Septuaginta, qua utitur Augustinus, habetur, ecce, pietas ipsa est sapientia. Sed tam timor quam pietas ponuntur dona spiritus sancti. Ergo sapientia non debet numerari inter dona spiritus sancti quasi donum ab aliis distinctum.</P>
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140 <P TITLE="II-II q. 45 a. 1 s. c."><A NAME="40848"><SPAN CLASS="ref">[40848] II&ordf;-IIae q. 45 a. 1 s. c. </SPAN></A>Sed contra est quod Isaiae XI dicitur, <I>requiescet super eum spiritus domini, sapientiae et intellectus,</I> et cetera.</P>
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141 <P TITLE="II-II q. 45 a. 1 co."><A NAME="40849"><SPAN CLASS="ref">[40849] II&ordf;-IIae q. 45 a. 1 co. </SPAN></A>Respondeo dicendum quod secundum philosophum, in principio Metaphys., ad sapientem pertinet considerare causam altissimam, per quam de aliis certissime iudicatur, et secundum quam omnia ordinari oportet. Causa autem altissima dupliciter accipi potest, vel simpliciter, vel in aliquo genere. Ille igitur qui cognoscit causam altissimam in aliquo genere et per eam potest de omnibus quae sunt illius generis iudicare et ordinare, dicitur esse sapiens in illo genere, ut in medicina vel architectura, secundum illud I ad Cor. III, <I>ut sapiens architectus fundamentum posui</I>. Ille autem qui cognoscit causam altissimam simpliciter, quae est Deus, dicitur sapiens simpliciter, inquantum per regulas divinas omnia potest iudicare et ordinare. Huiusmodi autem iudicium consequitur homo per spiritum sanctum, secundum illud I ad Cor. II, <I>spiritualis iudicat omnia</I>; quia, sicut ibidem dicitur, <I>spiritus omnia scrutatur, etiam profunda Dei</I>. Unde manifestum est quod sapientia est donum spiritus sancti.</P>
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142 <P TITLE="II-II q. 45 a. 1 ad 1"><A NAME="40850"><SPAN CLASS="ref">[40850] II&ordf;-IIae q. 45 a. 1 ad 1 </SPAN></A>Ad primum ergo dicendum quod bonum dicitur dupliciter. Uno modo, quod vere est bonum et simpliciter perfectum. Alio modo dicitur aliquid esse bonum, secundum quandam similitudinem, quod est in malitia perfectum, sicut dicitur bonus latro vel perfectus latro, ut patet per philosophum, in V Metaphys. Et sicut circa ea quae sunt vere bona invenitur aliqua altissima causa, quae est summum bonum, quod est ultimus finis, per cuius cognitionem homo dicitur vere sapiens; ita etiam in malis est invenire aliquid ad quod alia referuntur sicut ad ultimum finem, per cuius cognitionem homo dicitur esse sapiens ad male agendum; secundum illud Ierem. IV, <I>sapientes sunt ut faciant mala, bene autem facere nescierunt</I>. Quicumque enim avertitur a fine debito, necesse est quod aliquem finem indebitum sibi praestituat, quia omne agens agit propter finem. Unde si praestituat sibi finem in bonis exterioribus terrenis, vocatur sapientia terrena; si autem in bonis corporalibus, vocatur sapientia animalis; si autem in aliqua excellentia, vocatur sapientia diabolica, propter imitationem superbiae Diaboli, de quo dicitur Iob XLI, <I>ipse est rex super universos filios superbiae</I>.</P>
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143 <P TITLE="II-II q. 45 a. 1 ad 2"><A NAME="40851"><SPAN CLASS="ref">[40851] II&ordf;-IIae q. 45 a. 1 ad 2 </SPAN></A>Ad secundum dicendum quod sapientia quae ponitur donum differt ab ea quae ponitur virtus intellectualis acquisita. Nam illa acquiritur studio humano, haec autem est de sursum descendens, ut dicitur Iac. III. Similiter et differt a fide. Nam fides assentit veritati divinae secundum seipsam, sed iudicium quod est secundum veritatem divinam pertinet ad donum sapientiae. Et ideo donum sapientiae praesupponit fidem, quia unusquisque bene iudicat quae cognoscit, ut dicitur in I Ethic.</P>
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144 <P TITLE="II-II q. 45 a. 1 ad 3"><A NAME="40852"><SPAN CLASS="ref">[40852] II&ordf;-IIae q. 45 a. 1 ad 3 </SPAN></A>Ad tertium dicendum quod sicut pietas, quae pertinet ad cultum Dei, est manifestativa fidei, inquantum per cultum Dei protestamur fidem; ita etiam pietas manifestat sapientiam. Et propter hoc dicitur quod pietas est sapientia. Et eadem ratione timor. Per hoc enim ostenditur quod homo rectum habet iudicium de divinis, quod Deum timet et colit.</P>
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145 <BR>
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146 <DIV CLASS="E">Articulus 2</DIV>
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147 <P TITLE="II-II q. 45 a. 2 arg. 1"><A NAME="40853"><SPAN CLASS="ref">[40853] II&ordf;-IIae q. 45 a. 2 arg. 1 </SPAN></A>Ad secundum sic proceditur. Videtur quod sapientia non sit in intellectu sicut in subiecto. Dicit enim Augustinus, in libro de gratia novi Test., quod sapientia est caritas Dei. Sed caritas est sicut in subiecto in voluntate, non in intellectu, ut supra habitum est. Ergo sapientia non est in intellectu sicut in subiecto.</P>
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148 <P TITLE="II-II q. 45 a. 2 arg. 2"><A NAME="40854"><SPAN CLASS="ref">[40854] II&ordf;-IIae q. 45 a. 2 arg. 2 </SPAN></A>Praeterea, Eccli. VI dicitur, <I>sapientia doctrinae secundum nomen eius est</I>. Dicitur autem sapientia quasi sapida scientia, quod videtur ad affectum pertinere, ad quem pertinet experiri spirituales delectationes sive dulcedines. Ergo sapientia non est in intellectu, sed magis in affectu.</P>
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149 <P TITLE="II-II q. 45 a. 2 arg. 3"><A NAME="40855"><SPAN CLASS="ref">[40855] II&ordf;-IIae q. 45 a. 2 arg. 3 </SPAN></A>Praeterea, potentia intellectiva sufficienter perficitur per donum intellectus. Sed ad id quod potest fieri per unum superfluum esset plura ponere. Ergo non est in intellectu.</P>
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150 <P TITLE="II-II q. 45 a. 2 s. c."><A NAME="40856"><SPAN CLASS="ref">[40856] II&ordf;-IIae q. 45 a. 2 s. c. </SPAN></A>Sed contra est quod Gregorius dicit, in II Moral., quod sapientia contrariatur stultitiae. Sed stultitia est in intellectu. Ergo et sapientia.</P>
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151 <P TITLE="II-II q. 45 a. 2 co."><A NAME="40857"><SPAN CLASS="ref">[40857] II&ordf;-IIae q. 45 a. 2 co. </SPAN></A>Respondeo dicendum quod, sicut supra dictum est, sapientia importat quandam rectitudinem iudicii secundum rationes divinas. Rectitudo autem iudicii potest contingere dupliciter, uno modo, secundum perfectum usum rationis; alio modo, propter connaturalitatem quandam ad ea de quibus iam est iudicandum. Sicut de his quae ad castitatem pertinent per rationis inquisitionem recte iudicat ille qui didicit scientiam moralem, sed per quandam connaturalitatem ad ipsa recte iudicat de eis ille qui habet habitum castitatis. Sic igitur circa res divinas ex rationis inquisitione rectum iudicium habere pertinet ad sapientiam quae est virtus intellectualis, sed rectum iudicium habere de eis secundum quandam connaturalitatem ad ipsa pertinet ad sapientiam secundum quod donum est spiritus sancti, sicut Dionysius dicit, in II cap. de Div. Nom., quod Hierotheus est perfectus in divinis <I>non solum discens, sed et patiens divina</I>. Huiusmodi autem compassio sive connaturalitas ad res divinas fit per caritatem, quae quidem unit nos Deo, secundum illud I ad Cor. VI, <I>qui adhaeret Deo unus spiritus est</I>. Sic igitur sapientia quae est donum causam quidem habet in voluntate, scilicet caritatem, sed essentiam habet in intellectu, cuius actus est recte iudicare, ut supra habitum est.</P>
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152 <P TITLE="II-II q. 45 a. 2 ad 1"><A NAME="40858"><SPAN CLASS="ref">[40858] II&ordf;-IIae q. 45 a. 2 ad 1 </SPAN></A>Ad primum ergo dicendum quod Augustinus loquitur de sapientia quantum ad suam causam. Ex qua etiam sumitur nomen sapientiae, secundum quod saporem quendam importat.</P>
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153 <P TITLE="II-II q. 45 a. 2 ad 2"><A NAME="40859"><SPAN CLASS="ref">[40859] II&ordf;-IIae q. 45 a. 2 ad 2 </SPAN></A>Unde patet responsio ad secundum. Si tamen iste sit intellectus illius auctoritatis. Quod non videtur, quia talis expositio non convenit nisi secundum nomen quod habet sapientia in Latina lingua. In Graeco autem non competit; et forte nec in aliis linguis. Unde potius videtur nomen sapientiae ibi accipi pro eius fama, qua a cunctis commendatur.</P>
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154 <P TITLE="II-II q. 45 a. 2 ad 3"><A NAME="40860"><SPAN CLASS="ref">[40860] II&ordf;-IIae q. 45 a. 2 ad 3 </SPAN></A>Ad tertium dicendum quod intellectus habet duos actus, scilicet percipere, et iudicare. Ad quorum primum ordinatur donum intellectus, ad secundum autem, secundum rationes divinas, donum sapientiae; sed secundum rationes humanas, donum scientiae.</P>
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155 <BR>
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156 <DIV CLASS="E">Articulus 3</DIV>
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157 <P TITLE="II-II q. 45 a. 3 arg. 1"><A NAME="40861"><SPAN CLASS="ref">[40861] II&ordf;-IIae q. 45 a. 3 arg. 1 </SPAN></A>Ad tertium sic proceditur. Videtur quod sapientia non sit practica, sed speculativa tantum. Donum enim sapientiae est excellentius quam sapientia secundum quod est intellectualis virtus. Sed sapientia secundum quod est intellectualis virtus est speculativa tantum. Ergo multo magis sapientia quae est donum est speculativa, et non practica.</P>
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158 <P TITLE="II-II q. 45 a. 3 arg. 2"><A NAME="40862"><SPAN CLASS="ref">[40862] II&ordf;-IIae q. 45 a. 3 arg. 2 </SPAN></A>Praeterea, practicus intellectus est circa operabilia, quae sunt contingentia. Sed sapientia est circa divina, quae sunt aeterna et necessaria. Ergo sapientia non potest esse practica.</P>
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159 <P TITLE="II-II q. 45 a. 3 arg. 3"><A NAME="40863"><SPAN CLASS="ref">[40863] II&ordf;-IIae q. 45 a. 3 arg. 3 </SPAN></A>Praeterea, Gregorius dicit, in VI Moral., quod <I>in contemplatione principium, quod Deus est, quaeritur, in operatione autem sub gravi necessitatis fasce laboratur</I>. Sed ad sapientiam pertinet divinorum visio, ad quam non pertinet sub aliquo fasce laborare, quia ut dicitur Sap. VIII, <I>non habet amaritudinem conversatio eius, nec taedium convictus illius</I>. Ergo sapientia est contemplativa tantum, non autem practica sive activa.</P>
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160 <P TITLE="II-II q. 45 a. 3 s. c."><A NAME="40864"><SPAN CLASS="ref">[40864] II&ordf;-IIae q. 45 a. 3 s. c. </SPAN></A>Sed contra est quod dicitur ad Coloss. IV, <I>in sapientia ambulate ad eos qui foris sunt</I>. Hoc autem pertinet ad actionem. Ergo sapientia non solum est speculativa, sed etiam practica.</P>
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161 <P TITLE="II-II q. 45 a. 3 co."><A NAME="40865"><SPAN CLASS="ref">[40865] II&ordf;-IIae q. 45 a. 3 co. </SPAN></A>Respondeo dicendum quod, sicut Augustinus dicit, in XII de Trin., superior pars rationis sapientiae deputatur, inferior autem scientiae. Superior autem ratio, ut ipse in eodem libro dicit, intendit rationibus supernis, scilicet divinis, et conspiciendis et consulendis, conspiciendis quidem, secundum quod divina in seipsis contemplatur; consulendis autem, secundum quod per divina iudicat de humanis, per divinas regulas dirigens actus humanos. Sic igitur sapientia, secundum quod est donum, non solum est speculativa, sed etiam practica.</P>
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162 <P TITLE="II-II q. 45 a. 3 ad 1"><A NAME="40866"><SPAN CLASS="ref">[40866] II&ordf;-IIae q. 45 a. 3 ad 1 </SPAN></A>Ad primum ergo dicendum quod quanto aliqua virtus est altior, tanto ad plura se extendit; ut habetur in libro de causis. Unde ex hoc ipso quod sapientia quae est donum est excellentior quam sapientia quae est virtus intellectualis, utpote magis de propinquo Deum attingens, per quandam scilicet unionem animae ad ipsum, habet quod non solum dirigat in contemplatione, sed etiam in actione.</P>
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163 <P TITLE="II-II q. 45 a. 3 ad 2"><A NAME="40867"><SPAN CLASS="ref">[40867] II&ordf;-IIae q. 45 a. 3 ad 2 </SPAN></A>Ad secundum dicendum quod divina in se quidem sunt necessaria et aeterna, sunt tamen regulae contingentium, quae humanis actibus subsunt.</P>
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164 <P TITLE="II-II q. 45 a. 3 ad 3"><A NAME="40868"><SPAN CLASS="ref">[40868] II&ordf;-IIae q. 45 a. 3 ad 3 </SPAN></A>Ad tertium dicendum quod prius est considerare aliquid in seipso quam secundum quod ad alterum comparatur. Unde ad sapientiam per prius pertinet contemplatio divinorum, quae est visio principii; et posterius dirigere actus humanos secundum rationes divinas. Nec tamen in actibus humanis ex directione sapientiae provenit amaritudo aut labor, sed potius amaritudo propter sapientiam vertitur in dulcedinem, et labor in requiem.</P>
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165 <BR>
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166 <DIV CLASS="E">Articulus 4</DIV>
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167 <P TITLE="II-II q. 45 a. 4 arg. 1"><A NAME="40869"><SPAN CLASS="ref">[40869] II&ordf;-IIae q. 45 a. 4 arg. 1 </SPAN></A>Ad quartum sic proceditur. Videtur quod sapientia possit esse sine gratia, cum peccato mortali. De his enim quae cum peccato mortali haberi non possunt praecipue sancti gloriantur, secundum illud II ad Cor. I, <I>gloria nostra haec est, testimonium conscientiae nostrae</I>. Sed de sapientia non debet aliquis gloriari, secundum illud Ierem. IX, <I>non glorietur sapiens in sapientia sua</I>. Ergo sapientia potest esse sine gratia, cum peccato mortali.</P>
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168 <P TITLE="II-II q. 45 a. 4 arg. 2"><A NAME="40870"><SPAN CLASS="ref">[40870] II&ordf;-IIae q. 45 a. 4 arg. 2 </SPAN></A>Praeterea, sapientia importat cognitionem divinorum, ut dictum est. Sed aliqui cum peccato mortali possunt habere cognitionem veritatis divinae, secundum illud Rom. I, <I>veritatem Dei in iniustitia detinent</I>. Ergo sapientia potest esse cum peccato mortali.</P>
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169 <P TITLE="II-II q. 45 a. 4 arg. 3"><A NAME="40871"><SPAN CLASS="ref">[40871] II&ordf;-IIae q. 45 a. 4 arg. 3 </SPAN></A>Praeterea, Augustinus dicit, in XV de Trin., de caritate loquens, <I>nullum est isto Dei dono excellentius, solum est quod dividit inter filios regni aeterni et filios perditionis aeternae</I>. Sed sapientia differt a caritate. Ergo non dividit inter filios regni et filios perditionis. Ergo potest esse cum peccato mortali.</P>
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170 <P TITLE="II-II q. 45 a. 4 s. c."><A NAME="40872"><SPAN CLASS="ref">[40872] II&ordf;-IIae q. 45 a. 4 s. c. </SPAN></A>Sed contra est quod dicitur Sap. I, <I>in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis</I>.</P>
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171 <P TITLE="II-II q. 45 a. 4 co."><A NAME="40873"><SPAN CLASS="ref">[40873] II&ordf;-IIae q. 45 a. 4 co. </SPAN></A>Respondeo dicendum quod sapientia quae est donum spiritus sancti, sicut dictum est, facit rectitudinem iudicii circa res divinas, vel per regulas divinas de aliis, ex quadam connaturalitate sive unione ad divina. Quae quidem est per caritatem, ut dictum est. Et ideo sapientia de qua loquimur praesupponit caritatem. Caritas autem non potest esse cum peccato mortali, ut ex supradictis patet. Unde relinquitur quod sapientia de qua loquimur non potest esse cum peccato mortali.</P>
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172 <P TITLE="II-II q. 45 a. 4 ad 1"><A NAME="40874"><SPAN CLASS="ref">[40874] II&ordf;-IIae q. 45 a. 4 ad 1 </SPAN></A>Ad primum ergo dicendum quod illud intelligendum est de sapientia in rebus mundanis; sive etiam in rebus divinis per rationes humanas. De qua sancti non gloriantur, sed eam se fatentur non habere, secundum illud Prov. XXX, <I>sapientia hominum non est mecum</I>. Gloriantur autem de sapientia divina, secundum illud I ad Cor. I, <I>factus est nobis sapientia a Deo</I>.</P>
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173 <P TITLE="II-II q. 45 a. 4 ad 2"><A NAME="40875"><SPAN CLASS="ref">[40875] II&ordf;-IIae q. 45 a. 4 ad 2 </SPAN></A>Ad secundum dicendum quod ratio illa procedit de cognitione divinorum quae habetur per studium et inquisitionem rationis. Quae potest haberi cum peccato mortali, non autem illa sapientia de qua loquimur.</P>
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174 <P TITLE="II-II q. 45 a. 4 ad 3"><A NAME="40876"><SPAN CLASS="ref">[40876] II&ordf;-IIae q. 45 a. 4 ad 3 </SPAN></A>Ad tertium dicendum quod sapientia, etsi differat a caritate, tamen praesupponit eam; et ex hoc ipso dividit inter filios perditionis et regni.</P>
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175 <BR>
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176 <DIV CLASS="E">Articulus 5</DIV>
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177 <P TITLE="II-II q. 45 a. 5 arg. 1"><A NAME="40877"><SPAN CLASS="ref">[40877] II&ordf;-IIae q. 45 a. 5 arg. 1 </SPAN></A>Ad quintum sic proceditur. Videtur quod sapientia non sit in omnibus habentibus gratiam. Maius enim est sapientiam habere quam sapientiam audire. Sed solum perfectorum est sapientiam audire, secundum illud I ad Cor. II, <I>sapientiam loquimur inter perfectos</I>. Cum ergo non omnes habentes gratiam sint perfecti, videtur quod multo minus omnes habentes gratiam sapientiam habeant.</P>
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178 <P TITLE="II-II q. 45 a. 5 arg. 2"><A NAME="40878"><SPAN CLASS="ref">[40878] II&ordf;-IIae q. 45 a. 5 arg. 2 </SPAN></A>Praeterea, sapientis est ordinare; ut philosophus dicit, in principio Metaphys. Et Iac. III dicitur quod est iudicans sine simulatione. Sed non omnium habentium gratiam est de aliis iudicare aut alios ordinare, sed solum praelatorum. Ergo non omnium habentium gratiam est habere sapientiam.</P>
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179 <P TITLE="II-II q. 45 a. 5 arg. 3"><A NAME="40879"><SPAN CLASS="ref">[40879] II&ordf;-IIae q. 45 a. 5 arg. 3 </SPAN></A>Praeterea, sapientia datur contra stultitiam; ut Gregorius dicit, in II Moral. Sed multi habentes gratiam sunt naturaliter stulti, ut patet de amentibus baptizatis, vel qui postmodum sine peccato in amentiam incidunt. Ergo non in omnibus habentibus gratiam est sapientia.</P>
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180 <P TITLE="II-II q. 45 a. 5 s. c."><A NAME="40880"><SPAN CLASS="ref">[40880] II&ordf;-IIae q. 45 a. 5 s. c. </SPAN></A>Sed contra est quod quicumque qui est sine peccato mortali diligitur a Deo, quia caritatem habet, qua Deum diligit; Deus autem diligentes se diligit, ut dicitur Prov. VIII. Sed Sap. VII dicitur quod <I>neminem diligit Deus nisi eum qui cum sapientia inhabitat</I>. Ergo in omnibus habentibus gratiam, sine peccato mortali existentibus, est sapientia.</P>
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181 <P TITLE="II-II q. 45 a. 5 co."><A NAME="40881"><SPAN CLASS="ref">[40881] II&ordf;-IIae q. 45 a. 5 co. </SPAN></A>Respondeo dicendum quod sapientia de qua loquimur, sicut dictum est, importat quandam rectitudinem iudicii circa divina et conspicienda et consulenda. Et quantum ad utrumque, ex unione ad divina secundum diversos gradus aliqui sapientiam sortiuntur. Quidam enim tantum sortiuntur de recto iudicio, tam in contemplatione divinorum quam etiam in ordinatione rerum humanarum secundum divinas regulas, quantum est necessarium ad salutem. Et hoc nulli deest sine peccato mortali existenti per gratiam gratum facientem, quia si natura non deficit in necessariis, multo minus gratia. Unde dicitur I Ioan. II, <I>unctio docet vos de omnibus</I>. Quidam autem altiori gradu percipiunt sapientiae donum, et quantum ad contemplationem divinorum, inquantum scilicet altiora quaedam mysteria et cognoscunt et aliis manifestare possunt; et etiam quantum ad directionem humanorum secundum regulas divinas, inquantum possunt secundum eas non solum seipsos, sed etiam alios ordinare. Et iste gradus sapientiae non est communis omnibus habentibus gratiam gratum facientem, sed magis pertinet ad gratias gratis datas, quas spiritus sanctus distribuit prout vult, secundum illud I ad Cor. XII, <I>alii datur per spiritum sermo sapientiae,</I> et cetera.</P>
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182 <P TITLE="II-II q. 45 a. 5 ad 1"><A NAME="40882"><SPAN CLASS="ref">[40882] II&ordf;-IIae q. 45 a. 5 ad 1 </SPAN></A>Ad primum ergo dicendum quod apostolus loquitur ibi de sapientia secundum quod se extendit ad occulta mysteria divinorum, sicut et ibidem dicitur, <I>loquimur Dei sapientiam in mysterio absconditam</I>.</P>
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183 <P TITLE="II-II q. 45 a. 5 ad 2"><A NAME="40883"><SPAN CLASS="ref">[40883] II&ordf;-IIae q. 45 a. 5 ad 2 </SPAN></A>Ad secundum dicendum quod quamvis ordinare alios homines et de eis iudicare pertineat ad solos praelatos, tamen ordinare proprios actus et de eis iudicare pertinet ad unumquemque; ut patet per Dionysium, in epistola ad Demophilum.</P>
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184 <P TITLE="II-II q. 45 a. 5 ad 3"><A NAME="40884"><SPAN CLASS="ref">[40884] II&ordf;-IIae q. 45 a. 5 ad 3 </SPAN></A>Ad tertium dicendum quod amentes baptizati, sicut et pueri, habent quidem habitum sapientiae, secundum quod est donum spiritus sancti, sed non habent actum, propter impedimentum corporale quo impeditur in eis usus rationis.</P>
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185 <BR>
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186 <DIV CLASS="E">Articulus 6</DIV>
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187 <P TITLE="II-II q. 45 a. 6 arg. 1"><A NAME="40885"><SPAN CLASS="ref">[40885] II&ordf;-IIae q. 45 a. 6 arg. 1 </SPAN></A>Ad sextum sic proceditur. Videtur quod septima beatitudo non respondeat dono sapientiae. Septima enim beatitudo est, <I>beati pacifici, quoniam filii Dei vocabuntur</I>. Utrumque autem horum pertinet immediate ad caritatem. Nam de pace dicitur in Psalm., <I>pax multa diligentibus legem tuam</I>. Et ut apostolus dicit, Rom. V, <I>caritas Dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis</I>; qui quidem est spiritus adoptionis filiorum, in quo clamamus, abba, pater, ut dicitur Rom. VIII. Ergo septima beatitudo magis debet attribui caritati quam sapientiae.</P>
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188 <P TITLE="II-II q. 45 a. 6 arg. 2"><A NAME="40886"><SPAN CLASS="ref">[40886] II&ordf;-IIae q. 45 a. 6 arg. 2 </SPAN></A>Praeterea, unumquodque magis manifestatur per proximum effectum quam per remotum. Sed proximus effectus sapientiae videtur esse caritas, secundum illud Sap. VII, <I>per nationes in animas sanctas se transfert, amicos Dei et prophetas constituit</I>, pax autem et adoptio filiorum videntur esse remoti effectus, cum procedant ex caritate, ut dictum est. Ergo beatitudo sapientiae respondens deberet magis determinari secundum dilectionem caritatis quam secundum pacem.</P>
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189 <P TITLE="II-II q. 45 a. 6 arg. 3"><A NAME="40887"><SPAN CLASS="ref">[40887] II&ordf;-IIae q. 45 a. 6 arg. 3 </SPAN></A>Praeterea, Iac. III dicitur, <I>quae desursum est sapientia primo quidem pudica est, deinde autem pacifica, modesta, suadibilis, bonis consentiens, plena misericordia et fructibus bonis, iudicans sine simulatione</I>. Beatitudo ergo correspondens sapientiae non magis debuit accipi secundum pacem quam secundum alios effectus caelestis sapientiae.</P>
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190 <P TITLE="II-II q. 45 a. 6 s. c."><A NAME="40888"><SPAN CLASS="ref">[40888] II&ordf;-IIae q. 45 a. 6 s. c. </SPAN></A>Sed contra est quod Augustinus dicit, in libro de Serm. Dom. in monte, quod <I>sapientia convenit pacificis, in quibus nullus motus est rebellis, sed obtemperans rationi</I>.</P>
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191 <P TITLE="II-II q. 45 a. 6 co."><A NAME="40889"><SPAN CLASS="ref">[40889] II&ordf;-IIae q. 45 a. 6 co. </SPAN></A>Respondeo dicendum quod septima beatitudo congrue adaptatur dono sapientiae et quantum ad meritum et quantum ad praemium. Ad meritum quidem pertinet quod dicitur, beati pacifici. Pacifici autem dicuntur quasi pacem facientes vel in seipsis vel etiam in aliis. Quorum utrumque contingit per hoc quod ea in quibus pax constituitur ad debitum ordinem rediguntur, nam pax est tranquillitas ordinis, ut Augustinus dicit, XIX de Civ. Dei. Ordinare autem pertinet ad sapientiam; ut patet per philosophum, in principio Metaphys. Et ideo esse pacificum convenienter attribuitur sapientiae. Ad praemium autem pertinet quod dicitur, filii Dei vocabuntur. Dicuntur autem aliqui filii Dei inquantum participant similitudinem filii unigeniti et naturalis, secundum illud Rom. VIII, <I>quos praescivit conformes fieri imaginis filii sui</I>, qui quidem est sapientia genita. Et ideo percipiendo donum sapientiae, ad Dei filiationem homo pertingit.</P>
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192 <P TITLE="II-II q. 45 a. 6 ad 1"><A NAME="40890"><SPAN CLASS="ref">[40890] II&ordf;-IIae q. 45 a. 6 ad 1 </SPAN></A>Ad primum ergo dicendum quod caritatis est habere pacem, sed facere pacem est sapientiae ordinantis. Similiter etiam spiritus sanctus intantum dicitur spiritus adoptionis inquantum per eum datur nobis similitudo filii naturalis, qui est genita sapientia.</P>
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193 <P TITLE="II-II q. 45 a. 6 ad 2"><A NAME="40891"><SPAN CLASS="ref">[40891] II&ordf;-IIae q. 45 a. 6 ad 2 </SPAN></A>Ad secundum dicendum quod illud est intelligendum de sapientia increata, quae prima se nobis unit per donum caritatis, et ex hoc revelat nobis mysteria, quorum cognitio est sapientia infusa. Et ideo sapientia infusa, quae est donum, non est causa caritatis, sed magis effectus.</P>
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194 <P TITLE="II-II q. 45 a. 6 ad 3"><A NAME="40892"><SPAN CLASS="ref">[40892] II&ordf;-IIae q. 45 a. 6 ad 3 </SPAN></A>Ad tertium dicendum quod, sicut iam dictum est, ad sapientiam, secundum quod est donum, pertinet non solum contemplari divina, sed etiam regulare humanos actus. In qua quidem directione primo occurrit remotio a malis quae contrariantur sapientiae, unde et timor dicitur esse initium sapientiae, inquantum facit recedere a malis. Ultimum autem est, sicut finis, quod omnia ad debitum ordinem redigantur, quod pertinet ad rationem pacis. Et ideo convenienter Iacobus dicit quod sapientia quae desursum est, quae est donum spiritus sancti, primum est pudica, quasi vitans corruptelas peccati; deinde autem pacifica, quod est finalis effectus sapientiae, propter quod ponitur beatitudo. Iam vero omnia quae sequuntur manifestant ea per quae sapientia ad pacem perducit, et ordine congruo. Nam homini per pudicitiam a corruptelis recedenti primo occurrit quod quantum ex se potest, modum in omnibus teneat, et quantum ad hoc dicitur, modesta. Secundo, ut in his in quibus ipse sibi non sufficit, aliorum monitis acquiescat, et quantum ad hoc subdit, suadibilis. Et haec duo pertinent ad hoc quod homo consequatur pacem in seipso. Sed ulterius, ad hoc quod homo sit pacificus etiam aliis, primo requiritur ut bonis eorum non repugnet, et hoc est quod dicit, bonis consentiens. Secundo, quod defectibus proximi et compatiatur in affectu et subveniat in effectu, et hoc est quod dicitur, plena misericordia et fructibus bonis. Tertio requiritur ut caritative emendare peccata satagat, et hoc est quod dicit, iudicans sine simulatione, ne scilicet, correctionem praetendens, odium intendat explere.</P>
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195 <BR>
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196 <DIV CLASS="D">Quaestio 46</DIV>
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197 <DIV CLASS="G">Prooemium</DIV>
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198 <P TITLE="II-II q. 46 pr."><A NAME="40893"><SPAN CLASS="ref">[40893] II&ordf;-IIae q. 46 pr. </SPAN></A>Deinde considerandum est de stultitia, quae opponitur sapientiae. Et circa hoc quaeruntur tria. Primo, utrum stultitia opponatur sapientiae. Secundo, utrum stultitia sit peccatum. Tertio, ad quod vitium capitale reducatur.</P>
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199 <BR>
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200 <DIV CLASS="E">Articulus 1</DIV>
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201 <P TITLE="II-II q. 46 a. 1 arg. 1"><A NAME="40894"><SPAN CLASS="ref">[40894] II&ordf;-IIae q. 46 a. 1 arg. 1 </SPAN></A>Ad primum sic proceditur. Videtur quod stultitia non opponatur sapientiae. Sapientiae enim directe videtur opponi insipientia. Sed stultitia non videtur esse idem quod insipientia, quia insipientia videtur esse solum circa divina, sicut et sapientia; stultitia autem se habet et circa divina et circa humana. Ergo sapientiae non opponitur stultitia.</P>
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202 <P TITLE="II-II q. 46 a. 1 arg. 2"><A NAME="40895"><SPAN CLASS="ref">[40895] II&ordf;-IIae q. 46 a. 1 arg. 2 </SPAN></A>Praeterea, unum oppositorum non est via perveniendi ad aliud. Sed stultitia est via perveniendi ad sapientiam, dicitur enim I ad Cor. III, <I>si quis videtur inter vos sapiens esse in hoc saeculo, stultus fiat, ut sit sapiens</I>. Ergo sapientiae non opponitur stultitia.</P>
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203 <P TITLE="II-II q. 46 a. 1 arg. 3"><A NAME="40896"><SPAN CLASS="ref">[40896] II&ordf;-IIae q. 46 a. 1 arg. 3 </SPAN></A>Praeterea, unum oppositorum non est causa alterius. Sapientia autem est causa stultitiae, dicitur enim Ierem. X, <I>stultus factus est omnis homo a scientia sua</I>; sapientia autem quaedam scientia est. Et Isaiae XLVII dicitur, <I>sapientia tua et scientia tua, haec decepit te</I>, decipi autem ad stultitiam pertinet. Ergo sapientiae non opponitur stultitia.</P>
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204 <P TITLE="II-II q. 46 a. 1 arg. 4"><A NAME="40897"><SPAN CLASS="ref">[40897] II&ordf;-IIae q. 46 a. 1 arg. 4 </SPAN></A>Praeterea, Isidorus dicit, in libro Etymol., quod <I>stultus est qui per ignominiam non commovetur ad dolorem, et qui non movetur iniuria</I>. Sed hoc pertinet ad sapientiam spiritualem; ut Gregorius dicit, in X Moral. Ergo sapientiae non opponitur stultitia.</P>
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205 <P TITLE="II-II q. 46 a. 1 s. c."><A NAME="40898"><SPAN CLASS="ref">[40898] II&ordf;-IIae q. 46 a. 1 s. c. </SPAN></A>Sed contra est quod Gregorius dicit, in II Moral., quod donum sapientiae datur contra stultitiam.</P>
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206 <P TITLE="II-II q. 46 a. 1 co."><A NAME="40899"><SPAN CLASS="ref">[40899] II&ordf;-IIae q. 46 a. 1 co. </SPAN></A>Respondeo dicendum quod nomen stultitiae a stupore videtur esse sumptum, unde Isidorus dicit, in libro Etymol., <I>stultus est qui propter stuporem non movetur</I>. Et differt stultitia a fatuitate, sicut ibidem dicitur, quia stultitia importat hebetudinem cordis et obtusionem sensuum; fatuitas autem importat totaliter spiritualis sensus privationem. Et ideo convenienter stultitia sapientiae opponitur. <I>Sapiens</I> enim, ut ibidem Isidorus dicit, <I>dictus est a sapore, quia sicut gustus est aptus ad discretionem saporis ciborum, sic sapiens ad dignoscentiam rerum atque causarum</I>. Unde patet quod stultitia opponitur sapientiae sicut contrarium; fatuitas autem sicut pura negatio. Nam fatuus caret sensu iudicandi; stultus autem habet, sed hebetatum; sapiens autem subtilem ac perspicacem.</P>
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207 <P TITLE="II-II q. 46 a. 1 ad 1"><A NAME="40900"><SPAN CLASS="ref">[40900] II&ordf;-IIae q. 46 a. 1 ad 1 </SPAN></A>Ad primum ergo dicendum quod, sicut Isidorus ibidem dicit, <I>insipiens contrarius est sapienti, eo quod est sine sapore discretionis et sensus</I>. Unde idem videtur esse insipientia cum stultitia. Praecipue autem videtur aliquis esse stultus quando patitur defectum in sententia iudicii quae attenditur secundum causam altissimam, nam si deficiat in iudicio circa aliquid modicum, non ex hoc vocatur aliquis stultus.</P>
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208 <P TITLE="II-II q. 46 a. 1 ad 2"><A NAME="40901"><SPAN CLASS="ref">[40901] II&ordf;-IIae q. 46 a. 1 ad 2 </SPAN></A>Ad secundum dicendum quod sicut est quaedam sapientia mala, ut supra dictum est, quae dicitur sapientia saeculi, quia accipit pro causa altissima et fine ultimo aliquod terrenum bonum; ita etiam est aliqua stultitia bona, huic sapientiae malae opposita, per quam aliquis terrena contemnit. Et de hac stultitia loquitur apostolus.</P>
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209 <P TITLE="II-II q. 46 a. 1 ad 3"><A NAME="40902"><SPAN CLASS="ref">[40902] II&ordf;-IIae q. 46 a. 1 ad 3 </SPAN></A>Ad tertium dicendum quod sapientia saeculi est quae decipit et facit esse stultum apud Deum, ut patet per apostolum, I ad Cor. III.</P>
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210 <P TITLE="II-II q. 46 a. 1 ad 4"><A NAME="40903"><SPAN CLASS="ref">[40903] II&ordf;-IIae q. 46 a. 1 ad 4 </SPAN></A>Ad quartum dicendum quod non moveri iniuriis quandoque quidem contingit ex hoc quod homini non sapiunt terrena, sed sola caelestia. Unde hoc pertinet ad stultitiam mundi, sed ad sapientiam Dei, ut Gregorius ibidem dicit. Quandoque autem contingit ex hoc quod homo est simpliciter circa omnia stupidus, ut patet in amentibus, qui non discernunt quid sit iniuria. Et hoc pertinet ad stultitiam simpliciter.</P>
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211 <BR>
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212 <DIV CLASS="E">Articulus 2</DIV>
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213 <P TITLE="II-II q. 46 a. 2 arg. 1"><A NAME="40904"><SPAN CLASS="ref">[40904] II&ordf;-IIae q. 46 a. 2 arg. 1 </SPAN></A>Ad secundum sic proceditur. Videtur quod stultitia non sit peccatum. Nullum enim peccatum provenit in nobis a natura. Sed quidam sunt stulti naturaliter. Ergo stultitia non est peccatum.</P>
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214 <P TITLE="II-II q. 46 a. 2 arg. 2"><A NAME="40905"><SPAN CLASS="ref">[40905] II&ordf;-IIae q. 46 a. 2 arg. 2 </SPAN></A>Praeterea, omne peccatum est voluntarium, ut Augustinus dicit. Sed stultitia non est voluntaria. Ergo non est peccatum.</P>
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215 <P TITLE="II-II q. 46 a. 2 arg. 3"><A NAME="40906"><SPAN CLASS="ref">[40906] II&ordf;-IIae q. 46 a. 2 arg. 3 </SPAN></A>Praeterea, omne peccatum opponitur alicui praecepto divino. Sed stultitia nulli praecepto opponitur. Ergo stultitia non est peccatum.</P>
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216 <P TITLE="II-II q. 46 a. 2 s. c."><A NAME="40907"><SPAN CLASS="ref">[40907] II&ordf;-IIae q. 46 a. 2 s. c. </SPAN></A>Sed contra est quod dicitur Prov. I, <I>prosperitas stultorum perdet eos</I>. Sed nullus perditur nisi pro peccato. Ergo stultitia est peccatum.</P>
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217 <P TITLE="II-II q. 46 a. 2 co."><A NAME="40908"><SPAN CLASS="ref">[40908] II&ordf;-IIae q. 46 a. 2 co. </SPAN></A>Respondeo dicendum quod stultitia, sicut dictum est, importat quendam stuporem sensus in iudicando, et praecipue circa altissimam causam, quae est finis ultimus et summum bonum. Circa quod aliquis potest pati stuporem in iudicando dupliciter. Uno modo, ex indispositione naturali, sicut patet in amentibus. Et talis stultitia non est peccatum. Alio modo, inquantum immergit homo sensum suum rebus terrenis, ex quo redditur eius sensus ineptus ad percipiendum divina, secundum illud I ad Cor. II, <I>animalis homo non percipit ea quae sunt spiritus Dei</I>, sicut etiam homini habenti gustum infectum malo humore non sapiunt dulcia. Et talis stultitia est peccatum.</P>
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218 <P TITLE="II-II q. 46 a. 2 ad 1"><A NAME="40909"><SPAN CLASS="ref">[40909] II&ordf;-IIae q. 46 a. 2 ad 1 </SPAN></A>Et per hoc patet responsio ad primum.</P>
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219 <P TITLE="II-II q. 46 a. 2 ad 2"><A NAME="40910"><SPAN CLASS="ref">[40910] II&ordf;-IIae q. 46 a. 2 ad 2 </SPAN></A>Ad secundum dicendum quod quamvis stultitiam nullus velit, vult tamen ea ad quae consequitur esse stultum, scilicet abstrahere sensum suum a spiritualibus et immergere terrenis. Et idem etiam contingit in aliis peccatis. Nam luxuriosus vult delectationem sine qua non est peccatum, quamvis non simpliciter velit peccatum, vellet enim frui delectatione sine peccato.</P>
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220 <P TITLE="II-II q. 46 a. 2 ad 3"><A NAME="40911"><SPAN CLASS="ref">[40911] II&ordf;-IIae q. 46 a. 2 ad 3 </SPAN></A>Ad tertium dicendum quod stultitia opponitur praeceptis quae dantur de contemplatione veritatis; de quibus supra habitum est cum de scientia et intellectu ageretur.</P>
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221 <BR>
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222 <DIV CLASS="E">Articulus 3</DIV>
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223 <P TITLE="II-II q. 46 a. 3 arg. 1"><A NAME="40912"><SPAN CLASS="ref">[40912] II&ordf;-IIae q. 46 a. 3 arg. 1 </SPAN></A>Ad tertium sic proceditur. Videtur quod stultitia non sit filia luxuriae. Gregorius enim, XXXI Moral., enumerat luxuriae filias; inter quas tamen non continetur stultitia. Ergo stultitia non procedit ex luxuria.</P>
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224 <P TITLE="II-II q. 46 a. 3 arg. 2"><A NAME="40913"><SPAN CLASS="ref">[40913] II&ordf;-IIae q. 46 a. 3 arg. 2 </SPAN></A>Praeterea, apostolus dicit, I ad Cor. III, <I>sapientia huius mundi stultitia est apud Deum</I>. Sed sicut Gregorius dicit, X Moral., <I>sapientia mundi est cor machinationibus tegere</I>, quod pertinet ad duplicitatem. Ergo stultitia est magis filia duplicitatis quam luxuriae.</P>
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225 <P TITLE="II-II q. 46 a. 3 arg. 3"><A NAME="40914"><SPAN CLASS="ref">[40914] II&ordf;-IIae q. 46 a. 3 arg. 3 </SPAN></A>Praeterea, ex ira aliqui praecipue vertuntur in furorem et insaniam, quae pertinent ad stultitiam. Ergo stultitia magis oritur ex ira quam ex luxuria.</P>
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226 <P TITLE="II-II q. 46 a. 3 s. c."><A NAME="40915"><SPAN CLASS="ref">[40915] II&ordf;-IIae q. 46 a. 3 s. c. </SPAN></A>Sed contra est quod dicitur Prov. VII, statim eam sequitur, scilicet meretricem, ignorans quod ad vincula stultus trahatur.</P>
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227 <P TITLE="II-II q. 46 a. 3 co."><A NAME="40916"><SPAN CLASS="ref">[40916] II&ordf;-IIae q. 46 a. 3 co. </SPAN></A>Respondeo dicendum quod, sicut iam dictum est, stultitia, secundum quod est peccatum, provenit ex hoc quod sensus spiritualis hebetatus est, ut non sit aptus ad spiritualia diiudicanda. Maxime autem sensus hominis immergitur ad terrena per luxuriam, quae est circa maximas delectationes, quibus anima maxime absorbetur. Et ideo stultitia quae est peccatum maxime nascitur ex luxuria.</P>
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228 <P TITLE="II-II q. 46 a. 3 ad 1"><A NAME="40917"><SPAN CLASS="ref">[40917] II&ordf;-IIae q. 46 a. 3 ad 1 </SPAN></A>Ad primum ergo dicendum quod ad stultitiam pertinet quod homo habeat fastidium de Deo et de donis ipsius. Unde Gregorius duo numerat inter filias luxuriae quae pertinent ad stultitiam, scilicet odium Dei et desperationem futuri saeculi, quasi dividens stultitiam in duas partes.</P>
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229 <P TITLE="II-II q. 46 a. 3 ad 2"><A NAME="40918"><SPAN CLASS="ref">[40918] II&ordf;-IIae q. 46 a. 3 ad 2 </SPAN></A>Ad secundum dicendum quod verbum illud apostoli non est intelligendum causaliter, sed essentialiter, quia scilicet ipsa sapientia mundi est stultitia apud Deum. Unde non oportet quod quaecumque pertinent ad sapientiam mundi sint causa huius stultitiae.</P>
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230 <P TITLE="II-II q. 46 a. 3 ad 3"><A NAME="40919"><SPAN CLASS="ref">[40919] II&ordf;-IIae q. 46 a. 3 ad 3 </SPAN></A>Ad tertium dicendum quod ira, ut supra dictum est, sua acuitate maxime immutat corporis naturam. Unde maxime causat stultitiam quae provenit ex impedimento corporali. Sed stultitia quae provenit ex impedimento spirituali, scilicet ex immersione mentis ad terrena, maxime provenit ex luxuria, ut dictum est.</P>
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231 <DIV CLASS="centro">
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232 <BR>
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233 <P>
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234 <A HREF="sth3044.html"><IMG SRC="icons/ageretro.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age retro"></A>
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235 &nbsp;
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236 <A HREF="sth3047.html"><IMG SRC="icons/ageultra.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age ultra"></A>
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237 </P>
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238 <BR><HR><BR>
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239 <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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240 </DIV>
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241 </BODY>
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242 </HTML>