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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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7 <META NAME="keywords" CONTENT="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum">
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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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15 <TITLE>Thomas de Aquino, Summa Theologiae, II&ordf;-IIae q. 79</TITLE>
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16 </HEAD>
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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 quaestio LXXIX</DIV>
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22 <BR>
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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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29 <BR>
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30 <SPAN CLASS="tres">Textum Leoninum Romae 1897 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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39 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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90 </SCRIPT>
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91 <BR><HR><BR>
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92 </DIV>
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93 <DIV CLASS="D">Quaestio 79</DIV>
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94 <DIV CLASS="G">Prooemium</DIV>
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95 <P TITLE="II-II q. 79 pr."><A NAME="42310"><SPAN CLASS="ref">[42310] II&ordf;-IIae q. 79 pr. </SPAN></A>Deinde considerandum est de partibus quasi integralibus iustitiae quae sunt facere bonum et declinare a malo, et de vitiis oppositis. Circa quod quaeruntur quatuor. Primo, utrum duo praedicta sint partes iustitiae. Secundo, utrum transgressio sit speciale peccatum. Tertio, utrum omissio sit speciale peccatum. Quarto, de comparatione omissionis ad transgressionem.</P>
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96 <BR>
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97 <DIV CLASS="E">Articulus 1</DIV>
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98 <P TITLE="II-II q. 79 a. 1 arg. 1"><A NAME="42311"><SPAN CLASS="ref">[42311] II&ordf;-IIae q. 79 a. 1 arg. 1 </SPAN></A>Ad primum sic proceditur. Videtur quod declinare a malo et facere bonum non sint partes iustitiae. Ad quamlibet enim virtutem pertinet facere bonum opus et vitare malum. Sed partes non excedunt totum. Ergo declinare a malo et facere bonum non debent poni partes iustitiae, quae est quaedam virtus specialis.</P>
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99 <P TITLE="II-II q. 79 a. 1 arg. 2"><A NAME="42312"><SPAN CLASS="ref">[42312] II&ordf;-IIae q. 79 a. 1 arg. 2 </SPAN></A>Praeterea, super illud Psalm., <I>diverte a malo et fac bonum</I>, dicit Glossa, illud vitat culpam, scilicet divertere a malo; hoc meretur vitam et palmam, scilicet facere bonum. Sed quaelibet pars virtutis meretur vitam et palmam. Ergo declinare a malo non est pars iustitiae.</P>
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100 <P TITLE="II-II q. 79 a. 1 arg. 3"><A NAME="42313"><SPAN CLASS="ref">[42313] II&ordf;-IIae q. 79 a. 1 arg. 3 </SPAN></A>Praeterea, quaecumque ita se habent quod unum includitur in alio, non distinguuntur ab invicem sicut partes alicuius totius. Sed declinare a malo includitur in hoc quod est facere bonum, nullus enim simul facit malum et bonum. Ergo declinare a malo et facere bonum non sunt partes iustitiae.</P>
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101 <P TITLE="II-II q. 79 a. 1 s. c."><A NAME="42314"><SPAN CLASS="ref">[42314] II&ordf;-IIae q. 79 a. 1 s. c. </SPAN></A>Sed contra est quod Augustinus, in libro de Corrept. et Grat., ponit ad iustitiam legis pertinere declinare a malo et facere bonum.</P>
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102 <P TITLE="II-II q. 79 a. 1 co."><A NAME="42315"><SPAN CLASS="ref">[42315] II&ordf;-IIae q. 79 a. 1 co. </SPAN></A>Respondeo dicendum quod si loquamur de bono et malo in communi, facere bonum et vitare malum pertinet ad omnem virtutem. Et secundum hoc non possunt poni partes iustitiae, nisi forte iustitia accipiatur prout est omnis virtus. Quamvis etiam iustitia hoc modo accepta respiciat quandam rationem boni specialem, prout scilicet est debitum in ordine ad legem divinam vel humanam. Sed iustitia secundum quod est specialis virtus, respicit bonum sub ratione debiti ad proximum. Et secundum hoc ad iustitiam specialem pertinet facere bonum sub ratione debiti in comparatione ad proximum, et vitare malum oppositum, scilicet quod est nocivum proximo. Ad iustitiam vero generalem pertinet facere bonum debitum in ordine ad communitatem vel ad Deum, et vitare malum oppositum. Dicuntur autem haec duo partes iustitiae generalis vel specialis quasi integrales, quia utrumque eorum requiritur ad perfectum actum iustitiae. Ad iustitiam enim pertinet aequalitatem constituere in his quae sunt ad alterum, ut ex supradictis patet. Eiusdem autem est aliquid constituere, et constitutum conservare. Constituit autem aliquis aequalitatem iustitiae faciendo bonum, idest reddendo alteri quod ei debetur. Conservat autem aequalitatem iustitiae iam constitutae declinando a malo, idest nullum nocumentum proximo inferendo.</P>
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103 <P TITLE="II-II q. 79 a. 1 ad 1"><A NAME="42316"><SPAN CLASS="ref">[42316] II&ordf;-IIae q. 79 a. 1 ad 1 </SPAN></A>Ad primum ergo dicendum quod bonum et malum hic accipiuntur sub quadam speciali ratione, per quam appropriantur iustitiae. Ideo autem haec duo ponuntur partes iustitiae secundum aliquam propriam rationem boni et mali, non autem alterius alicuius virtutis moralis, quia aliae virtutes morales consistunt circa passiones, in quibus bonum facere est venire ad medium, quod est declinare ab extremis quasi a malis, et sic in idem redit quantum ad alias virtutes, facere bonum et declinare a malo. Sed iustitia consistit circa operationes et res exteriores, in quibus aliud est facere aequalitatem, et aliud est factam non corrumpere.</P>
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104 <P TITLE="II-II q. 79 a. 1 ad 2"><A NAME="42317"><SPAN CLASS="ref">[42317] II&ordf;-IIae q. 79 a. 1 ad 2 </SPAN></A>Ad secundum dicendum quod declinare a malo, secundum quod ponitur pars iustitiae, non importat negationem puram, quod est non facere malum, hoc enim non meretur palmam, sed solum vitat poenam. Importat autem motum voluntatis repudiantis malum, ut ipsum nomen declinationis ostendit. Et hoc est meritorium, praecipue quando aliquis impugnatur ut malum faciat, et resistit.</P>
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105 <P TITLE="II-II q. 79 a. 1 ad 3"><A NAME="42318"><SPAN CLASS="ref">[42318] II&ordf;-IIae q. 79 a. 1 ad 3 </SPAN></A>Ad tertium dicendum quod facere bonum est actus completivus iustitiae, et quasi pars principalis eius. Declinare autem a malo est actus imperfectior, et secundaria pars eius. Et ideo est quasi pars materialis, sine qua non potest esse pars formalis completiva.</P>
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106 <BR>
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107 <DIV CLASS="E">Articulus 2</DIV>
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108 <P TITLE="II-II q. 79 a. 2 arg. 1"><A NAME="42319"><SPAN CLASS="ref">[42319] II&ordf;-IIae q. 79 a. 2 arg. 1 </SPAN></A>Ad secundum sic proceditur. Videtur quod transgressio non sit speciale peccatum. Nulla enim species ponitur in definitione generis. Sed transgressio ponitur in communi definitione peccati, dicit enim Ambrosius quod peccatum est transgressio legis divinae ergo transgressio non est species peccati.</P>
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109 <P TITLE="II-II q. 79 a. 2 arg. 2"><A NAME="42320"><SPAN CLASS="ref">[42320] II&ordf;-IIae q. 79 a. 2 arg. 2 </SPAN></A>Praeterea, nulla species excedit suum genus. Sed transgressio excedit peccatum, <I>quia peccatum est dictum vel factum vel concupitum contra legem Dei</I>, ut patet per Augustinum, XXII contra Faust.; transgressio est etiam contra naturam vel consuetudinem. Ergo transgressio non est species peccati.</P>
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110 <P TITLE="II-II q. 79 a. 2 arg. 3"><A NAME="42321"><SPAN CLASS="ref">[42321] II&ordf;-IIae q. 79 a. 2 arg. 3 </SPAN></A>Praeterea, nulla species continet sub se omnes partes in quas dividitur genus. Sed peccatum transgressionis se extendit ad omnia vitia capitalia, et etiam ad peccata cordis, oris et operis. Ergo transgressio non est speciale peccatum.</P>
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111 <P TITLE="II-II q. 79 a. 2 s. c."><A NAME="42322"><SPAN CLASS="ref">[42322] II&ordf;-IIae q. 79 a. 2 s. c. </SPAN></A>Sed contra est quod opponitur speciali virtuti, scilicet iustitiae.</P>
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112 <P TITLE="II-II q. 79 a. 2 co."><A NAME="42323"><SPAN CLASS="ref">[42323] II&ordf;-IIae q. 79 a. 2 co. </SPAN></A>Respondeo dicendum quod nomen transgressionis a corporalibus motibus ad morales actus derivatum est. Dicitur autem aliquis secundum corporalem motum transgredi ex eo quod graditur trans terminum sibi praefixum. Terminus autem praefigitur homini, ut ultra non transeat, in moralibus per praeceptum negativum. Et ideo transgressio proprie dicitur ex eo quod aliquis agit aliquid contra praeceptum negativum. Quod quidem materialiter potest esse commune omnibus speciebus peccatorum, quia per quamlibet speciem peccati mortalis homo transgreditur aliquod praeceptum divinum. Sed si accipiatur formaliter, scilicet secundum hanc specialem rationem quod est facere contra praeceptum negativum, sic est speciale peccatum dupliciter. Uno quidem modo, secundum quod opponitur ad genera peccatorum opposita aliis virtutibus, sicut enim ad propriam rationem iustitiae legalis pertinet attendere debitum praecepti, ita ad propriam rationem transgressionis pertinet attendere contemptum praecepti. Alio modo, secundum quod distinguitur ab omissione, quae contrariatur praecepto affirmativo.</P>
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113 <P TITLE="II-II q. 79 a. 2 ad 1"><A NAME="42324"><SPAN CLASS="ref">[42324] II&ordf;-IIae q. 79 a. 2 ad 1 </SPAN></A>Ad primum ergo dicendum quod sicut iustitia legalis est omnis virtus subiecto et quasi materialiter, ita etiam iniustitia legalis est materialiter omne peccatum. Et hoc modo peccatum definivit Ambrosius, secundum scilicet rationem iniustitiae legalis.</P>
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114 <P TITLE="II-II q. 79 a. 2 ad 2"><A NAME="42325"><SPAN CLASS="ref">[42325] II&ordf;-IIae q. 79 a. 2 ad 2 </SPAN></A>Ad secundum dicendum quod inclinatio naturae pertinet ad praecepta legis naturalis. Consuetudo etiam honesta habet vim praecepti, quia ut Augustinus dicit, in epistola de ieiunio sabbati <I>mos populi Dei pro lege habendus est</I>. Et ideo tam peccatum quam transgressio potest esse contra consuetudinem honestam et contra inclinationem naturalem.</P>
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115 <P TITLE="II-II q. 79 a. 2 ad 3"><A NAME="42326"><SPAN CLASS="ref">[42326] II&ordf;-IIae q. 79 a. 2 ad 3 </SPAN></A>Ad tertium dicendum quod omnes enumeratae species peccatorum possunt habere transgressionem non secundum proprias rationes, sed secundum quandam specialem rationem, ut dictum est. Peccatum tamen omissionis omnino a transgressione distinguitur.</P>
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116 <BR>
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117 <DIV CLASS="E">Articulus 3</DIV>
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118 <P TITLE="II-II q. 79 a. 3 arg. 1"><A NAME="42327"><SPAN CLASS="ref">[42327] II&ordf;-IIae q. 79 a. 3 arg. 1 </SPAN></A>Ad tertium sic proceditur. Videtur quod omissio non sit speciale peccatum. Omne enim peccatum aut est originale aut actuale. Sed omissio non est originale peccatum, quia non contrahitur per originem. Nec est actuale, quia potest esse absque omni actu, ut supra habitum est, cum de peccatis in communi ageretur. Ergo omissio non est speciale peccatum.</P>
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119 <P TITLE="II-II q. 79 a. 3 arg. 2"><A NAME="42328"><SPAN CLASS="ref">[42328] II&ordf;-IIae q. 79 a. 3 arg. 2 </SPAN></A>Praeterea, omne peccatum est voluntarium. Sed omissio quandoque non est voluntaria, sed necessaria, puta cum mulier corrupta est quae virginitatem vovit; vel cum aliquis amittit rem quam restituere tenetur; vel cum sacerdos tenetur celebrare et habet aliquod impedimentum. Ergo omissio non semper est peccatum.</P>
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120 <P TITLE="II-II q. 79 a. 3 arg. 3"><A NAME="42329"><SPAN CLASS="ref">[42329] II&ordf;-IIae q. 79 a. 3 arg. 3 </SPAN></A>Praeterea, cuilibet speciali peccato est determinare aliquod tempus quando incipit esse. Sed hoc non est determinare in omissione, quia quandocumque non facit similiter se habet, nec tamen semper peccat. Ergo omissio non est speciale peccatum.</P>
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121 <P TITLE="II-II q. 79 a. 3 arg. 4"><A NAME="42330"><SPAN CLASS="ref">[42330] II&ordf;-IIae q. 79 a. 3 arg. 4 </SPAN></A>Praeterea, omne peccatum speciale speciali virtuti opponitur. Sed non est dare aliquam specialem virtutem cui omissio opponitur. Tum quia bonum cuiuslibet virtutis omitti potest. Tum quia iustitia, cui specialius videtur opponi, semper requirit aliquem actum, etiam in declinatione a malo, ut dictum est, omissio autem potest esse absque omni actu. Ergo omissio non est speciale peccatum.</P>
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122 <P TITLE="II-II q. 79 a. 3 s. c."><A NAME="42331"><SPAN CLASS="ref">[42331] II&ordf;-IIae q. 79 a. 3 s. c. </SPAN></A>Sed contra est quod dicitur Iac. IV, <I>scienti bonum et non facienti, peccatum est illi</I>.</P>
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123 <P TITLE="II-II q. 79 a. 3 co."><A NAME="42332"><SPAN CLASS="ref">[42332] II&ordf;-IIae q. 79 a. 3 co. </SPAN></A>Respondeo dicendum quod omissio importat praetermissionem boni, non autem cuiuscumque, sed boni debiti. Bonum autem sub ratione debiti pertinet proprie ad iustitiam, ad legalem quidem, si debitum accipiatur in ordine ad legem divinam vel humanam; ad specialem autem iustitiam, secundum quod debitum consideratur in ordine ad proximum. Unde eo modo quo iustitia est specialis virtus, ut supra habitum est, et omissio est speciale peccatum distinctum a peccatis quae opponuntur aliis virtutibus. Eo vero modo quo facere bonum, cui opponitur omissio, est quaedam specialis pars iustitiae distincta a declinatione mali, cui opponitur transgressio, etiam omissio a transgressione distinguitur.</P>
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124 <P TITLE="II-II q. 79 a. 3 ad 1"><A NAME="42333"><SPAN CLASS="ref">[42333] II&ordf;-IIae q. 79 a. 3 ad 1 </SPAN></A>Ad primum ergo dicendum quod omissio non est peccatum originale, sed actuale, non quia habeat aliquem actum sibi essentialem; sed secundum quod negatio actus reducitur ad genus actus. Et secundum hoc non agere accipitur ut agere quoddam, sicut supra dictum est.</P>
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125 <P TITLE="II-II q. 79 a. 3 ad 2"><A NAME="42334"><SPAN CLASS="ref">[42334] II&ordf;-IIae q. 79 a. 3 ad 2 </SPAN></A>Ad secundum dicendum quod omissio, sicut dictum est, non est nisi boni debiti, ad quod aliquis tenetur. Nullus autem tenetur ad impossibile. Unde nullus, si non facit id quod facere non potest, peccat per omissionem. Mulier ergo corrupta quae virginitatem vovit, non omittit virginitatem non habendo, sed non poenitendo de peccato praeterito, vel non faciendo quod potest ad votum adimplendum per continentiae observantiam. Sacerdos etiam non tenetur dicere Missam nisi supposita debita opportunitate, quae si desit, non omittit. Et similiter aliquis tenetur ad restitutionem, supposita facultate, quam si non habet nec habere potest, non omittit, dummodo faciat quod potest. Et idem dicendum est in aliis.</P>
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126 <P TITLE="II-II q. 79 a. 3 ad 3"><A NAME="42335"><SPAN CLASS="ref">[42335] II&ordf;-IIae q. 79 a. 3 ad 3 </SPAN></A>Ad tertium dicendum quod sicut peccatum transgressionis opponitur praeceptis negativis, quae pertinent ad declinandum a malo, ita peccatum omissionis opponitur praeceptis affirmativis, quae pertinent ad faciendum bonum. Praecepta autem affirmativa non obligant ad semper, sed ad tempus determinatum. Et pro illo tempore peccatum omissionis incipit esse. Potest tamen contingere quod aliquis tunc sit impotens ad faciendum quod debet. Quod quidem si sit praeter eius culpam, non omittit, ut dictum est. Si vero sit propter eius culpam praecedentem, puta cum aliquis de sero se inebriavit et non potest surgere ad matutinas ut debet, dicunt quidam quod tunc incoepit peccatum omissionis quando aliquis applicat se ad actum illicitum et incompossibilem cum illo actu ad quem tenetur. Sed hoc non videtur verum. Quia, dato quod excitaretur per violentiam et iret ad matutinas, non omitteret. Unde patet quod praecedens inebriatio non fuit omissio, sed omissionis causa. Unde dicendum est quod omissio incipit ei imputari ad culpam quando fuit tempus operandi, tamen propter causam praecedentem, ex qua omissio sequens redditur voluntaria.</P>
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127 <P TITLE="II-II q. 79 a. 3 ad 4"><A NAME="42336"><SPAN CLASS="ref">[42336] II&ordf;-IIae q. 79 a. 3 ad 4 </SPAN></A>Ad quartum dicendum quod omissio directe opponitur iustitiae, ut dictum est, non enim est omissio boni alicuius virtutis nisi sub ratione debiti, quod pertinet ad iustitiam. Plus autem requiritur ad actum virtutis meritorium quam ad demeritum culpae, quia <I>bonum est ex integra causa, malum autem ex singularibus defectibus</I>. Et ideo ad iustitiae meritum requiritur actus, non autem ad omissionem.</P>
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128 <BR>
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129 <DIV CLASS="E">Articulus 4</DIV>
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130 <P TITLE="II-II q. 79 a. 4 arg. 1"><A NAME="42337"><SPAN CLASS="ref">[42337] II&ordf;-IIae q. 79 a. 4 arg. 1 </SPAN></A>Ad quartum sic proceditur. Videtur quod peccatum omissionis sit gravius quam peccatum transgressionis. Delictum enim videtur idem esse quod derelictum, et sic per consequens videtur idem esse omissioni. Sed delictum est gravius quam peccatum transgressionis, quia maiori expiatione indigebat, ut patet Levit. V. Ergo peccatum omissionis est gravius quam peccatum transgressionis.</P>
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131 <P TITLE="II-II q. 79 a. 4 arg. 2"><A NAME="42338"><SPAN CLASS="ref">[42338] II&ordf;-IIae q. 79 a. 4 arg. 2 </SPAN></A>Praeterea, maiori bono maius malum opponitur, ut patet per philosophum, in VIII Ethic. Sed facere bonum, cui opponitur omissio, est nobilior pars iustitiae quam declinare a malo, cui opponitur transgressio, ut ex supradictis patet. Ergo omissio est gravius peccatum quam transgressio.</P>
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132 <P TITLE="II-II q. 79 a. 4 arg. 3"><A NAME="42339"><SPAN CLASS="ref">[42339] II&ordf;-IIae q. 79 a. 4 arg. 3 </SPAN></A>Praeterea, peccatum commissionis potest esse et veniale et mortale. Sed peccatum omissionis videtur esse semper mortale, quia opponitur praecepto affirmativo. Ergo omissio videtur esse gravius peccatum quam sit transgressio.</P>
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133 <P TITLE="II-II q. 79 a. 4 arg. 4"><A NAME="42340"><SPAN CLASS="ref">[42340] II&ordf;-IIae q. 79 a. 4 arg. 4 </SPAN></A>Praeterea, maior poena est poena damni, scilicet carentia visionis divinae, quae debetur peccato omissionis, quam poena sensus, quae debetur peccato transgressionis, ut patet per Chrysostomum super Matth. Sed poena proportionatur culpae. Ergo gravius est peccatum omissionis quam transgressionis.</P>
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134 <P TITLE="II-II q. 79 a. 4 s. c."><A NAME="42341"><SPAN CLASS="ref">[42341] II&ordf;-IIae q. 79 a. 4 s. c. </SPAN></A>Sed contra est quod facilius est abstinere a malo faciendo quam implere bonum. Ergo gravius peccat qui non abstinet a malo faciendo, quod est transgredi, quam qui non implet bonum, quod est omittere.</P>
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135 <P TITLE="II-II q. 79 a. 4 co."><A NAME="42342"><SPAN CLASS="ref">[42342] II&ordf;-IIae q. 79 a. 4 co. </SPAN></A>Respondeo dicendum quod peccatum intantum est grave inquantum a virtute distat. Contrarietas autem est maxima distantia, ut dicitur in X Metaphys. unde contrarium magis distat a suo contrario quam simplex eius negatio, sicut nigrum plus distat ab albo quam simpliciter non album; omne enim nigrum est non album, sed non convertitur. Manifestum est autem quod transgressio contrariatur actui virtutis, omissio autem importat negationem ipsius, puta peccatum omissionis est si quis parentibus debitam reverentiam non exhibeat, peccatum autem transgressionis si contumeliam vel quamcumque iniuriam eis inferat. Unde manifestum est quod, simpliciter et absolute loquendo, transgressio est gravius peccatum quam omissio, licet aliqua omissio possit esse gravior aliqua transgressione.</P>
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136 <P TITLE="II-II q. 79 a. 4 ad 1"><A NAME="42343"><SPAN CLASS="ref">[42343] II&ordf;-IIae q. 79 a. 4 ad 1 </SPAN></A>Ad primum ergo dicendum quod delictum communiter sumptum significat quamcumque omissionem. Quandoque tamen stricte accipitur pro eo quod omittitur aliquid de his quae pertinent ad Deum, vel quando scienter et quasi cum quodam contemptu derelinquit homo id quod facere debet. Et sic habet quandam gravitatem, ratione cuius maiori expiatione indiget.</P>
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137 <P TITLE="II-II q. 79 a. 4 ad 2"><A NAME="42344"><SPAN CLASS="ref">[42344] II&ordf;-IIae q. 79 a. 4 ad 2 </SPAN></A>Ad secundum dicendum quod ei quod est facere bonum opponitur et non facere bonum, quod est omittere, et facere malum, quod est transgredi, sed primum contradictorie, secundum contrarie, quod importat maiorem distantiam. Et ideo transgressio est gravius peccatum.</P>
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138 <P TITLE="II-II q. 79 a. 4 ad 3"><A NAME="42345"><SPAN CLASS="ref">[42345] II&ordf;-IIae q. 79 a. 4 ad 3 </SPAN></A>Ad tertium dicendum quod sicut omissio opponitur praeceptis affirmativis, ita transgressio opponitur praeceptis negativis. Et ideo utrumque, si proprie accipiatur, importat rationem peccati mortalis. Potest autem large dici transgressio vel omissio ex eo quod aliquid sit praeter praecepta affirmativa vel negativa, disponens ad oppositum ipsorum. Et sic utrumque, large accipiendo, potest esse peccatum veniale.</P>
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139 <P TITLE="II-II q. 79 a. 4 ad 4"><A NAME="42346"><SPAN CLASS="ref">[42346] II&ordf;-IIae q. 79 a. 4 ad 4 </SPAN></A>Ad quartum dicendum quod peccato transgressionis respondet et poena damni, propter aversionem a Deo; et poena sensus, propter inordinatam conversionem ad bonum commutabile. Similiter etiam omissioni non solum debetur poena damni, sed etiam poena sensus, secundum illud Matth. VII, <I>omnis arbor quae non facit fructum bonum, excidetur et in ignem mittetur</I>. Et hoc propter radicem ex qua procedit, licet non habeat ex necessitate actualem conversionem ad aliquod bonum commutabile.</P>
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140 <DIV CLASS="centro">
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141 <BR>
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142 <P>
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143 <A HREF="sth3061.html"><IMG SRC="icons/ageretro.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age retro"></A>
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144 &nbsp;
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145 <A HREF="sth3080.html"><IMG SRC="icons/ageultra.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age ultra"></A>
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146 </P>
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147 <BR><HR><BR>
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148 <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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149 </DIV>
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150 </BODY>
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