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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. 80</TITLE>
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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 LXXX</DIV>
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22 <BR>
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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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34 &nbsp;
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66 <BR><HR><BR>
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67 </DIV>
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68 <DIV CLASS="D">Quaestio 80</DIV>
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69 <DIV CLASS="G">Prooemium</DIV>
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70 <P TITLE="II-II q. 80 pr."><A NAME="42347"><SPAN CLASS="ref">[42347] II&ordf;-IIae q. 80 pr. </SPAN></A>Deinde considerandum est de partibus potentialibus iustitiae, idest de virtutibus ei annexis. Et circa hoc duo sunt consideranda primo quidem, quae virtutes iustitiae annectantur; secundo, considerandum est de singulis virtutibus iustitiae annexis.</P>
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71 <P TITLE="II-II q. 80 arg. 1"><A NAME="42348"><SPAN CLASS="ref">[42348] II&ordf;-IIae q. 80 arg. 1 </SPAN></A>Ad primum sic proceditur. Videtur quod inconvenienter assignentur virtutes iustitiae annexae. Tullius enim enumerat sex, scilicet <I>religionem, pietatem, gratiam, vindicationem, observantiam, veritatem</I>. Vindicatio autem videtur species esse commutativae iustitiae, secundum quam illatis iniuriis vindicta rependitur, ut ex supradictis patet. Non ergo debet poni inter virtutes iustitiae annexas.</P>
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72 <P TITLE="II-II q. 80 arg. 2"><A NAME="42349"><SPAN CLASS="ref">[42349] II&ordf;-IIae q. 80 arg. 2 </SPAN></A>Praeterea, Macrobius, super somnium Scipionis, ponit septem, scilicet <I>innocentiam, amicitiam, concordiam, pietatem, religionem, affectum, humanitatem</I>; quarum plures a Tullio praetermittuntur. Ergo videtur insufficienter enumeratas esse virtutes iustitiae adiunctas.</P>
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73 <P TITLE="II-II q. 80 arg. 3"><A NAME="42350"><SPAN CLASS="ref">[42350] II&ordf;-IIae q. 80 arg. 3 </SPAN></A>Praeterea, a quibusdam aliis ponuntur quinque partes iustitiae, scilicet obedientia respectu superioris, disciplina respectu inferioris, aequitas respectu aequalium, fides et veritas respectu omnium; de quibus a Tullio non ponitur nisi veritas. Ergo videtur insufficienter numerasse virtutes iustitiae annexas.</P>
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74 <P TITLE="II-II q. 80 arg. 4"><A NAME="42351"><SPAN CLASS="ref">[42351] II&ordf;-IIae q. 80 arg. 4 </SPAN></A>Praeterea, Andronicus Peripateticus ponit novem partes iustitiae annexas, <I>scilicet liberalitatem, benignitatem, vindicativam, eugnomosynam, eusebiam, Eucharistiam, sanctitatem, bonam commutationem, legispositivam</I>; ex quibus etiam Tullius manifeste non ponit nisi vindicativam. Ergo videtur insufficienter enumerasse.</P>
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75 <P TITLE="II-II q. 80 arg. 5"><A NAME="42352"><SPAN CLASS="ref">[42352] II&ordf;-IIae q. 80 arg. 5 </SPAN></A>Praeterea, Aristoteles, in V Ethic., ponit epieikeiam iustitiae adiunctam, de qua in nulla praemissarum assignationum videtur mentio esse facta. Ergo insufficienter sunt enumeratae virtutes iustitiae annexae.</P>
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76 <P TITLE="II-II q. 80 co."><A NAME="42353"><SPAN CLASS="ref">[42353] II&ordf;-IIae q. 80 co. </SPAN></A>Respondeo dicendum quod in virtutibus quae adiunguntur alicui principali virtuti duo sunt consideranda, primo quidem, quod virtutes illae in aliquo cum principali virtute conveniant; secundo, quod in aliquo deficiant a perfecta ratione ipsius. Quia vero iustitia ad alterum est, ut ex supradictis patet, omnes virtutes quae ad alterum sunt possunt ratione convenientiae iustitiae annecti. Ratio vero iustitiae consistit in hoc quod alteri reddatur quod ei debetur secundum aequalitatem, ut ex supradictis patet. Dupliciter igitur aliqua virtus ad alterum existens a ratione iustitiae deficit, uno quidem modo, inquantum deficit a ratione aequalis; alio modo, inquantum deficit a ratione debiti. Sunt enim quaedam virtutes quae debitum quidem alteri reddunt, sed non possunt reddere aequale. Et primo quidem, quidquid ab homine Deo redditur, debitum est, non tamen potest esse aequale, ut scilicet tantum ei homo reddat quantum debet; secundum illud Psalm., <I>quid retribuam domino pro omnibus quae retribuit mihi?</I> Et secundum hoc adiungitur iustitiae religio, quae, ut Tullius dicit, <I>superioris cuiusdam naturae, quam divinam vocant, curam caeremoniamque vel cultum affert</I>. Secundo, parentibus non potest secundum aequalitatem recompensari quod eis debetur, ut patet per philosophum, in VIII Ethic. Et sic adiungitur iustitiae pietas, per quam, ut Tullius dicit, <I>sanguine iunctis patriaeque benevolis officium et diligens tribuitur cultus</I>. Tertio, non potest secundum aequale praemium recompensari ab homine virtuti, ut patet per philosophum, in IV Ethic. Et sic adiungitur iustitiae observantia, per quam, ut Tullius dicit, <I>homines aliqua dignitate antecedentes quodam cultu et honore dignantur</I>. A ratione vero debiti iustitiae defectus potest attendi secundum quod est duplex debitum, scilicet morale et legale, unde et philosophus, in VIII Ethic., secundum hoc duplex iustum assignat. Debitum quidem legale est ad quod reddendum aliquis lege adstringitur, et tale debitum proprie attendit iustitia quae est principalis virtus. Debitum autem morale est quod aliquis debet ex honestate virtutis. Et quia debitum necessitatem importat, ideo tale debitum habet duplicem gradum. Quoddam enim est sic necessarium ut sine eo honestas morum conservari non possit, et hoc habet plus de ratione debiti. Et potest hoc debitum attendi ex parte ipsius debentis. Et sic ad hoc debitum pertinet quod homo talem se exhibeat alteri in verbis et factis qualis est. Et ita adiungitur iustitiae veritas, per quam, ut Tullius dicit, <I>immutata ea quae sunt aut fuerunt aut futura sunt, dicuntur</I>. Potest etiam attendi ex parte eius cui debetur, prout scilicet aliquis recompensat alicui secundum ea quae fecit. Quandoque quidem in bonis. Et sic adiungitur iustitiae gratia, in qua, ut Tullius dicit, <I>amicitiarum et officiorum alterius memoria, remunerandi voluntas continetur alterius</I>. Quandoque vero in malis. Et sic adiungitur iustitiae vindicatio, per quam, ut Tullius dicit, <I>vis aut iniuria, et omnino quidquid obscurum est, defendendo aut ulciscendo propulsatur</I>. Aliud vero debitum est necessarium sicut conferens ad maiorem honestatem, sine quo tamen honestas conservari potest. Quod quidem debitum attendit liberalitas, affabilitas sive amicitia, et alia huiusmodi. Quae Tullius praetermittit in praedicta enumeratione, quia parum habent de ratione debiti.</P>
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77 <P TITLE="II-II q. 80 ad 1"><A NAME="42354"><SPAN CLASS="ref">[42354] II&ordf;-IIae q. 80 ad 1 </SPAN></A>Ad primum ergo dicendum quod vindicta quae fit auctoritate publicae potestatis secundum sententiam iudicis, pertinet ad iustitiam commutativam. Sed vindicta quam quis facit proprio motu, non tamen contra legem, vel quam quis a iudice requirit, pertinet ad virtutem iustitiae adiunctam.</P>
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78 <P TITLE="II-II q. 80 ad 2"><A NAME="42355"><SPAN CLASS="ref">[42355] II&ordf;-IIae q. 80 ad 2 </SPAN></A>Ad secundum dicendum quod Macrobius videtur attendisse ad duas partes integrales iustitiae, scilicet declinare a malo, ad quod pertinet innocentia; et facere bonum, ad quod pertinent sex alia. Quorum duo videntur pertinere ad aequales, scilicet amicitia in exteriori convictu, et concordia interius. Duo vero pertinent ad superiores, pietas ad parentes, et religio ad Deum. Duo vero ad inferiores, scilicet affectus, inquantum placent bona eorum; et humanitas, per quam subvenitur eorum defectibus. Dicit enim Isidorus, in libro Etymol., quod <I>humanus dicitur aliquis quia habeat circa hominem amorem et miserationis affectum, unde humanitas dicta est qua nos invicem tuemur</I>. Et secundum hoc amicitia sumitur prout ordinat exteriorem convictum, sicut de ea philosophus tractat in IV Ethic. Potest etiam amicitia sumi secundum quod proprie respicit affectum, prout determinatur a philosopho in VIII et in IX Ethic. Et sic ad amicitiam pertinent tria, scilicet benevolentia, quae hic dicitur affectus; et concordia; et beneficentia, quae hic vocatur humanitas. Haec autem Tullius praetermisit, quia parum habent de ratione debiti, ut dictum est.</P>
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79 <P TITLE="II-II q. 80 ad 3"><A NAME="42356"><SPAN CLASS="ref">[42356] II&ordf;-IIae q. 80 ad 3 </SPAN></A>Ad tertium dicendum quod obedientia includitur in observantia, quam Tullius ponit, nam praecellentibus personis debetur et reverentia honoris et obedientia. Fides autem, per quam fiunt dicta, includitur in veritate, quantum ad observantiam promissorum. Veritas autem in plus se habet, ut infra patebit. Disciplina autem non debetur ex debito necessitatis, quia inferiori non est aliquis obligatus, inquantum est inferior (potest tamen aliquis superiori obligari ut inferioribus provideat, secundum illud Matth. XXIV, <I>fidelis servus et prudens, quem constituit dominus super familiam suam</I>). Et ideo a Tullio praetermittitur. Potest autem contineri sub humanitate, quam Macrobius ponit. Aequitas vero sub epieikeia, vel amicitia.</P>
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80 <P TITLE="II-II q. 80 ad 4"><A NAME="42357"><SPAN CLASS="ref">[42357] II&ordf;-IIae q. 80 ad 4 </SPAN></A>Ad quartum dicendum quod in illa enumeratione ponuntur quaedam pertinentia ad veram iustitiam. Ad particularem quidem, bona commutatio, de qua dicit quod est <I>habitus in commutationibus aequalitatem custodiens</I>. Ad legalem autem iustitiam, quantum ad ea quae communiter sunt observanda, ponitur legispositiva, quae, ut ipse dicit, est <I>scientia commutationum politicarum ad communitatem relatarum</I>. Quantum vero ad ea quae quandoque particulariter agenda occurrunt praeter communes leges, ponitur eugnomosyna, quasi bona gnome, quae est in talibus directiva, ut supra habitum est in tractatu de prudentia. Et ideo dicit de ea quod est voluntaria iustificatio, quia scilicet ex proprio arbitrio id quod iustum est homo secundum eam servat, non secundum legem scriptam. Attribuuntur autem haec duo prudentiae secundum directionem, iustitiae vero secundum executionem. Eusebia vero dicitur quasi bonus cultus. Unde est idem quod religio. Ideo de ea dicit quod est scientia Dei famulatus (et loquitur secundum modum quo Socrates dicebat omnes virtutes esse scientias). Et ad idem reducitur sanctitas, ut post dicetur. Eucharistia autem est idem quod bona gratia, quam Tullius ponit, sicut et vindicativam. Benignitas autem videtur esse idem cum affectu, quem ponit Macrobius. Unde et Isidorus dicit, in libro Etymol., quod <I>benignus est vir sponte ad benefaciendum paratus, et dulcis ad eloquium</I>. Et ipse Andronicus dicit quod <I>benignitas est habitus voluntarie benefactivus</I>. Liberalitas autem videtur ad humanitatem pertinere.</P>
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81 <P TITLE="II-II q. 80 ad 5"><A NAME="42358"><SPAN CLASS="ref">[42358] II&ordf;-IIae q. 80 ad 5 </SPAN></A>Ad quintum dicendum quod epieikeia non adiungitur iustitiae particulari, sed legali. Et videtur esse idem cum ea quae dicta est eugnomosyna.</P>
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82 <DIV CLASS="centro">
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84 <P>
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85 <A HREF="sth3079.html"><IMG SRC="icons/ageretro.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age retro"></A>
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86 &nbsp;
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87 <A HREF="sth3081.html"><IMG SRC="icons/ageultra.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age ultra"></A>
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88 </P>
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89 <BR><HR><BR>
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90 <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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91 </DIV>
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92 </BODY>
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93 </HTML>