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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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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. 81</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 quaestio LXXXI</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 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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33 <A HREF="sth3080.html"><IMG SRC="icons/ageretro.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age retro"></A>
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34 &nbsp;
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35 <A HREF="sth3082.html"><IMG SRC="icons/ageultra.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age ultra"></A>
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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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48 document.write('<OPTION VALUE="#42359">II&ordf;-IIae q. 81 pr.');
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122 </SCRIPT>
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123 <BR><HR><BR>
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124 </DIV>
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125 <DIV CLASS="D">Quaestio 81</DIV>
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126 <DIV CLASS="G">Prooemium</DIV>
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127 <P TITLE="II-II q. 81 pr."><A NAME="42359"><SPAN CLASS="ref">[42359] II&ordf;-IIae q. 81 pr. </SPAN></A>Deinde considerandum est de singulis praedictarum virtutum, quantum ad praesentem intentionem pertinet. Et primo considerandum est de religione; secundo, de pietate; tertio, de observantia; quarto, de gratia; quinto, de vindicta; sexto, de veritate; septimo, de amicitia; octavo, de liberalitate; nono, de epieikeia. De aliis autem hic enumeratis supra dictum est, partim in tractatu de caritate, scilicet de concordia et aliis huiusmodi; partim in hoc tractatu de iustitia, sicut de bona commutatione et innocentia; de legispositiva autem in tractatu de prudentia. Circa religionem vero tria consideranda occurrunt, primo quidem, de ipsa religione secundum se; secundo, de actibus eius; tertio, de vitiis oppositis. Circa primum quaeruntur octo. Primo, utrum religio consistat tantum in ordine ad Deum. Secundo, utrum religio sit virtus. Tertio, utrum religio sit una virtus. Quarto, utrum religio sit specialis virtus. Quinto, utrum religio sit virtus theologica. Sexto, utrum religio sit praeferenda aliis virtutibus moralibus. Septimo, utrum religio habeat exteriores actus. Octavo, utrum religio sit eadem sanctitati.</P>
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128 <BR>
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129 <DIV CLASS="E">Articulus 1</DIV>
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130 <P TITLE="II-II q. 81 a. 1 arg. 1"><A NAME="42360"><SPAN CLASS="ref">[42360] II&ordf;-IIae q. 81 a. 1 arg. 1 </SPAN></A>Ad primum sic proceditur. Videtur quod religio non ordinet hominem solum ad Deum. Dicitur enim Iac. I, <I>religio munda et immaculata apud Deum et patrem haec est, visitare pupillos et viduas in tribulatione eorum, et immaculatum se custodire ab hoc saeculo</I>. Sed visitare pupillos et viduas dicitur secundum ordinem ad proximum, quod autem dicit immaculatum se custodire ab hoc saeculo, pertinet ad ordinem quo ordinatur homo in seipso. Ergo religio non solum dicitur in ordine ad Deum.</P>
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131 <P TITLE="II-II q. 81 a. 1 arg. 2"><A NAME="42361"><SPAN CLASS="ref">[42361] II&ordf;-IIae q. 81 a. 1 arg. 2 </SPAN></A>Praeterea, Augustinus dicit, in X de Civ. Dei, <I>quia Latina loquendi consuetudine, non imperitorum, verum etiam doctissimorum, cognationibus humanis atque affinitatibus et quibuscumque necessitudinibus dicitur exhibenda religio; non eo vocabulo vitatur ambiguum cum de cultu deitatis vertitur quaestio, ut fidenter dicere valeamus religionem non esse nisi cultum Dei</I>. Ergo religio dicitur non solum in ordine ad Deum, sed etiam in ordine ad propinquos.</P>
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132 <P TITLE="II-II q. 81 a. 1 arg. 3"><A NAME="42362"><SPAN CLASS="ref">[42362] II&ordf;-IIae q. 81 a. 1 arg. 3 </SPAN></A>Praeterea, ad religionem videtur latria pertinere. Latria autem interpretatur servitus, ut Augustinus dicit, in X de Civ. Dei. Servire autem debemus non solum Deo, sed etiam proximis, secundum illud Gal. V, <I>per caritatem spiritus servite invicem</I>. Ergo religio importat etiam ordinem ad proximum.</P>
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133 <P TITLE="II-II q. 81 a. 1 arg. 4"><A NAME="42363"><SPAN CLASS="ref">[42363] II&ordf;-IIae q. 81 a. 1 arg. 4 </SPAN></A>Praeterea, ad religionem pertinet cultus. Sed homo dicitur non solum colere Deum, sed etiam proximum, secundum illud Catonis, <I>cole parentes</I>. Ergo etiam religio nos ordinat ad proximum, et non solum ad Deum.</P>
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134 <P TITLE="II-II q. 81 a. 1 arg. 5"><A NAME="42364"><SPAN CLASS="ref">[42364] II&ordf;-IIae q. 81 a. 1 arg. 5 </SPAN></A>Praeterea, omnes in statu salutis existentes Deo sunt subiecti. Non autem dicuntur religiosi omnes qui sunt in statu salutis, sed solum illi qui quibusdam votis et observantiis et ad obediendum aliquibus hominibus se adstringunt. Ergo religio non videtur importare ordinem subiectionis hominis ad Deum.</P>
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135 <P TITLE="II-II q. 81 a. 1 s. c."><A NAME="42365"><SPAN CLASS="ref">[42365] II&ordf;-IIae q. 81 a. 1 s. c. </SPAN></A>Sed contra est quod Tullius dicit, II Rhet., quod <I>religio est quae superioris naturae, quam divinam vocant, curam caeremoniamque affert</I>.</P>
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136 <P TITLE="II-II q. 81 a. 1 co."><A NAME="42366"><SPAN CLASS="ref">[42366] II&ordf;-IIae q. 81 a. 1 co. </SPAN></A>Respondeo dicendum quod, sicut Isidorus dicit, in libro Etymol., <I>religiosus, ut ait Cicero, a religione appellatus, qui retractat et tanquam relegit ea quae ad cultum divinum pertinent</I>. Et sic religio videtur dicta a religendo ea quae sunt divini cultus, quia huiusmodi sunt frequenter in corde revolvenda, secundum illud Prov. III, <I>in omnibus viis tuis cogita illum</I>. Quamvis etiam possit intelligi religio ex hoc dicta quod <I>Deum reeligere debemus, quem amiseramus negligentes</I>, sicut Augustinus dicit, X de Civ. Dei. Vel potest intelligi religio a religando dicta, unde Augustinus dicit, in libro de vera Relig., <I>religet nos religio uni omnipotenti Deo</I>. Sive autem religio dicatur a frequenti lectione, sive ex iterata electione eius quod negligenter amissum est, sive a religatione, religio proprie importat ordinem ad Deum. Ipse enim est cui principaliter alligari debemus, tanquam indeficienti principio; ad quem etiam nostra electio assidue dirigi debet, sicut in ultimum finem; quem etiam negligenter peccando amittimus, et credendo et fidem protestando recuperare debemus.</P>
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137 <P TITLE="II-II q. 81 a. 1 ad 1"><A NAME="42367"><SPAN CLASS="ref">[42367] II&ordf;-IIae q. 81 a. 1 ad 1 </SPAN></A>Ad primum ergo dicendum quod religio habet duplices actus. Quosdam quidem proprios et immediatos, quos elicit, per quos homo ordinatur ad solum Deum, sicut sacrificare, adorare et alia huiusmodi. Alios autem actus habet quos producit mediantibus virtutibus quibus imperat, ordinans eos in divinam reverentiam, quia scilicet virtus ad quam pertinet finis, imperat virtutibus ad quas pertinent ea quae sunt ad finem. Et secundum hoc actus religionis per modum imperii ponitur esse visitare pupillos et viduas in tribulatione eorum, quod est actus elicitus a misericordia, immaculatum autem custodire se ab hoc saeculo imperative quidem est religionis, elicitive autem temperantiae vel alicuius huiusmodi virtutis.</P>
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138 <P TITLE="II-II q. 81 a. 1 ad 2"><A NAME="42368"><SPAN CLASS="ref">[42368] II&ordf;-IIae q. 81 a. 1 ad 2 </SPAN></A>Ad secundum dicendum quod religio refertur ad ea quae exhibentur cognationibus humanis, extenso nomine religionis, non autem secundum quod religio proprie dicitur. Unde Augustinus, parum ante verba inducta, praemittit, <I>religio distinctius non quemlibet, sed Dei cultum significare videtur</I>.</P>
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139 <P TITLE="II-II q. 81 a. 1 ad 3"><A NAME="42369"><SPAN CLASS="ref">[42369] II&ordf;-IIae q. 81 a. 1 ad 3 </SPAN></A>Ad tertium dicendum quod cum servus dicatur ad dominum, necesse est quod ubi est propria et specialis ratio dominii, ibi sit specialis et propria ratio servitutis. Manifestum est autem quod dominium convenit Deo secundum propriam et singularem quandam rationem, quia scilicet ipse omnia fecit, et quia summum in omnibus rebus obtinet principatum. Et ideo specialis ratio servitutis ei debetur. Et talis servitus nomine latriae designatur apud Graecos. Et ideo ad religionem proprie pertinet.</P>
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140 <P TITLE="II-II q. 81 a. 1 ad 4"><A NAME="42370"><SPAN CLASS="ref">[42370] II&ordf;-IIae q. 81 a. 1 ad 4 </SPAN></A>Ad quartum dicendum quod colere dicimus homines quos honorificatione, vel recordatione, vel praesentia frequentamus. Et etiam aliqua quae nobis subiecta sunt coli a nobis dicuntur, sicut agricolae dicuntur ex eo quod colunt agros, et incolae dicuntur ex eo quod colunt loca quae inhabitant. Quia tamen specialis honor debetur Deo, tanquam primo omnium principio, etiam specialis ratio cultus ei debetur, quae Graeco nomine vocatur eusebia vel theosebia, ut patet per Augustinum, X de Civ. Dei.</P>
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141 <P TITLE="II-II q. 81 a. 1 ad 5"><A NAME="42371"><SPAN CLASS="ref">[42371] II&ordf;-IIae q. 81 a. 1 ad 5 </SPAN></A>Ad quintum dicendum quod quamvis religiosi dici possint communiter omnes qui Deum colunt, specialiter tamen religiosi dicuntur qui totam vitam suam divino cultui dedicant, a mundanis negotiis se abstrahentes. Sicut etiam contemplativi dicuntur non qui contemplantur, sed qui contemplationi totam vitam suam deputant. Huiusmodi autem non se subiiciunt homini propter hominem sed propter Deum, secundum illud apostoli, Gal. IV, <I>sicut Angelum Dei excepistis me, sicut Christum Iesum</I>.</P>
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142 <BR>
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143 <DIV CLASS="E">Articulus 2</DIV>
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144 <P TITLE="II-II q. 81 a. 2 arg. 1"><A NAME="42372"><SPAN CLASS="ref">[42372] II&ordf;-IIae q. 81 a. 2 arg. 1 </SPAN></A>Ad secundum sic proceditur. Videtur quod religio non sit virtus. Ad religionem enim pertinere videtur Deo reverentiam exhibere. Sed revereri est actus timoris, qui est donum, ut ex supradictis patet. Ergo religio non est virtus, sed donum.</P>
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145 <P TITLE="II-II q. 81 a. 2 arg. 2"><A NAME="42373"><SPAN CLASS="ref">[42373] II&ordf;-IIae q. 81 a. 2 arg. 2 </SPAN></A>Praeterea, omnis virtus in libera voluntate consistit, unde dicitur habitus electivus, vel voluntarius. Sed sicut dictum est, ad religionem pertinet latria, quae servitutem quandam importat. Ergo religio non est virtus.</P>
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146 <P TITLE="II-II q. 81 a. 2 arg. 3"><A NAME="42374"><SPAN CLASS="ref">[42374] II&ordf;-IIae q. 81 a. 2 arg. 3 </SPAN></A>Praeterea, sicut dicitur in II Ethic., aptitudo virtutum inest nobis a natura, unde ea quae pertinent ad virtutes sunt de dictamine rationis naturalis. Sed ad religionem pertinet caeremoniam divinae naturae afferre. Caeremonialia autem, ut supra dictum est, non sunt de dictamine rationis naturalis. Ergo religio non est virtus.</P>
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147 <P TITLE="II-II q. 81 a. 2 s. c."><A NAME="42375"><SPAN CLASS="ref">[42375] II&ordf;-IIae q. 81 a. 2 s. c. </SPAN></A>Sed contra est quia connumeratur aliis virtutibus, ut ex praemissis patet.</P>
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148 <P TITLE="II-II q. 81 a. 2 co."><A NAME="42376"><SPAN CLASS="ref">[42376] II&ordf;-IIae q. 81 a. 2 co. </SPAN></A>Respondeo dicendum quod, sicut supra dictum est, <I>virtus est quae bonum facit habentem et opus eius bonum reddit</I>. Et ideo necesse est dicere omnem actum bonum ad virtutem pertinere. Manifestum est autem quod reddere debitum alicui habet rationem boni, quia per hoc quod aliquis alteri debitum reddit, etiam constituitur in proportione convenienti respectu ipsius, quasi convenienter ordinatus ad ipsum; ordo autem ad rationem boni pertinet, sicut et modus et species, ut per Augustinum patet, in libro de natura boni. Cum igitur ad religionem pertineat reddere honorem debitum alicui, scilicet Deo, manifestum est quod religio virtus est.</P>
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149 <P TITLE="II-II q. 81 a. 2 ad 1"><A NAME="42377"><SPAN CLASS="ref">[42377] II&ordf;-IIae q. 81 a. 2 ad 1 </SPAN></A>Ad primum ergo dicendum quod revereri Deum est actus doni timoris. Ad religionem autem pertinet facere aliqua propter divinam reverentiam. Unde non sequitur quod religio sit idem quod donum timoris, sed quod ordinetur ad ipsum sicut ad aliquid principalius. Sunt enim dona principaliora virtutibus moralibus, ut supra habitum est.</P>
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150 <P TITLE="II-II q. 81 a. 2 ad 2"><A NAME="42378"><SPAN CLASS="ref">[42378] II&ordf;-IIae q. 81 a. 2 ad 2 </SPAN></A>Ad secundum dicendum quod etiam servus potest voluntarie domino suo exhibere quod debet, et sic facit de necessitate virtutem, debitum voluntarie reddens. Et similiter etiam exhibere Deo debitam servitutem potest esse actus virtutis, secundum quod homo voluntarie hoc facit.</P>
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151 <P TITLE="II-II q. 81 a. 2 ad 3"><A NAME="42379"><SPAN CLASS="ref">[42379] II&ordf;-IIae q. 81 a. 2 ad 3 </SPAN></A>Ad tertium dicendum quod de dictamine rationis naturalis est quod homo aliqua faciat ad reverentiam divinam, sed quod haec determinate faciat vel illa, istud non est de dictamine rationis naturalis, sed de institutione iuris divini vel humani.</P>
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152 <BR>
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153 <DIV CLASS="E">Articulus 3</DIV>
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154 <P TITLE="II-II q. 81 a. 3 arg. 1"><A NAME="42380"><SPAN CLASS="ref">[42380] II&ordf;-IIae q. 81 a. 3 arg. 1 </SPAN></A>Ad tertium sic proceditur. Videtur quod religio non sit una virtus. Per religionem enim ordinamur ad Deum, ut dictum est. In Deo autem est accipere tres personas, et iterum multa attributa, quae saltem ratione differunt. Diversa autem ratio obiecti sufficit ad diversificandum virtutes, ut ex supradictis patet. Ergo religio non est una virtus.</P>
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155 <P TITLE="II-II q. 81 a. 3 arg. 2"><A NAME="42381"><SPAN CLASS="ref">[42381] II&ordf;-IIae q. 81 a. 3 arg. 2 </SPAN></A>Praeterea, unius virtutis unus videtur esse actus, habitus enim distinguuntur secundum actus. Religionis autem multi sunt actus, sicut colere et servire, vovere, orare, sacrificare, et multa huiusmodi. Ergo religio non est una virtus.</P>
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156 <P TITLE="II-II q. 81 a. 3 arg. 3"><A NAME="42382"><SPAN CLASS="ref">[42382] II&ordf;-IIae q. 81 a. 3 arg. 3 </SPAN></A>Praeterea, adoratio ad religionem pertinet. Sed adoratio alia ratione adhibetur imaginibus, et alia ipsi Deo. Cum ergo diversa ratio distinguat virtutes, videtur quod religio non sit una virtus.</P>
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157 <P TITLE="II-II q. 81 a. 3 s. c."><A NAME="42383"><SPAN CLASS="ref">[42383] II&ordf;-IIae q. 81 a. 3 s. c. </SPAN></A>Sed contra est quod dicitur Ephes. IV, <I>unus Deus, una fides</I>. Sed vera religio protestatur fidem unius Dei. Ergo religio est una virtus.</P>
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158 <P TITLE="II-II q. 81 a. 3 co."><A NAME="42384"><SPAN CLASS="ref">[42384] II&ordf;-IIae q. 81 a. 3 co. </SPAN></A>Respondeo dicendum quod, sicut supra habitum est, habitus distinguuntur secundum diversam rationem obiecti. Ad religionem autem pertinet exhibere reverentiam uni Deo secundum unam rationem, inquantum scilicet est primum principium creationis et gubernationis rerum, unde ipse dicit, Malach. I, <I>si ego pater, ubi honor meus?</I> Patris enim est et producere et gubernare. Et ideo manifestum est quod religio est una virtus.</P>
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159 <P TITLE="II-II q. 81 a. 3 ad 1"><A NAME="42385"><SPAN CLASS="ref">[42385] II&ordf;-IIae q. 81 a. 3 ad 1 </SPAN></A>Ad primum ergo dicendum quod tres personae divinae sunt unum principium creationis et gubernationis rerum, et ideo eis una religione servitur. Diversae autem rationes attributorum concurrunt ad rationem primi principii, quia Deus producit omnia et gubernat sapientia, voluntate et potentia bonitatis suae. Et ideo religio est una virtus.</P>
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160 <P TITLE="II-II q. 81 a. 3 ad 2"><A NAME="42386"><SPAN CLASS="ref">[42386] II&ordf;-IIae q. 81 a. 3 ad 2 </SPAN></A>Ad secundum dicendum quod eodem actu homo servit Deo et colit ipsum, nam cultus respicit Dei excellentiam, cui reverentia debetur; servitus autem respicit subiectionem hominis, qui ex sua conditione obligatur ad exhibendum reverentiam Deo. Et ad haec duo pertinent omnes actus qui religioni attribuuntur, quia per omnes homo protestatur divinam excellentiam et subiectionem sui ad Deum, vel exhibendo aliquid ei, vel iterum assumendo aliquid divinum.</P>
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161 <P TITLE="II-II q. 81 a. 3 ad 3"><A NAME="42387"><SPAN CLASS="ref">[42387] II&ordf;-IIae q. 81 a. 3 ad 3 </SPAN></A>Ad tertium dicendum quod imaginibus non exhibetur religionis cultus secundum quod in seipsis considerantur, quasi res quaedam, sed secundum quod sunt imagines ducentes in Deum incarnatum. Motus autem qui est in imaginem prout est imago, non sistit in ipsa, sed tendit in id cuius est imago. Et ideo ex hoc quod imaginibus Christi exhibetur religionis cultus, non diversificatur ratio latriae, nec virtus religionis.</P>
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162 <BR>
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163 <DIV CLASS="E">Articulus 4</DIV>
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164 <P TITLE="II-II q. 81 a. 4 arg. 1"><A NAME="42388"><SPAN CLASS="ref">[42388] II&ordf;-IIae q. 81 a. 4 arg. 1 </SPAN></A>Ad quartum sic proceditur. Videtur quod religio non sit specialis virtus ab aliis distincta. Dicit enim Augustinus, X de Civ. Dei, <I>verum sacrificium est omne opus quod geritur ut sancta societate Deo iungamur</I>. Sed sacrificium pertinet ad religionem. Ergo omne opus virtutis ad religionem pertinet. Et sic non est specialis virtus.</P>
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165 <P TITLE="II-II q. 81 a. 4 arg. 2"><A NAME="42389"><SPAN CLASS="ref">[42389] II&ordf;-IIae q. 81 a. 4 arg. 2 </SPAN></A>Praeterea, apostolus dicit, I ad Cor. X, <I>omnia in gloriam Dei facite</I>. Sed ad religionem pertinet aliqua facere ad Dei reverentiam, ut supra dictum est. Ergo religio non est specialis virtus.</P>
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166 <P TITLE="II-II q. 81 a. 4 arg. 3"><A NAME="42390"><SPAN CLASS="ref">[42390] II&ordf;-IIae q. 81 a. 4 arg. 3 </SPAN></A>Praeterea, caritas qua diligitur Deus non est virtus distincta a caritate qua diligitur proximus. Sed sicut dicitur in VIII Ethic., <I>honorari propinquum est ei quod est amari</I>. Ergo religio, qua honoratur Deus, non est virtus specialiter distincta ab observantia vel dulia vel pietate, quibus honoratur proximus. Ergo non est virtus specialis.</P>
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167 <P TITLE="II-II q. 81 a. 4 s. c."><A NAME="42391"><SPAN CLASS="ref">[42391] II&ordf;-IIae q. 81 a. 4 s. c. </SPAN></A>Sed contra est quod ponitur pars iustitiae ab aliis eius partibus distincta.</P>
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168 <P TITLE="II-II q. 81 a. 4 co."><A NAME="42392"><SPAN CLASS="ref">[42392] II&ordf;-IIae q. 81 a. 4 co. </SPAN></A>Respondeo dicendum quod cum virtus ordinetur ad bonum, ubi est specialis ratio boni, ibi oportet esse specialem virtutem. Bonum autem ad quod ordinatur religio est exhibere Deo debitum honorem. Honor autem debetur alicui ratione excellentiae. Deo autem competit singularis excellentia, inquantum omnia in infinitum transcendit secundum omnimodum excessum. Unde ei debetur specialis honor, sicut in rebus humanis videmus quod diversis excellentiis personarum diversus honor debetur, alius quidem patri, alius regi, et sic de aliis. Unde manifestum est quod religio est specialis virtus.</P>
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169 <P TITLE="II-II q. 81 a. 4 ad 1"><A NAME="42393"><SPAN CLASS="ref">[42393] II&ordf;-IIae q. 81 a. 4 ad 1 </SPAN></A>Ad primum ergo dicendum quod omne opus virtutis dicitur esse sacrificium inquantum ordinatur ad Dei reverentiam. Unde ex hoc non habetur quod religio sit generalis virtus, sed quod imperet omnibus aliis virtutibus, sicut supra dictum est.</P>
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170 <P TITLE="II-II q. 81 a. 4 ad 2"><A NAME="42394"><SPAN CLASS="ref">[42394] II&ordf;-IIae q. 81 a. 4 ad 2 </SPAN></A>Ad secundum dicendum quod omnia, secundum quod in gloriam Dei fiunt, pertinent ad religionem non quasi ad elicientem, sed quasi ad imperantem. Illa autem pertinent ad religionem elicientem quae secundum rationem suae speciei pertinent ad reverentiam Dei.</P>
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171 <P TITLE="II-II q. 81 a. 4 ad 3"><A NAME="42395"><SPAN CLASS="ref">[42395] II&ordf;-IIae q. 81 a. 4 ad 3 </SPAN></A>Ad tertium dicendum quod obiectum amoris est bonum, obiectum autem honoris vel reverentiae est aliquid excellens. Bonitas autem Dei communicatur creaturae, non autem excellentia bonitatis eius. Et ideo caritas qua diligitur Deus non est virtus distincta a caritate qua diligitur proximus, religio autem, qua honoratur Deus, distinguitur a virtutibus quibus honoratur proximus.</P>
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172 <BR>
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173 <DIV CLASS="E">Articulus 5</DIV>
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174 <P TITLE="II-II q. 81 a. 5 arg. 1"><A NAME="42396"><SPAN CLASS="ref">[42396] II&ordf;-IIae q. 81 a. 5 arg. 1 </SPAN></A>Ad quintum sic proceditur. Videtur quod religio sit virtus theologica. Dicit enim Augustinus, in Enchirid., quod <I>Deus colitur fide, spe et caritate</I>, quae sunt virtutes theologicae. Sed cultum Deo afferre pertinet ad religionem. Ergo religio est virtus theologica.</P>
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175 <P TITLE="II-II q. 81 a. 5 arg. 2"><A NAME="42397"><SPAN CLASS="ref">[42397] II&ordf;-IIae q. 81 a. 5 arg. 2 </SPAN></A>Praeterea, virtus theologica dicitur quae habet Deum pro obiecto. Religio autem habet Deum pro obiecto, quia ad solum Deum ordinat, ut dictum est. Ergo religio est virtus theologica.</P>
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176 <P TITLE="II-II q. 81 a. 5 arg. 3"><A NAME="42398"><SPAN CLASS="ref">[42398] II&ordf;-IIae q. 81 a. 5 arg. 3 </SPAN></A>Praeterea, omnis virtus vel est theologica, vel intellectualis, vel moralis, ut ex supradictis patet. Manifestum est autem quod religio non est virtus intellectualis, quia eius perfectio non attenditur secundum considerationem veri. Similiter etiam non est virtus moralis, cuius proprium est tenere medium inter superfluum et diminutum, non enim aliquis potest superflue Deum colere, secundum illud Eccli. XLIII, <I>benedicentes dominum, exaltate illum quantum potestis, maior enim est omni laude</I>. Ergo relinquitur quod sit virtus theologica.</P>
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177 <P TITLE="II-II q. 81 a. 5 s. c."><A NAME="42399"><SPAN CLASS="ref">[42399] II&ordf;-IIae q. 81 a. 5 s. c. </SPAN></A>Sed contra est quod ponitur pars iustitiae, quae est virtus moralis.</P>
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178 <P TITLE="II-II q. 81 a. 5 co."><A NAME="42400"><SPAN CLASS="ref">[42400] II&ordf;-IIae q. 81 a. 5 co. </SPAN></A>Respondeo dicendum quod, sicut dictum est, religio est quae Deo debitum cultum affert. Duo igitur in religione considerantur. Unum quidem quod religio Deo affert, cultus scilicet, et hoc se habet per modum materiae et obiecti ad religionem. Aliud autem est id cui affertur, scilicet Deus. Cui cultus exhibetur non quasi actus quibus Deus colitur ipsum Deum attingunt, sicut cum credimus Deo, credendo Deum attingimus (propter quod supra dictum est quod Deus est fidei obiectum non solum inquantum credimus Deum, sed inquantum credimus Deo), affertur autem Deo debitus cultus inquantum actus quidam, quibus Deus colitur, in Dei reverentiam fiunt, puta sacrificiorum oblationes et alia huiusmodi. Unde manifestum est quod Deus non comparatur ad virtutem religionis sicut materia vel obiectum, sed sicut finis. Et ideo religio non est virtus theologica, cuius obiectum est ultimus finis, sed est virtus moralis, cuius est esse circa ea quae sunt ad finem.</P>
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179 <P TITLE="II-II q. 81 a. 5 ad 1"><A NAME="42401"><SPAN CLASS="ref">[42401] II&ordf;-IIae q. 81 a. 5 ad 1 </SPAN></A>Ad primum ergo dicendum quod semper potentia vel virtus quae operatur circa finem, per imperium movet potentiam vel virtutem operantem ea quae ordinantur in finem illum. Virtutes autem theologicae, scilicet fides, spes et caritas, habent actum circa Deum sicut circa proprium obiectum. Et ideo suo imperio causant actum religionis, quae operatur quaedam in ordine ad Deum. Et ideo Augustinus dicit quod <I>Deus colitur fide, spe et caritate</I>.</P>
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180 <P TITLE="II-II q. 81 a. 5 ad 2"><A NAME="42402"><SPAN CLASS="ref">[42402] II&ordf;-IIae q. 81 a. 5 ad 2 </SPAN></A>Ad secundum dicendum quod religio ordinat hominem in Deum non sicut in obiectum, sed sicut in finem.</P>
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181 <P TITLE="II-II q. 81 a. 5 ad 3"><A NAME="42403"><SPAN CLASS="ref">[42403] II&ordf;-IIae q. 81 a. 5 ad 3 </SPAN></A>Ad tertium dicendum quod religio non est virtus theologica neque intellectualis, sed moralis, cum sit pars iustitiae. Et medium in ipsa accipitur non quidem inter passiones, sed secundum quandam aequalitatem inter operationes quae sunt ad Deum. Dico autem aequalitatem non absolute, quia Deo non potest tantum exhiberi quantum ei debetur, sed secundum considerationem humanae facultatis et divinae acceptationis. Superfluum autem in his quae ad divinum cultum pertinent esse potest, non secundum circumstantiam quanti, sed secundum alias circumstantias, puta quia cultus divinus exhibetur cui non debet exhiberi, vel quando non debet, vel secundum alias circumstantias prout non debet.</P>
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182 <BR>
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183 <DIV CLASS="E">Articulus 6</DIV>
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184 <P TITLE="II-II q. 81 a. 6 arg. 1"><A NAME="42404"><SPAN CLASS="ref">[42404] II&ordf;-IIae q. 81 a. 6 arg. 1 </SPAN></A>Ad sextum sic proceditur. Videtur quod religio non sit praeferenda aliis virtutibus moralibus. Perfectio enim virtutis moralis consistit in hoc quod attingit medium, ut patet in II Ethic. Sed religio deficit in attingendo medium iustitiae, quia non reddit Deo omnino aequale. Ergo religio non est potior aliis virtutibus moralibus.</P>
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185 <P TITLE="II-II q. 81 a. 6 arg. 2"><A NAME="42405"><SPAN CLASS="ref">[42405] II&ordf;-IIae q. 81 a. 6 arg. 2 </SPAN></A>Praeterea, in his quae hominibus exhibentur, tanto videtur aliquid esse laudabilius quanto magis indigenti exhibetur, unde dicitur Isaiae LVIII, <I>frange esurienti panem tuum</I>. Sed Deus non indiget aliquo quod ei a nobis exhibeatur, secundum illud Psalm., <I>dixi, Deus meus es tu, quoniam bonorum meorum non eges</I>. Ergo religio videtur minus laudabilis aliis virtutibus, per quas hominibus subvenitur.</P>
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186 <P TITLE="II-II q. 81 a. 6 arg. 3"><A NAME="42406"><SPAN CLASS="ref">[42406] II&ordf;-IIae q. 81 a. 6 arg. 3 </SPAN></A>Praeterea, quanto aliquid fit ex maiori necessitate, tanto minus est laudabile, secundum illud I ad Cor. IX, <I>si evangelizavero, non est mihi gloria, necessitas mihi incumbit</I>. Ubi autem est maius debitum, ibi est maior necessitas. Cum igitur Deo maxime sit debitum quod ei ab homine exhibetur, videtur quod religio sit minus laudabilis inter virtutes humanas.</P>
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187 <P TITLE="II-II q. 81 a. 6 s. c."><A NAME="42407"><SPAN CLASS="ref">[42407] II&ordf;-IIae q. 81 a. 6 s. c. </SPAN></A>Sed contra est quod Exod. XX ponuntur primo praecepta ad religionem pertinentia, tanquam praecipua. Ordo autem praeceptorum proportionatur ordini virtutum, quia praecepta legis dantur de actibus virtutum. Ergo religio est praecipua inter virtutes morales.</P>
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188 <P TITLE="II-II q. 81 a. 6 co."><A NAME="42408"><SPAN CLASS="ref">[42408] II&ordf;-IIae q. 81 a. 6 co. </SPAN></A>Respondeo dicendum quod ea quae sunt ad finem sortiuntur bonitatem ex ordine in finem, et ideo quanto sunt fini propinquiora, tanto sunt meliora. Virtutes autem morales, ut supra habitum est, sunt circa ea quae ordinantur in Deum sicut in finem. Religio autem magis de propinquo accedit ad Deum quam aliae virtutes morales, inquantum operatur ea quae directe et immediate ordinantur in honorem divinum. Et ideo religio praeeminet inter alias virtutes morales.</P>
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189 <P TITLE="II-II q. 81 a. 6 ad 1"><A NAME="42409"><SPAN CLASS="ref">[42409] II&ordf;-IIae q. 81 a. 6 ad 1 </SPAN></A>Ad primum ergo dicendum quod laus virtutis in voluntate consistit, non autem in potestate. Et ideo deficere ab aequalitate, quae est medium iustitiae, propter defectum potestatis, non diminuit laudem virtutis, si non fuerit defectus ex parte voluntatis.</P>
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190 <P TITLE="II-II q. 81 a. 6 ad 2"><A NAME="42410"><SPAN CLASS="ref">[42410] II&ordf;-IIae q. 81 a. 6 ad 2 </SPAN></A>Ad secundum dicendum quod in his quae exhibentur alteri propter eorum utilitatem, est exhibitio laudabilior quae fit magis indigenti, quia est utilior. Deo autem non exhibetur aliquid propter eius utilitatem, sed propter eius gloriam, nostram autem utilitatem.</P>
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191 <P TITLE="II-II q. 81 a. 6 ad 3"><A NAME="42411"><SPAN CLASS="ref">[42411] II&ordf;-IIae q. 81 a. 6 ad 3 </SPAN></A>Ad tertium dicendum quod ubi est necessitas, tollitur gloria supererogationis, non autem excluditur meritum virtutis, si adsit voluntas. Et propter hoc ratio non sequitur.</P>
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192 <BR>
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193 <DIV CLASS="E">Articulus 7</DIV>
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194 <P TITLE="II-II q. 81 a. 7 arg. 1"><A NAME="42412"><SPAN CLASS="ref">[42412] II&ordf;-IIae q. 81 a. 7 arg. 1 </SPAN></A>Ad septimum sic proceditur. Videtur quod latria non habeat aliquem exteriorem actum. Dicitur enim Ioan. IV, <I>Deus spiritus est, et eos qui adorant eum, in spiritu et veritate adorare oportet</I>. Sed exteriores actus non pertinent ad spiritum, sed magis ad corpus. Ergo religio, ad quam pertinet adoratio, non habet exteriores actus, sed interiores.</P>
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195 <P TITLE="II-II q. 81 a. 7 arg. 2"><A NAME="42413"><SPAN CLASS="ref">[42413] II&ordf;-IIae q. 81 a. 7 arg. 2 </SPAN></A>Praeterea, religionis finis est Deo reverentiam et honorem exhibere. Sed videtur ad irreverentiam alicuius excellentis pertinere si ea sibi exhibeantur quae proprie ad inferiores pertinent. Cum igitur ea quae exhibet homo corporalibus actibus proprie videantur ad indigentias hominum ordinari, vel ad reverentiam inferiorum creaturarum; non videtur quod congrue possunt assumi in divinam reverentiam.</P>
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196 <P TITLE="II-II q. 81 a. 7 arg. 3"><A NAME="42414"><SPAN CLASS="ref">[42414] II&ordf;-IIae q. 81 a. 7 arg. 3 </SPAN></A>Praeterea, Augustinus, in VI de Civ. Dei, commendat Senecam de hoc quod vituperat quosdam qui idolis ea exhibebant quae solent hominibus exhiberi, quia scilicet immortalibus non conveniunt ea quae sunt mortalium. Sed haec multo minus conveniunt Deo vero, qui est excelsus super omnes deos. Ergo videtur reprehensibile esse quod aliquis corporalibus actibus Deum colat. Non ergo habet religio corporales actus.</P>
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197 <P TITLE="II-II q. 81 a. 7 s. c."><A NAME="42415"><SPAN CLASS="ref">[42415] II&ordf;-IIae q. 81 a. 7 s. c. </SPAN></A>Sed contra est quod in Psalm. dicitur, <I>cor meum et caro mea exultaverunt in Deum vivum</I>. Sed sicut interiores actus pertinent ad cor, ita exteriores actus pertinent ad membra carnis. Ergo videtur quod Deus sit colendus non solum interioribus actibus, sed etiam exterioribus.</P>
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198 <P TITLE="II-II q. 81 a. 7 co."><A NAME="42416"><SPAN CLASS="ref">[42416] II&ordf;-IIae q. 81 a. 7 co. </SPAN></A>Respondeo dicendum quod Deo reverentiam et honorem exhibemus non propter ipsum, qui in seipso est gloria plenus, cui nihil a creatura adiici potest, sed propter nos, quia videlicet per hoc quod Deum reveremur et honoramus, mens nostra ei subiicitur, et in hoc eius perfectio consistit; quaelibet enim res perficitur per hoc quod subditur suo superiori, sicut corpus per hoc quod vivificatur ab anima, et aer per hoc quod illuminatur a sole. Mens autem humana indiget ad hoc quod coniungatur Deo, sensibilium manuductione, quia invisibilia per ea quae facta sunt, intellecta, conspiciuntur, ut apostolus dicit, ad Rom. Et ideo in divino cultu necesse est aliquibus corporalibus uti, ut eis, quasi signis quibusdam, mens hominis excitetur ad spirituales actus, quibus Deo coniungitur. Et ideo religio habet quidem interiores actus quasi principales et per se ad religionem pertinentes, exteriores vero actus quasi secundarios, et ad interiores actus ordinatos.</P>
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199 <P TITLE="II-II q. 81 a. 7 ad 1"><A NAME="42417"><SPAN CLASS="ref">[42417] II&ordf;-IIae q. 81 a. 7 ad 1 </SPAN></A>Ad primum ergo dicendum quod dominus loquitur quantum ad id quod est principale et per se intentum in cultu divino.</P>
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200 <P TITLE="II-II q. 81 a. 7 ad 2"><A NAME="42418"><SPAN CLASS="ref">[42418] II&ordf;-IIae q. 81 a. 7 ad 2 </SPAN></A>Ad secundum dicendum quod huiusmodi exteriora non exhibentur Deo quasi his indigeat, secundum illud Psalm., <I>numquid manducabo carnes taurorum, aut sanguinem hircorum potabo?</I> Sed exhibentur Deo tanquam signa quaedam interiorum et spiritualium operum, quae per se Deus acceptat. Unde Augustinus dicit, in X de Civ. Dei, <I>sacrificium visibile invisibilis sacrificii sacramentum, idest sacrum signum, est</I>.</P>
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201 <P TITLE="II-II q. 81 a. 7 ad 3"><A NAME="42419"><SPAN CLASS="ref">[42419] II&ordf;-IIae q. 81 a. 7 ad 3 </SPAN></A>Ad tertium dicendum quod idololatrae deridentur ex hoc quod ea quae ad homines pertinent idolis exhibebant non tanquam signa excitantia eos ad aliqua spiritualia, sed tanquam per se eis accepta. Et praecipue quia erant vana et turpia.</P>
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202 <BR>
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203 <DIV CLASS="E">Articulus 8</DIV>
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204 <P TITLE="II-II q. 81 a. 8 arg. 1"><A NAME="42420"><SPAN CLASS="ref">[42420] II&ordf;-IIae q. 81 a. 8 arg. 1 </SPAN></A>Ad octavum sic proceditur. Videtur quod religio non sit idem sanctitati. Religio enim est quaedam specialis virtus, ut habitum est. Sanctitas autem dicitur esse generalis virtus, est enim <I>faciens fideles et servantes ea quae ad Deum sunt iusta</I>, ut Andronicus dicit. Ergo sanctitas non est idem religioni.</P>
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205 <P TITLE="II-II q. 81 a. 8 arg. 2"><A NAME="42421"><SPAN CLASS="ref">[42421] II&ordf;-IIae q. 81 a. 8 arg. 2 </SPAN></A>Praeterea, sanctitas munditiam importare videtur, dicit enim Dionysius, XII cap. de Div. Nom., quod <I>sanctitas est ab omni immunditia libera et perfecta et omnino immaculata munditia</I>. Munditia autem maxime videtur pertinere ad temperantiam, quae turpitudines corporales excludit. Cum igitur religio ad iustitiam pertineat, videtur quod sanctitas non sit idem religioni.</P>
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206 <P TITLE="II-II q. 81 a. 8 arg. 3"><A NAME="42422"><SPAN CLASS="ref">[42422] II&ordf;-IIae q. 81 a. 8 arg. 3 </SPAN></A>Praeterea, ea quae dividuntur ex opposito non sunt idem. Sed in quadam enumeratione partium iustitiae sanctitas condividitur religioni, ut supra habitum est. Ergo sanctitas non est idem quod religio.</P>
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207 <P TITLE="II-II q. 81 a. 8 s. c."><A NAME="42423"><SPAN CLASS="ref">[42423] II&ordf;-IIae q. 81 a. 8 s. c. </SPAN></A>Sed contra est quod dicitur Luc. I, <I>serviamus illi in sanctitate et iustitia</I>. Sed servire Deo pertinet ad religionem, ut supra habitum est. Ergo religio est idem sanctitati.</P>
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208 <P TITLE="II-II q. 81 a. 8 co."><A NAME="42424"><SPAN CLASS="ref">[42424] II&ordf;-IIae q. 81 a. 8 co. </SPAN></A>Respondeo dicendum quod nomen sanctitatis duo videtur importare. Uno quidem modo, munditiam, et huic significationi competit nomen Graecum, dicitur enim agios quasi sine terra. Alio modo importat firmitatem, unde apud antiquos sancta dicebantur quae legibus erant munita ut violari non deberent; unde et dicitur esse aliquid sancitum quia est lege firmatum. Potest etiam secundum Latinos hoc nomen sanctus ad munditiam pertinere, ut intelligatur sanctus quasi sanguine tinctus, <I>eo quod antiquitus illi qui purificari volebant sanguine hostiae tingebantur</I>, ut Isidorus dicit, in libro Etymol. Et utraque significatio competit, ut sanctitas attribuatur his quae divino cultui applicantur, ita quod non solum homines, sed etiam templum et vasa et alia huiusmodi sanctificari dicantur ex hoc quod cultui divino applicantur. Munditia enim necessaria est ad hoc quod mens Deo applicetur. Quia mens humana inquinatur ex hoc quod inferioribus rebus immergitur, sicut quaelibet res ex immixtione peioris sordescit, ut argentum ex immixtione plumbi. Oportet autem quod mens ab inferioribus rebus abstrahatur, ad hoc quod supremae rei possit coniungi. Et ideo mens sine munditia Deo applicari non potest. Unde ad Heb. ult. dicitur, <I>pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum</I>. Firmitas etiam exigitur ad hoc quod mens Deo applicetur. Applicatur enim ei sicut ultimo fini et primo principio, huiusmodi autem oportet maxime immobilia esse. Unde dicebat apostolus, Rom. VIII, <I>certus sum quod neque mors neque vita separabit me a caritate Dei</I>. Sic igitur sanctitas dicitur per quam mens hominis seipsam et suos actus applicat Deo. Unde non differt a religione secundum essentiam, sed solum ratione. Nam religio dicitur secundum quod exhibet Deo debitum famulatum in his quae pertinent specialiter ad cultum divinum, sicut in sacrificiis, oblationibus et aliis huiusmodi, sanctitas autem dicitur secundum quod homo non solum haec, sed aliarum virtutum opera refert in Deum, vel secundum quod homo se disponit per bona opera ad cultum divinum.</P>
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209 <P TITLE="II-II q. 81 a. 8 ad 1"><A NAME="42425"><SPAN CLASS="ref">[42425] II&ordf;-IIae q. 81 a. 8 ad 1 </SPAN></A>Ad primum ergo dicendum quod sanctitas est quaedam specialis virtus secundum essentiam, et secundum hoc est quodammodo eadem religioni. Habet autem quandam generalitatem, secundum quod omnes virtutum actus per imperium ordinat in bonum divinum, sicut et iustitia legalis dicitur generalis virtus, inquantum ordinat omnium virtutum actus in bonum commune.</P>
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210 <P TITLE="II-II q. 81 a. 8 ad 2"><A NAME="42426"><SPAN CLASS="ref">[42426] II&ordf;-IIae q. 81 a. 8 ad 2 </SPAN></A>Ad secundum dicendum quod temperantia munditiam quidem operatur, non tamen ita quod habeat rationem sanctitatis nisi referatur in Deum. Unde de ipsa virginitate dicit Augustinus, in libro de virginitate, quod <I>non quia virginitas est, sed quia Deo dicata est, honoratur</I>.</P>
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211 <P TITLE="II-II q. 81 a. 8 ad 3"><A NAME="42427"><SPAN CLASS="ref">[42427] II&ordf;-IIae q. 81 a. 8 ad 3 </SPAN></A>Ad tertium dicendum quod sanctitas distincta est a religione propter differentiam praedictam, non quia differat re, sed ratione tantum, ut dictum est.</P>
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212 <DIV CLASS="centro">
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213 <BR>
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214 <P>
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215 <A HREF="sth3080.html"><IMG SRC="icons/ageretro.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age retro"></A>
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216 &nbsp;
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217 <A HREF="sth3082.html"><IMG SRC="icons/ageultra.gif" WIDTH="19" HEIGHT="19" ALIGN="middle" BORDER="0" ALT="age ultra"></A>
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218 </P>
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219 <BR><HR><BR>
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220 <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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221 </DIV>
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