annotate summa/latin/sth1002.html @ 117:4be71cc75f64

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date Sat, 23 Mar 2019 18:09:20 +0000
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1 <?xml version="1.0" encoding="UTF-8"?>
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2 <!DOCTYPE html
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3 PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "file:///c:/cygwin/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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4 <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA" lang="LA">
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5 <head>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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11 <meta content="Latin" name="language"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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15 <meta content="" name="abstract"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, Iª q. 2</title>
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19 </head>
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20 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">prima pars quaestio II</div><div class="centro">
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21 <table summary="Imago" align="center">
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22 <tr>
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23 <th><img align="middle" alt="Thomas de Aquino a Justo Ghent depictus" border="0" height="190" width="120" src="icons/ghent190.jpg"/></th>
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24 </tr>
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25 </table>
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26 <br/>
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27 <span class="tres">Textum Leoninum Romae 1888 editum<br/>
28
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28 ac automato translatum a Roberto Busa SJ in taenias
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29 magneticas<br/>
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30 denuo recognovit Enrique Alarcón atque instruxit<br/>
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31 <br/></span><br/>
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32 <hr/>
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33 <br/>
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34 <p><a href="sth1001.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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35 <a href="sth1003.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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36 <script type="text/javascript" language="JavaScript">
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37 //
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38 &lt;!--
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39 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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43 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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75 // --&gt;
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76 //
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77 </script><br/>
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78 <hr/>
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79 <br/></div><div class="q" id="q2"><h2>Quaestio 2</h2><div class="p"><h3>Prooemium</h3><p title="I q. 2 pr."><a name="28298"><span class="ref">[28298]
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80 Iª q. 2 pr.</span></a> Quia igitur principalis intentio huius
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81 sacrae doctrinae est Dei cognitionem tradere, et non solum secundum
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82 quod in se est, sed etiam secundum quod est principium rerum et
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83 finis earum, et specialiter rationalis creaturae, ut ex dictis est
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84 manifestum; ad huius doctrinae expositionem intendentes, primo
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85 tractabimus de Deo; secundo, de motu rationalis creaturae in Deum;
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86 tertio, de Christo, qui, secundum quod homo, via est nobis tendendi
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87 in Deum. Consideratio autem de Deo tripartita erit. Primo namque
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88 considerabimus ea quae ad essentiam divinam pertinent; secundo, ea
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89 quae pertinent ad distinctionem personarum; tertio, ea quae
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90 pertinent ad processum creaturarum ab ipso. Circa essentiam vero
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91 divinam, primo considerandum est an Deus sit; secundo, quomodo sit,
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92 vel potius quomodo non sit; tertio considerandum erit de his quae
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93 ad operationem ipsius pertinent, scilicet de scientia et de
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94 voluntate et potentia. Circa primum quaeruntur tria. Primo, utrum
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95 Deum esse sit per se notum. Secundo, utrum sit demonstrabile.
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96 Tertio, an Deus sit.</p></div><div class="a"><h3>Articulus 1</h3><p title="I q. 2 a. 1 arg. 1"><a name="28299"><span class="ref">[28299] Iª q. 2 a. 1 arg. 1</span></a> Ad primum sic
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97 proceditur. Videtur quod Deum esse sit per se notum. Illa enim
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98 nobis dicuntur per se nota, quorum cognitio nobis naturaliter
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99 inest, sicut patet de primis principiis. Sed, sicut dicit
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100 Damascenus in principio libri sui, <i>omnibus cognitio existendi
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101 Deum naturaliter est inserta</i>. Ergo Deum esse est per se
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102 notum.</p><p title="I q. 2 a. 1 arg. 2"><a name="28300"><span class="ref">[28300] Iª q. 2 a. 1 arg. 2</span></a> Praeterea, illa
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103 dicuntur esse per se nota, quae statim, cognitis terminis,
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104 cognoscuntur, quod philosophus attribuit primis demonstrationis
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105 principiis, in I Poster., scito enim quid est totum et quid pars,
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106 statim scitur quod omne totum maius est sua parte. Sed intellecto
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107 quid significet hoc nomen Deus, statim habetur quod Deus est.
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108 Significatur enim hoc nomine id quo maius significari non potest,
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109 maius autem est quod est in re et intellectu, quam quod est in
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110 intellectu tantum, unde cum, intellecto hoc nomine Deus, statim sit
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111 in intellectu, sequitur etiam quod sit in re. Ergo Deum esse est
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112 per se notum.</p><p title="I q. 2 a. 1 arg. 3"><a name="28301"><span class="ref">[28301] Iª q. 2 a. 1 arg. 3</span></a> Praeterea,
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113 veritatem esse est per se notum, quia qui negat veritatem esse,
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114 concedit veritatem esse, si enim veritas non est, verum est
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115 veritatem non esse. Si autem est aliquid verum, oportet quod
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116 veritas sit. Deus autem est ipsa veritas, Ioann. XIV, <i>ego sum
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117 via, veritas et vita</i>. Ergo Deum esse est per se notum.</p><p title="I q. 2 a. 1 s. c."><a name="28302"><span class="ref">[28302] Iª q. 2 a. 1 s. c.</span></a> Sed contra, nullus
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118 potest cogitare oppositum eius quod est per se notum ut patet per
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119 philosophum, in IV Metaphys. et I Poster., circa prima
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120 demonstrationis principia. Cogitari autem potest oppositum eius
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121 quod est Deum esse, secundum illud Psalmi LII, <i>dixit insipiens
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122 in corde suo, non est Deus</i>. Ergo Deum esse non est per se
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123 notum.</p><p title="I q. 2 a. 1 co."><a name="28303"><span class="ref">[28303] Iª q. 2 a. 1 co.</span></a> Respondeo dicendum
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124 quod contingit aliquid esse per se notum dupliciter, uno modo,
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125 secundum se et non quoad nos; alio modo, secundum se et quoad nos.
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126 Ex hoc enim aliqua propositio est per se nota, quod praedicatum
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127 includitur in ratione subiecti, ut homo est animal, nam animal est
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128 de ratione hominis. Si igitur notum sit omnibus de praedicato et de
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129 subiecto quid sit, propositio illa erit omnibus per se nota, sicut
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130 patet in primis demonstrationum principiis, quorum termini sunt
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131 quaedam communia quae nullus ignorat, ut ens et non ens, totum et
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132 pars, et similia. Si autem apud aliquos notum non sit de praedicato
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133 et subiecto quid sit, propositio quidem quantum in se est, erit per
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134 se nota, non tamen apud illos qui praedicatum et subiectum
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135 propositionis ignorant. Et ideo contingit, ut dicit Boetius in
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136 libro de hebdomadibus, quod quaedam sunt communes animi
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137 conceptiones et per se notae, apud sapientes tantum, ut
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138 incorporalia in loco non esse. Dico ergo quod haec propositio, Deus
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139 est, quantum in se est, per se nota est, quia praedicatum est idem
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140 cum subiecto; Deus enim est suum esse, ut infra patebit. Sed quia
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141 nos non scimus de Deo quid est, non est nobis per se nota, sed
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142 indiget demonstrari per ea quae sunt magis nota quoad nos, et minus
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143 nota quoad naturam, scilicet per effectus.</p><p title="I q. 2 a. 1 ad 1"><a name="28304"><span class="ref">[28304] Iª q. 2 a. 1 ad 1</span></a> Ad primum ergo
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144 dicendum quod cognoscere Deum esse in aliquo communi, sub quadam
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145 confusione, est nobis naturaliter insertum, inquantum scilicet Deus
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146 est hominis beatitudo, homo enim naturaliter desiderat
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147 beatitudinem, et quod naturaliter desideratur ab homine,
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148 naturaliter cognoscitur ab eodem. Sed hoc non est simpliciter
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149 cognoscere Deum esse; sicut cognoscere venientem, non est
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150 cognoscere Petrum, quamvis sit Petrus veniens, multi enim perfectum
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151 hominis bonum, quod est beatitudo, existimant divitias; quidam vero
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152 voluptates; quidam autem aliquid aliud.</p><p title="I q. 2 a. 1 ad 2"><a name="28305"><span class="ref">[28305] Iª q. 2 a. 1 ad 2</span></a> Ad secundum
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153 dicendum quod forte ille qui audit hoc nomen Deus, non intelligit
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154 significari aliquid quo maius cogitari non possit, cum quidam
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155 crediderint Deum esse corpus. Dato etiam quod quilibet intelligat
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156 hoc nomine Deus significari hoc quod dicitur, scilicet illud quo
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157 maius cogitari non potest; non tamen propter hoc sequitur quod
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158 intelligat id quod significatur per nomen, esse in rerum natura;
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159 sed in apprehensione intellectus tantum. Nec potest argui quod sit
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160 in re, nisi daretur quod sit in re aliquid quo maius cogitari non
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161 potest, quod non est datum a ponentibus Deum non esse.</p><p title="I q. 2 a. 1 ad 3"><a name="28306"><span class="ref">[28306] Iª q. 2 a. 1 ad 3</span></a> Ad tertium dicendum
28
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162 quod veritatem esse in communi, est per se notum, sed primam
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163 veritatem esse, hoc non est per se notum quoad nos.</p></div><div class="a"><h3>Articulus 2</h3><p title="I q. 2 a. 2 arg. 1"><a name="28307"><span class="ref">[28307] Iª q. 2 a. 2 arg. 1</span></a> Ad secundum sic
28
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164 proceditur. Videtur quod Deum esse non sit demonstrabile. Deum enim
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165 esse est articulus fidei. Sed ea quae sunt fidei, non sunt
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166 demonstrabilia, quia demonstratio facit scire, fides autem de non
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167 apparentibus est, ut patet per apostolum, ad Hebr. XI. Ergo Deum
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168 esse non est demonstrabile.</p><p title="I q. 2 a. 2 arg. 2"><a name="28308"><span class="ref">[28308] Iª q. 2 a. 2 arg. 2</span></a> Praeterea, medium
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169 demonstrationis est quod quid est. Sed de Deo non possumus scire
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170 quid est, sed solum quid non est, ut dicit Damascenus. Ergo non
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171 possumus demonstrare Deum esse.</p><p title="I q. 2 a. 2 arg. 3"><a name="28309"><span class="ref">[28309] Iª q. 2 a. 2 arg. 3</span></a> Praeterea, si
28
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172 demonstraretur Deum esse, hoc non esset nisi ex effectibus eius.
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173 Sed effectus eius non sunt proportionati ei, cum ipse sit
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174 infinitus, et effectus finiti; finiti autem ad infinitum non est
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175 proportio. Cum ergo causa non possit demonstrari per effectum sibi
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176 non proportionatum, videtur quod Deum esse non possit
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177 demonstrari.</p><p title="I q. 2 a. 2 s. c."><a name="28310"><span class="ref">[28310] Iª q. 2 a. 2 s. c.</span></a> Sed contra est
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178 quod apostolus dicit, ad Rom. I, <i>invisibilia Dei per ea quae
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179 facta sunt, intellecta, conspiciuntur</i>. Sed hoc non esset, nisi
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180 per ea quae facta sunt, posset demonstrari Deum esse, primum enim
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181 quod oportet intelligi de aliquo, est an sit.</p><p title="I q. 2 a. 2 co."><a name="28311"><span class="ref">[28311] Iª q. 2 a. 2 co.</span></a> Respondeo dicendum
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182 quod duplex est demonstratio. Una quae est per causam, et dicitur
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183 propter quid, et haec est per priora simpliciter. Alia est per
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184 effectum, et dicitur demonstratio quia, et haec est per ea quae
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185 sunt priora quoad nos, cum enim effectus aliquis nobis est
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186 manifestior quam sua causa, per effectum procedimus ad cognitionem
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187 causae. Ex quolibet autem effectu potest demonstrari propriam
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188 causam eius esse (si tamen eius effectus sint magis noti quoad
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189 nos), quia, cum effectus dependeant a causa, posito effectu necesse
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190 est causam praeexistere. Unde Deum esse, secundum quod non est per
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191 se notum quoad nos, demonstrabile est per effectus nobis notos.</p><p title="I q. 2 a. 2 ad 1"><a name="28312"><span class="ref">[28312] Iª q. 2 a. 2 ad 1</span></a> Ad primum ergo
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192 dicendum quod Deum esse, et alia huiusmodi quae per rationem
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193 naturalem nota possunt esse de Deo, ut dicitur Rom. I non sunt
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194 articuli fidei, sed praeambula ad articulos, sic enim fides
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195 praesupponit cognitionem naturalem, sicut gratia naturam, et ut
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196 perfectio perfectibile. Nihil tamen prohibet illud quod secundum se
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197 demonstrabile est et scibile, ab aliquo accipi ut credibile, qui
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198 demonstrationem non capit.</p><p title="I q. 2 a. 2 ad 2"><a name="28313"><span class="ref">[28313] Iª q. 2 a. 2 ad 2</span></a> Ad secundum
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199 dicendum quod cum demonstratur causa per effectum, necesse est uti
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200 effectu loco definitionis causae, ad probandum causam esse, et hoc
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201 maxime contingit in Deo. Quia ad probandum aliquid esse, necesse
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202 est accipere pro medio quid significet nomen non autem quod quid
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203 est, quia quaestio quid est, sequitur ad quaestionem an est. Nomina
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204 autem Dei imponuntur ab effectibus, ut postea ostendetur, unde,
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205 demonstrando Deum esse per effectum, accipere possumus pro medio
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206 quid significet hoc nomen Deus.</p><p title="I q. 2 a. 2 ad 3"><a name="28314"><span class="ref">[28314] Iª q. 2 a. 2 ad 3</span></a> Ad tertium dicendum
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207 quod per effectus non proportionatos causae, non potest perfecta
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208 cognitio de causa haberi, sed tamen ex quocumque effectu potest
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209 manifeste nobis demonstrari causam esse, ut dictum est. Et sic ex
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210 effectibus Dei potest demonstrari Deum esse, licet per eos non
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211 perfecte possimus eum cognoscere secundum suam essentiam.</p></div><div class="a"><h3>Articulus 3</h3><p title="I q. 2 a. 3 arg. 1"><a name="28315"><span class="ref">[28315] Iª q. 2 a. 3 arg. 1</span></a> Ad tertium sic
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212 proceditur. Videtur quod Deus non sit. Quia si unum contrariorum
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213 fuerit infinitum, totaliter destruetur aliud. Sed hoc intelligitur
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214 in hoc nomine Deus, scilicet quod sit quoddam bonum infinitum. Si
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215 ergo Deus esset, nullum malum inveniretur. Invenitur autem malum in
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216 mundo. Ergo Deus non est.</p><p title="I q. 2 a. 3 arg. 2"><a name="28316"><span class="ref">[28316] Iª q. 2 a. 3 arg. 2</span></a> Praeterea, quod
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217 potest compleri per pauciora principia, non fit per plura. Sed
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218 videtur quod omnia quae apparent in mundo, possunt compleri per
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219 alia principia, supposito quod Deus non sit, quia ea quae sunt
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220 naturalia, reducuntur in principium quod est natura; ea vero quae
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221 sunt a proposito, reducuntur in principium quod est ratio humana
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222 vel voluntas. Nulla igitur necessitas est ponere Deum esse.</p><p title="I q. 2 a. 3 s. c."><a name="28317"><span class="ref">[28317] Iª q. 2 a. 3 s. c.</span></a> Sed contra est
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223 quod dicitur Exodi III, ex persona Dei, <i>ego sum qui sum</i>.</p><p title="I q. 2 a. 3 co."><a name="28318"><span class="ref">[28318] Iª q. 2 a. 3 co.</span></a> Respondeo dicendum
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224 quod Deum esse quinque viis probari potest. Prima autem et
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225 manifestior via est, quae sumitur ex parte motus. Certum est enim,
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226 et sensu constat, aliqua moveri in hoc mundo. Omne autem quod
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227 movetur, ab alio movetur. Nihil enim movetur, nisi secundum quod
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228 est in potentia ad illud ad quod movetur, movet autem aliquid
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229 secundum quod est actu. Movere enim nihil aliud est quam educere
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230 aliquid de potentia in actum, de potentia autem non potest aliquid
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231 reduci in actum, nisi per aliquod ens in actu, sicut calidum in
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232 actu, ut ignis, facit lignum, quod est calidum in potentia, esse
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233 actu calidum, et per hoc movet et alterat ipsum. Non autem est
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234 possibile ut idem sit simul in actu et potentia secundum idem, sed
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235 solum secundum diversa, quod enim est calidum in actu, non potest
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236 simul esse calidum in potentia, sed est simul frigidum in potentia.
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237 Impossibile est ergo quod, secundum idem et eodem modo, aliquid sit
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238 movens et motum, vel quod moveat seipsum. Omne ergo quod movetur,
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239 oportet ab alio moveri. Si ergo id a quo movetur, moveatur, oportet
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240 et ipsum ab alio moveri et illud ab alio. Hic autem non est
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241 procedere in infinitum, quia sic non esset aliquod primum movens;
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242 et per consequens nec aliquod aliud movens, quia moventia secunda
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243 non movent nisi per hoc quod sunt mota a primo movente, sicut
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244 baculus non movet nisi per hoc quod est motus a manu. Ergo necesse
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245 est devenire ad aliquod primum movens, quod a nullo movetur, et hoc
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246 omnes intelligunt Deum. Secunda via est ex ratione causae
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247 efficientis. Invenimus enim in istis sensibilibus esse ordinem
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248 causarum efficientium, nec tamen invenitur, nec est possibile, quod
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249 aliquid sit causa efficiens sui ipsius; quia sic esset prius
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250 seipso, quod est impossibile. Non autem est possibile quod in
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251 causis efficientibus procedatur in infinitum. Quia in omnibus
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252 causis efficientibus ordinatis, primum est causa medii, et medium
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253 est causa ultimi, sive media sint plura sive unum tantum, remota
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254 autem causa, removetur effectus, ergo, si non fuerit primum in
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255 causis efficientibus, non erit ultimum nec medium. Sed si
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256 procedatur in infinitum in causis efficientibus, non erit prima
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257 causa efficiens, et sic non erit nec effectus ultimus, nec causae
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258 efficientes mediae, quod patet esse falsum. Ergo est necesse ponere
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259 aliquam causam efficientem primam, quam omnes Deum nominant. Tertia
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260 via est sumpta ex possibili et necessario, quae talis est.
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261 Invenimus enim in rebus quaedam quae sunt possibilia esse et non
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262 esse, cum quaedam inveniantur generari et corrumpi, et per
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263 consequens possibilia esse et non esse. Impossibile est autem omnia
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264 quae sunt, talia esse, quia quod possibile est non esse, quandoque
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265 non est. Si igitur omnia sunt possibilia non esse, aliquando nihil
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266 fuit in rebus. Sed si hoc est verum, etiam nunc nihil esset, quia
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267 quod non est, non incipit esse nisi per aliquid quod est; si igitur
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268 nihil fuit ens, impossibile fuit quod aliquid inciperet esse, et
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269 sic modo nihil esset, quod patet esse falsum. Non ergo omnia entia
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270 sunt possibilia, sed oportet aliquid esse necessarium in rebus.
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271 Omne autem necessarium vel habet causam suae necessitatis aliunde,
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272 vel non habet. Non est autem possibile quod procedatur in infinitum
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273 in necessariis quae habent causam suae necessitatis, sicut nec in
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274 causis efficientibus, ut probatum est. Ergo necesse est ponere
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275 aliquid quod sit per se necessarium, non habens causam necessitatis
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276 aliunde, sed quod est causa necessitatis aliis, quod omnes dicunt
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277 Deum. Quarta via sumitur ex gradibus qui in rebus inveniuntur.
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278 Invenitur enim in rebus aliquid magis et minus bonum, et verum, et
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279 nobile, et sic de aliis huiusmodi. Sed magis et minus dicuntur de
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280 diversis secundum quod appropinquant diversimode ad aliquid quod
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281 maxime est, sicut magis calidum est, quod magis appropinquat maxime
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282 calido. Est igitur aliquid quod est verissimum, et optimum, et
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283 nobilissimum, et per consequens maxime ens, nam quae sunt maxime
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284 vera, sunt maxime entia, ut dicitur II Metaphys. Quod autem dicitur
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285 maxime tale in aliquo genere, est causa omnium quae sunt illius
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286 generis, sicut ignis, qui est maxime calidus, est causa omnium
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287 calidorum, ut in eodem libro dicitur. Ergo est aliquid quod omnibus
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288 entibus est causa esse, et bonitatis, et cuiuslibet perfectionis,
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289 et hoc dicimus Deum. Quinta via sumitur ex gubernatione rerum.
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290 Videmus enim quod aliqua quae cognitione carent, scilicet corpora
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291 naturalia, operantur propter finem, quod apparet ex hoc quod semper
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292 aut frequentius eodem modo operantur, ut consequantur id quod est
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293 optimum; unde patet quod non a casu, sed ex intentione perveniunt
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294 ad finem. Ea autem quae non habent cognitionem, non tendunt in
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295 finem nisi directa ab aliquo cognoscente et intelligente, sicut
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296 sagitta a sagittante. Ergo est aliquid intelligens, a quo omnes res
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297 naturales ordinantur ad finem, et hoc dicimus Deum.</p><p title="I q. 2 a. 3 ad 1"><a name="28319"><span class="ref">[28319] Iª q. 2 a. 3 ad 1</span></a> Ad primum ergo
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298 dicendum quod, sicut dicit Augustinus in Enchiridio, <i>Deus, cum
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299 sit summe bonus, nullo modo sineret aliquid mali esse in operibus
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300 suis, nisi esset adeo omnipotens et bonus, ut bene faceret etiam de
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301 malo</i>. Hoc ergo ad infinitam Dei bonitatem pertinet, ut esse
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302 permittat mala, et ex eis eliciat bona.</p><p title="I q. 2 a. 3 ad 2"><a name="28320"><span class="ref">[28320] Iª q. 2 a. 3 ad 2</span></a> Ad secundum
28
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303 dicendum quod, cum natura propter determinatum finem operetur ex
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304 directione alicuius superioris agentis, necesse est ea quae a
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305 natura fiunt, etiam in Deum reducere, sicut in primam causam.
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306 Similiter etiam quae ex proposito fiunt, oportet reducere in
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307 aliquam altiorem causam, quae non sit ratio et voluntas humana,
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308 quia haec mutabilia sunt et defectibilia; oportet autem omnia
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309 mobilia et deficere possibilia reduci in aliquod primum principium
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310 immobile et per se necessarium, sicut ostensum est.</p></div></div><div class="centro"><br/>
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311 <p><a href="sth1001.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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312 <a href="sth1003.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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313 <br/>
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314 <hr/>
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315 <br/>
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316 <address>© 2006 Fundación Tomás de Aquino quoad
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317 hanc editionem<br/>
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318 Iura omnia asservantur<br/>
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319 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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320 </div></body>
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321 </html>