annotate summa/latin/sth2106.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:/C64/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-IIae q.
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19 106-108</title>
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20 </head>
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21 <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 secundae partis a quaestione CVI ad
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22 quaestionem CVIII</div><div class="centro">
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23 <table summary="Imago" align="center">
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24 <tr>
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25 <th><img align="middle" alt="Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)" border="0" height="190" width="275" src="icons/fugit190.jpg"/></th>
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26 </tr>
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27 </table>
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28 <br/>
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29 <span class="tres">Textum Leoninum Romae 1892 editum<br/>
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30 ac automato translatum a Roberto Busa SJ in taenias
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31 magneticas<br/>
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32 denuo recognovit Enrique Alarcón atque instruxit<br/>
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33 <br/></span><br/>
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34 <hr/>
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35 <br/>
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36 <p><a href="sth2098.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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37 <a href="sth2109.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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38 <script type="text/javascript" language="JavaScript">
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39 //
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40 &lt;!--
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41 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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134 document.write('&lt;OPTION VALUE="#38332"&gt;I&amp;ordf;-IIae q. 108 a. 2 co.');
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135 document.write('&lt;OPTION VALUE="#38333"&gt;I&amp;ordf;-IIae q. 108 a. 2 ad 1');
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136 document.write('&lt;OPTION VALUE="#38334"&gt;I&amp;ordf;-IIae q. 108 a. 2 ad 2');
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137 document.write('&lt;OPTION VALUE="#38335"&gt;I&amp;ordf;-IIae q. 108 a. 2 ad 3');
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138 document.write('&lt;OPTION VALUE="#38336"&gt;I&amp;ordf;-IIae q. 108 a. 2 ad 4');
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139 document.write('&lt;OPTION VALUE="#38337"&gt;I&amp;ordf;-IIae q. 108 a. 3 arg. 1');
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140 document.write('&lt;OPTION VALUE="#38338"&gt;I&amp;ordf;-IIae q. 108 a. 3 arg. 2');
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141 document.write('&lt;OPTION VALUE="#38339"&gt;I&amp;ordf;-IIae q. 108 a. 3 arg. 3');
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142 document.write('&lt;OPTION VALUE="#38340"&gt;I&amp;ordf;-IIae q. 108 a. 3 arg. 4');
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143 document.write('&lt;OPTION VALUE="#38341"&gt;I&amp;ordf;-IIae q. 108 a. 3 arg. 5');
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144 document.write('&lt;OPTION VALUE="#38342"&gt;I&amp;ordf;-IIae q. 108 a. 3 arg. 6');
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145 document.write('&lt;OPTION VALUE="#38343"&gt;I&amp;ordf;-IIae q. 108 a. 3 s. c.');
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146 document.write('&lt;OPTION VALUE="#38344"&gt;I&amp;ordf;-IIae q. 108 a. 3 co.');
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147 document.write('&lt;OPTION VALUE="#38345"&gt;I&amp;ordf;-IIae q. 108 a. 3 ad 1');
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148 document.write('&lt;OPTION VALUE="#38346"&gt;I&amp;ordf;-IIae q. 108 a. 3 ad 2');
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149 document.write('&lt;OPTION VALUE="#38347"&gt;I&amp;ordf;-IIae q. 108 a. 3 ad 3');
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150 document.write('&lt;OPTION VALUE="#38348"&gt;I&amp;ordf;-IIae q. 108 a. 3 ad 4');
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151 document.write('&lt;OPTION VALUE="#38349"&gt;I&amp;ordf;-IIae q. 108 a. 3 ad 5');
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152 document.write('&lt;OPTION VALUE="#38350"&gt;I&amp;ordf;-IIae q. 108 a. 3 ad 6');
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153 document.write('&lt;OPTION VALUE="#38351"&gt;I&amp;ordf;-IIae q. 108 a. 4 arg. 1');
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154 document.write('&lt;OPTION VALUE="#38352"&gt;I&amp;ordf;-IIae q. 108 a. 4 arg. 2');
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155 document.write('&lt;OPTION VALUE="#38353"&gt;I&amp;ordf;-IIae q. 108 a. 4 arg. 3');
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156 document.write('&lt;OPTION VALUE="#38354"&gt;I&amp;ordf;-IIae q. 108 a. 4 arg. 4');
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157 document.write('&lt;OPTION VALUE="#38355"&gt;I&amp;ordf;-IIae q. 108 a. 4 s. c.');
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158 document.write('&lt;OPTION VALUE="#38356"&gt;I&amp;ordf;-IIae q. 108 a. 4 co.');
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159 document.write('&lt;OPTION VALUE="#38357"&gt;I&amp;ordf;-IIae q. 108 a. 4 ad 1');
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160 document.write('&lt;OPTION VALUE="#38358"&gt;I&amp;ordf;-IIae q. 108 a. 4 ad 2');
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161 document.write('&lt;OPTION VALUE="#38359"&gt;I&amp;ordf;-IIae q. 108 a. 4 ad 3');
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162 document.write('&lt;OPTION VALUE="#38360"&gt;I&amp;ordf;-IIae q. 108 a. 4 ad 4');
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163 document.write('&lt;\/SELECT&gt;');
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164 document.write('&lt;BR&gt;&lt;BR&gt;');
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165 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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166 document.write('&lt;\/FORM&gt;');
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167 // --&gt;
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168 //
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169 </script><br/>
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170 <hr/>
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171 <br/></div><div class="q" id="q106"><h2>Quaestio 106</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 106 pr."><a name="38248"><span class="ref">[38248] Iª-IIae q. 106 pr.</span></a> Consequenter
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172 considerandum est de lege Evangelii, quod dicitur lex nova. Et
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173 primo, de ipsa secundum se; secundo, de ipsa per comparationem ad
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174 legem veterem; tertio, de his quae in lege nova continentur. Circa
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175 primum quaeruntur quatuor. Primo, qualis sit, utrum scilicet
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176 scripta vel indita. Secundo, de virtute eius, utrum iustificet.
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177 Tertio, de principio eius, utrum debuerit dari a principio mundi.
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178 Quarto, de termino eius utrum scilicet sit duratura usque ad finem,
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179 an debeat ei alia lex succedere.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 106 a. 1 arg. 1"><a name="38249"><span class="ref">[38249] Iª-IIae q. 106 a. 1 arg. 1</span></a> Ad primum
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180 sic proceditur. Videtur quod lex nova sit lex scripta. Lex enim
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181 nova est ipsum Evangelium. Sed Evangelium est descriptum, Ioan. XX,
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182 <i>haec autem scripta sunt ut credatis</i>. Ergo lex nova est lex
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183 scripta.</p><p title="I-II q. 106 a. 1 arg. 2"><a name="38250"><span class="ref">[38250] Iª-IIae q. 106 a. 1 arg. 2</span></a> Praeterea,
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184 lex indita est lex naturae; secundum illud Rom. II, <i>naturaliter
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185 ea quae legis sunt faciunt, qui habent opus legis scriptum in
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186 cordibus suis</i>. Si igitur lex Evangelii esset lex indita, non
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187 differret a lege naturae.</p><p title="I-II q. 106 a. 1 arg. 3"><a name="38251"><span class="ref">[38251] Iª-IIae q. 106 a. 1 arg. 3</span></a> Praeterea,
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188 lex Evangelii propria est eorum qui sunt in statu novi testamenti.
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189 Sed lex indita communis est et eis qui sunt in novo testamento, et
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190 eis qui sunt in veteri testamento, dicitur enim Sap. VII, quod
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191 <i>divina sapientia per nationes in animas sanctas se transfert,
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192 amicos Dei et prophetas constituit</i>. Ergo lex nova non est lex
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193 indita.</p><p title="I-II q. 106 a. 1 s. c."><a name="38252"><span class="ref">[38252] Iª-IIae q. 106 a. 1 s. c.</span></a> Sed contra
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194 est quod lex nova est lex novi testamenti. Sed lex novi testamenti
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195 est indita in corde. Apostolus enim, ad Heb. VIII, dicit, inducens
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196 auctoritatem quae habetur Ierem. XXXI, <i>ecce dies venient, dicit
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197 dominus, et consummabo super domum Israel et super domum Iuda
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198 testamentum novum</i>, et exponens quid sit hoc testamentum, dicit,
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199 <i>quia hoc est testamentum quod disponam domui Israel, dando leges
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200 meas in mentem eorum, et in corde eorum superscribam eas</i>. Ergo
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201 lex nova est lex indita.</p><p title="I-II q. 106 a. 1 co."><a name="38253"><span class="ref">[38253] Iª-IIae q. 106 a. 1 co.</span></a> Respondeo
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202 dicendum quod <i>unaquaeque res illud videtur esse quod in ea est
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203 potissimum</i>, ut philosophus dicit, in IX Ethic. Id autem quod
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204 est potissimum in lege novi testamenti, et in quo tota virtus eius
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205 consistit, est gratia spiritus sancti, quae datur per fidem
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206 Christi. Et ideo principaliter lex nova est ipsa gratia spiritus
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207 sancti, quae datur Christi fidelibus. Et hoc manifeste apparet per
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208 apostolum, qui, ad Rom. III, dicit, <i>ubi est ergo gloriatio tua?
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209 Exclusa est. Per quam legem? Factorum? Non, sed per legem
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210 fidei</i>, ipsam enim fidei gratiam legem appellat. Et expressius
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211 ad Rom. VIII dicitur, <i>lex spiritus vitae in Christo Iesu
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212 liberavit me a lege peccati et mortis</i>. Unde et Augustinus
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213 dicit, in libro de spiritu et littera, quod <i>sicut lex factorum
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214 scripta fuit in tabulis lapideis, ita lex fidei scripta est in
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215 cordibus fidelium</i>. Et alibi dicit in eodem libro, <i>quae sunt
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216 leges Dei ab ipso Deo scriptae in cordibus, nisi ipsa praesentia
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217 spiritus sancti?</i> Habet tamen lex nova quaedam sicut dispositiva
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218 ad gratiam spiritus sancti, et ad usum huius gratiae pertinentia,
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219 quae sunt quasi secundaria in lege nova, de quibus oportuit instrui
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220 fideles Christi et verbis et scriptis, tam circa credenda quam
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221 circa agenda. Et ideo dicendum est quod principaliter nova lex est
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222 lex indita, secundario autem est lex scripta.</p><p title="I-II q. 106 a. 1 ad 1"><a name="38254"><span class="ref">[38254] Iª-IIae q. 106 a. 1 ad 1</span></a> Ad primum
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223 ergo dicendum quod in Scriptura Evangelii non continentur nisi ea
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224 quae pertinent ad gratiam spiritus sancti vel sicut dispositiva,
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225 vel sicut ordinativa ad usum huius gratiae. Sicut dispositiva
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226 quidem quantum ad intellectum per fidem, per quam datur spiritus
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227 sancti gratia, continentur in Evangelio ea quae pertinent ad
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228 manifestandam divinitatem vel humanitatem Christi. Secundum
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229 affectum vero, continentur in Evangelio ea quae pertinent ad
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230 contemptum mundi, per quem homo fit capax gratiae spiritus sancti,
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231 mundus enim, idest amatores mundi, non potest capere spiritum
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232 sanctum, ut habetur Ioan. XIV. Usus vero spiritualis gratiae est in
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233 operibus virtutum, ad quae multipliciter Scriptura novi testamenti
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234 homines exhortatur.</p><p title="I-II q. 106 a. 1 ad 2"><a name="38255"><span class="ref">[38255] Iª-IIae q. 106 a. 1 ad 2</span></a> Ad secundum
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235 dicendum quod dupliciter est aliquid inditum homini. Uno modo,
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236 pertinens ad naturam humanam, et sic lex naturalis est lex indita
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237 homini. Alio modo est aliquid inditum homini quasi naturae
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238 superadditum per gratiae donum. Et hoc modo lex nova est indita
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239 homini, non solum indicans quid sit faciendum, sed etiam adiuvans
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240 ad implendum.</p><p title="I-II q. 106 a. 1 ad 3"><a name="38256"><span class="ref">[38256] Iª-IIae q. 106 a. 1 ad 3</span></a> Ad tertium
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241 dicendum quod nullus unquam habuit gratiam spiritus sancti nisi per
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242 fidem Christi explicitam vel implicitam. Per fidem autem Christi
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243 pertinet homo ad novum testamentum. Unde quibuscumque fuit lex
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244 gratiae indita, secundum hoc ad novum testamentum pertinebant.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 106 a. 2 arg. 1"><a name="38257"><span class="ref">[38257] Iª-IIae q. 106 a. 2 arg. 1</span></a> Ad
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245 secundum sic proceditur. Videtur quod lex nova non iustificet.
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246 Nullus enim iustificatur nisi legi Dei obediat; secundum illud ad
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247 Heb. V, <i>factus est</i>, scilicet Christus, <i>omnibus
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248 obtemperantibus sibi causa salutis aeternae</i>. Sed Evangelium non
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249 semper hoc operatur quod homines ei obediant, dicitur enim Rom. X,
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250 non omnes obediunt Evangelio. Ergo lex nova non iustificat.</p><p title="I-II q. 106 a. 2 arg. 2"><a name="38258"><span class="ref">[38258] Iª-IIae q. 106 a. 2 arg. 2</span></a> Praeterea,
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251 apostolus probat, ad Rom., quod lex vetus non iustificabat, quia ea
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252 adveniente praevaricatio crevit, habetur enim ad Rom. IV, <i>lex
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253 iram operatur, ubi enim non est lex, nec praevaricatio</i>. Sed
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254 multo magis lex nova praevaricationem addidit, maiori enim poena
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255 est dignus qui post legem novam datam adhuc peccat; secundum illud
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256 Heb. X, <i>irritam quis faciens legem Moysi, sine ulla miseratione,
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257 duobus vel tribus testibus, moritur. Quanto magis putatis deteriora
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258 mereri supplicia, qui filium Dei conculcaverit, et cetera?</i> Ergo
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259 lex nova non iustificat, sicut nec vetus.</p><p title="I-II q. 106 a. 2 arg. 3"><a name="38259"><span class="ref">[38259] Iª-IIae q. 106 a. 2 arg. 3</span></a> Praeterea,
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260 iustificare est proprius effectus Dei; secundum illud ad Rom. VIII,
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261 Deus qui iustificat. Sed lex vetus fuit a Deo, sicut et lex nova.
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262 Ergo lex nova non magis iustificat quam lex vetus.</p><p title="I-II q. 106 a. 2 s. c."><a name="38260"><span class="ref">[38260] Iª-IIae q. 106 a. 2 s. c.</span></a> Sed contra
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263 est quod apostolus dicit, ad Rom. I, <i>non erubesco Evangelium,
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264 virtus enim Dei est in salutem omni credenti</i>. Non autem est
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265 salus nisi iustificatis. Ergo lex Evangelii iustificat.</p><p title="I-II q. 106 a. 2 co."><a name="38261"><span class="ref">[38261] Iª-IIae q. 106 a. 2 co.</span></a> Respondeo
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266 dicendum quod, sicut dictum est, ad legem Evangelii duo pertinent.
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267 Unum quidem principaliter, scilicet ipsa gratia spiritus sancti
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268 interius data. Et quantum ad hoc, nova lex iustificat. Unde
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269 Augustinus dicit, in libro de spiritu et littera, ibi, scilicet in
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270 veteri testamento, lex extrinsecus posita est, qua iniusti
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271 terrerentur, hic, scilicet in novo testamento, intrinsecus data
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272 est, qua iustificarentur. Aliud pertinet ad legem Evangelii
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273 secundario, scilicet documenta fidei, et praecepta ordinantia
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274 affectum humanum et humanos actus. Et quantum ad hoc, lex nova non
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275 iustificat. Unde apostolus dicit, II ad Cor. III, <i>littera
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276 occidit, spiritus autem vivificat</i>. Et Augustinus exponit, in
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277 libro de spiritu et littera, quod per litteram intelligitur
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278 quaelibet Scriptura extra homines existens, etiam moralium
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279 praeceptorum qualia continentur in Evangelio. Unde etiam littera
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280 Evangelii occideret, nisi adesset interius gratia fidei sanans.</p><p title="I-II q. 106 a. 2 ad 1"><a name="38262"><span class="ref">[38262] Iª-IIae q. 106 a. 2 ad 1</span></a> Ad primum
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281 ergo dicendum quod illa obiectio procedit de lege nova non quantum
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282 ad id quod est principale in ipsa, sed quantum ad id quod est
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283 secundarium in ipsa, scilicet quantum ad documenta et praecepta
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284 exterius homini proposita vel verbo vel scripto.</p><p title="I-II q. 106 a. 2 ad 2"><a name="38263"><span class="ref">[38263] Iª-IIae q. 106 a. 2 ad 2</span></a> Ad secundum
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285 dicendum quod gratia novi testamenti, etsi adiuvet hominem ad non
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286 peccandum, non tamen ita confirmat in bono ut homo peccare non
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287 possit, hoc enim pertinet ad statum gloriae. Et ideo si quis post
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288 acceptam gratiam novi testamenti peccaverit, maiori poena est
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289 dignus, tanquam maioribus beneficiis ingratus, et auxilio sibi dato
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290 non utens. Nec tamen propter hoc dicitur quod lex nova iram
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291 operatur, quia quantum est de se, sufficiens auxilium dat ad non
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292 peccandum.</p><p title="I-II q. 106 a. 2 ad 3"><a name="38264"><span class="ref">[38264] Iª-IIae q. 106 a. 2 ad 3</span></a> Ad tertium
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293 dicendum quod legem novam et veterem unus Deus dedit, sed aliter et
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294 aliter. Nam legem veterem dedit scriptam in tabulis lapideis, legem
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295 autem novam dedit scriptam in tabulis cordis carnalibus, ut
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296 apostolus dicit, II ad Cor. III. Proinde sicut Augustinus dicit, in
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297 libro de spiritu et littera, <i>litteram istam extra hominem
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298 scriptam, et ministrationem mortis et ministrationem damnationis
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299 apostolus appellat. Hanc autem, scilicet novi testamenti legem,
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300 ministrationem spiritus et ministrationem iustitiae dicit, quia per
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301 donum spiritus operamur iustitiam, et a praevaricationis damnatione
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302 liberamur</i>.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 106 a. 3 arg. 1"><a name="38265"><span class="ref">[38265] Iª-IIae q. 106 a. 3 arg. 1</span></a> Ad tertium
28
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303 sic proceditur. Videtur quod lex nova debuerit dari a principio
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304 mundi. Non enim est personarum acceptio apud Deum, ut dicitur ad
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305 Rom. II. Sed omnes homines peccaverunt, et egent gloria Dei, ut
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306 dicitur ad Rom. III. Ergo a principio mundi lex Evangelii dari
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307 debuit, ut omnibus per eam subveniretur.</p><p title="I-II q. 106 a. 3 arg. 2"><a name="38266"><span class="ref">[38266] Iª-IIae q. 106 a. 3 arg. 2</span></a> Praeterea,
28
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308 sicut in diversis locis sunt diversi homines, ita etiam in diversis
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309 temporibus. Sed Deus, <i>qui vult omnes homines salvos fieri</i>,
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310 ut dicitur I ad Tim. II, mandavit Evangelium praedicari in omnibus
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311 locis; ut patet Matth. ult., et Marc. ult. Ergo omnibus temporibus
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312 debuit adesse lex Evangelii, ita quod a principio mundi
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313 daretur.</p><p title="I-II q. 106 a. 3 arg. 3"><a name="38267"><span class="ref">[38267] Iª-IIae q. 106 a. 3 arg. 3</span></a> Praeterea,
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314 magis est necessaria homini salus spiritualis, quae est aeterna,
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315 quam salus corporalis, quae est temporalis. Sed Deus ab initio
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316 mundi providit homini ea quae sunt necessaria ad salutem
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317 corporalem, tradens eius potestati omnia quae erant propter hominem
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318 creata, ut patet Gen. I. Ergo etiam lex nova, quae maxime est
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319 necessaria ad salutem spiritualem, debuit hominibus a principio
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320 mundi dari.</p><p title="I-II q. 106 a. 3 s. c."><a name="38268"><span class="ref">[38268] Iª-IIae q. 106 a. 3 s. c.</span></a> Sed contra
28
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321 est quod apostolus dicit, I ad Cor. XV, <i>non prius quod
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322 spirituale est, sed quod animale</i>. Sed lex nova est maxime
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323 spiritualis. Ergo lex nova non debuit dari a principio mundi.</p><p title="I-II q. 106 a. 3 co."><a name="38269"><span class="ref">[38269] Iª-IIae q. 106 a. 3 co.</span></a> Respondeo
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324 dicendum quod triplex ratio potest assignari quare lex nova non
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325 debuit dari a principio mundi. Quarum prima est quia lex nova,
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326 sicut dictum est, principaliter est gratia spiritus sancti; quae
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327 abundanter dari non debuit antequam impedimentum peccati ab humano
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328 genere tolleretur, consummata redemptione per Christum; unde
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329 dicitur Ioan. VII, <i>nondum erat spiritus datus, quia Iesus nondum
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330 erat glorificatus</i>. Et hanc rationem manifeste assignat
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331 apostolus ad Rom. VIII, ubi, postquam praemiserat de lege spiritus
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332 vitae, subiungit, <i>Deus, filium suum mittens in similitudinem
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333 carnis peccati, de peccato damnavit peccatum in carne, ut
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334 iustificatio legis impleretur in nobis</i>. Secunda ratio potest
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335 assignari ex perfectione legis novae. Non enim aliquid ad perfectum
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336 adducitur statim a principio, sed quodam temporali successionis
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337 ordine, sicut aliquis prius fit puer, et postmodum vir. Et hanc
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338 rationem assignat apostolus ad Gal. III, <i>lex paedagogus noster
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339 fuit in Christo, ut ex fide iustificemur. At ubi venit fides, iam
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340 non sumus sub paedagogo</i>. Tertia ratio sumitur ex hoc quod lex
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341 nova est lex gratiae, et ideo primo oportuit quod homo
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342 relinqueretur sibi in statu veteris legis, ut, in peccatum cadendo,
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343 suam infirmitatem cognoscens, recognosceret se gratia indigere. Et
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344 hanc rationem assignat apostolus ad Rom. V, dicens, <i>lex
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345 subintravit ut abundaret delictum, ubi autem abundavit delictum,
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346 superabundavit et gratia</i>.</p><p title="I-II q. 106 a. 3 ad 1"><a name="38270"><span class="ref">[38270] Iª-IIae q. 106 a. 3 ad 1</span></a> Ad primum
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347 ergo dicendum quod humanum genus propter peccatum primi parentis
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348 meruit privari auxilio gratiae. <i>Et ideo quibuscumque non datur,
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349 hoc est ex iustitia, quibuscumque autem datur, hoc est ex
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350 gratia</i>, ut Augustinus dicit, in libro de Perfect. Iustit. Unde
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351 non est acceptio personarum apud Deum ex hoc quod non omnibus a
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352 principio mundi legem gratiae proposuit, quae erat debito ordine
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353 proponenda, ut dictum est.</p><p title="I-II q. 106 a. 3 ad 2"><a name="38271"><span class="ref">[38271] Iª-IIae q. 106 a. 3 ad 2</span></a> Ad secundum
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354 dicendum quod diversitas locorum non variat diversum statum humani
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355 generis, qui variatur per temporis successionem. Et ideo omnibus
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356 locis proponitur lex nova, non autem omnibus temporibus, licet omni
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357 tempore fuerint aliqui ad novum testamentum pertinentes, ut supra
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358 dictum est.</p><p title="I-II q. 106 a. 3 ad 3"><a name="38272"><span class="ref">[38272] Iª-IIae q. 106 a. 3 ad 3</span></a> Ad tertium
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359 dicendum quod ea quae pertinent ad salutem corporalem, deserviunt
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360 homini quantum ad naturam, quae non tollitur per peccatum. Sed ea
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361 quae pertinent ad spiritualem salutem, ordinantur ad gratiam, quae
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362 amittitur per peccatum. Et ideo non est similis ratio de
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363 utrisque.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 106 a. 4 arg. 1"><a name="38273"><span class="ref">[38273] Iª-IIae q. 106 a. 4 arg. 1</span></a> Ad quartum
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364 sic proceditur. Videtur quod lex nova non sit duratura usque ad
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365 finem mundi. Quia ut apostolus dicit, I ad Cor. XIII, <i>cum
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366 venerit quod perfectum est, evacuabitur quod ex parte est</i>. Sed
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367 lex nova ex parte est, dicit enim apostolus ibidem, <i>ex parte
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368 cognoscimus, et ex parte prophetamus</i>. Ergo lex nova evacuanda
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369 est, alio perfectiori statu succedente.</p><p title="I-II q. 106 a. 4 arg. 2"><a name="38274"><span class="ref">[38274] Iª-IIae q. 106 a. 4 arg. 2</span></a> Praeterea,
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370 dominus, Ioan. XVI, promisit discipulis suis in adventu spiritus
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371 sancti Paracleti cognitionem omnis veritatis. Sed nondum Ecclesia
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372 omnem veritatem cognoscit, in statu novi testamenti. Ergo
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373 expectandus est alius status, in quo per spiritum sanctum omnis
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374 veritas manifestetur.</p><p title="I-II q. 106 a. 4 arg. 3"><a name="38275"><span class="ref">[38275] Iª-IIae q. 106 a. 4 arg. 3</span></a> Praeterea,
28
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375 sicut pater est alius a filio et filius a patre, ita spiritus
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376 sanctus a patre et filio. Sed fuit quidam status conveniens
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377 personae patris, scilicet status veteris legis, in quo homines
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378 generationi intendebant. Similiter etiam est alius status
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379 conveniens personae filii, scilicet status novae legis, in quo
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380 clerici, intendentes sapientiae, quae appropriatur filio,
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381 principantur. Ergo erit status tertius spiritus sancti, in quo
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382 spirituales viri principabuntur.</p><p title="I-II q. 106 a. 4 arg. 4"><a name="38276"><span class="ref">[38276] Iª-IIae q. 106 a. 4 arg. 4</span></a> Praeterea,
28
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383 dominus dicit, Matth. XXIV, praedicabitur hoc <i>Evangelium regni
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384 in universo orbe, et tunc veniet consummatio</i>. Sed Evangelium
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385 Christi iamdiu est praedicatum in universo orbe; nec tamen adhuc
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386 venit consummatio. Ergo Evangelium Christi non est Evangelium
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387 regni, sed futurum est aliud Evangelium spiritus sancti, quasi alia
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388 lex.</p><p title="I-II q. 106 a. 4 s. c."><a name="38277"><span class="ref">[38277] Iª-IIae q. 106 a. 4 s. c.</span></a> Sed contra
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389 est quod dominus dicit, Matth. XXIV, <i>dico vobis quia non
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390 praeteribit generatio haec donec omnia fiant</i>, quod Chrysostomus
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391 exponit de generatione fidelium Christi. Ergo status fidelium
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392 Christi manebit usque ad consummationem saeculi.</p><p title="I-II q. 106 a. 4 co."><a name="38278"><span class="ref">[38278] Iª-IIae q. 106 a. 4 co.</span></a> Respondeo
28
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393 dicendum quod status mundi variari potest dupliciter. Uno modo,
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394 secundum diversitatem legis. Et sic huic statui novae legis nullus
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395 alius status succedet. Successit enim status novae legis statui
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396 veteris legis tanquam perfectior imperfectiori. Nullus autem status
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397 praesentis vitae potest esse perfectior quam status novae legis.
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398 Nihil enim potest esse propinquius fini ultimo quam quod immediate
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399 in finem ultimum introducit. Hoc autem facit nova lex, unde
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400 apostolus dicit, ad Heb. X, <i>habentes itaque, fratres, fiduciam
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401 in introitu sanctorum in sanguine Christi, quam initiavit nobis
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402 viam novam, accedamus ad eum</i>. Unde non potest esse aliquis
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403 perfectior status praesentis vitae quam status novae legis, quia
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404 tanto est unumquodque perfectius, quanto ultimo fini propinquius.
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405 Alio modo status hominum variari potest secundum quod homines
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406 diversimode se habent ad eandem legem, vel perfectius vel minus
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407 perfecte. Et sic status veteris legis frequenter fuit mutatus, cum
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408 quandoque leges optime custodirentur, quandoque omnino
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409 praetermitterentur. Sic etiam status novae legis diversificatur,
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410 secundum diversa loca et tempora et personas, inquantum gratia
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411 spiritus sancti perfectius vel minus perfecte ab aliquibus habetur.
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412 Non est tamen expectandum quod sit aliquis status futurus in quo
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413 perfectius gratia spiritus sancti habeatur quam hactenus habita
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414 fuerit, maxime ab apostolis, qui primitias spiritus acceperunt,
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415 <i>idest et tempore prius et ceteris abundantius</i>, ut Glossa
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416 dicit Rom. VIII.</p><p title="I-II q. 106 a. 4 ad 1"><a name="38279"><span class="ref">[38279] Iª-IIae q. 106 a. 4 ad 1</span></a> Ad primum
28
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417 ergo dicendum quod, sicut Dionysius dicit, in Eccl. Hier., triplex
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418 est hominum status, primus quidem veteris legis; secundus novae
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419 legis; tertius status succedit non in hac vita, sed in patria. Sed
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420 sicut primus status est figuralis et imperfectus respectu status
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421 evangelici, ita hic status est figuralis et imperfectus respectu
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422 status patriae; quo veniente, iste status evacuatur, sicut ibi
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423 dicitur, <i>videmus nunc per speculum in aenigmate, tunc autem
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424 facie ad faciem</i>.</p><p title="I-II q. 106 a. 4 ad 2"><a name="38280"><span class="ref">[38280] Iª-IIae q. 106 a. 4 ad 2</span></a> Ad secundum
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425 dicendum quod, sicut Augustinus dicit in libro contra Faustum,
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426 Montanus et Priscilla posuerunt quod promissio domini de spiritu
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427 sancto dando non fuit completa in apostolis, sed in eis. Et
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428 similiter Manichaei posuerunt quod fuit completa in Manichaeo, quem
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429 dicebant esse spiritum Paracletum. Et ideo utrique non recipiebant
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430 actus apostolorum, in quibus manifeste ostenditur quod illa
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431 promissio fuit in apostolis completa, sicut dominus iterato eis
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432 promisit, Act. I, <i>baptizamini in spiritu sancto non post multos
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433 hos dies</i>; quod impletum legitur Act. II. Sed istae vanitates
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434 excluduntur per hoc quod dicitur Ioan. VII, <i>nondum erat spiritus
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435 datus, quia Iesus nondum erat glorificatus</i>, ex quo datur
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436 intelligi quod statim glorificato Christo in resurrectione et
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437 ascensione, fuit spiritus sanctus datus. Et per hoc etiam
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438 excluditur quorumcumque vanitas qui dicerent esse expectandum aliud
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439 tempus spiritus sancti. Docuit autem spiritus sanctus apostolos
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diff changeset
440 omnem veritatem de his quae pertinent ad necessitatem salutis,
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441 scilicet de credendis et agendis. Non tamen docuit eos de omnibus
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diff changeset
442 futuris eventibus, hoc enim ad eos non pertinebat, secundum illud
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443 Act. I, <i>non est vestrum nosse tempora vel momenta, quae pater
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444 posuit in sua potestate</i>.</p><p title="I-II q. 106 a. 4 ad 3"><a name="38281"><span class="ref">[38281] Iª-IIae q. 106 a. 4 ad 3</span></a> Ad tertium
28
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445 dicendum quod lex vetus non solum fuit patris, sed etiam filii,
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446 quia Christus in veteri lege figurabatur. Unde dominus dicit, Ioan.
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447 V, <i>si crederetis Moysi, crederetis forsitan et mihi, de me enim
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448 ille scripsit</i>. Similiter etiam lex nova non solum est Christi,
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449 sed etiam spiritus sancti; secundum illud Rom. VIII, <i>lex
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450 spiritus vitae in Christo Iesu,</i> et cetera. Unde non est
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451 expectanda alia lex, quae sit spiritus sancti.</p><p title="I-II q. 106 a. 4 ad 4"><a name="38282"><span class="ref">[38282] Iª-IIae q. 106 a. 4 ad 4</span></a> Ad quartum
28
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452 dicendum quod, cum Christus statim in principio evangelicae
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453 praedicationis dixerit, appropinquavit regnum caelorum,
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454 stultissimum est dicere quod Evangelium Christi non sit Evangelium
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455 regni. Sed praedicatio Evangelii Christi potest intelligi
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456 dupliciter. Uno modo, quantum ad divulgationem notitiae Christi, et
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457 sic praedicatum fuit Evangelium in universo orbe etiam tempore
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diff changeset
458 apostolorum, ut Chrysostomus dicit. Et secundum hoc, quod additur,
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459 et tunc erit consummatio, intelligitur de destructione Ierusalem,
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460 de qua tunc ad litteram loquebatur. Alio modo potest intelligi
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461 praedicatio Evangelii in universo orbe cum pleno effectu, ita
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diff changeset
462 scilicet quod in qualibet gente fundetur Ecclesia. Et ita, sicut
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463 dicit Augustinus, in epistola ad Hesych., nondum est praedicatum
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464 Evangelium in universo orbe, sed, hoc facto, veniet consummatio
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465 mundi.</p></div></div><div class="q" id="q107"><h2>Quaestio 107</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 107 pr."><a name="38283"><span class="ref">[38283] Iª-IIae q. 107 pr.</span></a> Deinde
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466 considerandum est de comparatione legis novae ad legem veterem. Et
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467 circa hoc quaeruntur quatuor. Primo, utrum lex nova sit alia lex a
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468 lege veteri. Secundo, utrum lex nova impleat veterem. Tertio, utrum
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469 lex nova contineatur in veteri. Quarto, quae sit gravior, utrum lex
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470 nova vel vetus.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 107 a. 1 arg. 1"><a name="38284"><span class="ref">[38284] Iª-IIae q. 107 a. 1 arg. 1</span></a> Ad primum
28
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471 sic proceditur. Videtur quod lex nova non sit alia a lege veteri.
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472 Utraque enim lex datur fidem Dei habentibus, quia <i>sine fide
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473 impossibile est placere Deo</i>, ut dicitur Heb. XI. Sed eadem
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474 fides est antiquorum et modernorum, ut dicitur in Glossa Matth.
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475 XXI. Ergo etiam est eadem lex.</p><p title="I-II q. 107 a. 1 arg. 2"><a name="38285"><span class="ref">[38285] Iª-IIae q. 107 a. 1 arg. 2</span></a> Praeterea,
28
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476 Augustinus dicit, in libro contra Adamantum Manich. Discip., quod
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477 <i>brevis differentia legis et Evangelii est timor et amor</i>. Sed
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478 secundum haec duo nova lex et vetus diversificari non possunt, quia
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479 etiam in veteri lege proponuntur praecepta caritatis; Lev. XIX,
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diff changeset
480 <i>diliges proximum tuum</i>; et Deut. VI, <i>diliges dominum Deum
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481 tuum</i>. Similiter etiam diversificari non possunt per aliam
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482 differentiam quam Augustinus assignat, contra Faustum, quod
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483 <i>vetus testamentum habuit promissa temporalia, novum testamentum
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484 habet promissa spiritualia et aeterna</i>. Quia etiam in novo
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diff changeset
485 testamento promittuntur aliqua promissa temporalia; secundum illud
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486 Marc. X, <i>accipiet centies tantum in tempore hoc, domos et
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487 fratres,</i> et cetera. Et in veteri testamento sperabantur
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488 promissa spiritualia et aeterna; secundum illud ad Heb. XI, <i>nunc
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489 autem meliorem patriam appetunt, idest caelestem</i>, quod dicitur
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490 de antiquis patribus. Ergo videtur quod nova lex non sit alia a
53
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491 veteri.</p><p title="I-II q. 107 a. 1 arg. 3"><a name="38286"><span class="ref">[38286] Iª-IIae q. 107 a. 1 arg. 3</span></a> Praeterea,
28
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492 apostolus videtur distinguere utramque legem, ad Rom. III, veterem
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493 legem appellans legem factorum, legem vero novam appellans legem
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494 fidei. Sed lex vetus fuit etiam fidei; secundum illud Heb. XI,
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495 <i>omnes testimonio fidei probati sunt</i>, quod dicit de patribus
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496 veteris testamenti. Similiter etiam lex nova est lex factorum,
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497 dicitur enim Matth. V, <i>benefacite his qui oderunt vos</i>; et
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498 Luc. XXII, <i>hoc facite in meam commemorationem</i>. Ergo lex nova
53
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499 non est alia a lege veteri.</p><p title="I-II q. 107 a. 1 s. c."><a name="38287"><span class="ref">[38287] Iª-IIae q. 107 a. 1 s. c.</span></a> Sed contra
28
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500 est quod apostolus dicit, ad Heb. VII, <i>translato sacerdotio,
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501 necesse est ut legis translatio fiat</i>. Sed aliud est sacerdotium
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502 novi et veteris testamenti, ut ibidem apostolus probat. Ergo est
53
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503 etiam alia lex.</p><p title="I-II q. 107 a. 1 co."><a name="38288"><span class="ref">[38288] Iª-IIae q. 107 a. 1 co.</span></a> Respondeo
28
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504 dicendum quod, sicut supra dictum est, omnis lex ordinat
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505 conversationem humanam in ordine ad aliquem finem. Ea autem quae
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506 ordinantur ad finem, secundum rationem finis dupliciter
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diff changeset
507 diversificari possunt. Uno modo, quia ordinantur ad diversos fines,
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508 et haec est diversitas speciei, maxime si sit finis proximus. Alio
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509 modo, secundum propinquitatem ad finem vel distantiam ab ipso.
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510 Sicut patet quod motus differunt specie secundum quod ordinantur ad
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511 diversos terminos, secundum vero quod una pars motus est
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512 propinquior termino quam alia, attenditur differentia in motu
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513 secundum perfectum et imperfectum. Sic ergo duae leges distingui
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514 possunt dupliciter. Uno modo, quasi omnino diversae, utpote
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515 ordinatae ad diversos fines, sicut lex civitatis quae esset
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516 ordinata ad hoc quod populus dominaretur, esset specie differens ab
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517 illa lege quae esset ad hoc ordinata quod optimates civitatis
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518 dominarentur. Alio modo duae leges distingui possunt secundum quod
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519 una propinquius ordinat ad finem, alia vero remotius. Puta in una
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520 et eadem civitate dicitur alia lex quae imponitur viris perfectis,
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521 qui statim possunt exequi ea quae pertinent ad bonum commune; et
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522 alia lex de disciplina puerorum, qui sunt instruendi qualiter
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523 postmodum opera virorum exequantur. Dicendum est ergo quod secundum
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diff changeset
524 primum modum, lex nova non est alia a lege veteri, quia utriusque
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525 est unus finis, scilicet ut homines subdantur Deo; est autem unus
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526 Deus et novi et veteris testamenti, secundum illud Rom. III,
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diff changeset
527 <i>unus Deus est qui iustificat circumcisionem ex fide, et
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diff changeset
528 praeputium per fidem</i>. Alio modo, lex nova est alia a veteri.
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diff changeset
529 Quia lex vetus est quasi paedagogus puerorum, ut apostolus dicit,
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diff changeset
530 ad Gal. III, lex autem nova est lex perfectionis, quia est lex
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diff changeset
531 caritatis, de qua apostolus dicit, ad Colos. III, quod est vinculum
53
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532 perfectionis.</p><p title="I-II q. 107 a. 1 ad 1"><a name="38289"><span class="ref">[38289] Iª-IIae q. 107 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
533 ergo dicendum quod unitas fidei utriusque testamenti attestatur
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diff changeset
534 unitati finis, dictum est enim supra quod obiectum theologicarum
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diff changeset
535 virtutum, inter quas est fides, est finis ultimus. Sed tamen fides
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536 habuit alium statum in veteri et in nova lege, nam quod illi
53
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537 credebant futurum, nos credimus factum.</p><p title="I-II q. 107 a. 1 ad 2"><a name="38290"><span class="ref">[38290] Iª-IIae q. 107 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
538 dicendum quod omnes differentiae quae assignantur inter novam legem
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diff changeset
539 et veterem, accipiuntur secundum perfectum et imperfectum.
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diff changeset
540 Praecepta enim legis cuiuslibet dantur de actibus virtutum. Ad
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diff changeset
541 operanda autem virtutum opera aliter inclinantur imperfecti, qui
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diff changeset
542 nondum habent virtutis habitum; et aliter illi qui sunt per habitum
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diff changeset
543 virtutis perfecti. Illi enim qui nondum habent habitum virtutis,
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diff changeset
544 inclinantur ad agendum virtutis opera ex aliqua causa extrinseca,
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545 puta ex comminatione poenarum, vel ex promissione aliquarum
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diff changeset
546 extrinsecarum remunerationum, puta honoris vel divitiarum vel
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diff changeset
547 alicuius huiusmodi. Et ideo lex vetus, quae dabatur imperfectis,
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diff changeset
548 idest nondum consecutis gratiam spiritualem, dicebatur lex timoris,
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diff changeset
549 inquantum inducebat ad observantiam praeceptorum per comminationem
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diff changeset
550 quarundam poenarum. Et dicitur habere temporalia quaedam promissa.
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diff changeset
551 Illi autem qui habent virtutem, inclinantur ad virtutis opera
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diff changeset
552 agenda propter amorem virtutis, non propter aliquam poenam aut
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diff changeset
553 remunerationem extrinsecam. Et ideo lex nova, cuius principalitas
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diff changeset
554 consistit in ipsa spirituali gratia indita cordibus, dicitur lex
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diff changeset
555 amoris. Et dicitur habere promissa spiritualia et aeterna, quae
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diff changeset
556 sunt obiecta virtutis, praecipue caritatis. Et ita per se in ea
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diff changeset
557 inclinantur, non quasi in extranea, sed quasi in propria. Et
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diff changeset
558 propter hoc etiam lex vetus dicitur cohibere manum, non animum,
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diff changeset
559 quia qui timore poenae ab aliquo peccato abstinet, non simpliciter
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560 eius voluntas a peccato recedit, sicut recedit voluntas eius qui
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diff changeset
561 amore iustitiae abstinet a peccato. Et propter hoc lex nova, quae
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diff changeset
562 est lex amoris, dicitur animum cohibere. Fuerunt tamen aliqui in
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diff changeset
563 statu veteris testamenti habentes caritatem et gratiam spiritus
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diff changeset
564 sancti, qui principaliter expectabant promissiones spirituales et
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565 aeternas. Et secundum hoc pertinebant ad legem novam. Similiter
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diff changeset
566 etiam in novo testamento sunt aliqui carnales nondum pertingentes
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diff changeset
567 ad perfectionem novae legis, quos oportuit etiam in novo testamento
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diff changeset
568 induci ad virtutis opera per timorem poenarum, et per aliqua
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diff changeset
569 temporalia promissa. Lex autem vetus etsi praecepta caritatis
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diff changeset
570 daret, non tamen per eam dabatur spiritus sanctus, per quem
53
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571 diffunditur caritas in cordibus nostris, ut dicitur Rom. V.</p><p title="I-II q. 107 a. 1 ad 3"><a name="38291"><span class="ref">[38291] Iª-IIae q. 107 a. 1 ad 3</span></a> Ad tertium
28
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572 dicendum quod, sicut supra dictum est, lex nova dicitur lex fidei,
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diff changeset
573 inquantum eius principalitas consistit in ipsa gratia quae interius
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574 datur credentibus, unde dicitur gratia fidei. Habet autem
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diff changeset
575 secundario aliqua facta et moralia et sacramentalia, sed in his non
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576 consistit principalitas legis novae, sicut principalitas veteris
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diff changeset
577 legis in eis consistebat. Illi autem qui in veteri testamento Deo
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diff changeset
578 fuerunt accepti per fidem, secundum hoc ad novum testamentum
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diff changeset
579 pertinebant, non enim iustificabantur nisi per fidem Christi, qui
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diff changeset
580 est auctor novi testamenti. Unde et de Moyse dicit apostolus, ad
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diff changeset
581 Heb. XI, quod <i>maiores divitias aestimabat thesauro Aegyptiorum,
53
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582 improperium Christi</i>.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 107 a. 2 arg. 1"><a name="38292"><span class="ref">[38292] Iª-IIae q. 107 a. 2 arg. 1</span></a> Ad
28
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583 secundum sic proceditur. Videtur quod lex nova legem veterem non
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diff changeset
584 impleat. Impletio enim contrariatur evacuationi. Sed lex nova
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585 evacuat, vel excludit observantias legis veteris, dicit enim
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diff changeset
586 apostolus, ad Gal. V, <i>si circumcidimini, Christus nihil vobis
53
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587 proderit</i>. Ergo lex nova non est impletiva veteris legis.</p><p title="I-II q. 107 a. 2 arg. 2"><a name="38293"><span class="ref">[38293] Iª-IIae q. 107 a. 2 arg. 2</span></a> Praeterea,
28
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588 contrarium non est impletivum sui contrarii. Sed dominus in lege
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589 nova proposuit quaedam praecepta contraria praeceptis veteris
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diff changeset
590 legis. Dicitur enim Matth. V, <i>audistis quia dictum est antiquis,
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diff changeset
591 quicumque dimiserit uxorem suam, det ei libellum repudii. Ego autem
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diff changeset
592 dico vobis, quicumque dimiserit uxorem suam, facit eam
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diff changeset
593 moechari</i>. Et idem consequenter patet in prohibitione iuramenti,
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diff changeset
594 et etiam in prohibitione talionis, et in odio inimicorum. Similiter
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diff changeset
595 etiam videtur dominus exclusisse praecepta veteris legis de
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parents: 26
diff changeset
596 discretione ciborum, Matth. XV, <i>non quod intrat in os,
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diff changeset
597 coinquinat hominem</i>. Ergo lex nova non est impletiva
53
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598 veteris.</p><p title="I-II q. 107 a. 2 arg. 3"><a name="38294"><span class="ref">[38294] Iª-IIae q. 107 a. 2 arg. 3</span></a> Praeterea,
28
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diff changeset
599 quicumque contra legem agit, non implet legem. Sed Christus in
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diff changeset
600 aliquibus contra legem fecit. Tetigit enim leprosum, ut dicitur
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parents: 26
diff changeset
601 Matth. VIII, quod erat contra legem. Similiter etiam videtur
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diff changeset
602 sabbatum pluries violasse, unde de eo dicebant Iudaei, Ioan. IX,
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603 <i>non est hic homo a Deo, qui sabbatum non custodit</i>. Ergo
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604 Christus non implevit legem. Et ita lex nova data a Christo, non
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605 est veteris impletiva.</p><p title="I-II q. 107 a. 2 arg. 4"><a name="38295"><span class="ref">[38295] Iª-IIae q. 107 a. 2 arg. 4</span></a> Praeterea,
28
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606 in veteri lege continebantur praecepta moralia, caeremonialia et
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diff changeset
607 iudicialia, ut supra dictum est. Sed dominus, Matth. V, ubi quantum
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diff changeset
608 ad aliqua legem implevit, nullam mentionem videtur facere de
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diff changeset
609 iudicialibus et caeremonialibus. Ergo videtur quod lex nova non sit
53
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610 totaliter veteris impletiva.</p><p title="I-II q. 107 a. 2 s. c."><a name="38296"><span class="ref">[38296] Iª-IIae q. 107 a. 2 s. c.</span></a> Sed contra
28
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611 est quod dominus dicit, Matth. V, <i>non veni solvere legem, sed
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diff changeset
612 adimplere</i>. Et postea, subdit, <i>iota unum, aut unus apex, non
53
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613 praeteribit a lege, donec omnia fiant</i>.</p><p title="I-II q. 107 a. 2 co."><a name="38297"><span class="ref">[38297] Iª-IIae q. 107 a. 2 co.</span></a> Respondeo
28
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614 dicendum quod, sicut dictum est, lex nova comparatur ad veterem
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615 sicut perfectum ad imperfectum. Omne autem perfectum adimplet id
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diff changeset
616 quod imperfecto deest. Et secundum hoc lex nova adimplet veterem
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diff changeset
617 legem, inquantum supplet illud quod veteri legi deerat. In veteri
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618 autem lege duo possunt considerari, scilicet finis; et praecepta
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diff changeset
619 contenta in lege. Finis vero cuiuslibet legis est ut homines
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620 efficiantur iusti et virtuosi, ut supra dictum est. Unde et finis
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diff changeset
621 veteris legis erat iustificatio hominum. Quam quidem lex efficere
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622 non poterat, sed figurabat quibusdam caeremonialibus factis, et
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diff changeset
623 promittebat verbis. Et quantum ad hoc, lex nova implet veterem
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diff changeset
624 legem iustificando virtute passionis Christi. Et hoc est quod
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625 apostolus dicit, ad Rom. VIII, <i>quod impossibile erat legi, Deus,
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diff changeset
626 filium suum mittens in similitudinem carnis peccati, damnavit
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diff changeset
627 peccatum in carne, ut iustificatio legis impleretur in nobis</i>.
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628 Et quantum ad hoc, lex nova exhibet quod lex vetus promittebat;
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diff changeset
629 secundum illud II ad Cor. I, quotquot promissiones Dei sunt, in
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630 illo est, idest in Christo. Et iterum quantum ad hoc etiam complet
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diff changeset
631 quod vetus lex figurabat. Unde ad Colos. II dicitur de
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diff changeset
632 caeremonialibus quod erant umbra futurorum, corpus autem Christi,
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633 idest, veritas pertinet ad Christum. Unde lex nova dicitur lex
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diff changeset
634 veritatis, lex autem vetus umbrae vel figurae. Praecepta vero
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635 veteris legis adimplevit Christus et opere, et doctrina. Opere
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636 quidem, quia circumcidi voluit, et alia legalia observare, quae
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637 erant illo tempore observanda; secundum illud Gal. IV, <i>factum
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638 sub lege</i>. Sua autem doctrina adimplevit praecepta legis
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diff changeset
639 tripliciter. Primo quidem, verum intellectum legis exprimendo.
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640 Sicut patet in homicidio et adulterio, in quorum prohibitione
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641 Scribae et Pharisaei non intelligebant nisi exteriorem actum
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642 prohibitum, unde dominus legem adimplevit, ostendendo etiam
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diff changeset
643 interiores actus peccatorum cadere sub prohibitione. Secundo,
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diff changeset
644 adimplevit dominus praecepta legis, ordinando quomodo tutius
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diff changeset
645 observaretur quod lex vetus statuerat. Sicut lex vetus statuerat ut
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646 homo non peiuraret, et hoc tutius observatur si omnino a iuramento
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647 abstineat, nisi in casu necessitatis. Tertio, adimplevit dominus
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diff changeset
648 praecepta legis, superaddendo quaedam perfectionis consilia, ut
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diff changeset
649 patet Matth. XIX, ubi dominus dicenti se observasse praecepta
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650 veteris legis, dicit, unum tibi deest. <i>Si vis perfectus esse,
53
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651 vade et vende omnia quae habes,</i> et cetera.</p><p title="I-II q. 107 a. 2 ad 1"><a name="38298"><span class="ref">[38298] Iª-IIae q. 107 a. 2 ad 1</span></a> Ad primum
28
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652 ergo dicendum quod lex nova non evacuat observantiam veteris legis
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diff changeset
653 nisi quantum ad caeremonialia, ut supra habitum est. Haec autem
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diff changeset
654 erant in figuram futuri. Unde ex hoc ipso quod caeremonialia
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655 praecepta sunt impleta, perfectis his quae figurabantur, non sunt
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656 ulterius observanda, quia si observarentur, adhuc significaretur
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657 aliquid ut futurum et non impletum. Sicut etiam promissio futuri
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658 doni locum iam non habet, promissione iam impleta per doni
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659 exhibitionem et per hunc modum, caeremoniae legis tolluntur cum
53
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660 implentur.</p><p title="I-II q. 107 a. 2 ad 2"><a name="38299"><span class="ref">[38299] Iª-IIae q. 107 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
661 dicendum quod, sicut Augustinus dicit, contra Faustum, praecepta
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662 illa domini non sunt contraria praeceptis veteris legis <i>quod
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diff changeset
663 enim dominus praecepit de uxore non dimittenda, non est contrarium
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664 ei quod lex praecepit. Neque enim ait lex, qui voluerit, dimittat
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665 uxorem; cui esset contrarium non dimittere. Sed utique nolebat
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666 dimitti uxorem a viro, qui hanc interposuit moram, ut in dissidium
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667 animus praeceps libelli conscriptione refractus absisteret. Unde
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668 dominus, ad hoc confirmandum ut non facile uxor dimittatur, solam
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diff changeset
669 causam fornicationis excepit</i>. Et idem etiam dicendum est in
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diff changeset
670 prohibitione iuramenti, sicut dictum est. Et idem etiam patet in
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diff changeset
671 prohibitione talionis. Taxavit enim modum vindictae lex, ut non
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672 procederetur ad immoderatam vindictam, a qua dominus perfectius
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673 removit eum quem monuit omnino a vindicta abstinere. Circa odium
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674 vero inimicorum, removit falsum Pharisaeorum intellectum, nos
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675 monens ut persona odio non haberetur, sed culpa. Circa discretionem
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676 vero ciborum, quae caeremonialis erat, dominus non mandavit ut tunc
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diff changeset
677 non observaretur, sed ostendit quod nulli cibi secundum suam
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678 naturam erant immundi, sed solum secundum figuram, ut supra dictum
53
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diff changeset
679 est.</p><p title="I-II q. 107 a. 2 ad 3"><a name="38300"><span class="ref">[38300] Iª-IIae q. 107 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
680 dicendum quod tactus leprosi erat prohibitus in lege, quia ex hoc
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diff changeset
681 incurrebat homo quandam irregularitatis immunditiam, sicut et ex
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diff changeset
682 tactu mortui, ut supra dictum est. Sed dominus, qui erat mundator
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diff changeset
683 leprosi, immunditiam incurrere non poterat. Per ea autem quae fecit
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diff changeset
684 in sabbato, sabbatum non solvit secundum rei veritatem, sicut ipse
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diff changeset
685 magister in Evangelio ostendit, tum quia operabatur miracula
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diff changeset
686 virtute divina, quae semper operatur in rebus; tum quia salutis
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diff changeset
687 humanae opera faciebat, cum Pharisaei etiam saluti animalium in die
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diff changeset
688 sabbati providerent; tum quia etiam ratione necessitatis discipulos
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parents: 26
diff changeset
689 excusavit in sabbato spicas colligentes. Sed videbatur solvere
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diff changeset
690 secundum superstitiosum intellectum Pharisaeorum, qui credebant
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691 etiam a salubribus operibus esse in die sabbati abstinendum, quod
53
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diff changeset
692 erat contra intentionem legis.</p><p title="I-II q. 107 a. 2 ad 4"><a name="38301"><span class="ref">[38301] Iª-IIae q. 107 a. 2 ad 4</span></a> Ad quartum
28
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diff changeset
693 dicendum quod caeremonialia praecepta legis non commemorantur
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parents: 26
diff changeset
694 Matth. V, quia eorum observantia totaliter excluditur per
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diff changeset
695 impletionem, ut dictum est. De iudicialibus vero praeceptis
544e12f679ad convert to xml
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diff changeset
696 commemoravit praeceptum talionis, ut quod de hoc diceretur, de
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parents: 26
diff changeset
697 omnibus aliis esset intelligendum. In quo quidem praecepto docuit
544e12f679ad convert to xml
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parents: 26
diff changeset
698 legis intentionem non esse ad hoc quod poena talionis quaereretur
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diff changeset
699 propter livorem vindictae, quem ipse excludit, monens quod homo
544e12f679ad convert to xml
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parents: 26
diff changeset
700 debet esse paratus etiam maiores iniurias sufferre, sed solum
53
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diff changeset
701 propter amorem iustitiae. Quod adhuc in nova lege remanet.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 107 a. 3 arg. 1"><a name="38302"><span class="ref">[38302] Iª-IIae q. 107 a. 3 arg. 1</span></a> Ad tertium
28
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diff changeset
702 sic proceditur. Videtur quod lex nova in lege veteri non
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diff changeset
703 contineatur. Lex enim nova praecipue in fide consistit, unde
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parents: 26
diff changeset
704 dicitur lex fidei, ut patet Rom. III. Sed multa credenda traduntur
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diff changeset
705 in nova lege quae in veteri non continentur. Ergo lex nova non
53
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diff changeset
706 continetur in veteri.</p><p title="I-II q. 107 a. 3 arg. 2"><a name="38303"><span class="ref">[38303] Iª-IIae q. 107 a. 3 arg. 2</span></a> Praeterea,
28
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diff changeset
707 quaedam Glossa dicit, Matth. V, super illud, qui solverit unum de
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parents: 26
diff changeset
708 mandatis istis minimis, quod mandata legis sunt minora, in
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diff changeset
709 Evangelio vero sunt mandata maiora. Maius autem non potest
53
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diff changeset
710 contineri in minori. Ergo lex nova non continetur in veteri.</p><p title="I-II q. 107 a. 3 arg. 3"><a name="38304"><span class="ref">[38304] Iª-IIae q. 107 a. 3 arg. 3</span></a> Praeterea,
28
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diff changeset
711 quod continetur in altero, simul habetur habito illo. Si igitur lex
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parents: 26
diff changeset
712 nova contineretur in veteri, sequeretur quod, habita veteri lege,
544e12f679ad convert to xml
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parents: 26
diff changeset
713 habeatur et nova. Superfluum igitur fuit, habita veteri lege,
53
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diff changeset
714 iterum dari novam. Non ergo nova lex continetur in veteri.</p><p title="I-II q. 107 a. 3 s. c."><a name="38305"><span class="ref">[38305] Iª-IIae q. 107 a. 3 s. c.</span></a> Sed contra
28
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diff changeset
715 est quod, sicut dicitur Ezech. I, <i>rota erat in rota</i>, idest
53
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diff changeset
716 novum testamentum in veteri, ut Gregorius exponit.</p><p title="I-II q. 107 a. 3 co."><a name="38306"><span class="ref">[38306] Iª-IIae q. 107 a. 3 co.</span></a> Respondeo
28
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diff changeset
717 dicendum quod aliquid continetur in alio dupliciter. Uno modo, in
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parents: 26
diff changeset
718 actu, sicut locatum in loco. Alio modo, virtute, sicut effectus in
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parents: 26
diff changeset
719 causa, vel complementum in incompleto, sicut genus continet species
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parents: 26
diff changeset
720 potestate, et sicut tota arbor continetur in semine. Et per hunc
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parents: 26
diff changeset
721 modum nova lex continetur in veteri, dictum est enim quod nova lex
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parents: 26
diff changeset
722 comparatur ad veterem sicut perfectum ad imperfectum. Unde
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parents: 26
diff changeset
723 Chrysostomus exponens illud quod habetur Marc. IV, <i>ultro terra
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parents: 26
diff changeset
724 fructificat primum herbam, deinde spicam, deinde plenum frumentum
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parents: 26
diff changeset
725 in spica</i>, sic dicit, <i>primo herbam fructificat in lege
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parents: 26
diff changeset
726 naturae; postmodum spicas in lege Moysi; postea plenum frumentum,
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diff changeset
727 in Evangelio</i>. Sic igitur est lex nova in veteri sicut fructus
53
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diff changeset
728 in spica.</p><p title="I-II q. 107 a. 3 ad 1"><a name="38307"><span class="ref">[38307] Iª-IIae q. 107 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
729 ergo dicendum quod omnia quae credenda traduntur in novo testamento
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parents: 26
diff changeset
730 explicite et aperte, traduntur credenda in veteri testamento, sed
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parents: 26
diff changeset
731 implicite sub figura. Et secundum hoc etiam quantum ad credenda lex
53
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diff changeset
732 nova continetur in veteri.</p><p title="I-II q. 107 a. 3 ad 2"><a name="38308"><span class="ref">[38308] Iª-IIae q. 107 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
733 dicendum quod praecepta novae legis dicuntur esse maiora quam
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diff changeset
734 praecepta veteris legis, quantum ad explicitam manifestationem. Sed
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parents: 26
diff changeset
735 quantum ad ipsam substantiam praeceptorum novi testamenti, omnia
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parents: 26
diff changeset
736 continentur in veteri testamento. Unde Augustinus dicit, contra
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parents: 26
diff changeset
737 Faustum, quod <i>pene omnia quae monuit vel praecepit dominus, ubi
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parents: 26
diff changeset
738 adiungebat, ego autem dico vobis, inveniuntur etiam in illis
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diff changeset
739 veteribus libris. Sed quia non intelligebant homicidium nisi
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diff changeset
740 peremptionem corporis humani, aperuit dominus omnem iniquum motum
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parents: 26
diff changeset
741 ad nocendum fratri, in homicidii genere deputari</i>. Et quantum ad
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parents: 26
diff changeset
742 huiusmodi manifestationes, praecepta novae legis dicuntur maiora
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diff changeset
743 praeceptis veteris legis. Nihil tamen prohibet maius in minori
53
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744 virtute contineri, sicut arbor continetur in semine.</p><p title="I-II q. 107 a. 3 ad 3"><a name="38309"><span class="ref">[38309] Iª-IIae q. 107 a. 3 ad 3</span></a> Ad tertium
28
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745 dicendum quod illud quod implicite datum est, oportet explicari. Et
53
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746 ideo post veterem legem latam, oportuit etiam novam legem dari.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 107 a. 4 arg. 1"><a name="38310"><span class="ref">[38310] Iª-IIae q. 107 a. 4 arg. 1</span></a> Ad quartum
28
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747 sic proceditur. Videtur quod lex nova sit gravior quam lex vetus.
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diff changeset
748 Matth. enim V, super illud, qui solverit unum de mandatis his
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diff changeset
749 minimis, dicit Chrysostomus, <i>mandata Moysi in actu facilia sunt,
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750 non occides, non adulterabis. Mandata autem Christi, idest, non
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751 irascaris, non concupiscas, in actu difficilia sunt</i>. Ergo lex
53
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752 nova est gravior quam vetus.</p><p title="I-II q. 107 a. 4 arg. 2"><a name="38311"><span class="ref">[38311] Iª-IIae q. 107 a. 4 arg. 2</span></a> Praeterea,
28
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753 facilius est terrena prosperitate uti quam tribulationes perpeti.
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diff changeset
754 Sed in veteri testamento observationem veteris legis consequebatur
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diff changeset
755 prosperitas temporalis, ut patet Deut. XXVIII. Observatores autem
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diff changeset
756 novae legis consequitur multiplex adversitas, prout dicitur II ad
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diff changeset
757 Cor. VI, <i>exhibeamus nosmetipsos sicut Dei ministros in multa
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758 patientia, in tribulationibus, in necessitatibus, in angustiis,</i>
53
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759 et cetera. Ergo lex nova est gravior quam lex vetus.</p><p title="I-II q. 107 a. 4 arg. 3"><a name="38312"><span class="ref">[38312] Iª-IIae q. 107 a. 4 arg. 3</span></a> Praeterea,
28
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760 quod se habet ex additione ad alterum, videtur esse difficilius.
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diff changeset
761 Sed lex nova se habet ex additione ad veterem. Nam lex vetus
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diff changeset
762 prohibuit periurium, lex nova etiam iuramentum, lex vetus prohibuit
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diff changeset
763 discidium uxoris sine libello repudii, lex autem nova omnino
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diff changeset
764 discidium prohibuit, ut patet Matth. V, secundum expositionem
53
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765 Augustini. Ergo lex nova est gravior quam vetus.</p><p title="I-II q. 107 a. 4 s. c."><a name="38313"><span class="ref">[38313] Iª-IIae q. 107 a. 4 s. c.</span></a> Sed contra
28
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766 est quod dicitur Matth. XI, <i>venite ad me omnes qui laboratis et
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diff changeset
767 onerati estis</i>. Quod exponens Hilarius dicit, <i>legis
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diff changeset
768 difficultatibus laborantes, et peccatis saeculi oneratos, ad se
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diff changeset
769 advocat</i>. Et postmodum de iugo Evangelii subdit, <i>iugum enim
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770 meum suave est, et onus meum leve</i>. Ergo lex nova est levior
53
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771 quam vetus.</p><p title="I-II q. 107 a. 4 co."><a name="38314"><span class="ref">[38314] Iª-IIae q. 107 a. 4 co.</span></a> Respondeo
28
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772 dicendum quod circa opera virtutis, de quibus praecepta legis
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diff changeset
773 dantur, duplex difficultas attendi potest. Una quidem ex parte
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diff changeset
774 exteriorum operum, quae ex seipsis quandam difficultatem habent et
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diff changeset
775 gravitatem. Et quantum ad hoc, lex vetus est multo gravior quam
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diff changeset
776 nova, quia ad plures actus exteriores obligabat lex vetus in
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diff changeset
777 multiplicibus caeremoniis, quam lex nova, quae praeter praecepta
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parents: 26
diff changeset
778 legis naturae, paucissima superaddidit in doctrina Christi et
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parents: 26
diff changeset
779 apostolorum; licet aliqua sint postmodum superaddita ex
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parents: 26
diff changeset
780 institutione sanctorum patrum. In quibus etiam Augustinus dicit
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diff changeset
781 esse moderationem attendendam, ne conversatio fidelium onerosa
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diff changeset
782 reddatur. Dicit enim, ad inquisitiones Ianuarii, de quibusdam, quod
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diff changeset
783 <i>ipsam religionem nostram, quam in manifestissimis et paucissimis
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diff changeset
784 celebrationum sacramentis Dei misericordia voluit esse liberam,
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parents: 26
diff changeset
785 servilibus premunt oneribus, adeo ut tolerabilior sit conditio
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parents: 26
diff changeset
786 Iudaeorum, qui legalibus sacramentis, non humanis praesumptionibus
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diff changeset
787 subiiciuntur</i>. Alia autem difficultas est circa opera virtutum
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parents: 26
diff changeset
788 in interioribus actibus, puta quod aliquis opus virtutis exerceat
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parents: 26
diff changeset
789 prompte et delectabiliter. Et circa hoc difficile est virtus, hoc
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diff changeset
790 enim non habenti virtutem est valde difficile; sed per virtutem
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diff changeset
791 redditur facile. Et quantum ad hoc, praecepta novae legis sunt
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parents: 26
diff changeset
792 graviora praeceptis veteris legis, quia in nova lege prohibentur
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parents: 26
diff changeset
793 interiores motus animi, qui expresse in veteri lege non
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diff changeset
794 prohibebantur in omnibus, etsi in aliquibus prohiberentur; in
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parents: 26
diff changeset
795 quibus tamen prohibendis poena non apponebatur. Hoc autem est
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parents: 26
diff changeset
796 difficillimum non habenti virtutem, sicut etiam philosophus dicit,
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diff changeset
797 in V Ethic., quod operari ea quae iustus operatur, facile est; sed
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diff changeset
798 operari ea eo modo quo iustus operatur, scilicet delectabiliter et
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parents: 26
diff changeset
799 prompte, est difficile non habenti iustitiam. Et sic etiam dicitur
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diff changeset
800 I Ioan. V, quod mandata eius gravia non sunt, quod exponens
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diff changeset
801 Augustinus dicit quod <i>non sunt gravia amanti, sed non amanti
53
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diff changeset
802 sunt gravia</i>.</p><p title="I-II q. 107 a. 4 ad 1"><a name="38315"><span class="ref">[38315] Iª-IIae q. 107 a. 4 ad 1</span></a> Ad primum
28
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803 ergo dicendum quod auctoritas illa expresse loquitur de
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diff changeset
804 difficultate novae legis quantum ad expressam cohibitionem
53
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diff changeset
805 interiorum motuum.</p><p title="I-II q. 107 a. 4 ad 2"><a name="38316"><span class="ref">[38316] Iª-IIae q. 107 a. 4 ad 2</span></a> Ad secundum
28
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diff changeset
806 dicendum quod adversitates quas patiuntur observatores novae legis,
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diff changeset
807 non sunt ab ipsa lege impositae. Sed tamen propter amorem, in quo
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diff changeset
808 ipsa lex consistit, faciliter tollerantur, quia sicut Augustinus
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809 dicit, in libro de verbis domini, <i>omnia saeva et immania facilia
53
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diff changeset
810 et prope nulla efficit amor</i>.</p><p title="I-II q. 107 a. 4 ad 3"><a name="38317"><span class="ref">[38317] Iª-IIae q. 107 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
811 dicendum quod illae additiones ad praecepta veteris legis, ad hoc
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diff changeset
812 ordinantur ut facilius impleatur quod vetus lex mandabat, sicut
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813 Augustinus dicit. Et ideo per hoc non ostenditur quod lex nova sit
53
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814 gravior, sed magis quod sit facilior.</p></div></div><div class="q" id="q108"><h2>Quaestio 108</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 108 pr."><a name="38318"><span class="ref">[38318] Iª-IIae q. 108 pr.</span></a> Deinde
28
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815 considerandum est de his quae continentur in lege nova. Et circa
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diff changeset
816 hoc quaeruntur quatuor. Primo, utrum lex nova debeat aliqua opera
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diff changeset
817 exteriora praecipere vel prohibere. Secundo, utrum sufficienter se
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diff changeset
818 habeat in exterioribus actibus praecipiendis vel prohibendis.
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diff changeset
819 Tertio, utrum convenienter instituat homines quantum ad actus
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diff changeset
820 interiores. Quarto, utrum convenienter superaddat consilia
53
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diff changeset
821 praeceptis.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 108 a. 1 arg. 1"><a name="38319"><span class="ref">[38319] Iª-IIae q. 108 a. 1 arg. 1</span></a> Ad primum
28
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822 sic proceditur. Videtur quod lex nova nullos exteriores actus
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diff changeset
823 debeat praecipere vel prohibere. Lex enim nova est Evangelium
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diff changeset
824 regni; secundum illud Matth. XXIV, <i>praedicabitur hoc Evangelium
544e12f679ad convert to xml
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parents: 26
diff changeset
825 regni in universo orbe</i>. Sed regnum Dei non consistit in
544e12f679ad convert to xml
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diff changeset
826 exterioribus actibus, sed solum in interioribus; secundum illud
544e12f679ad convert to xml
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diff changeset
827 Luc. XVII, <i>regnum Dei intra vos est</i>; et Rom. XIV, <i>non est
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diff changeset
828 regnum Dei esca et potus, sed iustitia et pax et gaudium in spiritu
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diff changeset
829 sancto</i>. Ergo lex nova non debet praecipere vel prohibere
53
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diff changeset
830 aliquos exteriores actus.</p><p title="I-II q. 108 a. 1 arg. 2"><a name="38320"><span class="ref">[38320] Iª-IIae q. 108 a. 1 arg. 2</span></a> Praeterea,
28
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diff changeset
831 lex nova est lex spiritus, ut dicitur Rom. VIII. Sed ubi spiritus
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diff changeset
832 domini, ibi libertas, ut dicitur II ad Cor. III. Non est autem
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diff changeset
833 libertas ubi homo obligatur ad aliqua exteriora opera facienda vel
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diff changeset
834 vitanda. Ergo lex nova non continet aliqua praecepta vel
53
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diff changeset
835 prohibitiones exteriorum actuum.</p><p title="I-II q. 108 a. 1 arg. 3"><a name="38321"><span class="ref">[38321] Iª-IIae q. 108 a. 1 arg. 3</span></a> Praeterea,
28
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diff changeset
836 omnes exteriores actus pertinere intelliguntur ad manum, sicut
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diff changeset
837 interiores actus pertinent ad animum. Sed haec ponitur differentia
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diff changeset
838 inter novam legem et veterem, quod <i>vetus lex cohibet manum, sed
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diff changeset
839 lex nova cohibet animum</i>. Ergo in lege nova non debent poni
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diff changeset
840 prohibitiones et praecepta exteriorum actuum, sed solum
53
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diff changeset
841 interiorum.</p><p title="I-II q. 108 a. 1 s. c."><a name="38322"><span class="ref">[38322] Iª-IIae q. 108 a. 1 s. c.</span></a> Sed contra
28
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diff changeset
842 est quod per legem novam efficiuntur homines filii lucis, unde
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diff changeset
843 dicitur Ioan. XII, <i>credite in lucem, ut filii lucis sitis</i>.
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diff changeset
844 Sed filios lucis decet opera lucis facere, et opera tenebrarum
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diff changeset
845 abiicere; secundum illud Ephes. V, <i>eratis aliquando tenebrae,
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diff changeset
846 nunc autem lux in domino. Ut filii lucis ambulate</i>. Ergo lex
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diff changeset
847 nova quaedam exteriora opera debuit prohibere, et quaedam
53
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diff changeset
848 praecipere.</p><p title="I-II q. 108 a. 1 co."><a name="38323"><span class="ref">[38323] Iª-IIae q. 108 a. 1 co.</span></a> Respondeo
28
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diff changeset
849 dicendum quod, sicut dictum est, principalitas legis novae est
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diff changeset
850 gratia spiritus sancti, quae manifestatur in fide per dilectionem
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diff changeset
851 operante. Hanc autem gratiam consequuntur homines per Dei filium
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diff changeset
852 hominem factum, cuius humanitatem primo replevit gratia, et exinde
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diff changeset
853 est ad nos derivata. Unde dicitur Ioan. I, <i>verbum caro factum
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diff changeset
854 est</i>; et postea subditur, <i>plenum gratiae et veritatis</i>; et
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diff changeset
855 infra, <i>de plenitudine eius nos omnes accepimus, et gratiam pro
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diff changeset
856 gratia</i>. Unde subditur quod gratia et veritas per Iesum Christum
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diff changeset
857 facta est. Et ideo convenit ut per aliqua exteriora sensibilia
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parents: 26
diff changeset
858 gratia a verbo incarnato profluens in nos deducatur; et ex hac
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diff changeset
859 interiori gratia, per quam caro spiritui subditur, exteriora
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diff changeset
860 quaedam opera sensibilia producantur. Sic igitur exteriora opera
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parents: 26
diff changeset
861 dupliciter ad gratiam pertinere possunt. Uno modo, sicut inducentia
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diff changeset
862 aliqualiter ad gratiam. Et talia sunt opera sacramentorum quae in
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diff changeset
863 lege nova sunt instituta, sicut Baptismus, Eucharistia, et alia
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diff changeset
864 huiusmodi. Alia vero sunt opera exteriora quae ex instinctu gratiae
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parents: 26
diff changeset
865 producuntur. Et in his est quaedam differentia attendenda. Quaedam
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parents: 26
diff changeset
866 enim habent necessariam convenientiam vel contrarietatem ad
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parents: 26
diff changeset
867 interiorem gratiam, quae in fide per dilectionem operante
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parents: 26
diff changeset
868 consistit. Et huiusmodi exteriora opera sunt praecepta vel
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diff changeset
869 prohibita in lege nova, sicut praecepta est confessio fidei, et
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diff changeset
870 prohibita negatio; dicitur enim Matth. X, <i>qui confitebitur me
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diff changeset
871 coram hominibus, confitebor et ego eum coram patre meo. Qui autem
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diff changeset
872 negaverit me coram hominibus, negabo et ego eum coram patre
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parents: 26
diff changeset
873 meo</i>. Alia vero sunt opera quae non habent necessariam
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parents: 26
diff changeset
874 contrarietatem vel convenientiam ad fidem per dilectionem
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parents: 26
diff changeset
875 operantem. Et talia opera non sunt in nova lege praecepta vel
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parents: 26
diff changeset
876 prohibita ex ipsa prima legis institutione; sed relicta sunt a
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parents: 26
diff changeset
877 legislatore, scilicet Christo, unicuique, secundum quod aliquis
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diff changeset
878 curam gerere debet. Et sic unicuique liberum est circa talia
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parents: 26
diff changeset
879 determinare quid sibi expediat facere vel vitare; et cuicumque
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parents: 26
diff changeset
880 praesidenti, circa talia ordinare suis subditis quid sit in talibus
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parents: 26
diff changeset
881 faciendum vel vitandum. Unde etiam quantum ad hoc dicitur lex
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diff changeset
882 Evangelii lex libertatis, nam lex vetus multa determinabat, et
53
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diff changeset
883 pauca relinquebat hominum libertati determinanda.</p><p title="I-II q. 108 a. 1 ad 1"><a name="38324"><span class="ref">[38324] Iª-IIae q. 108 a. 1 ad 1</span></a> Ad primum
28
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884 ergo dicendum quod regnum Dei in interioribus actibus principaliter
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diff changeset
885 consistit, sed ex consequenti etiam ad regnum Dei pertinent omnia
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diff changeset
886 illa sine quibus interiores actus esse non possunt. Sicut si regnum
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diff changeset
887 Dei est interior iustitia et pax et gaudium spirituale, necesse est
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diff changeset
888 quod omnes exteriores actus qui repugnant iustitiae aut paci aut
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diff changeset
889 gaudio spirituali, repugnent regno Dei, et ideo sunt in Evangelio
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diff changeset
890 regni prohibendi. Illa vero quae indifferenter se habent respectu
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diff changeset
891 horum, puta comedere hos vel illos cibos, in his non est regnum
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diff changeset
892 Dei, unde apostolus praemittit, <i>non est regnum Dei esca et
53
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diff changeset
893 potus</i>.</p><p title="I-II q. 108 a. 1 ad 2"><a name="38325"><span class="ref">[38325] Iª-IIae q. 108 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
894 dicendum quod, secundum philosophum, in I Metaphys., <i>liber est
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parents: 26
diff changeset
895 qui sui causa est</i>. Ille ergo libere aliquid agit qui ex seipso
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parents: 26
diff changeset
896 agit. Quod autem homo agit ex habitu suae naturae convenienti, ex
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parents: 26
diff changeset
897 seipso agit, quia habitus inclinat in modum naturae. Si vero
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parents: 26
diff changeset
898 habitus esset naturae repugnans, homo non ageret secundum quod est
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parents: 26
diff changeset
899 ipse, sed secundum aliquam corruptionem sibi supervenientem. Quia
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parents: 26
diff changeset
900 igitur gratia spiritus sancti est sicut interior habitus nobis
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parents: 26
diff changeset
901 infusus inclinans nos ad recte operandum, facit nos libere operari
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parents: 26
diff changeset
902 ea quae conveniunt gratiae, et vitare ea quae gratiae repugnant.
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diff changeset
903 Sic igitur lex nova dicitur lex libertatis dupliciter. Uno modo,
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diff changeset
904 quia non arctat nos ad facienda vel vitanda aliqua, nisi quae de se
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parents: 26
diff changeset
905 sunt vel necessaria vel repugnantia saluti, quae cadunt sub
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parents: 26
diff changeset
906 praecepto vel prohibitione legis. Secundo, quia huiusmodi etiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
907 praecepta vel prohibitiones facit nos libere implere, inquantum ex
544e12f679ad convert to xml
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parents: 26
diff changeset
908 interiori instinctu gratiae ea implemus. Et propter haec duo lex
53
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diff changeset
909 nova dicitur lex perfectae libertatis, Iac. I.</p><p title="I-II q. 108 a. 1 ad 3"><a name="38326"><span class="ref">[38326] Iª-IIae q. 108 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
910 dicendum quod lex nova, cohibendo animum ab inordinatis motibus,
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diff changeset
911 oportet quod etiam cohibeat manum ab inordinatis actibus, qui sunt
53
d777cc3962f2 div-wrapped
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diff changeset
912 effectus interiorum motuum.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 108 a. 2 arg. 1"><a name="38327"><span class="ref">[38327] Iª-IIae q. 108 a. 2 arg. 1</span></a> Ad
28
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913 secundum sic proceditur. Videtur quod lex nova insufficienter
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parents: 26
diff changeset
914 exteriores actus ordinaverit. Ad legem enim novam praecipue
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diff changeset
915 pertinere videtur fides per dilectionem operans; secundum illud ad
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parents: 26
diff changeset
916 Gal. V, <i>in Christo Iesu neque circumcisio aliquid valet neque
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parents: 26
diff changeset
917 praeputium, sed fides quae per dilectionem operatur</i>. Sed lex
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parents: 26
diff changeset
918 nova explicavit quaedam credenda quae non erant in veteri lege
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parents: 26
diff changeset
919 explicita, sicut de fide Trinitatis. Ergo etiam debuit superaddere
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diff changeset
920 aliqua exteriora opera moralia, quae non erant in veteri lege
53
d777cc3962f2 div-wrapped
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diff changeset
921 determinata.</p><p title="I-II q. 108 a. 2 arg. 2"><a name="38328"><span class="ref">[38328] Iª-IIae q. 108 a. 2 arg. 2</span></a> Praeterea,
28
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diff changeset
922 in veteri lege non solum instituta sunt sacramenta, sed etiam
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parents: 26
diff changeset
923 aliqua sacra, ut supra dictum est. Sed in nova lege, etsi sint
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parents: 26
diff changeset
924 instituta aliqua sacramenta, nulla tamen sacra instituta a domino
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parents: 26
diff changeset
925 videntur, puta quae pertineant vel ad sanctificationem alicuius
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diff changeset
926 templi aut vasorum, vel etiam ad aliquam solemnitatem celebrandam.
53
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diff changeset
927 Ergo lex nova insufficienter exteriora ordinavit.</p><p title="I-II q. 108 a. 2 arg. 3"><a name="38329"><span class="ref">[38329] Iª-IIae q. 108 a. 2 arg. 3</span></a> Praeterea,
28
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diff changeset
928 in veteri lege, sicut erant quaedam observantiae pertinentes ad Dei
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parents: 26
diff changeset
929 ministros, ita etiam erant quaedam observantiae pertinentes ad
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parents: 26
diff changeset
930 populum; ut supra dictum est, cum de caeremonialibus veteris legis
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parents: 26
diff changeset
931 ageretur. Sed in nova lege videntur aliquae observantiae esse datae
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parents: 26
diff changeset
932 ministris Dei, ut patet Matth. X, <i>nolite possidere aurum neque
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diff changeset
933 argentum, neque pecuniam in zonis vestris</i>, et cetera quae ibi
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parents: 26
diff changeset
934 sequuntur, et quae dicuntur Luc. IX et X. Ergo etiam debuerunt
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diff changeset
935 aliquae observantiae institui in nova lege ad populum fidelem
53
d777cc3962f2 div-wrapped
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diff changeset
936 pertinentes.</p><p title="I-II q. 108 a. 2 arg. 4"><a name="38330"><span class="ref">[38330] Iª-IIae q. 108 a. 2 arg. 4</span></a> Praeterea,
28
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diff changeset
937 in veteri lege, praeter moralia et caeremonialia, fuerunt quaedam
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parents: 26
diff changeset
938 iudicialia praecepta. Sed in lege nova non traduntur aliqua
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diff changeset
939 iudicialia praecepta. Ergo lex nova insufficienter exteriora opera
53
d777cc3962f2 div-wrapped
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diff changeset
940 ordinavit.</p><p title="I-II q. 108 a. 2 s. c."><a name="38331"><span class="ref">[38331] Iª-IIae q. 108 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
941 est quod dominus dicit, Matth. VII, <i>omnis qui audit verba mea
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diff changeset
942 haec et facit ea, assimilabitur viro sapienti qui aedificavit domum
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diff changeset
943 suam supra petram</i>. Sed sapiens aedificator nihil omittit eorum
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parents: 26
diff changeset
944 quae sunt necessaria ad aedificium. Ergo in verbis Christi
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diff changeset
945 sufficienter sunt omnia posita quae pertinent ad salutem
53
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diff changeset
946 humanam.</p><p title="I-II q. 108 a. 2 co."><a name="38332"><span class="ref">[38332] Iª-IIae q. 108 a. 2 co.</span></a> Respondeo
28
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947 dicendum quod, sicut dictum est, lex nova in exterioribus illa
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diff changeset
948 solum praecipere debuit vel prohibere, per quae in gratiam
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diff changeset
949 introducimur, vel quae pertinent ad rectum gratiae usum ex
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950 necessitate. Et quia gratiam ex nobis consequi non possumus, sed
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diff changeset
951 per Christum solum, ideo sacramenta, per quae gratiam consequimur,
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diff changeset
952 ipse dominus instituit per seipsum, scilicet Baptismum,
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diff changeset
953 Eucharistiam, ordinem ministrorum novae legis, instituendo
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diff changeset
954 apostolos et septuaginta duos discipulos, et poenitentiam, et
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diff changeset
955 matrimonium indivisibile. Confirmationem etiam promisit per
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diff changeset
956 spiritus sancti missionem. Ex eius etiam institutione apostoli
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diff changeset
957 leguntur oleo infirmos ungendo sanasse, ut habetur Marc. VI. Quae
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diff changeset
958 sunt novae legis sacramenta. Rectus autem gratiae usus est per
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diff changeset
959 opera caritatis. Quae quidem secundum quod sunt de necessitate
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diff changeset
960 virtutis, pertinent ad praecepta moralia, quae etiam in veteri lege
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diff changeset
961 tradebantur. Unde quantum ad hoc, lex nova super veterem addere non
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diff changeset
962 debuit circa exteriora agenda. Determinatio autem praedictorum
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diff changeset
963 operum in ordine ad cultum Dei, pertinet ad praecepta caeremonialia
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diff changeset
964 legis; in ordine vero ad proximum, ad iudicialia; ut supra dictum
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diff changeset
965 est. Et ideo, quia istae determinationes non sunt secundum se de
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diff changeset
966 necessitate interioris gratiae, in qua lex consistit; idcirco non
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967 cadunt sub praecepto novae legis, sed relinquuntur humano arbitrio;
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diff changeset
968 quaedam quidem quantum ad subditos, quae scilicet pertinent
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969 singillatim ad unumquemque; quaedam vero ad praelatos temporales
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diff changeset
970 vel spirituales, quae scilicet pertinent ad utilitatem communem.
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diff changeset
971 Sic igitur lex nova nulla alia exteriora opera determinare debuit
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diff changeset
972 praecipiendo vel prohibendo, nisi sacramenta, et moralia praecepta
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diff changeset
973 quae de se pertinent ad rationem virtutis, puta non esse
53
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974 occidendum, non esse furandum, et alia huiusmodi.</p><p title="I-II q. 108 a. 2 ad 1"><a name="38333"><span class="ref">[38333] Iª-IIae q. 108 a. 2 ad 1</span></a> Ad primum
28
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975 ergo dicendum quod ea quae sunt fidei, sunt supra rationem humanam,
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diff changeset
976 unde in ea non possumus pervenire nisi per gratiam. Et ideo,
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diff changeset
977 abundantiori gratia superveniente, oportuit plura credenda
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diff changeset
978 explicari. Sed ad opera virtutum dirigimur per rationem naturalem,
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diff changeset
979 quae est regula quaedam operationis humanae, ut supra dictum est.
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980 Et ideo in his non oportuit aliqua praecepta dari ultra moralia
53
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diff changeset
981 legis praecepta, quae sunt de dictamine rationis.</p><p title="I-II q. 108 a. 2 ad 2"><a name="38334"><span class="ref">[38334] Iª-IIae q. 108 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
982 dicendum quod in sacramentis novae legis datur gratia, quae non est
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diff changeset
983 nisi a Christo, et ideo oportuit quod ab ipso institutionem
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diff changeset
984 haberent. Sed in sacris non datur aliqua gratia, puta in
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diff changeset
985 consecratione templi vel altaris vel aliorum huiusmodi, aut etiam
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diff changeset
986 in ipsa celebritate solemnitatum. Et ideo talia, quia secundum
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diff changeset
987 seipsa non pertinent ad necessitatem interioris gratiae, dominus
53
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diff changeset
988 fidelibus instituenda reliquit pro suo arbitrio.</p><p title="I-II q. 108 a. 2 ad 3"><a name="38335"><span class="ref">[38335] Iª-IIae q. 108 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
989 dicendum quod illa praecepta dominus dedit apostolis non tanquam
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diff changeset
990 caeremoniales observantias, sed tanquam moralia instituta. Et
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diff changeset
991 possunt intelligi dupliciter. Uno modo, secundum Augustinum, in
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diff changeset
992 libro de consensu Evangelist., ut non sint praecepta, sed
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diff changeset
993 concessiones. Concessit enim eis ut possent pergere ad
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diff changeset
994 praedicationis officium sine pera et baculo et aliis huiusmodi,
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diff changeset
995 tanquam habentes potestatem necessaria vitae accipiendi ab illis
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parents: 26
diff changeset
996 quibus praedicabant, unde subdit, dignus enim est operarius cibo
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diff changeset
997 suo. Non autem peccat, sed supererogat, qui sua portat, ex quibus
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diff changeset
998 vivat in praedicationis officio, non accipiens sumptum ab his
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parents: 26
diff changeset
999 quibus Evangelium praedicat, sicut Paulus fecit. Alio modo possunt
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parents: 26
diff changeset
1000 intelligi, secundum aliorum sanctorum expositionem, ut sint quaedam
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diff changeset
1001 statuta temporalia apostolis data pro illo tempore quo mittebantur
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diff changeset
1002 ad praedicandum in Iudaea ante Christi passionem. Indigebant enim
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diff changeset
1003 discipuli, quasi adhuc parvuli sub Christi cura existentes,
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diff changeset
1004 accipere aliqua specialia instituta a Christo, sicut et quilibet
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diff changeset
1005 subditi a suis praelatis, et praecipue quia erant paulatim
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diff changeset
1006 exercitandi ut temporalium sollicitudinem abdicarent, per quod
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diff changeset
1007 reddebantur idonei ad hoc quod Evangelium per universum orbem
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diff changeset
1008 praedicarent. Nec est mirum si, adhuc durante statu veteris legis,
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diff changeset
1009 et nondum perfectam libertatem spiritus consecutis, quosdam
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diff changeset
1010 determinatos modos vivendi instituit. Quae quidem statuta,
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parents: 26
diff changeset
1011 imminente passione, removit, tanquam discipulis iam per ea
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diff changeset
1012 sufficienter exercitatis. Unde Luc. XXII, dixit, <i>quando misi vos
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diff changeset
1013 sine sacculo et pera et calceamentis, numquid aliquid defuit vobis?
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diff changeset
1014 At illi dixerunt, nihil. Dixit ergo eis, sed nunc qui habet
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diff changeset
1015 sacculum, tollat; similiter et peram</i>. Iam enim imminebat tempus
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diff changeset
1016 perfectae libertatis, ut totaliter suo dimitterentur arbitrio in
53
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1017 his quae secundum se non pertinent ad necessitatem virtutis.</p><p title="I-II q. 108 a. 2 ad 4"><a name="38336"><span class="ref">[38336] Iª-IIae q. 108 a. 2 ad 4</span></a> Ad quartum
28
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diff changeset
1018 dicendum quod iudicialia etiam, secundum se considerata, non sunt
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diff changeset
1019 de necessitate virtutis quantum ad talem determinationem sed solum
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diff changeset
1020 quantum ad communem rationem iustitiae. Et ideo iudicialia
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diff changeset
1021 praecepta reliquit dominus disponenda his qui curam aliorum erant
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parents: 26
diff changeset
1022 habituri vel spiritualem vel temporalem. Sed circa iudicialia
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diff changeset
1023 praecepta veteris legis quaedam explanavit, propter malum
53
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diff changeset
1024 intellectum Pharisaeorum, ut infra dicetur.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 108 a. 3 arg. 1"><a name="38337"><span class="ref">[38337] Iª-IIae q. 108 a. 3 arg. 1</span></a> Ad tertium
28
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1025 sic proceditur. Videtur quod circa interiores actus lex nova
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diff changeset
1026 insufficienter hominem ordinaverit. Sunt enim decem praecepta
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diff changeset
1027 Decalogi ordinantia hominem ad Deum et proximum. Sed dominus solum
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1028 circa tria illorum aliquid adimplevit, scilicet circa prohibitionem
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diff changeset
1029 homicidii, et circa prohibitionem adulterii, et circa prohibitionem
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1030 periurii. Ergo videtur quod insufficienter hominem ordinaverit,
53
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diff changeset
1031 adimpletionem aliorum praeceptorum praetermittens.</p><p title="I-II q. 108 a. 3 arg. 2"><a name="38338"><span class="ref">[38338] Iª-IIae q. 108 a. 3 arg. 2</span></a> Praeterea,
28
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diff changeset
1032 dominus nihil ordinavit in Evangelio de iudicialibus praeceptis
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1033 nisi circa repudium uxoris, et circa poenam talionis, et circa
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diff changeset
1034 persecutionem inimicorum. Sed multa sunt alia iudicialia praecepta
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diff changeset
1035 veteris legis, ut supra dictum est. Ergo quantum ad hoc,
53
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1036 insufficienter vitam hominum ordinavit.</p><p title="I-II q. 108 a. 3 arg. 3"><a name="38339"><span class="ref">[38339] Iª-IIae q. 108 a. 3 arg. 3</span></a> Praeterea,
28
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diff changeset
1037 in veteri lege, praeter praecepta moralia et iudicialia, erant
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diff changeset
1038 quaedam caeremonialia. Circa quae dominus nihil ordinavit. Ergo
53
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diff changeset
1039 videtur insufficienter ordinasse.</p><p title="I-II q. 108 a. 3 arg. 4"><a name="38340"><span class="ref">[38340] Iª-IIae q. 108 a. 3 arg. 4</span></a> Praeterea,
28
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diff changeset
1040 ad interiorem bonam mentis dispositionem pertinet ut nullum bonum
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1041 opus homo faciat propter quemcumque temporalem finem. Sed multa
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diff changeset
1042 sunt alia temporalia bona quam favor humanus, multa etiam alia sunt
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1043 bona opera quam ieiunium, eleemosyna et oratio. Ergo inconveniens
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1044 fuit quod dominus docuit solum circa haec tria opera gloriam
53
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1045 favoris humani vitari, et nihil aliud terrenorum bonorum.</p><p title="I-II q. 108 a. 3 arg. 5"><a name="38341"><span class="ref">[38341] Iª-IIae q. 108 a. 3 arg. 5</span></a> Praeterea,
28
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diff changeset
1046 naturaliter homini inditum est ut sollicitetur circa ea quae sunt
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1047 sibi necessaria ad vivendum, in qua etiam sollicitudine alia
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diff changeset
1048 animalia cum homine conveniunt, unde dicitur Prov. VI, <i>vade ad
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diff changeset
1049 formicam, o piger, et considera vias eius. Parat in aestate cibum
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diff changeset
1050 sibi, et congregat in messe quod comedat</i>. Sed omne praeceptum
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diff changeset
1051 quod datur contra inclinationem naturae, est iniquum, utpote contra
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diff changeset
1052 legem naturalem existens. Ergo inconvenienter videtur dominus
53
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1053 prohibuisse sollicitudinem victus et vestitus.</p><p title="I-II q. 108 a. 3 arg. 6"><a name="38342"><span class="ref">[38342] Iª-IIae q. 108 a. 3 arg. 6</span></a> Praeterea,
28
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1054 nullus actus virtutis est prohibendus. Sed iudicium est actus
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diff changeset
1055 iustitiae; secundum illud Psalmi XCIII, <i>quousque iustitia
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diff changeset
1056 convertatur in iudicium</i>. Ergo inconvenienter videtur dominus
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diff changeset
1057 iudicium prohibuisse. Et ita videtur lex nova insufficienter
53
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1058 hominem ordinasse circa interiores actus.</p><p title="I-II q. 108 a. 3 s. c."><a name="38343"><span class="ref">[38343] Iª-IIae q. 108 a. 3 s. c.</span></a> Sed contra
28
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1059 est quod Augustinus dicit, in libro de Serm. Dom. in monte,
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diff changeset
1060 <i>considerandum est quia, cum dixit, qui audit verba mea haec,
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1061 satis significat sermonem istum domini omnibus praeceptis quibus
53
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1062 Christiana vita formatur, esse perfectum</i>.</p><p title="I-II q. 108 a. 3 co."><a name="38344"><span class="ref">[38344] Iª-IIae q. 108 a. 3 co.</span></a> Respondeo
28
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1063 dicendum quod, sicut ex inducta auctoritate Augustini apparet,
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diff changeset
1064 sermo quem dominus in monte proposuit, totam informationem
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diff changeset
1065 Christianae vitae continet. In quo perfecte interiores motus
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diff changeset
1066 hominis ordinantur. Nam post declaratum beatitudinis finem; et
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diff changeset
1067 commendata apostolica dignitate, per quos erat doctrina evangelica
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diff changeset
1068 promulganda; ordinat interiores hominis motus, primo quidem quantum
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diff changeset
1069 ad seipsum; et deinde quantum ad proximum. Quantum autem ad
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diff changeset
1070 seipsum, dupliciter; secundum duos interiores hominis motus circa
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diff changeset
1071 agenda, qui sunt voluntas de agendis, et intentio de fine. Unde
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diff changeset
1072 primo ordinat hominis voluntatem secundum diversa legis praecepta,
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diff changeset
1073 ut scilicet abstineat aliquis non solum ab exterioribus operibus
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diff changeset
1074 quae sunt secundum se mala, sed etiam ab interioribus, et ab
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diff changeset
1075 occasionibus malorum. Deinde ordinat intentionem hominis, docens
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diff changeset
1076 quod in bonis quae agimus, neque quaeramus humanam gloriam, neque
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diff changeset
1077 mundanas divitias, quod est thesaurizare in terra. Consequenter
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diff changeset
1078 autem ordinat interiorem hominis motum quoad proximum, ut scilicet
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diff changeset
1079 eum non temerarie aut iniuste iudicemus, aut praesumptuose; neque
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1080 tamen sic simus apud proximum remissi, ut eis sacra committamus, si
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diff changeset
1081 sint indigni. Ultimo autem docet modum adimplendi evangelicam
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diff changeset
1082 doctrinam, scilicet implorando divinum auxilium; et conatum
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diff changeset
1083 apponendo ad ingrediendum per angustam portam perfectae virtutis;
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diff changeset
1084 et cautelam adhibendo ne a seductoribus corrumpamur. Et quod
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diff changeset
1085 observatio mandatorum eius est necessaria ad virtutem, non autem
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1086 sufficit sola confessio fidei, vel miraculorum operatio, vel solus
53
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1087 auditus.</p><p title="I-II q. 108 a. 3 ad 1"><a name="38345"><span class="ref">[38345] Iª-IIae q. 108 a. 3 ad 1</span></a> Ad primum
28
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1088 ergo dicendum quod dominus circa illa legis praecepta adimpletionem
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diff changeset
1089 apposuit, in quibus Scribae et Pharisaei non rectum intellectum
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diff changeset
1090 habebant. Et hoc contingebat praecipue circa tria praecepta
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diff changeset
1091 Decalogi. Nam circa prohibitionem adulterii et homicidii,
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diff changeset
1092 aestimabant solum exteriorem actum prohiberi, non autem interiorem
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diff changeset
1093 appetitum. Quod magis credebant circa homicidium et adulterium quam
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diff changeset
1094 circa furtum vel falsum testimonium, quia motus irae in homicidium
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diff changeset
1095 tendens, et concupiscentiae motus tendens in adulterium, videntur
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diff changeset
1096 aliqualiter nobis a natura inesse; non autem appetitus furandi, vel
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diff changeset
1097 falsum testimonium dicendi. Circa periurium vero habebant falsum
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diff changeset
1098 intellectum, credentes periurium quidem esse peccatum; iuramentum
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1099 autem per se esse appetendum et frequentandum, quia videtur ad Dei
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diff changeset
1100 reverentiam pertinere. Et ideo dominus ostendit iuramentum non esse
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1101 appetendum tanquam bonum; sed melius esse absque iuramento loqui,
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1102 nisi necessitas cogat.</p><p title="I-II q. 108 a. 3 ad 2"><a name="38346"><span class="ref">[38346] Iª-IIae q. 108 a. 3 ad 2</span></a> Ad secundum
28
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1103 dicendum quod circa iudicialia praecepta dupliciter Scribae et
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1104 Pharisaei errabant. Primo quidem, quia quaedam quae in lege Moysi
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diff changeset
1105 erant tradita tanquam permissiones, aestimabant esse per se iusta,
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diff changeset
1106 scilicet repudium uxoris, et usuras accipere ab extraneis. Et ideo
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diff changeset
1107 dominus prohibuit uxoris repudium, Matth. V; et usurarum
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diff changeset
1108 acceptionem, Luc. VI, dicens, <i>date mutuum nihil inde
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diff changeset
1109 sperantes</i>. Alio modo errabant credentes quaedam quae lex vetus
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diff changeset
1110 instituerat facienda propter iustitiam, esse exequenda ex appetitu
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diff changeset
1111 vindictae; vel ex cupiditate temporalium rerum; vel ex odio
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diff changeset
1112 inimicorum. Et hoc in tribus praeceptis. Appetitum enim vindictae
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diff changeset
1113 credebant esse licitum, propter praeceptum datum de poena talionis.
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1114 Quod quidem fuit datum ut iustitia servaretur, non ut homo
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1115 vindictam quaereret. Et ideo dominus, ad hoc removendum, docet
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diff changeset
1116 animum hominis sic debere esse praeparatum ut, si necesse sit,
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1117 etiam paratus sit plura sustinere. Motum autem cupiditatis
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diff changeset
1118 aestimabant esse licitum, propter praecepta iudicialia in quibus
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diff changeset
1119 mandabatur restitutio rei ablatae fieri etiam cum aliqua additione,
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diff changeset
1120 ut supra dictum est. Et hoc quidem lex mandavit propter iustitiam
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diff changeset
1121 observandam, non ut daret cupiditati locum. Et ideo dominus docet
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diff changeset
1122 ut ex cupiditate nostra non repetamus, sed simus parati, si necesse
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diff changeset
1123 fuerit, etiam ampliora dare. Motum vero odii credebant esse
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1124 licitum, propter praecepta legis data de hostium interfectione.
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diff changeset
1125 Quod quidem lex statuit propter iustitiam implendam, ut supra
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1126 dictum est, non propter odia exsaturanda. Et ideo dominus docet ut
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1127 ad inimicos dilectionem habeamus, et parati simus, si opus fuerit,
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diff changeset
1128 etiam benefacere. Haec enim praecepta secundum praeparationem animi
53
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1129 sunt accipienda, ut Augustinus exponit.</p><p title="I-II q. 108 a. 3 ad 3"><a name="38347"><span class="ref">[38347] Iª-IIae q. 108 a. 3 ad 3</span></a> Ad tertium
28
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1130 dicendum quod praecepta moralia omnino in nova lege remanere
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diff changeset
1131 debebant, quia secundum se pertinent ad rationem virtutis.
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1132 Praecepta autem iudicialia non remanebant ex necessitate secundum
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diff changeset
1133 modum quem lex determinavit; sed relinquebatur arbitrio hominum
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diff changeset
1134 utrum sic vel aliter esset determinandum. Et ideo convenienter
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diff changeset
1135 dominus circa haec duo genera praeceptorum nos ordinavit.
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diff changeset
1136 Praeceptorum autem caeremonialium observatio totaliter per rei
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diff changeset
1137 impletionem tollebatur. Et ideo circa huiusmodi praecepta, in illa
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diff changeset
1138 communi doctrina, nihil ordinavit. Ostendit tamen alibi quod totus
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diff changeset
1139 corporalis cultus qui erat determinatus in lege, erat in
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diff changeset
1140 spiritualem commutandus; ut patet Ioan. IV, ubi dixit, <i>venit
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diff changeset
1141 hora quando neque in monte hoc neque in Ierosolymis adorabitis
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diff changeset
1142 patrem; sed veri adoratores adorabunt patrem in spiritu et
53
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diff changeset
1143 veritate</i>.</p><p title="I-II q. 108 a. 3 ad 4"><a name="38348"><span class="ref">[38348] Iª-IIae q. 108 a. 3 ad 4</span></a> Ad quartum
28
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diff changeset
1144 dicendum quod omnes res mundanae ad tria reducuntur, scilicet ad
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diff changeset
1145 honores, divitias et delicias; secundum illud I Ioan. II, omne quod
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diff changeset
1146 est in mundo, concupiscentia carnis est, quod pertinet ad delicias
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diff changeset
1147 carnis; et concupiscentia oculorum, quod pertinet ad divitias; et
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diff changeset
1148 superbia vitae, quod pertinet ad ambitum gloriae et honoris.
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diff changeset
1149 Superfluas autem carnis delicias lex non repromisit, sed magis
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diff changeset
1150 prohibuit. Repromisit autem celsitudinem honoris, et abundantiam
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diff changeset
1151 divitiarum, dicitur enim Deut. XXVIII, <i>si audieris vocem domini
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diff changeset
1152 Dei tui, faciet te excelsiorem cunctis gentibus</i>, quantum ad
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diff changeset
1153 primum; et post pauca subdit, <i>abundare te faciet omnibus
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diff changeset
1154 bonis</i>, quantum ad secundum. Quae quidem promissa sic prave
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diff changeset
1155 intelligebant Iudaei, ut propter ea esset Deo serviendum, sicut
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diff changeset
1156 propter finem. Et ideo dominus hoc removit, docens primo, quod
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diff changeset
1157 opera virtutis non sunt facienda propter humanam gloriam. Et ponit
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diff changeset
1158 tria opera, ad quae omnia alia reducuntur, nam omnia quae aliquis
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diff changeset
1159 facit ad refrenandum seipsum in suis concupiscentiis, reducuntur ad
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diff changeset
1160 ieiunium; quaecumque vero fiunt propter dilectionem proximi,
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parents: 26
diff changeset
1161 reducuntur ad eleemosynam; quaecumque vero propter cultum Dei
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parents: 26
diff changeset
1162 fiunt, reducuntur ad orationem. Ponit autem haec tria specialiter
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diff changeset
1163 quasi praecipua, et per quae homines maxime solent gloriam venari.
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diff changeset
1164 Secundo, docuit quod non debemus finem constituere in divitiis, cum
53
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diff changeset
1165 dixit, <i>nolite thesaurizare vobis thesauros in terra</i>.</p><p title="I-II q. 108 a. 3 ad 5"><a name="38349"><span class="ref">[38349] Iª-IIae q. 108 a. 3 ad 5</span></a> Ad quintum
28
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diff changeset
1166 dicendum quod dominus sollicitudinem necessariam non prohibuit, sed
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diff changeset
1167 sollicitudinem inordinatam. Est autem quadruplex inordinatio
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diff changeset
1168 sollicitudinis vitanda circa temporalia. Primo quidem, ut in eis
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diff changeset
1169 finem non constituamus, neque Deo serviamus propter necessaria
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diff changeset
1170 victus et vestitus. Unde dicit, <i>nolite thesaurizare vobis</i> et
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diff changeset
1171 cetera. Secundo, ut non sic sollicitemur de temporalibus, cum
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diff changeset
1172 desperatione divini auxilii. Unde dominus dicit, <i>scit pater
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diff changeset
1173 vester quia his omnibus indigetis</i>. Tertio, ne sit sollicitudo
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diff changeset
1174 praesumptuosa, ut scilicet homo confidat se necessaria vitae per
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diff changeset
1175 suam sollicitudinem posse procurare, absque divino auxilio. Quod
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diff changeset
1176 dominus removet per hoc quod <i>homo non potest aliquid adiicere ad
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parents: 26
diff changeset
1177 staturam suam</i>. Quarto, per hoc quod homo sollicitudinis tempus
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diff changeset
1178 praeoccupat, quia scilicet de hoc sollicitus est nunc, quod non
544e12f679ad convert to xml
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diff changeset
1179 pertinet ad curam praesentis temporis, sed ad curam futuri. Unde
53
d777cc3962f2 div-wrapped
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diff changeset
1180 dicit, nolite solliciti esse in crastinum.</p><p title="I-II q. 108 a. 3 ad 6"><a name="38350"><span class="ref">[38350] Iª-IIae q. 108 a. 3 ad 6</span></a> Ad sextum
28
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diff changeset
1181 dicendum quod dominus non prohibet iudicium iustitiae, sine quo non
544e12f679ad convert to xml
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diff changeset
1182 possent sancta subtrahi ab indignis. Sed prohibet iudicium
53
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diff changeset
1183 inordinatum, ut dictum est.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 108 a. 4 arg. 1"><a name="38351"><span class="ref">[38351] Iª-IIae q. 108 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
1184 sic proceditur. Videtur quod inconvenienter in lege nova consilia
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diff changeset
1185 quaedam determinata sint proposita. Consilia enim dantur de rebus
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diff changeset
1186 expedientibus ad finem; ut supra dictum est, cum de consilio
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diff changeset
1187 ageretur. Sed non eadem omnibus expediunt. Ergo non sunt aliqua
53
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diff changeset
1188 consilia determinata omnibus proponenda.</p><p title="I-II q. 108 a. 4 arg. 2"><a name="38352"><span class="ref">[38352] Iª-IIae q. 108 a. 4 arg. 2</span></a> Praeterea,
28
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diff changeset
1189 consilia dantur de meliori bono. Sed non sunt determinati gradus
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diff changeset
1190 melioris boni. Ergo non debent aliqua determinata consilia
53
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diff changeset
1191 dari.</p><p title="I-II q. 108 a. 4 arg. 3"><a name="38353"><span class="ref">[38353] Iª-IIae q. 108 a. 4 arg. 3</span></a> Praeterea,
28
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diff changeset
1192 consilia pertinent ad perfectionem vitae. Sed obedientia pertinet
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diff changeset
1193 ad perfectionem vitae. Ergo inconvenienter de ea consilium non
53
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diff changeset
1194 datur in Evangelio.</p><p title="I-II q. 108 a. 4 arg. 4"><a name="38354"><span class="ref">[38354] Iª-IIae q. 108 a. 4 arg. 4</span></a> Praeterea,
28
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1195 multa ad perfectionem vitae pertinentia inter praecepta ponuntur,
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1196 sicut hoc quod dicitur, diligite inimicos vestros; et praecepta
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1197 etiam quae dedit dominus apostolis, Matth. X. Ergo inconvenienter
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1198 traduntur consilia in nova lege, tum quia non omnia ponuntur; tum
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1199 etiam quia a praeceptis non distinguuntur.</p><p title="I-II q. 108 a. 4 s. c."><a name="38355"><span class="ref">[38355] Iª-IIae q. 108 a. 4 s. c.</span></a> Sed contra,
28
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1200 consilia sapientis amici magnam utilitatem afferunt; secundum illud
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1201 Prov. XXVII, <i>unguento et variis odoribus delectatur cor, et
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1202 bonis amici consiliis anima dulcoratur</i>. Sed Christus maxime est
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1203 sapiens et amicus. Ergo eius consilia maximam utilitatem continent,
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1204 et convenientia sunt.</p><p title="I-II q. 108 a. 4 co."><a name="38356"><span class="ref">[38356] Iª-IIae q. 108 a. 4 co.</span></a> Respondeo
28
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1205 dicendum quod haec est differentia inter consilium et praeceptum,
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1206 quod praeceptum importat necessitatem, consilium autem in optione
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1207 ponitur eius cui datur. Et ideo convenienter in lege nova, quae est
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1208 lex libertatis, supra praecepta sunt addita consilia, non autem in
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1209 veteri lege, quae erat lex servitutis. Oportet igitur quod
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1210 praecepta novae legis intelligantur esse data de his quae sunt
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1211 necessaria ad consequendum finem aeternae beatitudinis, in quem lex
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1212 nova immediate introducit. Consilia vero oportet esse de illis per
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1213 quae melius et expeditius potest homo consequi finem praedictum.
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1214 Est autem homo constitutus inter res mundi huius et spiritualia
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1215 bona, in quibus beatitudo aeterna consistit, ita quod quanto plus
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1216 inhaeret uni eorum, tanto plus recedit ab altero, et e converso.
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1217 Qui ergo totaliter inhaeret rebus huius mundi, ut in eis finem
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1218 constituat, habens eas quasi rationes et regulas suorum operum,
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1219 totaliter excidit a spiritualibus bonis. Et ideo huiusmodi
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1220 inordinatio tollitur per praecepta. Sed quod homo totaliter ea quae
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1221 sunt mundi abiiciat, non est necessarium ad perveniendum in finem
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1222 praedictum, quia potest homo utens rebus huius mundi, dummodo in
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1223 eis finem non constituat, ad beatitudinem aeternam pervenire. Sed
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1224 expeditius perveniet totaliter bona huius mundi abdicando. Et ideo
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1225 de hoc dantur consilia Evangelii. Bona autem huius mundi, quae
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1226 pertinent ad usum humanae vitae, in tribus consistunt, scilicet in
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1227 divitiis exteriorum bonorum, quae pertinent ad concupiscentiam
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1228 oculorum; in deliciis carnis, quae pertinent ad concupiscentiam
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1229 carnis; et in honoribus, quae pertinent ad superbiam vitae; sicut
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1230 patet I Ioan. II. Haec autem tria totaliter derelinquere, secundum
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1231 quod possibile est, pertinet ad consilia evangelica. In quibus
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1232 etiam tribus fundatur omnis religio, quae statum perfectionis
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1233 profitetur, nam divitiae abdicantur per paupertatem; deliciae
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1234 carnis per perpetuam castitatem; superbia vitae per obedientiae
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1235 servitutem. Haec autem simpliciter observata pertinent ad consilia
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1236 simpliciter proposita. Sed observatio uniuscuiusque eorum in aliquo
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1237 speciali casu, pertinet ad consilium secundum quid, scilicet in
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1238 casu illo. Puta cum homo dat aliquam eleemosynam pauperi quam dare
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1239 non tenetur, consilium sequitur quantum ad factum illud. Similiter
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1240 etiam quando aliquo tempore determinato a delectationibus carnis
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1241 abstinet ut orationibus vacet, consilium sequitur pro tempore illo.
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1242 Similiter etiam quando aliquis non sequitur voluntatem suam in
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1243 aliquo facto quod licite posset facere, consilium sequitur in casu
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1244 illo, puta si benefaciat inimicis quando non tenetur, vel si
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1245 offensam remittat cuius iuste posset exigere vindictam. Et sic
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1246 etiam omnia consilia particularia ad illa tria generalia et
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1247 perfecta reducuntur.</p><p title="I-II q. 108 a. 4 ad 1"><a name="38357"><span class="ref">[38357] Iª-IIae q. 108 a. 4 ad 1</span></a> Ad primum
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1248 ergo dicendum quod praedicta consilia, quantum est de se sunt
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1249 omnibus expedientia, sed ex indispositione aliquorum contingit quod
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1250 alicui expedientia non sunt, quia eorum affectus ad haec non
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1251 inclinatur. Et ideo dominus, consilia evangelica proponens, semper
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1252 facit mentionem de idoneitate hominum ad observantiam consiliorum.
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1253 Dans enim consilium perpetuae paupertatis, Matth. XIX, praemittit,
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1254 <i>si vis perfectus esse</i>; et postea subdit, <i>vade et vende
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1255 omnia quae habes</i>. Similiter, dans consilium perpetuae
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1256 castitatis, cum dixit, <i>sunt eunuchi qui castraverunt seipsos
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1257 propter regnum caelorum</i>, statim subdit, <i>qui potest capere,
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1258 capiat</i>. Et similiter apostolus, I ad Cor. VII, praemisso
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1259 consilio virginitatis, dicit, <i>porro hoc ad utilitatem vestram
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1260 dico, non ut laqueum vobis iniiciam</i>.</p><p title="I-II q. 108 a. 4 ad 2"><a name="38358"><span class="ref">[38358] Iª-IIae q. 108 a. 4 ad 2</span></a> Ad secundum
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1261 dicendum quod meliora bona particulariter in singulis sunt
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1262 indeterminata. Sed illa quae sunt simpliciter et absolute meliora
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1263 bona in universali, sunt determinata. Ad quae etiam omnia illa
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1264 particularia reducuntur, ut dictum est.</p><p title="I-II q. 108 a. 4 ad 3"><a name="38359"><span class="ref">[38359] Iª-IIae q. 108 a. 4 ad 3</span></a> Ad tertium
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1265 dicendum quod etiam consilium obedientiae dominus intelligitur
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1266 dedisse in hoc quod dixit, et sequatur me; quem sequimur non solum
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1267 imitando opera, sed etiam obediendo mandatis ipsius; secundum illud
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1268 Ioan. X. <i>Oves meae vocem meam audiunt, et sequuntur me</i>.</p><p title="I-II q. 108 a. 4 ad 4"><a name="38360"><span class="ref">[38360] Iª-IIae q. 108 a. 4 ad 4</span></a> Ad quartum
28
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1269 dicendum quod ea quae de vera dilectione inimicorum, et similibus,
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1270 dominus dicit Matth. V et Luc. VI, si referantur ad praeparationem
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1271 animi, sunt de necessitate salutis, ut scilicet homo sit paratus
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1272 benefacere inimicis, et alia huiusmodi facere, cum necessitas hoc
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1273 requirat. Et ideo inter praecepta ponuntur. Sed ut aliquis hoc
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1274 inimicis exhibeat prompte in actu, ubi specialis necessitas non
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1275 occurrit, pertinet ad consilia particularia, ut dictum est. Illa
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1276 autem quae ponuntur Matth. X, et Luc. IX, et X, fuerunt quaedam
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1277 praecepta disciplinae pro tempore illo, vel concessiones quaedam,
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1278 ut supra dictum est. Et ideo non inducuntur tanquam consilia.</p></div></div><div class="centro"><br/>
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1279 <p><a href="sth2098.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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1280 <a href="sth2109.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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1281 <br/>
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1282 <hr/>
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1283 <br/>
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1284 <address>© 2006 Fundación Tomás de Aquino quoad
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1285 hanc editionem<br/>
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1286 Iura omnia asservantur<br/>
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1287 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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1288 </div></body>
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1289 </html>