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annotate summa/latin/sth1001.html @ 28:544e12f679ad

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convert to xml
author ht
date Tue, 24 Nov 2009 19:27:32 +0000
parents 4006eb4882de
children d777cc3962f2
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, I&ordf; q. 1</title>
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23 </head>
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24 <body>
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25 <a href="http://www.corpusthomisticum.org/"></a>
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26 <div class="tres">CORPUS THOMISTICUM</div>
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27 <div class="uno">Sancti Thomae de Aquino</div>
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28 <div class="uno">Summa Theologiae</div>
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29 <div class="dos">prima pars quaestio I</div>
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30 <br />
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31 <div class="centro">
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32 <table align="center" summary="Imago">
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33 <tr>
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34 <th><img src="icons/ghent190.jpg" width="120" height="190" border=
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35 "0" alt="Thomas de Aquino a Justo Ghent depictus" align=
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36 "middle" /></th>
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37 </tr>
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38 </table>
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39 <br />
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40 <span class="tres">Textum Leoninum Romae 1888 editum<br />
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41 ac automato translatum a Roberto Busa SJ in taenias
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42 magneticas<br />
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43 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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44 <br /></span><br />
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45 <hr />
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46 <br />
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47 <p><a href="sth0000.html"><img src="icons/ageretro.gif" width="19"
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48 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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49 <a href="sth1002.html"><img src="icons/ageultra.gif" width="19"
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50 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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51 <script language="JavaScript" type="text/javascript">
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52 //<![CDATA[
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53 <!--
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54 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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56 document.write('<FORM NAME="selecter"><SELECT NAME="select1">');
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60 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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93 document.write('<OPTION VALUE="#28262">I&ordf; q. 1 a. 6 arg. 1');
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95 document.write('<OPTION VALUE="#28264">I&ordf; q. 1 a. 6 arg. 3');
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96 document.write('<OPTION VALUE="#28265">I&ordf; q. 1 a. 6 s. c.');
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97 document.write('<OPTION VALUE="#28266">I&ordf; q. 1 a. 6 co.');
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98 document.write('<OPTION VALUE="#28267">I&ordf; q. 1 a. 6 ad 1');
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99 document.write('<OPTION VALUE="#28268">I&ordf; q. 1 a. 6 ad 2');
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100 document.write('<OPTION VALUE="#28269">I&ordf; q. 1 a. 6 ad 3');
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101 document.write('<OPTION VALUE="#28270">I&ordf; q. 1 a. 7 arg. 1');
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106 document.write('<OPTION VALUE="#28275">I&ordf; q. 1 a. 7 ad 2');
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107 document.write('<OPTION VALUE="#28276">I&ordf; q. 1 a. 8 arg. 1');
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126 document.write('<OPTION VALUE="#28295">I&ordf; q. 1 a. 10 ad 1');
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128 document.write('<OPTION VALUE="#28297">I&ordf; q. 1 a. 10 ad 3');
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129 document.write('<\/SELECT>');
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130 document.write('<BR><BR>');
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131 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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132 document.write('<\/FORM>');
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133 // -->
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134 //]]>
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135 </script><br />
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136 <hr />
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137 <br /></div>
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138 <div class="B">Prima pars</div>
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139 <div class="D">Quaestio 1</div>
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140 <div class="G">Prooemium</div>
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141 <p title="I q. 1 pr."><a name="28232"><span class="ref">[28232]
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142 I&ordf; q. 1 pr.</span></a> Et ut intentio nostra sub aliquibus
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143 certis limitibus comprehendatur, necessarium est primo investigare
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144 de ipsa sacra doctrina, qualis sit, et ad quae se extendat. Circa
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145 quae quaerenda sunt decem. Primo, de necessitate huius doctrinae.
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146 Secundo, utrum sit scientia. Tertio, utrum sit una vel plures.
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147 Quarto, utrum sit speculativa vel practica. Quinto, de comparatione
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148 eius ad alias scientias. Sexto, utrum sit sapientia. Septimo, quid
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149 sit subiectum eius. Octavo, utrum sit argumentativa. Nono, utrum
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150 uti debeat metaphoricis vel symbolicis locutionibus. Decimo, utrum
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151 Scriptura sacra huius doctrinae sit secundum plures sensus
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152 exponenda.</p>
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153 <br />
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154 <div class="E">Articulus 1</div>
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155 <p title="I q. 1 a. 1 arg. 1"><a name="28233"><span class=
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156 "ref">[28233] I&ordf; q. 1 a. 1 arg. 1</span></a> Ad primum sic
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157 proceditur. Videtur quod non sit necessarium, praeter philosophicas
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158 disciplinas, aliam doctrinam haberi. Ad ea enim quae supra rationem
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159 sunt, homo non debet conari, secundum illud Eccli. III, <i>altiora
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160 te ne quaesieris</i>. Sed ea quae rationi subduntur, sufficienter
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161 traduntur in philosophicis disciplinis. Superfluum igitur videtur,
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162 praeter philosophicas disciplinas, aliam doctrinam haberi.</p>
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163 <p title="I q. 1 a. 1 arg. 2"><a name="28234"><span class=
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164 "ref">[28234] I&ordf; q. 1 a. 1 arg. 2</span></a> Praeterea,
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165 doctrina non potest esse nisi de ente, nihil enim scitur nisi
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166 verum, quod cum ente convertitur. Sed de omnibus entibus tractatur
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167 in philosophicis disciplinis, et etiam de Deo, unde quaedam pars
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168 philosophiae dicitur theologia, sive scientia divina, ut patet per
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169 philosophum in VI Metaphys. Non fuit igitur necessarium, praeter
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170 philosophicas disciplinas, aliam doctrinam haberi.</p>
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171 <p title="I q. 1 a. 1 s. c."><a name="28235"><span class=
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172 "ref">[28235] I&ordf; q. 1 a. 1 s. c.</span></a> Sed contra est
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173 quod dicitur II ad Tim. III, <i>omnis Scriptura divinitus inspirata
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174 utilis est ad docendum, ad arguendum, ad corripiendum, ad
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175 erudiendum ad iustitiam</i>. Scriptura autem divinitus inspirata
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176 non pertinet ad philosophicas disciplinas, quae sunt secundum
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177 rationem humanam inventae. Utile igitur est, praeter philosophicas
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178 disciplinas, esse aliam scientiam divinitus inspiratam.</p>
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179 <p title="I q. 1 a. 1 co."><a name="28236"><span class=
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180 "ref">[28236] I&ordf; q. 1 a. 1 co.</span></a> Respondeo dicendum
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181 quod necessarium fuit ad humanam salutem, esse doctrinam quandam
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182 secundum revelationem divinam, praeter philosophicas disciplinas,
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183 quae ratione humana investigantur. Primo quidem, quia homo
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184 ordinatur ad Deum sicut ad quendam finem qui comprehensionem
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185 rationis excedit, secundum illud Isaiae LXIV, <i>oculus non vidit
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186 Deus absque te, quae praeparasti diligentibus te</i>. Finem autem
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187 oportet esse praecognitum hominibus, qui suas intentiones et
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188 actiones debent ordinare in finem. Unde necessarium fuit homini ad
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189 salutem, quod ei nota fierent quaedam per revelationem divinam,
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190 quae rationem humanam excedunt. Ad ea etiam quae de Deo ratione
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191 humana investigari possunt, necessarium fuit hominem instrui
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192 revelatione divina. Quia veritas de Deo, per rationem investigata,
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193 a paucis, et per longum tempus, et cum admixtione multorum errorum,
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194 homini proveniret, a cuius tamen veritatis cognitione dependet tota
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195 hominis salus, quae in Deo est. Ut igitur salus hominibus et
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196 convenientius et certius proveniat, necessarium fuit quod de
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197 divinis per divinam revelationem instruantur. Necessarium igitur
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198 fuit, praeter philosophicas disciplinas, quae per rationem
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199 investigantur, sacram doctrinam per revelationem haberi.</p>
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200 <p title="I q. 1 a. 1 ad 1"><a name="28237"><span class=
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201 "ref">[28237] I&ordf; q. 1 a. 1 ad 1</span></a> Ad primum ergo
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202 dicendum quod, licet ea quae sunt altiora hominis cognitione, non
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203 sint ab homine per rationem inquirenda, sunt tamen, a Deo revelata,
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204 suscipienda per fidem. Unde et ibidem subditur, <i>plurima supra
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205 sensum hominum ostensa sunt tibi</i>. Et in huiusmodi sacra
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206 doctrina consistit.</p>
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207 <p title="I q. 1 a. 1 ad 2"><a name="28238"><span class=
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208 "ref">[28238] I&ordf; q. 1 a. 1 ad 2</span></a> Ad secundum
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209 dicendum quod diversa ratio cognoscibilis diversitatem scientiarum
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210 inducit. Eandem enim conclusionem demonstrat astrologus et
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211 naturalis, puta quod terra est rotunda, sed astrologus per medium
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212 mathematicum, idest a materia abstractum; naturalis autem per
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213 medium circa materiam consideratum. Unde nihil prohibet de eisdem
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214 rebus, de quibus philosophicae disciplinae tractant secundum quod
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215 sunt cognoscibilia lumine naturalis rationis, et aliam scientiam
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216 tractare secundum quod cognoscuntur lumine divinae revelationis.
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217 Unde theologia quae ad sacram doctrinam pertinet, differt secundum
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218 genus ab illa theologia quae pars philosophiae ponitur.</p>
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219 <br />
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220 <div class="E">Articulus 2</div>
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221 <p title="I q. 1 a. 2 arg. 1"><a name="28239"><span class=
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222 "ref">[28239] I&ordf; q. 1 a. 2 arg. 1</span></a> Ad secundum sic
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223 proceditur. Videtur quod sacra doctrina non sit scientia. Omnis
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224 enim scientia procedit ex principiis per se notis. Sed sacra
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225 doctrina procedit ex articulis fidei, qui non sunt per se noti, cum
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226 non ab omnibus concedantur, <i>non enim omnium est fides</i>, ut
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227 dicitur II Thessalon. III. Non igitur sacra doctrina est
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228 scientia.</p>
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229 <p title="I q. 1 a. 2 arg. 2"><a name="28240"><span class=
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230 "ref">[28240] I&ordf; q. 1 a. 2 arg. 2</span></a> Praeterea,
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231 scientia non est singularium. Sed sacra doctrina tractat de
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232 singularibus, puta de gestis Abrahae, Isaac et Iacob, et similibus.
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233 Ergo sacra doctrina non est scientia.</p>
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234 <p title="I q. 1 a. 2 s. c."><a name="28241"><span class=
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235 "ref">[28241] I&ordf; q. 1 a. 2 s. c.</span></a> Sed contra est
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236 quod Augustinus dicit, XIV de Trinitate, <i>huic scientiae
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237 attribuitur illud tantummodo quo fides saluberrima gignitur,
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238 nutritur, defenditur, roboratur</i>. Hoc autem ad nullam scientiam
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239 pertinet nisi ad sacram doctrinam. Ergo sacra doctrina est
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240 scientia.</p>
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241 <p title="I q. 1 a. 2 co."><a name="28242"><span class=
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242 "ref">[28242] I&ordf; q. 1 a. 2 co.</span></a> Respondeo dicendum
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243 sacram doctrinam esse scientiam. Sed sciendum est quod duplex est
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244 scientiarum genus. Quaedam enim sunt, quae procedunt ex principiis
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245 notis lumine naturali intellectus, sicut arithmetica, geometria, et
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246 huiusmodi. Quaedam vero sunt, quae procedunt ex principiis notis
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247 lumine superioris scientiae, sicut perspectiva procedit ex
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248 principiis notificatis per geometriam, et musica ex principiis per
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249 arithmeticam notis. Et hoc modo sacra doctrina est scientia, quia
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250 procedit ex principiis notis lumine superioris scientiae, quae
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251 scilicet est scientia Dei et beatorum. Unde sicut musica credit
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252 principia tradita sibi ab arithmetico, ita doctrina sacra credit
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253 principia revelata sibi a Deo.</p>
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254 <p title="I q. 1 a. 2 ad 1"><a name="28243"><span class=
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255 "ref">[28243] I&ordf; q. 1 a. 2 ad 1</span></a> Ad primum ergo
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256 dicendum quod principia cuiuslibet scientiae vel sunt nota per se,
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257 vel reducuntur ad notitiam superioris scientiae. Et talia sunt
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258 principia sacrae doctrinae, ut dictum est.</p>
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259 <p title="I q. 1 a. 2 ad 2"><a name="28244"><span class=
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260 "ref">[28244] I&ordf; q. 1 a. 2 ad 2</span></a> Ad secundum
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261 dicendum quod singularia traduntur in sacra doctrina, non quia de
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262 eis principaliter tractetur, sed introducuntur tum in exemplum
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263 vitae, sicut in scientiis moralibus; tum etiam ad declarandum
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264 auctoritatem virorum per quos ad nos revelatio divina processit,
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265 super quam fundatur sacra Scriptura seu doctrina.</p>
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266 <br />
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267 <div class="E">Articulus 3</div>
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268 <p title="I q. 1 a. 3 arg. 1"><a name="28245"><span class=
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269 "ref">[28245] I&ordf; q. 1 a. 3 arg. 1</span></a> Ad tertium sic
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270 proceditur. Videtur quod sacra doctrina non sit una scientia. Quia
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271 secundum philosophum in I Poster., <i>una scientia est quae est
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272 unius generis subiecti</i>. Creator autem et creatura, de quibus in
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273 sacra doctrina tractatur, non continentur sub uno genere subiecti.
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274 Ergo sacra doctrina non est una scientia.</p>
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275 <p title="I q. 1 a. 3 arg. 2"><a name="28246"><span class=
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276 "ref">[28246] I&ordf; q. 1 a. 3 arg. 2</span></a> Praeterea, in
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277 sacra doctrina tractatur de Angelis, de creaturis corporalibus, de
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278 moribus hominum. Huiusmodi autem ad diversas scientias
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279 philosophicas pertinent. Igitur sacra doctrina non est una
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280 scientia.</p>
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281 <p title="I q. 1 a. 3 s. c."><a name="28247"><span class=
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282 "ref">[28247] I&ordf; q. 1 a. 3 s. c.</span></a> Sed contra est
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283 quod sacra Scriptura de ea loquitur sicut de una scientia, dicitur
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284 enim Sap. X, <i>dedit illi scientiam sanctorum</i>.</p>
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285 <p title="I q. 1 a. 3 co."><a name="28248"><span class=
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286 "ref">[28248] I&ordf; q. 1 a. 3 co.</span></a> Respondeo dicendum
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287 sacram doctrinam unam scientiam esse. Est enim unitas potentiae et
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288 habitus consideranda secundum obiectum, non quidem materialiter,
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289 sed secundum rationem formalem obiecti, puta homo, asinus et lapis
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290 conveniunt in una formali ratione colorati, quod est obiectum
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291 visus. Quia igitur sacra Scriptura considerat aliqua secundum quod
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292 sunt divinitus revelata, secundum quod dictum est, omnia quaecumque
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293 sunt divinitus revelabilia, communicant in una ratione formali
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294 obiecti huius scientiae. Et ideo comprehenduntur sub sacra doctrina
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295 sicut sub scientia una.</p>
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296 <p title="I q. 1 a. 3 ad 1"><a name="28249"><span class=
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297 "ref">[28249] I&ordf; q. 1 a. 3 ad 1</span></a> Ad primum ergo
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298 dicendum quod sacra doctrina non determinat de Deo et de creaturis
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299 ex aequo, sed de Deo principaliter, et de creaturis secundum quod
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300 referuntur ad Deum, ut ad principium vel finem. Unde unitas
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301 scientiae non impeditur.</p>
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302 <p title="I q. 1 a. 3 ad 2"><a name="28250"><span class=
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303 "ref">[28250] I&ordf; q. 1 a. 3 ad 2</span></a> Ad secundum
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304 dicendum quod nihil prohibet inferiores potentias vel habitus
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305 diversificari circa illas materias, quae communiter cadunt sub una
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306 potentia vel habitu superiori, quia superior potentia vel habitus
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307 respicit obiectum sub universaliori ratione formali. Sicut obiectum
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308 sensus communis est sensibile, quod comprehendit sub se visibile et
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309 audibile, unde sensus communis, cum sit una potentia, extendit se
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310 ad omnia obiecta quinque sensuum. Et similiter ea quae in diversis
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311 scientiis philosophicis tractantur, potest sacra doctrina, una
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312 existens, considerare sub una ratione, inquantum scilicet sunt
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313 divinitus revelabilia, ut sic sacra doctrina sit velut quaedam
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314 impressio divinae scientiae, quae est una et simplex omnium.</p>
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315 <br />
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316 <div class="E">Articulus 4</div>
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diff changeset
317 <p title="I q. 1 a. 4 arg. 1"><a name="28251"><span class=
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diff changeset
318 "ref">[28251] I&ordf; q. 1 a. 4 arg. 1</span></a> Ad quartum sic
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319 proceditur. Videtur quod sacra doctrina sit scientia practica.
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320 Finis enim practicae est operatio, secundum philosophum in II
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321 Metaphys. Sacra autem doctrina ad operationem ordinatur, secundum
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322 illud Iac. I, <i>estote factores verbi, et non auditores
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323 tantum</i>. Ergo sacra doctrina est practica scientia.</p>
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324 <p title="I q. 1 a. 4 arg. 2"><a name="28252"><span class=
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325 "ref">[28252] I&ordf; q. 1 a. 4 arg. 2</span></a> Praeterea, sacra
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326 doctrina dividitur per legem veterem et novam. Lex autem pertinet
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327 ad scientiam moralem, quae est scientia practica. Ergo sacra
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328 doctrina est scientia practica.</p>
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329 <p title="I q. 1 a. 4 s. c."><a name="28253"><span class=
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330 "ref">[28253] I&ordf; q. 1 a. 4 s. c.</span></a> Sed contra, omnis
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331 scientia practica est de rebus operabilibus ab homine; ut moralis
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332 de actibus hominum, et aedificativa de aedificiis. Sacra autem
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333 doctrina est principaliter de Deo, cuius magis homines sunt opera.
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334 Non ergo est scientia practica, sed magis speculativa.</p>
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335 <p title="I q. 1 a. 4 co."><a name="28254"><span class=
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336 "ref">[28254] I&ordf; q. 1 a. 4 co.</span></a> Respondeo dicendum
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337 quod sacra doctrina, ut dictum est, una existens, se extendit ad ea
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338 quae pertinent ad diversas scientias philosophicas, propter
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339 rationem formalem quam in diversis attendit, scilicet prout sunt
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340 divino lumine cognoscibilia. Unde licet in scientiis philosophicis
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341 alia sit speculativa et alia practica, sacra tamen doctrina
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342 comprehendit sub se utramque; sicut et Deus eadem scientia se
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343 cognoscit, et ea quae facit. Magis tamen est speculativa quam
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344 practica, quia principalius agit de rebus divinis quam de actibus
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345 humanis; de quibus agit secundum quod per eos ordinatur homo ad
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346 perfectam Dei cognitionem, in qua aeterna beatitudo consistit.</p>
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347 <p title="I q. 1 a. 4 ad arg."><a name="28255"><span class=
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348 "ref">[28255] I&ordf; q. 1 a. 4 ad arg.</span></a> Et per hoc patet
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349 responsio ad obiecta.</p>
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350 <br />
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351 <div class="E">Articulus 5</div>
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352 <p title="I q. 1 a. 5 arg. 1"><a name="28256"><span class=
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353 "ref">[28256] I&ordf; q. 1 a. 5 arg. 1</span></a> Ad quintum sic
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354 proceditur. Videtur quod sacra doctrina non sit dignior aliis
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355 scientiis. Certitudo enim pertinet ad dignitatem scientiae. Sed
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356 aliae scientiae, de quarum principiis dubitari non potest, videntur
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357 esse certiores sacra doctrina, cuius principia, scilicet articuli
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358 fidei, dubitationem recipiunt. Aliae igitur scientiae videntur ista
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359 digniores.</p>
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360 <p title="I q. 1 a. 5 arg. 2"><a name="28257"><span class=
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361 "ref">[28257] I&ordf; q. 1 a. 5 arg. 2</span></a> Praeterea,
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362 inferioris scientiae est a superiori accipere, sicut musicus ab
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363 arithmetico. Sed sacra doctrina accipit aliquid a philosophicis
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364 disciplinis, dicit enim Hieronymus in epistola ad magnum oratorem
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365 urbis Romae, quod <i>doctores antiqui intantum philosophorum
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366 doctrinis atque sententiis suos resperserunt libros, ut nescias
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367 quid in illis prius admirari debeas, eruditionem saeculi, an
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368 scientiam Scripturarum</i>. Ergo sacra doctrina est inferior aliis
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369 scientiis.</p>
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370 <p title="I q. 1 a. 5 s. c."><a name="28258"><span class=
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371 "ref">[28258] I&ordf; q. 1 a. 5 s. c.</span></a> Sed contra est
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372 quod aliae scientiae dicuntur ancillae huius, Prov. IX, <i>misit
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373 ancillas suas vocare ad arcem</i>.</p>
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374 <p title="I q. 1 a. 5 co."><a name="28259"><span class=
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375 "ref">[28259] I&ordf; q. 1 a. 5 co.</span></a> Respondeo dicendum
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376 quod, cum ista scientia quantum ad aliquid sit speculativa, et
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377 quantum ad aliquid sit practica, omnes alias transcendit tam
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378 speculativas quam practicas. Speculativarum enim scientiarum una
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379 altera dignior dicitur, tum propter certitudinem, tum propter
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380 dignitatem materiae. Et quantum ad utrumque, haec scientia alias
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381 speculativas scientias excedit. Secundum certitudinem quidem, quia
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382 aliae scientiae certitudinem habent ex naturali lumine rationis
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383 humanae, quae potest errare, haec autem certitudinem habet ex
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384 lumine divinae scientiae, quae decipi non potest. Secundum
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385 dignitatem vero materiae, quia ista scientia est principaliter de
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386 his quae sua altitudine rationem transcendunt, aliae vero scientiae
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387 considerant ea tantum quae rationi subduntur. Practicarum vero
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388 scientiarum illa dignior est, quae ad ulteriorem finem ordinatur,
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389 sicut civilis militari, nam bonum exercitus ad bonum civitatis
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390 ordinatur. Finis autem huius doctrinae inquantum est practica, est
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391 beatitudo aeterna, ad quam sicut ad ultimum finem ordinantur omnes
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392 alii fines scientiarum practicarum. Unde manifestum est, secundum
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393 omnem modum, eam digniorem esse aliis.</p>
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394 <p title="I q. 1 a. 5 ad 1"><a name="28260"><span class=
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395 "ref">[28260] I&ordf; q. 1 a. 5 ad 1</span></a> Ad primum ergo
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396 dicendum quod nihil prohibet id quod est certius secundum naturam,
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397 esse quoad nos minus certum, propter debilitatem intellectus
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398 nostri, qui se habet ad manifestissima naturae, sicut oculus
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399 noctuae ad lumen solis, sicut dicitur in II Metaphys. Unde
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400 dubitatio quae accidit in aliquibus circa articulos fidei, non est
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401 propter incertitudinem rei, sed propter debilitatem intellectus
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402 humani. Et tamen minimum quod potest haberi de cognitione rerum
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403 altissimarum, desiderabilius est quam certissima cognitio quae
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404 habetur de minimis rebus, ut dicitur in XI de animalibus.</p>
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405 <p title="I q. 1 a. 5 ad 2"><a name="28261"><span class=
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406 "ref">[28261] I&ordf; q. 1 a. 5 ad 2</span></a> Ad secundum
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407 dicendum quod haec scientia accipere potest aliquid a philosophicis
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408 disciplinis, non quod ex necessitate eis indigeat, sed ad maiorem
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409 manifestationem eorum quae in hac scientia traduntur. Non enim
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410 accipit sua principia ab aliis scientiis, sed immediate a Deo per
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411 revelationem. Et ideo non accipit ab aliis scientiis tanquam a
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412 superioribus, sed utitur eis tanquam inferioribus et ancillis;
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413 sicut architectonicae utuntur subministrantibus, ut civilis
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414 militari. Et hoc ipsum quod sic utitur eis, non est propter
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415 defectum vel insufficientiam eius, sed propter defectum intellectus
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416 nostri; qui ex his quae per naturalem rationem (ex qua procedunt
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417 aliae scientiae) cognoscuntur, facilius manuducitur in ea quae sunt
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418 supra rationem, quae in hac scientia traduntur.</p>
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419 <br />
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420 <div class="E">Articulus 6</div>
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421 <p title="I q. 1 a. 6 arg. 1"><a name="28262"><span class=
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422 "ref">[28262] I&ordf; q. 1 a. 6 arg. 1</span></a> Ad sextum sic
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423 proceditur. Videtur quod haec doctrina non sit sapientia. Nulla
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424 enim doctrina quae supponit sua principia aliunde, digna est nomine
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425 sapientiae, <i>quia sapientis est ordinare, et non ordinari</i> (I
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426 Metaphys.). Sed haec doctrina supponit principia sua aliunde, ut ex
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427 dictis patet. Ergo haec doctrina non est sapientia.</p>
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428 <p title="I q. 1 a. 6 arg. 2"><a name="28263"><span class=
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429 "ref">[28263] I&ordf; q. 1 a. 6 arg. 2</span></a> Praeterea, ad
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430 sapientiam pertinet probare principia aliarum scientiarum, unde ut
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431 caput dicitur scientiarum, ut VI Ethic. patet. Sed haec doctrina
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432 non probat principia aliarum scientiarum. Ergo non est
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433 sapientia.</p>
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434 <p title="I q. 1 a. 6 arg. 3"><a name="28264"><span class=
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435 "ref">[28264] I&ordf; q. 1 a. 6 arg. 3</span></a> Praeterea, haec
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436 doctrina per studium acquiritur. Sapientia autem per infusionem
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437 habetur, unde inter septem dona spiritus sancti connumeratur, ut
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438 patet Isaiae XI. Ergo haec doctrina non est sapientia.</p>
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439 <p title="I q. 1 a. 6 s. c."><a name="28265"><span class=
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440 "ref">[28265] I&ordf; q. 1 a. 6 s. c.</span></a> Sed contra est
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441 quod dicitur Deut. IV, in principio legis, <i>haec est nostra
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442 sapientia et intellectus coram populis</i>.</p>
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443 <p title="I q. 1 a. 6 co."><a name="28266"><span class=
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444 "ref">[28266] I&ordf; q. 1 a. 6 co.</span></a> Respondeo dicendum
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445 quod haec doctrina maxime sapientia est inter omnes sapientias
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446 humanas, non quidem in aliquo genere tantum, sed simpliciter. Cum
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447 enim sapientis sit ordinare et iudicare, iudicium autem per
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448 altiorem causam de inferioribus habeatur; ille sapiens dicitur in
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449 unoquoque genere, qui considerat causam altissimam illius generis.
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450 Ut in genere aedificii, artifex qui disponit formam domus, dicitur
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451 sapiens et architector, respectu inferiorum artificum, qui dolant
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452 ligna vel parant lapides, unde dicitur I Cor. III, <i>ut sapiens
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453 architector fundamentum posui</i>. Et rursus, in genere totius
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454 humanae vitae, prudens sapiens dicitur, inquantum ordinat humanos
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455 actus ad debitum finem, unde dicitur Prov. X, <i>sapientia est viro
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456 prudentia</i>. Ille igitur qui considerat simpliciter altissimam
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457 causam totius universi, quae Deus est, maxime sapiens dicitur, unde
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458 et sapientia dicitur esse divinorum cognitio, ut patet per
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459 Augustinum, XII de Trinitate. Sacra autem doctrina propriissime
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460 determinat de Deo secundum quod est altissima causa, quia non solum
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461 quantum ad illud quod est per creaturas cognoscibile (quod
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462 philosophi cognoverunt, ut dicitur Rom. I, <i>quod notum est Dei,
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463 manifestum est illis</i>); sed etiam quantum ad id quod notum est
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464 sibi soli de seipso, et aliis per revelationem communicatum. Unde
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465 sacra doctrina maxime dicitur sapientia.</p>
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466 <p title="I q. 1 a. 6 ad 1"><a name="28267"><span class=
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467 "ref">[28267] I&ordf; q. 1 a. 6 ad 1</span></a> Ad primum ergo
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468 dicendum quod sacra doctrina non supponit sua principia ab aliqua
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469 scientia humana, sed a scientia divina, a qua, sicut a summa
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470 sapientia, omnis nostra cognitio ordinatur.</p>
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471 <p title="I q. 1 a. 6 ad 2"><a name="28268"><span class=
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472 "ref">[28268] I&ordf; q. 1 a. 6 ad 2</span></a> Ad secundum
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473 dicendum quod aliarum scientiarum principia vel sunt per se nota,
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474 et probari non possunt, vel per aliquam rationem naturalem
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475 probantur in aliqua alia scientia. Propria autem huius scientiae
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476 cognitio est, quae est per revelationem, non autem quae est per
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477 naturalem rationem. Et ideo non pertinet ad eam probare principia
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478 aliarum scientiarum, sed solum iudicare de eis, quidquid enim in
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479 aliis scientiis invenitur veritati huius scientiae repugnans, totum
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480 condemnatur ut falsum, unde dicitur II Cor. X, <i>consilia
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481 destruentes, et omnem altitudinem extollentem se adversus scientiam
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482 Dei</i>.</p>
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483 <p title="I q. 1 a. 6 ad 3"><a name="28269"><span class=
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484 "ref">[28269] I&ordf; q. 1 a. 6 ad 3</span></a> Ad tertium dicendum
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485 quod, cum iudicium ad sapientem pertineat, secundum duplicem modum
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486 iudicandi, dupliciter sapientia accipitur. Contingit enim aliquem
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487 iudicare, uno modo per modum inclinationis, sicut qui habet habitum
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488 virtutis, recte iudicat de his quae sunt secundum virtutem agenda,
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489 inquantum ad illa inclinatur, unde et in X Ethic. dicitur quod
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490 virtuosus est mensura et regula actuum humanorum. Alio modo, per
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diff changeset
491 modum cognitionis, sicut aliquis instructus in scientia morali,
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diff changeset
492 posset iudicare de actibus virtutis, etiam si virtutem non haberet.
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diff changeset
493 Primus igitur modus iudicandi de rebus divinis, pertinet ad
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diff changeset
494 sapientiam quae ponitur donum spiritus sancti secundum illud I Cor.
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diff changeset
495 II, <i>spiritualis homo iudicat omnia,</i> etc., et Dionysius
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diff changeset
496 dicit, II cap. de divinis nominibus, <i>Hierotheus doctus est non
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diff changeset
497 solum discens, sed et patiens divina</i>. Secundus autem modus
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parents: 26
diff changeset
498 iudicandi pertinet ad hanc doctrinam, secundum quod per studium
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parents: 26
diff changeset
499 habetur; licet eius principia ex revelatione habeantur.</p>
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diff changeset
500 <br />
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diff changeset
501 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
502 <p title="I q. 1 a. 7 arg. 1"><a name="28270"><span class=
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diff changeset
503 "ref">[28270] I&ordf; q. 1 a. 7 arg. 1</span></a> Ad septimum sic
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diff changeset
504 proceditur. Videtur quod Deus non sit subiectum huius scientiae. In
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diff changeset
505 qualibet enim scientia oportet supponere de subiecto quid est,
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parents: 26
diff changeset
506 secundum philosophum in I Poster. Sed haec scientia non supponit de
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diff changeset
507 Deo quid est, dicit enim Damascenus, <i>in Deo quid est, dicere
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diff changeset
508 impossibile est</i>. Ergo Deus non est subiectum huius
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parents: 26
diff changeset
509 scientiae.</p>
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diff changeset
510 <p title="I q. 1 a. 7 arg. 2"><a name="28271"><span class=
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diff changeset
511 "ref">[28271] I&ordf; q. 1 a. 7 arg. 2</span></a> Praeterea, omnia
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parents: 26
diff changeset
512 quae determinantur in aliqua scientia, comprehenduntur sub subiecto
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parents: 26
diff changeset
513 illius scientiae. Sed in sacra Scriptura determinatur de multis
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parents: 26
diff changeset
514 aliis quam de Deo, puta de creaturis, et de moribus hominum. Ergo
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diff changeset
515 Deus non est subiectum huius scientiae.</p>
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diff changeset
516 <p title="I q. 1 a. 7 s. c."><a name="28272"><span class=
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diff changeset
517 "ref">[28272] I&ordf; q. 1 a. 7 s. c.</span></a> Sed contra, illud
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parents: 26
diff changeset
518 est subiectum scientiae, de quo est sermo in scientia. Sed in hac
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parents: 26
diff changeset
519 scientia fit sermo de Deo, dicitur enim theologia, quasi sermo de
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parents: 26
diff changeset
520 Deo. Ergo Deus est subiectum huius scientiae.</p>
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diff changeset
521 <p title="I q. 1 a. 7 co."><a name="28273"><span class=
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diff changeset
522 "ref">[28273] I&ordf; q. 1 a. 7 co.</span></a> Respondeo dicendum
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diff changeset
523 quod Deus est subiectum huius scientiae. Sic enim se habet
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parents: 26
diff changeset
524 subiectum ad scientiam, sicut obiectum ad potentiam vel habitum.
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diff changeset
525 Proprie autem illud assignatur obiectum alicuius potentiae vel
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diff changeset
526 habitus, sub cuius ratione omnia referuntur ad potentiam vel
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diff changeset
527 habitum, sicut homo et lapis referuntur ad visum inquantum sunt
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diff changeset
528 colorata, unde coloratum est proprium obiectum visus. Omnia autem
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parents: 26
diff changeset
529 pertractantur in sacra doctrina sub ratione Dei, vel quia sunt ipse
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diff changeset
530 Deus; vel quia habent ordinem ad Deum, ut ad principium et finem.
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parents: 26
diff changeset
531 Unde sequitur quod Deus vere sit subiectum huius scientiae. Quod
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diff changeset
532 etiam manifestum fit ex principiis huius scientiae, quae sunt
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diff changeset
533 articuli fidei, quae est de Deo, idem autem est subiectum
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diff changeset
534 principiorum et totius scientiae, cum tota scientia virtute
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parents: 26
diff changeset
535 contineatur in principiis. Quidam vero, attendentes ad ea quae in
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parents: 26
diff changeset
536 ista scientia tractantur, et non ad rationem secundum quam
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parents: 26
diff changeset
537 considerantur, assignaverunt aliter subiectum huius scientiae, vel
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diff changeset
538 res et signa; vel opera reparationis; vel totum Christum, idest
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parents: 26
diff changeset
539 caput et membra. De omnibus enim istis tractatur in ista scientia,
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diff changeset
540 sed secundum ordinem ad Deum.</p>
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parents: 26
diff changeset
541 <p title="I q. 1 a. 7 ad 1"><a name="28274"><span class=
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diff changeset
542 "ref">[28274] I&ordf; q. 1 a. 7 ad 1</span></a> Ad primum ergo
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diff changeset
543 dicendum quod, licet de Deo non possimus scire quid est, utimur
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diff changeset
544 tamen eius effectu, in hac doctrina, vel naturae vel gratiae, loco
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diff changeset
545 definitionis, ad ea quae de Deo in hac doctrina considerantur,
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diff changeset
546 sicut et in aliquibus scientiis philosophicis demonstratur aliquid
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diff changeset
547 de causa per effectum, accipiendo effectum loco definitionis
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diff changeset
548 causae.</p>
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diff changeset
549 <p title="I q. 1 a. 7 ad 2"><a name="28275"><span class=
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diff changeset
550 "ref">[28275] I&ordf; q. 1 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
551 dicendum quod omnia alia quae determinantur in sacra doctrina,
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diff changeset
552 comprehenduntur sub Deo, non ut partes vel species vel accidentia,
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diff changeset
553 sed ut ordinata aliqualiter ad ipsum.</p>
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diff changeset
554 <br />
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diff changeset
555 <div class="E">Articulus 8</div>
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diff changeset
556 <p title="I q. 1 a. 8 arg. 1"><a name="28276"><span class=
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diff changeset
557 "ref">[28276] I&ordf; q. 1 a. 8 arg. 1</span></a> Ad octavum sic
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diff changeset
558 proceditur. Videtur quod haec doctrina non sit argumentativa. Dicit
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diff changeset
559 enim Ambrosius in libro I de fide Catholica, <i>tolle argumenta,
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diff changeset
560 ubi fides quaeritur</i>. Sed in hac doctrina praecipue fides
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diff changeset
561 quaeritur, unde dicitur Ioan. XX, <i>haec scripta sunt ut
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diff changeset
562 credatis</i>. Ergo sacra doctrina non est argumentativa.</p>
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diff changeset
563 <p title="I q. 1 a. 8 arg. 2"><a name="28277"><span class=
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diff changeset
564 "ref">[28277] I&ordf; q. 1 a. 8 arg. 2</span></a> Praeterea, si sit
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diff changeset
565 argumentativa, aut argumentatur ex auctoritate, aut ex ratione. Si
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diff changeset
566 ex auctoritate, non videtur hoc congruere eius dignitati, nam locus
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diff changeset
567 ab auctoritate est infirmissimus, secundum Boetium. Si etiam ex
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diff changeset
568 ratione, hoc non congruit eius fini, quia secundum Gregorium in
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diff changeset
569 homilia, <i>fides non habet meritum, ubi humana ratio praebet
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diff changeset
570 experimentum</i>. Ergo sacra doctrina non est argumentativa.</p>
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diff changeset
571 <p title="I q. 1 a. 8 s. c."><a name="28278"><span class=
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diff changeset
572 "ref">[28278] I&ordf; q. 1 a. 8 s. c.</span></a> Sed contra est
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diff changeset
573 quod dicitur ad Titum I, de episcopo, <i>amplectentem eum qui
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diff changeset
574 secundum doctrinam est, fidelem sermonem, ut potens sit exhortari
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575 in doctrina sana, et eos qui contradicunt arguere</i>.</p>
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diff changeset
576 <p title="I q. 1 a. 8 co."><a name="28279"><span class=
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diff changeset
577 "ref">[28279] I&ordf; q. 1 a. 8 co.</span></a> Respondeo dicendum
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diff changeset
578 quod, sicut aliae scientiae non argumentantur ad sua principia
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diff changeset
579 probanda, sed ex principiis argumentantur ad ostendendum alia in
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diff changeset
580 ipsis scientiis; ita haec doctrina non argumentatur ad sua
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diff changeset
581 principia probanda, quae sunt articuli fidei; sed ex eis procedit
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diff changeset
582 ad aliquid aliud ostendendum; sicut apostolus, I ad Cor. XV, ex
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diff changeset
583 resurrectione Christi argumentatur ad resurrectionem communem
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parents: 26
diff changeset
584 probandam. Sed tamen considerandum est in scientiis philosophicis,
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diff changeset
585 quod inferiores scientiae nec probant sua principia, nec contra
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diff changeset
586 negantem principia disputant, sed hoc relinquunt superiori
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parents: 26
diff changeset
587 scientiae, suprema vero inter eas, scilicet metaphysica, disputat
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parents: 26
diff changeset
588 contra negantem sua principia, si adversarius aliquid concedit, si
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diff changeset
589 autem nihil concedit, non potest cum eo disputare, potest tamen
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parents: 26
diff changeset
590 solvere rationes ipsius. Unde sacra Scriptura, cum non habeat
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parents: 26
diff changeset
591 superiorem, disputat cum negante sua principia, argumentando
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parents: 26
diff changeset
592 quidem, si adversarius aliquid concedat eorum quae per divinam
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parents: 26
diff changeset
593 revelationem habentur; sicut per auctoritates sacrae doctrinae
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parents: 26
diff changeset
594 disputamus contra haereticos, et per unum articulum contra negantes
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parents: 26
diff changeset
595 alium. Si vero adversarius nihil credat eorum quae divinitus
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parents: 26
diff changeset
596 revelantur, non remanet amplius via ad probandum articulos fidei
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parents: 26
diff changeset
597 per rationes, sed ad solvendum rationes, si quas inducit, contra
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parents: 26
diff changeset
598 fidem. Cum enim fides infallibili veritati innitatur, impossibile
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parents: 26
diff changeset
599 autem sit de vero demonstrari contrarium, manifestum est
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diff changeset
600 probationes quae contra fidem inducuntur, non esse demonstrationes,
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diff changeset
601 sed solubilia argumenta.</p>
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parents: 26
diff changeset
602 <p title="I q. 1 a. 8 ad 1"><a name="28280"><span class=
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diff changeset
603 "ref">[28280] I&ordf; q. 1 a. 8 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
604 dicendum quod, licet argumenta rationis humanae non habeant locum
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diff changeset
605 ad probandum quae fidei sunt, tamen ex articulis fidei haec
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parents: 26
diff changeset
606 doctrina ad alia argumentatur, ut dictum est.</p>
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diff changeset
607 <p title="I q. 1 a. 8 ad 2"><a name="28281"><span class=
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diff changeset
608 "ref">[28281] I&ordf; q. 1 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
609 dicendum quod argumentari ex auctoritate est maxime proprium huius
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diff changeset
610 doctrinae, eo quod principia huius doctrinae per revelationem
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diff changeset
611 habentur, et sic oportet quod credatur auctoritati eorum quibus
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parents: 26
diff changeset
612 revelatio facta est. Nec hoc derogat dignitati huius doctrinae, nam
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diff changeset
613 licet locus ab auctoritate quae fundatur super ratione humana, sit
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diff changeset
614 infirmissimus; locus tamen ab auctoritate quae fundatur super
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diff changeset
615 revelatione divina, est efficacissimus. Utitur tamen sacra doctrina
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parents: 26
diff changeset
616 etiam ratione humana, non quidem ad probandum fidem, quia per hoc
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parents: 26
diff changeset
617 tolleretur meritum fidei; sed ad manifestandum aliqua alia quae
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diff changeset
618 traduntur in hac doctrina. Cum enim gratia non tollat naturam, sed
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diff changeset
619 perficiat, oportet quod naturalis ratio subserviat fidei; sicut et
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diff changeset
620 naturalis inclinatio voluntatis obsequitur caritati. Unde et
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diff changeset
621 apostolus dicit, II ad Cor. X, <i>in captivitatem redigentes omnem
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parents: 26
diff changeset
622 intellectum in obsequium Christi</i>. Et inde est quod etiam
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parents: 26
diff changeset
623 auctoritatibus philosophorum sacra doctrina utitur, ubi per
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parents: 26
diff changeset
624 rationem naturalem veritatem cognoscere potuerunt; sicut Paulus,
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diff changeset
625 actuum XVII, inducit verbum Arati, dicens, <i>sicut et quidam
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diff changeset
626 poetarum vestrorum dixerunt, genus Dei sumus</i>. Sed tamen sacra
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parents: 26
diff changeset
627 doctrina huiusmodi auctoritatibus utitur quasi extraneis
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diff changeset
628 argumentis, et probabilibus. Auctoritatibus autem canonicae
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parents: 26
diff changeset
629 Scripturae utitur proprie, ex necessitate argumentando.
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parents: 26
diff changeset
630 Auctoritatibus autem aliorum doctorum Ecclesiae, quasi arguendo ex
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parents: 26
diff changeset
631 propriis, sed probabiliter. Innititur enim fides nostra revelationi
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parents: 26
diff changeset
632 apostolis et prophetis factae, qui canonicos libros scripserunt,
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diff changeset
633 non autem revelationi, si qua fuit aliis doctoribus facta. Unde
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parents: 26
diff changeset
634 dicit Augustinus, in epistola ad Hieronymum, <i>solis eis
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diff changeset
635 Scripturarum libris qui canonici appellantur, didici hunc honorem
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parents: 26
diff changeset
636 deferre, ut nullum auctorem eorum in scribendo errasse aliquid
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parents: 26
diff changeset
637 firmissime credam. Alios autem ita lego, ut, quantalibet sanctitate
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parents: 26
diff changeset
638 doctrinaque praepolleant, non ideo verum putem, quod ipsi ita
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parents: 26
diff changeset
639 senserunt vel scripserunt</i>.</p>
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parents: 26
diff changeset
640 <br />
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parents: 26
diff changeset
641 <div class="E">Articulus 9</div>
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parents: 26
diff changeset
642 <p title="I q. 1 a. 9 arg. 1"><a name="28282"><span class=
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diff changeset
643 "ref">[28282] I&ordf; q. 1 a. 9 arg. 1</span></a> Ad nonum sic
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diff changeset
644 proceditur. Videtur quod sacra Scriptura non debeat uti metaphoris.
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diff changeset
645 Illud enim quod est proprium infimae doctrinae, non videtur
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diff changeset
646 competere huic scientiae, quae inter alias tenet locum supremum, ut
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parents: 26
diff changeset
647 iam dictum est. Procedere autem per similitudines varias et
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parents: 26
diff changeset
648 repraesentationes, est proprium poeticae, quae est infima inter
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parents: 26
diff changeset
649 omnes doctrinas. Ergo huiusmodi similitudinibus uti, non est
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parents: 26
diff changeset
650 conveniens huic scientiae.</p>
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diff changeset
651 <p title="I q. 1 a. 9 arg. 2"><a name="28283"><span class=
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diff changeset
652 "ref">[28283] I&ordf; q. 1 a. 9 arg. 2</span></a> Praeterea, haec
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diff changeset
653 doctrina videtur esse ordinata ad veritatis manifestationem, unde
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diff changeset
654 et manifestatoribus eius praemium promittitur, Eccli. XXIV, <i>qui
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diff changeset
655 elucidant me, vitam aeternam habebunt</i>. Sed per huiusmodi
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parents: 26
diff changeset
656 similitudines veritas occultatur. Non ergo competit huic doctrinae
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parents: 26
diff changeset
657 divina tradere sub similitudine corporalium rerum.</p>
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diff changeset
658 <p title="I q. 1 a. 9 arg. 3"><a name="28284"><span class=
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diff changeset
659 "ref">[28284] I&ordf; q. 1 a. 9 arg. 3</span></a> Praeterea, quanto
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parents: 26
diff changeset
660 aliquae creaturae sunt sublimiores, tanto magis ad divinam
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parents: 26
diff changeset
661 similitudinem accedunt. Si igitur aliquae ex creaturis
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parents: 26
diff changeset
662 transumerentur ad Deum, tunc oporteret talem transumptionem maxime
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diff changeset
663 fieri ex sublimioribus creaturis, et non ex infimis. Quod tamen in
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diff changeset
664 Scripturis frequenter invenitur.</p>
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diff changeset
665 <p title="I q. 1 a. 9 s. c."><a name="28285"><span class=
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diff changeset
666 "ref">[28285] I&ordf; q. 1 a. 9 s. c.</span></a> Sed contra est
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diff changeset
667 quod dicitur Osee XII, <i>ego visionem multiplicavi eis, et in
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parents: 26
diff changeset
668 manibus prophetarum assimilatus sum</i>. Tradere autem aliquid sub
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parents: 26
diff changeset
669 similitudine, est metaphoricum. Ergo ad sacram doctrinam pertinet
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diff changeset
670 uti metaphoris.</p>
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diff changeset
671 <p title="I q. 1 a. 9 co."><a name="28286"><span class=
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diff changeset
672 "ref">[28286] I&ordf; q. 1 a. 9 co.</span></a> Respondeo dicendum
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diff changeset
673 quod conveniens est sacrae Scripturae divina et spiritualia sub
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parents: 26
diff changeset
674 similitudine corporalium tradere. Deus enim omnibus providet
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parents: 26
diff changeset
675 secundum quod competit eorum naturae. Est autem naturale homini ut
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parents: 26
diff changeset
676 per sensibilia ad intelligibilia veniat, quia omnis nostra cognitio
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parents: 26
diff changeset
677 a sensu initium habet. Unde convenienter in sacra Scriptura
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parents: 26
diff changeset
678 traduntur nobis spiritualia sub metaphoris corporalium. Et hoc est
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parents: 26
diff changeset
679 quod dicit Dionysius, I cap. caelestis hierarchiae, <i>impossibile
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parents: 26
diff changeset
680 est nobis aliter lucere divinum radium, nisi varietate sacrorum
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parents: 26
diff changeset
681 velaminum circumvelatum</i>. Convenit etiam sacrae Scripturae, quae
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parents: 26
diff changeset
682 communiter omnibus proponitur (secundum illud ad Rom. I,
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diff changeset
683 <i>sapientibus et insipientibus debitor sum</i>), ut spiritualia
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diff changeset
684 sub similitudinibus corporalium proponantur; ut saltem vel sic
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parents: 26
diff changeset
685 rudes eam capiant, qui ad intelligibilia secundum se capienda non
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diff changeset
686 sunt idonei.</p>
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diff changeset
687 <p title="I q. 1 a. 9 ad 1"><a name="28287"><span class=
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diff changeset
688 "ref">[28287] I&ordf; q. 1 a. 9 ad 1</span></a> Ad primum ergo
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diff changeset
689 dicendum quod poeta utitur metaphoris propter repraesentationem,
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parents: 26
diff changeset
690 repraesentatio enim naturaliter homini delectabilis est. Sed sacra
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parents: 26
diff changeset
691 doctrina utitur metaphoris propter necessitatem et utilitatem, ut
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diff changeset
692 dictum est.</p>
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diff changeset
693 <p title="I q. 1 a. 9 ad 2"><a name="28288"><span class=
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diff changeset
694 "ref">[28288] I&ordf; q. 1 a. 9 ad 2</span></a> Ad secundum
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diff changeset
695 dicendum quod radius divinae revelationis non destruitur propter
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parents: 26
diff changeset
696 figuras sensibiles quibus circumvelatur, ut dicit Dionysius, sed
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parents: 26
diff changeset
697 remanet in sua veritate; ut mentes quibus fit revelatio, non
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parents: 26
diff changeset
698 permittat in similitudinibus permanere, sed elevet eas ad
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parents: 26
diff changeset
699 cognitionem intelligibilium; et per eos quibus revelatio facta est,
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diff changeset
700 alii etiam circa haec instruantur. Unde ea quae in uno loco
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diff changeset
701 Scripturae traduntur sub metaphoris, in aliis locis expressius
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parents: 26
diff changeset
702 exponuntur. Et ipsa etiam occultatio figurarum utilis est, ad
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parents: 26
diff changeset
703 exercitium studiosorum, et contra irrisiones infidelium, de quibus
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diff changeset
704 dicitur, Matth. VII, <i>nolite sanctum dare canibus</i>.</p>
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diff changeset
705 <p title="I q. 1 a. 9 ad 3"><a name="28289"><span class=
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diff changeset
706 "ref">[28289] I&ordf; q. 1 a. 9 ad 3</span></a> Ad tertium dicendum
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diff changeset
707 quod, sicut docet Dionysius, cap. II Cael. Hier., magis est
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diff changeset
708 conveniens quod divina in Scripturis tradantur sub figuris vilium
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diff changeset
709 corporum, quam corporum nobilium. Et hoc propter tria. Primo, quia
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parents: 26
diff changeset
710 per hoc magis liberatur humanus animus ab errore. Manifestum enim
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diff changeset
711 apparet quod haec secundum proprietatem non dicuntur de divinis,
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diff changeset
712 quod posset esse dubium, si sub figuris nobilium corporum
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parents: 26
diff changeset
713 describerentur divina; maxime apud illos qui nihil aliud a
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parents: 26
diff changeset
714 corporibus nobilius excogitare noverunt. Secundo, quia hic modus
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diff changeset
715 convenientior est cognitioni quam de Deo habemus in hac vita. Magis
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diff changeset
716 enim manifestatur nobis de ipso quid non est, quam quid est, et
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diff changeset
717 ideo similitudines illarum rerum quae magis elongantur a Deo,
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diff changeset
718 veriorem nobis faciunt aestimationem quod sit supra illud quod de
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diff changeset
719 Deo dicimus vel cogitamus. Tertio, quia per huiusmodi, divina magis
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diff changeset
720 occultantur indignis.</p>
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diff changeset
721 <br />
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diff changeset
722 <div class="E">Articulus 10</div>
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diff changeset
723 <p title="I q. 1 a. 10 arg. 1"><a name="28290"><span class=
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diff changeset
724 "ref">[28290] I&ordf; q. 1 a. 10 arg. 1</span></a> Ad decimum sic
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diff changeset
725 proceditur. Videtur quod sacra Scriptura sub una littera non habeat
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diff changeset
726 plures sensus, qui sunt historicus vel litteralis, allegoricus,
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diff changeset
727 tropologicus sive moralis, et anagogicus. Multiplicitas enim
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diff changeset
728 sensuum in una Scriptura parit confusionem et deceptionem, et
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parents: 26
diff changeset
729 tollit arguendi firmitatem, unde ex multiplicibus propositionibus
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diff changeset
730 non procedit argumentatio, sed secundum hoc aliquae fallaciae
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parents: 26
diff changeset
731 assignantur. Sacra autem Scriptura debet esse efficax ad
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diff changeset
732 ostendendam veritatem absque omni fallacia. Ergo non debent in ea
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parents: 26
diff changeset
733 sub una littera plures sensus tradi.</p>
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diff changeset
734 <p title="I q. 1 a. 10 arg. 2"><a name="28291"><span class=
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diff changeset
735 "ref">[28291] I&ordf; q. 1 a. 10 arg. 2</span></a> Praeterea,
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diff changeset
736 Augustinus dicit in libro de utilitate credendi, quod <i>Scriptura
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diff changeset
737 quae testamentum vetus vocatur, quadrifariam traditur, scilicet,
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parents: 26
diff changeset
738 secundum historiam, secundum aetiologiam, secundum analogiam,
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diff changeset
739 secundum allegoriam</i>. Quae quidem quatuor a quatuor praedictis
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diff changeset
740 videntur esse aliena omnino. Non igitur conveniens videtur quod
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diff changeset
741 eadem littera sacrae Scripturae secundum quatuor sensus praedictos
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diff changeset
742 exponatur.</p>
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diff changeset
743 <p title="I q. 1 a. 10 arg. 3"><a name="28292"><span class=
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diff changeset
744 "ref">[28292] I&ordf; q. 1 a. 10 arg. 3</span></a> Praeterea,
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diff changeset
745 praeter praedictos sensus, invenitur sensus parabolicus, qui inter
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diff changeset
746 illos sensus quatuor non continetur.</p>
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diff changeset
747 <p title="I q. 1 a. 10 s. c."><a name="28293"><span class=
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diff changeset
748 "ref">[28293] I&ordf; q. 1 a. 10 s. c.</span></a> Sed contra est
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diff changeset
749 quod dicit Gregorius, XX Moralium, <i>sacra Scriptura omnes
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diff changeset
750 scientias ipso locutionis suae more transcendit, quia uno eodemque
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diff changeset
751 sermone, dum narrat gestum, prodit mysterium</i>.</p>
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diff changeset
752 <p title="I q. 1 a. 10 co."><a name="28294"><span class=
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diff changeset
753 "ref">[28294] I&ordf; q. 1 a. 10 co.</span></a> Respondeo dicendum
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diff changeset
754 quod auctor sacrae Scripturae est Deus, in cuius potestate est ut
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diff changeset
755 non solum voces ad significandum accommodet (quod etiam homo facere
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diff changeset
756 potest), sed etiam res ipsas. Et ideo, cum in omnibus scientiis
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diff changeset
757 voces significent, hoc habet proprium ista scientia, quod ipsae res
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diff changeset
758 significatae per voces, etiam significant aliquid. Illa ergo prima
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diff changeset
759 significatio, qua voces significant res, pertinet ad primum sensum,
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diff changeset
760 qui est sensus historicus vel litteralis. Illa vero significatio
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diff changeset
761 qua res significatae per voces, iterum res alias significant,
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diff changeset
762 dicitur sensus spiritualis; qui super litteralem fundatur, et eum
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diff changeset
763 supponit. Hic autem sensus spiritualis trifariam dividitur. Sicut
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diff changeset
764 enim dicit apostolus, ad Hebr. VII, lex vetus figura est novae
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diff changeset
765 legis, et ipsa nova lex, ut dicit Dionysius in ecclesiastica
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diff changeset
766 hierarchia, est figura futurae gloriae, in nova etiam lege, ea quae
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diff changeset
767 in capite sunt gesta, sunt signa eorum quae nos agere debemus.
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diff changeset
768 Secundum ergo quod ea quae sunt veteris legis, significant ea quae
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diff changeset
769 sunt novae legis, est sensus allegoricus, secundum vero quod ea
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diff changeset
770 quae in Christo sunt facta, vel in his quae Christum significant,
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diff changeset
771 sunt signa eorum quae nos agere debemus, est sensus moralis, prout
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diff changeset
772 vero significant ea quae sunt in aeterna gloria, est sensus
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diff changeset
773 anagogicus. Quia vero sensus litteralis est, quem auctor intendit,
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diff changeset
774 auctor autem sacrae Scripturae Deus est, qui omnia simul suo
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diff changeset
775 intellectu comprehendit, non est inconveniens, ut dicit Augustinus
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parents: 26
diff changeset
776 XII confessionum, si etiam secundum litteralem sensum in una
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diff changeset
777 littera Scripturae plures sint sensus.</p>
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diff changeset
778 <p title="I q. 1 a. 10 ad 1"><a name="28295"><span class=
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diff changeset
779 "ref">[28295] I&ordf; q. 1 a. 10 ad 1</span></a> Ad primum ergo
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diff changeset
780 dicendum quod multiplicitas horum sensuum non facit
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diff changeset
781 aequivocationem, aut aliam speciem multiplicitatis, quia, sicut iam
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diff changeset
782 dictum est, sensus isti non multiplicantur propter hoc quod una vox
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diff changeset
783 multa significet; sed quia ipsae res significatae per voces,
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diff changeset
784 aliarum rerum possunt esse signa. Et ita etiam nulla confusio
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diff changeset
785 sequitur in sacra Scriptura, cum omnes sensus fundentur super unum,
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diff changeset
786 scilicet litteralem; ex quo solo potest trahi argumentum, non autem
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diff changeset
787 ex his quae secundum allegoriam dicuntur, ut dicit Augustinus in
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diff changeset
788 epistola contra Vincentium Donatistam. Non tamen ex hoc aliquid
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diff changeset
789 deperit sacrae Scripturae, quia nihil sub spirituali sensu
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790 continetur fidei necessarium, quod Scriptura per litteralem sensum
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diff changeset
791 alicubi manifeste non tradat.</p>
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diff changeset
792 <p title="I q. 1 a. 10 ad 2"><a name="28296"><span class=
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diff changeset
793 "ref">[28296] I&ordf; q. 1 a. 10 ad 2</span></a> Ad secundum
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diff changeset
794 dicendum quod illa tria, historia, aetiologia, analogia, ad unum
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diff changeset
795 litteralem sensum pertinent. Nam historia est, ut ipse Augustinus
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diff changeset
796 exponit, cum simpliciter aliquid proponitur, aetiologia vero, cum
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diff changeset
797 causa dicti assignatur, sicut cum dominus assignavit causam quare
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parents: 26
diff changeset
798 Moyses permisit licentiam repudiandi uxores, scilicet propter
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diff changeset
799 duritiam cordis ipsorum, Matt. XIX, analogia vero est, cum veritas
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diff changeset
800 unius Scripturae ostenditur veritati alterius non repugnare. Sola
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diff changeset
801 autem allegoria, inter illa quatuor, pro tribus spiritualibus
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diff changeset
802 sensibus ponitur. Sicut et Hugo de sancto Victore sub sensu
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diff changeset
803 allegorico etiam anagogicum comprehendit, ponens in tertio suarum
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diff changeset
804 sententiarum solum tres sensus, scilicet historicum, allegoricum et
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diff changeset
805 tropologicum.</p>
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diff changeset
806 <p title="I q. 1 a. 10 ad 3"><a name="28297"><span class=
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diff changeset
807 "ref">[28297] I&ordf; q. 1 a. 10 ad 3</span></a> Ad tertium
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diff changeset
808 dicendum quod sensus parabolicus sub litterali continetur, nam per
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parents: 26
diff changeset
809 voces significatur aliquid proprie, et aliquid figurative; nec est
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diff changeset
810 litteralis sensus ipsa figura, sed id quod est figuratum. Non enim
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diff changeset
811 cum Scriptura nominat Dei brachium, est litteralis sensus quod in
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diff changeset
812 Deo sit membrum huiusmodi corporale, sed id quod per hoc membrum
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diff changeset
813 significatur, scilicet virtus operativa. In quo patet quod sensui
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diff changeset
814 litterali sacrae Scripturae nunquam potest subesse falsum.</p>
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diff changeset
815 <div class="centro"><br />
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816 <p><a href="sth0000.html"><img src="icons/ageretro.gif" width="19"
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817 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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diff changeset
818 <a href="sth1002.html"><img src="icons/ageultra.gif" width="19"
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diff changeset
819 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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diff changeset
820 <br />
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parents: 26
diff changeset
821 <hr />
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diff changeset
822 <br />
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823 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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diff changeset
824 hanc editionem<br />
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diff changeset
825 Iura omnia asservantur<br />
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diff changeset
826 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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diff changeset
827 style="text-decoration=none">49644264</a></address>
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diff changeset
828 </div>
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diff changeset
829 </body>
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830 </html>