annotate summa/latin/sth2073.html @ 28:544e12f679ad

convert to xml
author ht
date Tue, 24 Nov 2009 19:27:32 +0000
parents 4006eb4882de
children d777cc3962f2
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28
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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;-IIae q.
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23 73</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">prima pars secundae partis quaestio LXXIII</div>
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31 <br />
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32 <div class="centro">
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33 <table align="center" summary="Imago">
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34 <tr>
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35 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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36 "0" alt=
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37 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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38 align="middle" /></th>
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39 </tr>
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40 </table>
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41 <br />
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42 <span class="tres">Textum Leoninum Romae 1892 editum<br />
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43 ac automato translatum a Roberto Busa SJ in taenias
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44 magneticas<br />
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45 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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46 <br /></span><br />
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47 <hr />
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48 <br />
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49 <p><a href="sth2072.html"><img src="icons/ageretro.gif" width="19"
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50 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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51 <a href="sth2074.html"><img src="icons/ageultra.gif" width="19"
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52 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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56 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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137 document.write('<OPTION VALUE="#36683">I&ordf;-IIae q. 73 a. 9 ad 3');
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138 document.write('<OPTION VALUE="#36684">I&ordf;-IIae q. 73 a. 10 arg. 1');
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139 document.write('<OPTION VALUE="#36685">I&ordf;-IIae q. 73 a. 10 arg. 2');
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140 document.write('<OPTION VALUE="#36686">I&ordf;-IIae q. 73 a. 10 arg. 3');
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141 document.write('<OPTION VALUE="#36687">I&ordf;-IIae q. 73 a. 10 s. c.');
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142 document.write('<OPTION VALUE="#36688">I&ordf;-IIae q. 73 a. 10 co.');
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143 document.write('<OPTION VALUE="#36689">I&ordf;-IIae q. 73 a. 10 ad 1');
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144 document.write('<OPTION VALUE="#36690">I&ordf;-IIae q. 73 a. 10 ad 2');
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145 document.write('<OPTION VALUE="#36691">I&ordf;-IIae q. 73 a. 10 ad 3');
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146 document.write('<\/SELECT>');
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147 document.write('<BR><BR>');
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148 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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149 document.write('<\/FORM>');
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150 // -->
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151 //]]>
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152 </script><br />
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153 <hr />
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154 <br /></div>
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155 <div class="D">Quaestio 73</div>
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156 <div class="G">Prooemium</div>
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157 <p title="I-II q. 73 pr."><a name="36611"><span class="ref">[36611]
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158 I&ordf;-IIae q. 73 pr.</span></a> Deinde considerandum est de
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159 comparatione peccatorum ad invicem. Et circa hoc quaeruntur decem.
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160 Primo, utrum omnia peccata et vitia sint connexa. Secundo, utrum
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161 omnia sint paria. Tertio, utrum gravitas peccatorum attendatur
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162 secundum obiecta. Quarto, utrum secundum dignitatem virtutum quibus
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163 peccata opponuntur. Quinto, utrum peccata carnalia sint graviora
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164 quam spiritualia. Sexto, utrum secundum causas peccatorum
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165 attendatur gravitas peccatorum. Septimo, utrum secundum
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166 circumstantias. Octavo, utrum secundum quantitatem nocumenti. Nono,
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167 utrum secundum conditionem personae in quam peccatur. Decimo, utrum
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168 propter magnitudinem personae peccantis aggravetur peccatum.</p>
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169 <br />
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170 <div class="E">Articulus 1</div>
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171 <p title="I-II q. 73 a. 1 arg. 1"><a name="36612"><span class=
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172 "ref">[36612] I&ordf;-IIae q. 73 a. 1 arg. 1</span></a> Ad primum
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173 sic proceditur. Videtur quod omnia peccata sint connexa. Dicitur
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174 enim Iac. II, <i>quicumque totam legem servaverit, offendat autem
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175 in uno, factus est omnium reus</i>. Sed idem est esse reum omnium
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176 mandatorum legis, quod habere omnia peccata, quia, sicut Ambrosius
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177 dicit, <i>peccatum est transgressio legis divinae, et caelestium
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178 inobedientia mandatorum</i>. Ergo quicumque peccat uno peccato,
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179 subiicitur omnibus peccatis.</p>
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180 <p title="I-II q. 73 a. 1 arg. 2"><a name="36613"><span class=
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181 "ref">[36613] I&ordf;-IIae q. 73 a. 1 arg. 2</span></a> Praeterea,
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182 quodlibet peccatum excludit virtutem sibi oppositam. Sed qui caret
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183 una virtute, caret omnibus, ut patet ex supradictis. Ergo qui
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184 peccat uno peccato, privatur omnibus virtutibus. Sed qui caret
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185 virtute, habet vitium sibi oppositum. Ergo qui habet unum peccatum,
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186 habet omnia peccata.</p>
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187 <p title="I-II q. 73 a. 1 arg. 3"><a name="36614"><span class=
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188 "ref">[36614] I&ordf;-IIae q. 73 a. 1 arg. 3</span></a> Praeterea,
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189 virtutes omnes sunt connexae quae conveniunt in uno principio, ut
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190 supra habitum est. Sed sicut virtutes conveniunt in uno principio,
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191 ita et peccata, quia sicut amor Dei, qui facit civitatem Dei, est
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192 principium et radix omnium virtutum, ita amor sui, qui facit
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193 civitatem Babylonis, est radix omnium peccatorum; ut patet per
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194 Augustinum, XIV de Civ. Dei. Ergo etiam omnia vitia et peccata sunt
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195 connexa, ita ut qui unum habet, habeat omnia.</p>
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196 <p title="I-II q. 73 a. 1 s. c."><a name="36615"><span class=
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197 "ref">[36615] I&ordf;-IIae q. 73 a. 1 s. c.</span></a> Sed contra,
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198 quaedam vitia sunt sibi invicem contraria, ut patet per
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199 philosophum, in II Ethic. Sed impossibile est contraria simul
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200 inesse eidem. Ergo impossibile est omnia peccata et vitia esse sibi
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201 invicem connexa.</p>
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202 <p title="I-II q. 73 a. 1 co."><a name="36616"><span class=
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203 "ref">[36616] I&ordf;-IIae q. 73 a. 1 co.</span></a> Respondeo
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204 dicendum quod aliter se habet intentio agentis secundum virtutem ad
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205 sequendum rationem, et aliter intentio peccantis ad divertendum a
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206 ratione. Cuiuslibet enim agentis secundum virtutem intentio est ut
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207 rationis regulam sequatur, et ideo omnium virtutum intentio in idem
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208 tendit. Et propter hoc omnes virtutes habent connexionem ad invicem
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209 in ratione recta agibilium, quae est prudentia, sicut supra dictum
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210 est. Sed intentio peccantis non est ad hoc quod recedat ab eo quod
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211 est secundum rationem, sed potius ut tendat in aliquod bonum
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212 appetibile, a quo speciem sortitur. Huiusmodi autem bona in quae
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213 tendit intentio peccantis a ratione recedens, sunt diversa, nullam
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214 connexionem habentia ad invicem, immo etiam interdum sunt
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215 contraria. Cum igitur vitia et peccata speciem habeant secundum
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216 illud ad quod convertuntur, manifestum est quod, secundum illud
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217 quod perficit speciem peccatorum, nullam connexionem habent peccata
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218 ad invicem. Non enim peccatum committitur in accedendo a
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219 multitudine ad unitatem, sicut accidit in virtutibus quae sunt
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220 connexae, sed potius in recedendo ab unitate ad multitudinem.</p>
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221 <p title="I-II q. 73 a. 1 ad 1"><a name="36617"><span class=
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222 "ref">[36617] I&ordf;-IIae q. 73 a. 1 ad 1</span></a> Ad primum
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223 ergo dicendum quod Iacobus loquitur de peccato non ex parte
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224 conversionis, secundum quod peccata distinguuntur, sicut dictum
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225 est, sed loquitur de eis ex parte aversionis, inquantum scilicet
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226 homo peccando recedit a legis mandato. Omnia autem legis mandata
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227 sunt ab uno et eodem, ut ipse ibidem dicit, et ideo idem Deus
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228 contemnitur in omni peccato. Et ex hac parte dicit quod qui
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229 offendit in uno, factus est omnium reus, quia scilicet uno peccato
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230 peccando, incurrit poenae reatum ex hoc quod contemnit Deum, ex
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231 cuius contemptu provenit omnium peccatorum reatus.</p>
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232 <p title="I-II q. 73 a. 1 ad 2"><a name="36618"><span class=
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233 "ref">[36618] I&ordf;-IIae q. 73 a. 1 ad 2</span></a> Ad secundum
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234 dicendum quod, sicut supra dictum est, non per quemlibet actum
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235 peccati tollitur virtus opposita, nam peccatum veniale virtutem non
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236 tollit; peccatum autem mortale tollit virtutem infusam, inquantum
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237 avertit a Deo; sed unus actus peccati etiam mortalis, non tollit
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238 habitum virtutis acquisitae. Sed si multiplicentur actus intantum
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239 quod generetur contrarius habitus, excluditur habitus virtutis
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240 acquisitae. Qua exclusa, excluditur prudentia, quia cum homo agit
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241 contra quamcumque virtutem, agit contra prudentiam. Sine prudentia
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242 autem nulla virtus moralis esse potest, ut supra habitum est. Et
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243 ideo per consequens excluduntur omnes virtutes morales, quantum ad
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244 perfectum et formale esse virtutis, quod habent secundum quod
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245 participant prudentiam, remanent tamen inclinationes ad actus
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246 virtutum, non habentes rationem virtutis. Sed non sequitur quod
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247 propter hoc homo incurrat omnia vitia vel peccata. Primo quidem,
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248 quia uni virtuti plura vitia opponuntur, ita quod virtus potest
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249 privari per unum eorum, etsi alterum non adsit. Secundo, quia
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250 peccatum directe opponitur virtuti quantum ad inclinationem
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251 virtutis ad actum, ut supra dictum est, unde, remanentibus
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252 aliquibus inclinationibus virtuosis, non potest dici quod homo
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253 habeat vitia vel peccata opposita.</p>
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254 <p title="I-II q. 73 a. 1 ad 3"><a name="36619"><span class=
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255 "ref">[36619] I&ordf;-IIae q. 73 a. 1 ad 3</span></a> Ad tertium
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256 dicendum quod amor Dei est congregativus, inquantum affectum
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257 hominis a multis ducit in unum, et ideo virtutes, quae ex amore Dei
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258 causantur, connexionem habent. Sed amor sui disgregat affectum
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259 hominis in diversa, prout scilicet homo se amat appetendo sibi bona
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260 temporalia, quae sunt varia et diversa, et ideo vitia et peccata,
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261 quae causantur ex amore sui, non sunt connexa.</p>
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262 <br />
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263 <div class="E">Articulus 2</div>
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264 <p title="I-II q. 73 a. 2 arg. 1"><a name="36620"><span class=
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265 "ref">[36620] I&ordf;-IIae q. 73 a. 2 arg. 1</span></a> Ad secundum
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266 sic proceditur. Videtur quod omnia peccata sint paria. Hoc enim est
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267 peccare, facere quod non licet. Sed facere quod non licet, uno et
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268 eodem modo in omnibus reprehenditur. Ergo peccare uno et eodem modo
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269 reprehenditur. Non ergo unum peccatum est alio gravius.</p>
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270 <p title="I-II q. 73 a. 2 arg. 2"><a name="36621"><span class=
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271 "ref">[36621] I&ordf;-IIae q. 73 a. 2 arg. 2</span></a> Praeterea,
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272 omne peccatum consistit in hoc quod homo transgreditur regulam
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273 rationis, quae ita se habet ad actus humanos, sicut regula linearis
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274 in corporalibus rebus. Ergo peccare simile est ei quod est lineas
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275 transilire. Sed lineas transilire est aequaliter et uno modo, etiam
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276 si aliquis longius recedat vel propinquius stet, quia privationes
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277 non recipiunt magis et minus. Ergo omnia peccata sunt aequalia.</p>
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278 <p title="I-II q. 73 a. 2 arg. 3"><a name="36622"><span class=
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279 "ref">[36622] I&ordf;-IIae q. 73 a. 2 arg. 3</span></a> Praeterea,
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280 peccata virtutibus opponuntur. Sed omnes virtutes aequales sunt, ut
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281 Tullius dicit, in paradoxis. Ergo omnia peccata sunt paria.</p>
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282 <p title="I-II q. 73 a. 2 s. c."><a name="36623"><span class=
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283 "ref">[36623] I&ordf;-IIae q. 73 a. 2 s. c.</span></a> Sed contra
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284 est quod dominus dicit ad Pilatum, Ioan. XIX, <i>qui tradidit me
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285 tibi, maius peccatum habet</i>. Et tamen constat quod Pilatus
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286 aliquod peccatum habuit. Ergo unum peccatum est maius alio.</p>
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287 <p title="I-II q. 73 a. 2 co."><a name="36624"><span class=
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288 "ref">[36624] I&ordf;-IIae q. 73 a. 2 co.</span></a> Respondeo
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289 dicendum quod opinio Stoicorum fuit, quam Tullius prosequitur in
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290 paradoxis, quod omnia peccata sunt paria. Et ex hoc etiam derivatus
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291 est quorundam haereticorum error, qui, ponentes omnia peccata esse
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292 paria, dicunt etiam omnes poenas Inferni esse pares. Et quantum ex
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293 verbis Tullii perspici potest, Stoici movebantur ex hoc quod
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294 considerabant peccatum ex parte privationis tantum, prout scilicet
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295 est recessus a ratione, unde simpliciter aestimantes quod nulla
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296 privatio susciperet magis et minus, posuerunt omnia peccata esse
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297 paria. Sed si quis diligenter consideret, inveniet duplex
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298 privationum genus. Est enim quaedam simplex et pura privatio, quae
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299 consistit quasi in corruptum esse, sicut mors est privatio vitae,
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300 et tenebra est privatio luminis. Et tales privationes non recipiunt
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301 magis et minus, quia nihil residuum est de habitu opposito. Unde
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302 non minus est mortuus aliquis primo die mortis, et tertio vel
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303 quarto, quam post annum, quando iam cadaver fuerit resolutum. Et
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304 similiter non est magis tenebrosa domus, si lucerna sit operta
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305 pluribus velaminibus, quam si sit operta uno solo velamine totum
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306 lumen intercludente. Est autem alia privatio non simplex, sed
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307 aliquid retinens de habitu opposito; quae quidem privatio magis
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308 consistit in corrumpi, quam in corruptum esse, sicut aegritudo,
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309 quae privat debitam commensurationem humorum, ita tamen quod
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310 aliquid eius remanet, alioquin non remaneret animal vivum; et
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311 simile est de turpitudine, et aliis huiusmodi. Huiusmodi autem
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312 privationes recipiunt magis et minus ex parte eius quod remanet de
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313 habitu contrario, multum enim refert ad aegritudinem vel
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314 turpitudinem, utrum plus vel minus a debita commensuratione humorum
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315 vel membrorum recedatur. Et similiter dicendum est de vitiis et
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316 peccatis, sic enim in eis privatur debita commensuratio rationis,
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317 ut non totaliter ordo rationis tollatur; alioquin malum, si sit
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318 integrum, destruit seipsum, ut dicitur in IV Ethic.; non enim
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319 posset remanere substantia actus, vel affectio agentis, nisi
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320 aliquid remaneret de ordine rationis. Et ideo multum interest ad
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321 gravitatem peccati, utrum plus vel minus recedatur a rectitudine
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322 rationis. Et secundum hoc dicendum est quod non omnia peccata sunt
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323 paria.</p>
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324 <p title="I-II q. 73 a. 2 ad 1"><a name="36625"><span class=
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325 "ref">[36625] I&ordf;-IIae q. 73 a. 2 ad 1</span></a> Ad primum
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326 ergo dicendum quod peccata committere non licet, propter aliquam
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327 deordinationem quam habent. Unde illa quae maiorem deordinationem
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328 continent, sunt magis illicita; et per consequens graviora
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329 peccata.</p>
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330 <p title="I-II q. 73 a. 2 ad 2"><a name="36626"><span class=
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331 "ref">[36626] I&ordf;-IIae q. 73 a. 2 ad 2</span></a> Ad secundum
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332 dicendum quod ratio illa procedit de peccato, ac si esset privatio
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333 pura.</p>
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334 <p title="I-II q. 73 a. 2 ad 3"><a name="36627"><span class=
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335 "ref">[36627] I&ordf;-IIae q. 73 a. 2 ad 3</span></a> Ad tertium
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336 dicendum quod virtutes sunt aequales proportionaliter in uno et
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337 eodem, tamen una virtus praecedit aliam dignitate secundum suam
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338 speciem; et unus etiam homo est alio virtuosior in eadem specie
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339 virtutis, ut supra habitum est. Et tamen si virtutes essent pares,
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340 non sequeretur vitia esse paria, quia virtutes habent connexionem,
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341 non autem vitia seu peccata.</p>
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342 <br />
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343 <div class="E">Articulus 3</div>
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344 <p title="I-II q. 73 a. 3 arg. 1"><a name="36628"><span class=
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345 "ref">[36628] I&ordf;-IIae q. 73 a. 3 arg. 1</span></a> Ad tertium
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346 sic proceditur. Videtur quod peccatorum gravitas non varietur
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347 secundum obiecta. Gravitas enim peccati pertinet ad modum vel
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348 qualitatem ipsius peccati. Sed obiectum est materia ipsius peccati.
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349 Ergo secundum diversa obiecta, peccatorum gravitas non
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350 variatur.</p>
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351 <p title="I-II q. 73 a. 3 arg. 2"><a name="36629"><span class=
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352 "ref">[36629] I&ordf;-IIae q. 73 a. 3 arg. 2</span></a> Praeterea,
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353 gravitas peccati est intensio malitiae ipsius. Peccatum autem non
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354 habet rationem malitiae ex parte conversionis ad proprium obiectum,
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355 quod est quoddam bonum appetibile; sed magis ex parte aversionis.
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356 Ergo gravitas peccatorum non variatur secundum diversa obiecta.</p>
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357 <p title="I-II q. 73 a. 3 arg. 3"><a name="36630"><span class=
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358 "ref">[36630] I&ordf;-IIae q. 73 a. 3 arg. 3</span></a> Praeterea,
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359 peccata quae habent diversa obiecta, sunt diversorum generum. Sed
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360 ea quae sunt diversorum generum, non sunt comparabilia, ut probatur
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361 in VII Physic. Ergo unum peccatum non est gravius altero secundum
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362 diversitatem obiectorum.</p>
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363 <p title="I-II q. 73 a. 3 s. c."><a name="36631"><span class=
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364 "ref">[36631] I&ordf;-IIae q. 73 a. 3 s. c.</span></a> Sed contra,
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365 peccata recipiunt speciem ex obiectis, ut ex supradictis patet. Sed
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366 aliquorum peccatorum unum est gravius altero secundum suam speciem,
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367 sicut homicidium furto. Ergo gravitas peccatorum differt secundum
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368 obiecta.</p>
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369 <p title="I-II q. 73 a. 3 co."><a name="36632"><span class=
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370 "ref">[36632] I&ordf;-IIae q. 73 a. 3 co.</span></a> Respondeo
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371 dicendum quod, sicut ex supradictis patet, gravitas peccatorum
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372 differt eo modo quo una aegritudo est alia gravior, sicut enim
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373 bonum sanitatis consistit in quadam commensuratione humorum per
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374 convenientiam ad naturam animalis, ita bonum virtutis consistit in
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375 quadam commensuratione humani actus secundum convenientiam ad
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376 regulam rationis. Manifestum est autem quod tanto est gravior
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377 aegritudo, quanto tollitur debita humorum commensuratio per
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378 commensurationem prioris principii, sicut aegritudo quae provenit
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379 in corpore humano ex corde, quod est principium vitae, vel ex
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380 aliquo quod appropinquat cordi, periculosior est. Unde oportet
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381 etiam quod peccatum sit tanto gravius, quanto deordinatio contingit
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382 circa aliquod principium quod est prius in ordine rationis. Ratio
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383 autem ordinat omnia in agibilibus ex fine. Et ideo quanto peccatum
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384 contingit in actibus humanis ex altiori fine, tanto peccatum est
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385 gravius. Obiecta autem actuum sunt fines eorum, ut ex supradictis
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386 patet. Et ideo secundum diversitatem obiectorum attenditur
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387 diversitas gravitatis in peccatis. Sicut patet quod res exteriores
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388 ordinantur ad hominem sicut ad finem; homo autem ordinatur ulterius
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389 in Deum sicut in finem. Unde peccatum quod est circa ipsam
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390 substantiam hominis, sicut homicidium est gravius peccato quod est
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391 circa res exteriores, sicut furtum; et adhuc est gravius peccatum
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392 quod immediate contra Deum committitur, sicut infidelitas,
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393 blasphemia et huiusmodi. Et in ordine quorumlibet horum peccatorum
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394 unum peccatum est gravius altero, secundum quod est circa aliquid
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395 principalius vel minus principale. Et quia peccata habent speciem
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396 ex obiectis, differentia gravitatis quae attenditur penes obiecta,
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397 est prima et principalis, quasi consequens speciem.</p>
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398 <p title="I-II q. 73 a. 3 ad 1"><a name="36633"><span class=
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399 "ref">[36633] I&ordf;-IIae q. 73 a. 3 ad 1</span></a> Ad primum
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400 ergo dicendum quod obiectum, etsi sit materia circa quam terminatur
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401 actus, habet tamen rationem finis, secundum quod intentio agentis
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402 fertur in ipsum, ut supra dictum est. Forma autem actus moralis
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403 dependet ex fine, ut ex superioribus patet.</p>
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404 <p title="I-II q. 73 a. 3 ad 2"><a name="36634"><span class=
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405 "ref">[36634] I&ordf;-IIae q. 73 a. 3 ad 2</span></a> Ad secundum
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406 dicendum quod ex ipsa indebita conversione ad aliquod bonum
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407 commutabile, sequitur aversio ab incommutabili bono, in qua
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408 perficitur ratio mali. Et ideo oportet quod secundum diversitatem
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409 eorum quae pertinent ad conversionem, sequatur diversa gravitas
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410 malitiae in peccatis.</p>
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411 <p title="I-II q. 73 a. 3 ad 3"><a name="36635"><span class=
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412 "ref">[36635] I&ordf;-IIae q. 73 a. 3 ad 3</span></a> Ad tertium
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413 dicendum quod omnia obiecta humanorum actuum habent ordinem ad
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414 invicem, et ideo omnes actus humani quodammodo conveniunt in uno
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415 genere, secundum quod ordinantur ad ultimum finem. Et ideo nihil
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416 prohibet omnia peccata esse comparabilia.</p>
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417 <br />
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418 <div class="E">Articulus 4</div>
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419 <p title="I-II q. 73 a. 4 arg. 1"><a name="36636"><span class=
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420 "ref">[36636] I&ordf;-IIae q. 73 a. 4 arg. 1</span></a> Ad quartum
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421 sic proceditur. Videtur quod gravitas peccatorum non differat
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422 secundum dignitatem virtutum quibus peccata opponuntur, ut scilicet
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423 maiori virtuti gravius peccatum opponatur. Quia ut dicitur Prov.
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424 XV, <i>in abundanti iustitia virtus maxima est</i>. Sed sicut dicit
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425 dominus, Matth. V, abundans iustitia cohibet iram; quae est minus
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426 peccatum quam homicidium, quod cohibet minor iustitia. Ergo maximae
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427 virtuti opponitur minimum peccatum.</p>
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428 <p title="I-II q. 73 a. 4 arg. 2"><a name="36637"><span class=
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429 "ref">[36637] I&ordf;-IIae q. 73 a. 4 arg. 2</span></a> Praeterea,
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430 in II Ethic. dicitur quod virtus est circa difficile et bonum, ex
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431 quo videtur quod maior virtus sit circa magis difficile. Sed minus
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432 est peccatum si homo deficiat in magis difficili, quam si deficiat
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433 in minus difficili. Ergo maiori virtuti minus peccatum
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434 opponitur.</p>
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435 <p title="I-II q. 73 a. 4 arg. 3"><a name="36638"><span class=
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436 "ref">[36638] I&ordf;-IIae q. 73 a. 4 arg. 3</span></a> Praeterea,
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437 caritas est maior virtus quam fides et spes, ut dicitur I ad Cor.
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438 XIII. Odium autem, quod opponitur caritati, est minus peccatum quam
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439 infidelitas vel desperatio, quae opponuntur fidei et spei. Ergo
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440 maiori virtuti opponitur minus peccatum.</p>
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441 <p title="I-II q. 73 a. 4 s. c."><a name="36639"><span class=
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442 "ref">[36639] I&ordf;-IIae q. 73 a. 4 s. c.</span></a> Sed contra
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443 est quod philosophus dicit, in VIII Ethic., quod <i>pessimum optimo
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444 contrarium est</i>. Optimum autem in moralibus est maxima virtus;
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445 pessimum autem, gravissimum peccatum. Ergo maximae virtuti
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446 opponitur gravissimum peccatum.</p>
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447 <p title="I-II q. 73 a. 4 co."><a name="36640"><span class=
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448 "ref">[36640] I&ordf;-IIae q. 73 a. 4 co.</span></a> Respondeo
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449 dicendum quod virtuti opponitur aliquod peccatum, uno quidem modo
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450 principaliter et directe, quod scilicet est circa idem obiectum,
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451 nam contraria circa idem sunt. Et hoc modo oportet quod maiori
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452 virtuti opponatur gravius peccatum. Sicut enim ex parte obiecti
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453 attenditur maior gravitas peccati, ita etiam maior dignitas
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454 virtutis, utrumque enim ex obiecto speciem sortitur, ut ex
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455 supradictis patet. Unde oportet quod maximae virtuti directe
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456 contrarietur maximum peccatum, quasi maxime ab eo distans in eodem
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457 genere. Alio modo potest considerari oppositio virtutis ad
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458 peccatum, secundum quandam extensionem virtutis cohibentis
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459 peccatum, quanto enim fuerit virtus maior, tanto magis elongat
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460 hominem a peccato sibi contrario, ita quod non solum ipsum
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461 peccatum, sed etiam inducentia ad peccatum cohibet. Et sic
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462 manifestum est quod quanto aliqua virtus fuerit maior, tanto etiam
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463 minora peccata cohibet, sicut etiam sanitas, quanto fuerit maior,
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464 tanto etiam minores distemperantias excludit. Et per hunc modum
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465 maiori virtuti minus peccatum opponitur ex parte effectus.</p>
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466 <p title="I-II q. 73 a. 4 ad 1"><a name="36641"><span class=
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467 "ref">[36641] I&ordf;-IIae q. 73 a. 4 ad 1</span></a> Ad primum
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468 ergo dicendum quod ratio illa procedit de oppositione quae
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469 attenditur secundum cohibitionem peccati, sic enim abundans
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470 iustitia etiam minora peccata cohibet.</p>
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471 <p title="I-II q. 73 a. 4 ad 2"><a name="36642"><span class=
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472 "ref">[36642] I&ordf;-IIae q. 73 a. 4 ad 2</span></a> Ad secundum
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473 dicendum quod maiori virtuti, quae est circa bonum magis difficile,
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diff changeset
474 contrariatur directe peccatum quod est circa malum magis difficile.
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475 Utrobique enim invenitur quaedam eminentia, ex hoc quod ostenditur
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diff changeset
476 voluntas proclivior in bonum vel in malum, ex hoc quod difficultate
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477 non vincitur.</p>
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diff changeset
478 <p title="I-II q. 73 a. 4 ad 3"><a name="36643"><span class=
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diff changeset
479 "ref">[36643] I&ordf;-IIae q. 73 a. 4 ad 3</span></a> Ad tertium
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diff changeset
480 dicendum quod caritas non est quicumque amor, sed amor Dei. Unde
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481 non opponitur ei quodcumque odium directe, sed odium Dei, quod est
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482 gravissimum peccatorum.</p>
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diff changeset
483 <br />
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diff changeset
484 <div class="E">Articulus 5</div>
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diff changeset
485 <p title="I-II q. 73 a. 5 arg. 1"><a name="36644"><span class=
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diff changeset
486 "ref">[36644] I&ordf;-IIae q. 73 a. 5 arg. 1</span></a> Ad quintum
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diff changeset
487 sic proceditur. Videtur quod peccata carnalia non sint minoris
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488 culpae quam peccata spiritualia. Adulterium enim gravius peccatum
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diff changeset
489 est quam furtum, dicitur enim Prov. VI, <i>non grandis est culpae
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490 cum quis furatus fuerit. Qui autem adulter est, propter cordis
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diff changeset
491 inopiam perdet animam suam</i>. Sed furtum pertinet ad avaritiam,
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492 quae est peccatum spirituale; adulterium autem ad luxuriam, quae
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493 est peccatum carnale. Ergo peccata carnalia sunt maioris
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494 culpae.</p>
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495 <p title="I-II q. 73 a. 5 arg. 2"><a name="36645"><span class=
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diff changeset
496 "ref">[36645] I&ordf;-IIae q. 73 a. 5 arg. 2</span></a> Praeterea,
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diff changeset
497 Augustinus dicit, super Levit., quod Diabolus maxime gaudet de
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498 peccato luxuriae et idololatriae. Sed de maiori culpa magis gaudet.
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499 Ergo, cum luxuria sit peccatum carnale, videtur quod peccata
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500 carnalia sint maximae culpae.</p>
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diff changeset
501 <p title="I-II q. 73 a. 5 arg. 3"><a name="36646"><span class=
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diff changeset
502 "ref">[36646] I&ordf;-IIae q. 73 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
503 philosophus probat, in VII Ethic., quod <i>incontinens
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504 concupiscentiae est turpior quam incontinens irae</i>. Sed ira est
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diff changeset
505 peccatum spirituale, secundum Gregorium, XXXI Moral.;
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diff changeset
506 concupiscentia autem pertinet ad peccata carnalia. Ergo peccatum
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507 carnale est gravius quam peccatum spirituale.</p>
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508 <p title="I-II q. 73 a. 5 s. c."><a name="36647"><span class=
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diff changeset
509 "ref">[36647] I&ordf;-IIae q. 73 a. 5 s. c.</span></a> Sed contra
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diff changeset
510 est quod Gregorius dicit, quod peccata carnalia sunt minoris
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diff changeset
511 culpae, et maioris infamiae.</p>
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512 <p title="I-II q. 73 a. 5 co."><a name="36648"><span class=
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diff changeset
513 "ref">[36648] I&ordf;-IIae q. 73 a. 5 co.</span></a> Respondeo
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514 dicendum quod peccata spiritualia sunt maioris culpae quam peccata
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515 carnalia. Quod non est sic intelligendum quasi quodlibet peccatum
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diff changeset
516 spirituale sit maioris culpae quolibet peccato carnali, sed quia,
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diff changeset
517 considerata hac sola differentia spiritualitatis et carnalitatis,
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518 graviora sunt quam cetera peccata, ceteris paribus. Cuius ratio
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519 triplex potest assignari. Prima quidem ex parte subiecti. Nam
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520 peccata spiritualia pertinent ad spiritum, cuius est converti ad
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521 Deum et ab eo averti, peccata vero carnalia consummantur in
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diff changeset
522 delectatione carnalis appetitus, ad quem principaliter pertinet ad
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diff changeset
523 bonum corporale converti. Et ideo peccatum carnale, inquantum
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diff changeset
524 huiusmodi, plus habet de conversione, propter quod etiam est
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diff changeset
525 maioris adhaesionis, sed peccatum spirituale habet plus de
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diff changeset
526 aversione, ex qua procedit ratio culpae. Et ideo peccatum
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diff changeset
527 spirituale, inquantum huiusmodi, est maioris culpae. Secunda ratio
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diff changeset
528 potest sumi ex parte eius in quem peccatur. Nam peccatum carnale,
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diff changeset
529 inquantum huiusmodi, est in corpus proprium; quod est minus
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diff changeset
530 diligendum, secundum ordinem caritatis, quam Deus et proximus, in
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diff changeset
531 quos peccatur per peccata spiritualia. Et ideo peccata spiritualia,
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diff changeset
532 inquantum huiusmodi, sunt maioris culpae. Tertia ratio potest sumi
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diff changeset
533 ex parte motivi. Quia quanto est gravius impulsivum ad peccandum,
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diff changeset
534 tanto homo minus peccat, ut infra dicetur. Peccata autem carnalia
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diff changeset
535 habent vehementius impulsivum, idest ipsam concupiscentiam carnis
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diff changeset
536 nobis innatam. Et ideo peccata spiritualia, inquantum huiusmodi,
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537 sunt maioris culpae.</p>
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diff changeset
538 <p title="I-II q. 73 a. 5 ad 1"><a name="36649"><span class=
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diff changeset
539 "ref">[36649] I&ordf;-IIae q. 73 a. 5 ad 1</span></a> Ad primum
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diff changeset
540 ergo dicendum quod adulterium non solum pertinet ad peccatum
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diff changeset
541 luxuriae, sed etiam pertinet ad peccatum iniustitiae. Et quantum ad
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diff changeset
542 hoc, potest ad avaritiam reduci; ut Glossa dicit, ad Ephes., super
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diff changeset
543 illud, <i>omnis fornicator, aut immundus, aut avarus</i>. Et tunc
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diff changeset
544 gravius est adulterium quam furtum, quanto homini carior est uxor
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545 quam res possessa.</p>
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diff changeset
546 <p title="I-II q. 73 a. 5 ad 2"><a name="36650"><span class=
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diff changeset
547 "ref">[36650] I&ordf;-IIae q. 73 a. 5 ad 2</span></a> Ad secundum
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diff changeset
548 dicendum quod Diabolus dicitur maxime gaudere de peccato luxuriae,
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diff changeset
549 quia est maximae adhaerentiae, et difficile ab eo homo potest
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diff changeset
550 eripi, insatiabilis est enim delectabilis appetitus ut philosophus
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551 dicit, in III Ethic.</p>
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diff changeset
552 <p title="I-II q. 73 a. 5 ad 3"><a name="36651"><span class=
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diff changeset
553 "ref">[36651] I&ordf;-IIae q. 73 a. 5 ad 3</span></a> Ad tertium
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diff changeset
554 dicendum quod philosophus dicit, turpiorem esse incontinentem
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diff changeset
555 concupiscentiae quam incontinentem irae, quia minus participat de
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diff changeset
556 ratione. Et secundum hoc etiam dicit, in III Ethic., quod peccata
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557 intemperantiae sunt maxime exprobrabilia, quia sunt circa illas
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diff changeset
558 delectationes quae sunt communes nobis et brutis, unde quodammodo
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559 per ista peccata homo brutalis redditur. Et inde est quod, sicut
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diff changeset
560 Gregorius dicit, sunt maioris infamiae.</p>
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diff changeset
561 <br />
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562 <div class="E">Articulus 6</div>
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diff changeset
563 <p title="I-II q. 73 a. 6 arg. 1"><a name="36652"><span class=
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diff changeset
564 "ref">[36652] I&ordf;-IIae q. 73 a. 6 arg. 1</span></a> Ad sextum
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diff changeset
565 sic proceditur. Videtur quod gravitas peccatorum non attendatur
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diff changeset
566 secundum causam peccati. Quanto enim peccati causa fuerit maior,
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567 tanto vehementius movet ad peccandum, et ita difficilius potest ei
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diff changeset
568 resisti. Sed peccatum diminuitur ex hoc quod ei difficilius
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569 resistitur, hoc enim pertinet ad infirmitatem peccantis, ut non
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570 facile resistat peccato; peccatum autem quod est ex infirmitate,
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571 levius iudicatur. Non ergo peccatum habet gravitatem ex parte suae
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572 causae.</p>
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diff changeset
573 <p title="I-II q. 73 a. 6 arg. 2"><a name="36653"><span class=
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diff changeset
574 "ref">[36653] I&ordf;-IIae q. 73 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
575 concupiscentia est generalis quaedam causa peccati, unde dicit
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diff changeset
576 Glossa, super illud Rom. VII, <i>nam concupiscentiam nesciebam
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diff changeset
577 etc., bona est lex, quae, dum concupiscentiam prohibet, omne malum
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diff changeset
578 prohibet</i>. Sed quanto homo fuerit victus maiori concupiscentia,
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diff changeset
579 tanto est minus peccatum. Gravitas ergo peccati diminuitur ex
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580 magnitudine causae.</p>
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diff changeset
581 <p title="I-II q. 73 a. 6 arg. 3"><a name="36654"><span class=
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diff changeset
582 "ref">[36654] I&ordf;-IIae q. 73 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
583 sicut rectitudo rationis est causa virtuosi actus, ita defectus
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diff changeset
584 rationis videtur esse causa peccati. Sed defectus rationis, quanto
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585 fuerit maior, tanto est minus peccatum, intantum quod qui carent
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586 usu rationis, omnino excusentur a peccato; et qui ex ignorantia
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diff changeset
587 peccat, levius peccat. Ergo gravitas peccati non augetur ex
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588 magnitudine causae.</p>
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diff changeset
589 <p title="I-II q. 73 a. 6 s. c."><a name="36655"><span class=
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diff changeset
590 "ref">[36655] I&ordf;-IIae q. 73 a. 6 s. c.</span></a> Sed contra,
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diff changeset
591 multiplicata causa, multiplicatur effectus. Ergo, si causa peccati
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diff changeset
592 maior fuerit, peccatum erit gravius.</p>
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diff changeset
593 <p title="I-II q. 73 a. 6 co."><a name="36656"><span class=
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diff changeset
594 "ref">[36656] I&ordf;-IIae q. 73 a. 6 co.</span></a> Respondeo
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diff changeset
595 dicendum quod in genere peccati, sicut et in quolibet alio genere,
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diff changeset
596 potest accipi duplex causa. Una quae est propria et per se causa
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diff changeset
597 peccati, quae est ipsa voluntas peccandi, comparatur enim ad actum
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diff changeset
598 peccati sicut arbor ad fructum, ut dicitur in Glossa, super illud
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diff changeset
599 Matth. VII, <i>non potest arbor bona fructus malos facere</i>. Et
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diff changeset
600 huiusmodi causa quanto fuerit maior, tanto peccatum erit gravius,
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diff changeset
601 quanto enim voluntas fuerit maior ad peccandum, tanto homo gravius
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diff changeset
602 peccat. Aliae vero causae peccati accipiuntur quasi extrinsecae et
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diff changeset
603 remotae, ex quibus scilicet voluntas inclinatur ad peccandum. Et in
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diff changeset
604 his causis est distinguendum. Quaedam enim harum inducunt
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diff changeset
605 voluntatem ad peccandum, secundum ipsam naturam voluntatis, sicut
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diff changeset
606 finis, quod est proprium obiectum voluntatis. Et ex tali causa
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diff changeset
607 augetur peccatum, gravius enim peccat cuius voluntas ex intentione
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diff changeset
608 peioris finis inclinatur ad peccandum. Aliae vero causae sunt quae
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diff changeset
609 inclinant voluntatem ad peccandum, praeter naturam et ordinem
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parents: 26
diff changeset
610 ipsius voluntatis, quae nata est moveri libere ex seipsa secundum
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diff changeset
611 iudicium rationis. Unde causae quae diminuunt iudicium rationis,
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diff changeset
612 sicut ignorantia; vel quae diminuunt liberum motum voluntatis,
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diff changeset
613 sicut infirmitas vel violentia aut metus, aut aliquid huiusmodi,
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diff changeset
614 diminuunt peccatum, sicut et diminuunt voluntarium, intantum quod
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diff changeset
615 si actus sit omnino involuntarius, non habet rationem peccati.</p>
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diff changeset
616 <p title="I-II q. 73 a. 6 ad 1"><a name="36657"><span class=
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diff changeset
617 "ref">[36657] I&ordf;-IIae q. 73 a. 6 ad 1</span></a> Ad primum
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diff changeset
618 ergo dicendum quod obiectio illa procedit de causa movente
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diff changeset
619 extrinseca, quae diminuit voluntarium, cuius quidem causae
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620 augmentum diminuit peccatum, ut dictum est.</p>
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diff changeset
621 <p title="I-II q. 73 a. 6 ad 2"><a name="36658"><span class=
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diff changeset
622 "ref">[36658] I&ordf;-IIae q. 73 a. 6 ad 2</span></a> Ad secundum
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diff changeset
623 dicendum quod si sub concupiscentia includatur etiam ipse motus
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diff changeset
624 voluntatis, sic ubi est maior concupiscentia, est maius peccatum.
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diff changeset
625 Si vero concupiscentia dicatur passio quaedam, quae est motus vis
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diff changeset
626 concupiscibilis, sic maior concupiscentia praecedens iudicium
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diff changeset
627 rationis et motum voluntatis, diminuit peccatum, quia qui maiori
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diff changeset
628 concupiscentia stimulatus peccat, cadit ex graviori tentatione;
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diff changeset
629 unde minus ei imputatur. Si vero concupiscentia sic sumpta sequatur
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diff changeset
630 iudicium rationis et motum voluntatis, sic ubi est maior
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diff changeset
631 concupiscentia, est maius peccatum, insurgit enim interdum maior
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diff changeset
632 concupiscentiae motus ex hoc quod voluntas ineffrenate tendit in
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diff changeset
633 suum obiectum.</p>
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diff changeset
634 <p title="I-II q. 73 a. 6 ad 3"><a name="36659"><span class=
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diff changeset
635 "ref">[36659] I&ordf;-IIae q. 73 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
636 dicendum quod ratio illa procedit de causa quae causat
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diff changeset
637 involuntarium, et haec diminuit peccatum, ut dictum est.</p>
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diff changeset
638 <br />
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diff changeset
639 <div class="E">Articulus 7</div>
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diff changeset
640 <p title="I-II q. 73 a. 7 arg. 1"><a name="36660"><span class=
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diff changeset
641 "ref">[36660] I&ordf;-IIae q. 73 a. 7 arg. 1</span></a> Ad septimum
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diff changeset
642 sic proceditur. Videtur quod circumstantia non aggravet peccatum.
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diff changeset
643 Peccatum enim habet gravitatem ex sua specie. Circumstantia autem
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644 non dat speciem peccato, cum sit quoddam accidens eius. Ergo
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diff changeset
645 gravitas peccati non consideratur ex circumstantia.</p>
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diff changeset
646 <p title="I-II q. 73 a. 7 arg. 2"><a name="36661"><span class=
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diff changeset
647 "ref">[36661] I&ordf;-IIae q. 73 a. 7 arg. 2</span></a> Praeterea,
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648 aut circumstantia est mala, aut non. Si circumstantia mala est,
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diff changeset
649 ipsa per se causat quandam speciem mali, si vero non sit mala, non
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diff changeset
650 habet unde augeat malum. Ergo circumstantia nullo modo auget
544e12f679ad convert to xml
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diff changeset
651 peccatum.</p>
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diff changeset
652 <p title="I-II q. 73 a. 7 arg. 3"><a name="36662"><span class=
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diff changeset
653 "ref">[36662] I&ordf;-IIae q. 73 a. 7 arg. 3</span></a> Praeterea,
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diff changeset
654 malitia peccati est ex parte aversionis. Sed circumstantiae
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655 consequuntur peccatum ex parte conversionis. Ergo non augent
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diff changeset
656 malitiam peccati.</p>
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diff changeset
657 <p title="I-II q. 73 a. 7 s. c."><a name="36663"><span class=
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diff changeset
658 "ref">[36663] I&ordf;-IIae q. 73 a. 7 s. c.</span></a> Sed contra
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659 est quod ignorantia circumstantiae diminuit peccatum, qui enim
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diff changeset
660 peccat ex ignorantia circumstantiae, meretur veniam, ut dicitur in
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parents: 26
diff changeset
661 III Ethic. Hoc autem non esset, nisi circumstantia aggravaret
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parents: 26
diff changeset
662 peccatum. Ergo circumstantia peccatum aggravat.</p>
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diff changeset
663 <p title="I-II q. 73 a. 7 co."><a name="36664"><span class=
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parents: 26
diff changeset
664 "ref">[36664] I&ordf;-IIae q. 73 a. 7 co.</span></a> Respondeo
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diff changeset
665 dicendum quod unumquodque ex eodem natum est augeri, ex quo
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diff changeset
666 causatur; sicut philosophus dicit de habitu virtutis, in II Ethic.
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diff changeset
667 Manifestum est autem quod peccatum causatur ex defectu alicuius
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diff changeset
668 circumstantiae, ex hoc enim receditur ab ordine rationis, quod
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parents: 26
diff changeset
669 aliquis in operando non observat debitas circumstantias. Unde
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diff changeset
670 manifestum est quod peccatum natum est aggravari per
544e12f679ad convert to xml
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parents: 26
diff changeset
671 circumstantiam. Sed hoc quidem contingit tripliciter. Uno quidem
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parents: 26
diff changeset
672 modo, inquantum circumstantia transfert in aliud genus peccati.
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diff changeset
673 Sicut peccatum fornicationis consistit in hoc quod homo accedit ad
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diff changeset
674 non suam, si autem addatur haec circumstantia, ut illa ad quam
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diff changeset
675 accedit sit alterius uxor, transfertur iam in aliud genus peccati,
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diff changeset
676 scilicet in iniustitiam, inquantum homo usurpat rem alterius. Et
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diff changeset
677 secundum hoc, adulterium est gravius peccatum quam fornicatio.
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diff changeset
678 Aliquando vero circumstantia non aggravat peccatum quasi trahens in
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diff changeset
679 aliud genus peccati, sed solum quia multiplicat rationem peccati.
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diff changeset
680 Sicut si prodigus det quando non debet, et cui non debet,
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diff changeset
681 multiplicius peccat eodem genere peccati, quam si solum det cui non
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diff changeset
682 debet. Et ex hoc ipso peccatum fit gravius, sicut etiam aegritudo
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parents: 26
diff changeset
683 est gravior quae plures partes corporis inficit. Unde et Tullius
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diff changeset
684 dicit, in paradoxis, quod <i>in patris vita violanda, multa
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parents: 26
diff changeset
685 peccantur, violatur enim is qui procreavit, qui aluit, qui
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diff changeset
686 erudivit, qui in sede ac domo, atque in republica collocavit</i>.
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diff changeset
687 Tertio modo circumstantia aggravat peccatum ex eo quod auget
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diff changeset
688 deformitatem provenientem ex alia circumstantia. Sicut accipere
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parents: 26
diff changeset
689 alienum constituit peccatum furti, si autem addatur haec
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parents: 26
diff changeset
690 circumstantia, ut multum accipiat de alieno, est peccatum gravius;
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parents: 26
diff changeset
691 quamvis accipere multum vel parum, de se non dicat rationem boni
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diff changeset
692 vel mali.</p>
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diff changeset
693 <p title="I-II q. 73 a. 7 ad 1"><a name="36665"><span class=
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parents: 26
diff changeset
694 "ref">[36665] I&ordf;-IIae q. 73 a. 7 ad 1</span></a> Ad primum
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diff changeset
695 ergo dicendum quod aliqua circumstantia dat speciem actui morali,
544e12f679ad convert to xml
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parents: 26
diff changeset
696 ut supra habitum est. Et tamen circumstantia quae non dat speciem,
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parents: 26
diff changeset
697 potest aggravare peccatum. Quia sicut bonitas rei non solum
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parents: 26
diff changeset
698 pensatur ex sua specie, sed etiam ex aliquo accidente; ita malitia
544e12f679ad convert to xml
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parents: 26
diff changeset
699 actus non solum pensatur ex specie actus, sed etiam ex
544e12f679ad convert to xml
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diff changeset
700 circumstantia.</p>
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diff changeset
701 <p title="I-II q. 73 a. 7 ad 2"><a name="36666"><span class=
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parents: 26
diff changeset
702 "ref">[36666] I&ordf;-IIae q. 73 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
703 dicendum quod utroque modo circumstantia potest aggravare peccatum.
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parents: 26
diff changeset
704 Si enim sit mala, non tamen propter hoc oportet quod semper
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parents: 26
diff changeset
705 constituat speciem peccati, potest enim addere rationem malitiae in
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parents: 26
diff changeset
706 eadem specie, ut dictum est. Si autem non sit mala, potest
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parents: 26
diff changeset
707 aggravare peccatum in ordine ad malitiam alterius
544e12f679ad convert to xml
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parents: 26
diff changeset
708 circumstantiae.</p>
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parents: 26
diff changeset
709 <p title="I-II q. 73 a. 7 ad 3"><a name="36667"><span class=
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diff changeset
710 "ref">[36667] I&ordf;-IIae q. 73 a. 7 ad 3</span></a> Ad tertium
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diff changeset
711 dicendum quod ratio debet ordinare actum non solum quantum ad
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parents: 26
diff changeset
712 obiectum, sed etiam quantum ad omnes circumstantias. Et ideo
544e12f679ad convert to xml
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parents: 26
diff changeset
713 aversio quaedam a regula rationis attenditur secundum corruptionem
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parents: 26
diff changeset
714 cuiuslibet circumstantiae, puta si aliquis operetur quando non
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diff changeset
715 debet, vel ubi non debet. Et huiusmodi aversio sufficit ad rationem
544e12f679ad convert to xml
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parents: 26
diff changeset
716 mali. Hanc autem aversionem a regula rationis, sequitur aversio a
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diff changeset
717 Deo, cui debet homo per rectam rationem coniungi.</p>
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diff changeset
718 <br />
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diff changeset
719 <div class="E">Articulus 8</div>
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parents: 26
diff changeset
720 <p title="I-II q. 73 a. 8 arg. 1"><a name="36668"><span class=
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parents: 26
diff changeset
721 "ref">[36668] I&ordf;-IIae q. 73 a. 8 arg. 1</span></a> Ad octavum
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diff changeset
722 sic proceditur. Videtur quod gravitas peccati non augeatur secundum
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diff changeset
723 maius nocumentum. Nocumentum enim est quidam eventus consequens
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parents: 26
diff changeset
724 actum peccati. Sed eventus sequens non addit ad bonitatem vel
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diff changeset
725 malitiam actus, ut supra dictum est. Ergo peccatum non aggravatur
544e12f679ad convert to xml
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diff changeset
726 propter maius nocumentum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
727 <p title="I-II q. 73 a. 8 arg. 2"><a name="36669"><span class=
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parents: 26
diff changeset
728 "ref">[36669] I&ordf;-IIae q. 73 a. 8 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
729 nocumentum maxime invenitur in peccatis quae sunt contra proximum,
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parents: 26
diff changeset
730 quia sibi ipsi nemo vult nocere; Deo autem nemo potest nocere,
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parents: 26
diff changeset
731 secundum illud Iob XXXV, <i>si multiplicatae fuerint iniquitates
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parents: 26
diff changeset
732 tuae, quid facies contra illum? Homini, qui similis tibi est,
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parents: 26
diff changeset
733 nocebit impietas tua</i>. Si ergo peccatum aggravaretur propter
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parents: 26
diff changeset
734 maius nocumentum, sequeretur quod peccatum quo quis peccat in
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parents: 26
diff changeset
735 proximum, esset gravius peccato quo quis peccat in Deum vel in
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parents: 26
diff changeset
736 seipsum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
737 <p title="I-II q. 73 a. 8 arg. 3"><a name="36670"><span class=
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parents: 26
diff changeset
738 "ref">[36670] I&ordf;-IIae q. 73 a. 8 arg. 3</span></a> Praeterea,
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diff changeset
739 maius nocumentum infertur alicui cum privatur vita gratiae, quam
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parents: 26
diff changeset
740 cum privatur vita naturae, quia vita gratiae est melior quam vita
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parents: 26
diff changeset
741 naturae, intantum quod homo debet vitam naturae contemnere ne
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parents: 26
diff changeset
742 amittat vitam gratiae. Sed ille qui inducit aliquam mulierem ad
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parents: 26
diff changeset
743 fornicandum, quantum est de se, privat eam vita gratiae, inducens
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parents: 26
diff changeset
744 eam ad peccatum mortale. Si ergo peccatum esset gravius propter
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parents: 26
diff changeset
745 maius nocumentum, sequeretur quod simplex fornicator gravius
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parents: 26
diff changeset
746 peccaret quam homicida, quod est manifeste falsum. Non ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
747 peccatum est gravius propter maius nocumentum.</p>
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parents: 26
diff changeset
748 <p title="I-II q. 73 a. 8 s. c."><a name="36671"><span class=
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parents: 26
diff changeset
749 "ref">[36671] I&ordf;-IIae q. 73 a. 8 s. c.</span></a> Sed contra
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parents: 26
diff changeset
750 est quod Augustinus dicit, in III de Lib. Arb., <i>quia vitium
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diff changeset
751 naturae adversatur, tantum additur malitiae vitiorum, quantum
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diff changeset
752 integritati naturarum minuitur</i>. Sed diminutio integritatis
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diff changeset
753 naturae est nocumentum. Ergo tanto gravius est peccatum, quanto
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diff changeset
754 maius est nocumentum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
755 <p title="I-II q. 73 a. 8 co."><a name="36672"><span class=
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parents: 26
diff changeset
756 "ref">[36672] I&ordf;-IIae q. 73 a. 8 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
757 dicendum quod nocumentum tripliciter se habere potest ad peccatum.
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diff changeset
758 Quandoque enim nocumentum quod provenit ex peccato, est praevisum
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diff changeset
759 et intentum, sicut cum aliquis aliquid operatur animo nocendi
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parents: 26
diff changeset
760 alteri, ut homicida vel fur. Et tunc directe quantitas nocumenti
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parents: 26
diff changeset
761 adauget gravitatem peccati, quia tunc nocumentum est per se
544e12f679ad convert to xml
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parents: 26
diff changeset
762 obiectum peccati. Quandoque autem nocumentum est praevisum, sed non
544e12f679ad convert to xml
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parents: 26
diff changeset
763 intentum, sicut cum aliquis transiens per agrum ut compendiosius
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parents: 26
diff changeset
764 vadat ad fornicandum, infert nocumentum his quae sunt seminata in
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parents: 26
diff changeset
765 agro, scienter, licet non animo nocendi. Et sic etiam quantitas
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diff changeset
766 nocumenti aggravat peccatum, sed indirecte, inquantum scilicet ex
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parents: 26
diff changeset
767 voluntate multum inclinata ad peccandum, procedit quod aliquis non
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parents: 26
diff changeset
768 praetermittat facere damnum sibi vel alii, quod simpliciter non
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parents: 26
diff changeset
769 vellet. Quandoque autem nocumentum nec est praevisum nec intentum.
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parents: 26
diff changeset
770 Et tunc si per accidens se habeat ad peccatum, non aggravat
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parents: 26
diff changeset
771 peccatum directe, sed propter negligentiam considerandi nocumenta
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parents: 26
diff changeset
772 quae consequi possent, imputantur homini ad poenam mala quae
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parents: 26
diff changeset
773 eveniunt praeter eius intentionem, si dabat operam rei illicitae.
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diff changeset
774 Si vero nocumentum per se sequatur ex actu peccati, licet non sit
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parents: 26
diff changeset
775 intentum nec praevisum, directe peccatum aggravat, quia quaecumque
544e12f679ad convert to xml
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parents: 26
diff changeset
776 per se consequuntur ad peccatum, pertinent quodammodo ad ipsam
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parents: 26
diff changeset
777 peccati speciem. Puta si aliquis publice fornicetur, sequitur
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parents: 26
diff changeset
778 scandalum plurimorum, quod quamvis ipse non intendat, nec forte
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parents: 26
diff changeset
779 praevideat, directe per hoc aggravatur peccatum. Aliter tamen
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diff changeset
780 videtur se habere circa nocumentum poenale, quod incurrit ipse qui
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diff changeset
781 peccat. Huiusmodi enim nocumentum, si per accidens se habeat ad
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diff changeset
782 actum peccati, et non sit praevisum nec intentum, non aggravat
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parents: 26
diff changeset
783 peccatum, neque sequitur maiorem gravitatem peccati, sicut si
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diff changeset
784 aliquis currens ad occidendum, impingat et laedat sibi pedem. Si
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diff changeset
785 vero tale nocumentum per se consequatur ad actum peccati, licet
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diff changeset
786 forte nec sit praevisum nec intentum, tunc maius nocumentum non
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diff changeset
787 facit gravius peccatum; sed e converso gravius peccatum inducit
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parents: 26
diff changeset
788 gravius nocumentum. Sicut aliquis infidelis, qui nihil audivit de
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parents: 26
diff changeset
789 poenis Inferni, graviorem poenam in Inferno patietur pro peccato
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parents: 26
diff changeset
790 homicidii quam pro peccato furti, quia enim hoc nec intendit nec
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parents: 26
diff changeset
791 praevidet, non aggravatur ex hoc peccatum (sicut contingit circa
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parents: 26
diff changeset
792 fidelem, qui ex hoc ipso videtur peccare gravius, quod maiores
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parents: 26
diff changeset
793 poenas contemnit ut impleat voluntatem peccati), sed gravitas
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parents: 26
diff changeset
794 huiusmodi nocumenti solum causatur ex gravitate peccati.</p>
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parents: 26
diff changeset
795 <p title="I-II q. 73 a. 8 ad 1"><a name="36673"><span class=
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diff changeset
796 "ref">[36673] I&ordf;-IIae q. 73 a. 8 ad 1</span></a> Ad primum
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diff changeset
797 ergo dicendum quod, sicut etiam supra dictum est, cum de bonitate
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diff changeset
798 et malitia exteriorum actuum ageretur, eventus sequens, si sit
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parents: 26
diff changeset
799 praevisus et intentus, addit ad bonitatem vel malitiam actus.</p>
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diff changeset
800 <p title="I-II q. 73 a. 8 ad 2"><a name="36674"><span class=
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parents: 26
diff changeset
801 "ref">[36674] I&ordf;-IIae q. 73 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
802 dicendum quod, quamvis nocumentum aggravet peccatum, non tamen
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parents: 26
diff changeset
803 sequitur quod ex solo nocumento peccatum aggravetur, quinimmo
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diff changeset
804 peccatum per se est gravius propter inordinationem, ut supra dictum
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805 est. Unde et ipsum nocumentum aggravat peccatum, inquantum facit
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diff changeset
806 actum esse magis inordinatum. Unde non sequitur quod, si nocumentum
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parents: 26
diff changeset
807 maxime habeat locum in peccatis quae sunt contra proximum, quod
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diff changeset
808 illa peccata sunt gravissima, quia multo maior inordinatio
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parents: 26
diff changeset
809 invenitur in peccatis quae sunt contra Deum, et in quibusdam eorum
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diff changeset
810 quae sunt contra seipsum. Et tamen potest dici quod, etsi Deo
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diff changeset
811 nullus possit nocere quantum ad eius substantiam, potest tamen
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diff changeset
812 nocumentum attentare in his quae Dei sunt, sicut extirpando fidem,
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diff changeset
813 violando sacra, quae sunt peccata gravissima. Sibi etiam aliquis
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diff changeset
814 quandoque scienter et volenter infert nocumentum, sicut patet in
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diff changeset
815 his qui se interimunt, licet finaliter hoc referant ad aliquod
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diff changeset
816 bonum apparens, puta ad hoc quod liberentur ab aliqua angustia.</p>
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diff changeset
817 <p title="I-II q. 73 a. 8 ad 3"><a name="36675"><span class=
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diff changeset
818 "ref">[36675] I&ordf;-IIae q. 73 a. 8 ad 3</span></a> Ad tertium
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diff changeset
819 dicendum quod illa ratio non sequitur, propter duo. Primo quidem,
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diff changeset
820 quia homicida intendit directe nocumentum proximi, fornicator autem
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parents: 26
diff changeset
821 qui provocat mulierem, non intendit nocumentum, sed delectationem.
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parents: 26
diff changeset
822 Secundo, quia homicida est per se et sufficiens causa corporalis
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parents: 26
diff changeset
823 mortis, spiritualis autem mortis nullus potest esse alteri causa
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diff changeset
824 per se et sufficiens; quia nullus spiritualiter moritur nisi
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diff changeset
825 propria voluntate peccando.</p>
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parents: 26
diff changeset
826 <br />
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parents: 26
diff changeset
827 <div class="E">Articulus 9</div>
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diff changeset
828 <p title="I-II q. 73 a. 9 arg. 1"><a name="36676"><span class=
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diff changeset
829 "ref">[36676] I&ordf;-IIae q. 73 a. 9 arg. 1</span></a> Ad nonum
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parents: 26
diff changeset
830 sic proceditur. Videtur quod propter conditionem personae in quam
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diff changeset
831 peccatur, peccatum non aggravetur. Si enim hoc esset, maxime
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parents: 26
diff changeset
832 aggravaretur ex hoc quod aliquis peccat contra aliquem virum iustum
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diff changeset
833 et sanctum. Sed ex hoc non aggravatur peccatum, minus enim laeditur
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diff changeset
834 ex iniuria illata virtuosus, qui aequanimiter tolerat, quam alii,
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diff changeset
835 qui etiam interius scandalizati laeduntur. Ergo conditio personae
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diff changeset
836 in quam peccatur, non aggravat peccatum.</p>
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parents: 26
diff changeset
837 <p title="I-II q. 73 a. 9 arg. 2"><a name="36677"><span class=
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diff changeset
838 "ref">[36677] I&ordf;-IIae q. 73 a. 9 arg. 2</span></a> Praeterea,
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diff changeset
839 si conditio personae aggravaret peccatum, maxime aggravaretur ex
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parents: 26
diff changeset
840 propinquitate, quia sicut Tullius dicit in paradoxis, <i>in servo
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parents: 26
diff changeset
841 necando semel peccatur, in patris vita violanda multa
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parents: 26
diff changeset
842 peccantur</i>. Sed propinquitas personae in quam peccatur, non
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diff changeset
843 videtur aggravare peccatum, quia unusquisque sibi ipsi maxime est
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diff changeset
844 propinquus; et tamen minus peccat qui aliquod damnum sibi infert,
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diff changeset
845 quam si inferret alteri, puta si occideret equum suum, quam si
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diff changeset
846 occideret equum alterius, ut patet per philosophum, in V Ethic.
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diff changeset
847 Ergo propinquitas personae non aggravat peccatum.</p>
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diff changeset
848 <p title="I-II q. 73 a. 9 arg. 3"><a name="36678"><span class=
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diff changeset
849 "ref">[36678] I&ordf;-IIae q. 73 a. 9 arg. 3</span></a> Praeterea,
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diff changeset
850 conditio personae peccantis praecipue aggravat peccatum ratione
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diff changeset
851 dignitatis vel scientiae, secundum illud Sap. VI, <i>potentes
544e12f679ad convert to xml
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diff changeset
852 potenter tormenta patientur</i>; et Luc. XII, <i>servus sciens
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diff changeset
853 voluntatem domini, et non faciens, plagis vapulabit multis</i>.
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diff changeset
854 Ergo, pari ratione, ex parte personae in quam peccatur, magis
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diff changeset
855 aggravaret peccatum dignitas aut scientia personae in quam
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parents: 26
diff changeset
856 peccatur. Sed non videtur gravius peccare qui facit iniuriam
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diff changeset
857 personae ditiori vel potentiori, quam alicui pauperi, quia non est
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diff changeset
858 personarum acceptio apud Deum, secundum cuius iudicium gravitas
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diff changeset
859 peccati pensatur. Ergo conditio personae in quam peccatur, non
544e12f679ad convert to xml
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diff changeset
860 aggravat peccatum.</p>
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parents: 26
diff changeset
861 <p title="I-II q. 73 a. 9 s. c."><a name="36679"><span class=
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diff changeset
862 "ref">[36679] I&ordf;-IIae q. 73 a. 9 s. c.</span></a> Sed contra
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diff changeset
863 est quod in sacra Scriptura specialiter vituperatur peccatum quod
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diff changeset
864 contra servos Dei committitur, sicut III Reg. XIX, <i>altaria tua
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diff changeset
865 destruxerunt, et prophetas tuos occiderunt gladio</i>. Vituperatur
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parents: 26
diff changeset
866 etiam specialiter peccatum commissum contra personas propinquas,
544e12f679ad convert to xml
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diff changeset
867 secundum illud Mich. VII, <i>filius contumeliam facit patri, filia
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diff changeset
868 consurgit adversus matrem suam</i>. Vituperatur etiam specialiter
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parents: 26
diff changeset
869 peccatum quod committitur contra personas in dignitate constitutas,
544e12f679ad convert to xml
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diff changeset
870 ut patet Iob XXXIV, <i>qui dicit regi, apostata; qui vocat duces
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parents: 26
diff changeset
871 impios</i>. Ergo conditio personae in quam peccatur, aggravat
544e12f679ad convert to xml
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parents: 26
diff changeset
872 peccatum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
873 <p title="I-II q. 73 a. 9 co."><a name="36680"><span class=
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diff changeset
874 "ref">[36680] I&ordf;-IIae q. 73 a. 9 co.</span></a> Respondeo
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diff changeset
875 dicendum quod persona in quam peccatur, est quodammodo obiectum
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diff changeset
876 peccati. Dictum est autem supra quod prima gravitas peccati
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parents: 26
diff changeset
877 attenditur ex parte obiecti. Ex quo quidem tanto attenditur maior
544e12f679ad convert to xml
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parents: 26
diff changeset
878 gravitas in peccato, quanto obiectum eius est principalior finis.
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diff changeset
879 Fines autem principales humanorum actuum sunt Deus, ipse homo, et
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diff changeset
880 proximus, quidquid enim facimus, propter aliquod horum facimus;
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diff changeset
881 quamvis etiam horum trium unum sub altero ordinetur. Potest igitur
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parents: 26
diff changeset
882 ex parte horum trium considerari maior vel minor gravitas in
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parents: 26
diff changeset
883 peccato secundum conditionem personae in quam peccatur. Primo
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diff changeset
884 quidem, ex parte Dei, cui tanto magis aliquis homo coniungitur,
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diff changeset
885 quanto est virtuosior vel Deo sacratior. Et ideo iniuria tali
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parents: 26
diff changeset
886 personae illata, magis redundat in Deum, secundum illud Zach. II,
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diff changeset
887 <i>qui vos tetigerit, tangit pupillam oculi mei</i>. Unde peccatum
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parents: 26
diff changeset
888 fit gravius ex hoc quod peccatur in personam magis Deo coniunctam,
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parents: 26
diff changeset
889 vel ratione virtutis vel ratione officii. Ex parte vero sui ipsius,
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parents: 26
diff changeset
890 manifestum est quod tanto aliquis gravius peccat, quanto in magis
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parents: 26
diff changeset
891 coniunctam personam, seu naturali necessitudine, seu beneficiis,
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parents: 26
diff changeset
892 seu quacumque coniunctione, peccaverit, quia videtur in seipsum
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parents: 26
diff changeset
893 magis peccare, et pro tanto gravius peccat, secundum illud Eccli.
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diff changeset
894 XIV, <i>qui sibi nequam est, cui bonus erit?</i> Ex parte vero
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parents: 26
diff changeset
895 proximi, tanto gravius peccatur, quanto peccatum plures tangit. Et
544e12f679ad convert to xml
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parents: 26
diff changeset
896 ideo peccatum quod fit in personam publicam, puta regem vel
544e12f679ad convert to xml
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parents: 26
diff changeset
897 principem, qui gerit personam totius multitudinis, est gravius quam
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parents: 26
diff changeset
898 peccatum quod committitur contra unam personam privatam, unde
544e12f679ad convert to xml
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diff changeset
899 specialiter dicitur Exod. XXII, <i>principi populi tui non
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parents: 26
diff changeset
900 maledices</i>. Et similiter iniuria quae fit alicui famosae
544e12f679ad convert to xml
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parents: 26
diff changeset
901 personae, videtur esse gravior, ex hoc quod in scandalum et in
544e12f679ad convert to xml
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parents: 26
diff changeset
902 turbationem plurimorum redundat.</p>
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parents: 26
diff changeset
903 <p title="I-II q. 73 a. 9 ad 1"><a name="36681"><span class=
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parents: 26
diff changeset
904 "ref">[36681] I&ordf;-IIae q. 73 a. 9 ad 1</span></a> Ad primum
544e12f679ad convert to xml
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parents: 26
diff changeset
905 ergo dicendum quod ille qui infert iniuriam virtuoso, quantum est
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parents: 26
diff changeset
906 in se, turbat eum et interius et exterius. Sed quod iste interius
544e12f679ad convert to xml
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parents: 26
diff changeset
907 non turbetur, contingit ex eius bonitate, quae non diminuit
544e12f679ad convert to xml
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parents: 26
diff changeset
908 peccatum iniuriantis.</p>
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parents: 26
diff changeset
909 <p title="I-II q. 73 a. 9 ad 2"><a name="36682"><span class=
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diff changeset
910 "ref">[36682] I&ordf;-IIae q. 73 a. 9 ad 2</span></a> Ad secundum
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diff changeset
911 dicendum quod nocumentum quod quis sibi ipsi infert in his quae
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diff changeset
912 subsunt dominio propriae voluntatis, sicut in rebus possessis,
544e12f679ad convert to xml
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parents: 26
diff changeset
913 habet minus de peccato quam si alteri inferatur, quia propria
544e12f679ad convert to xml
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parents: 26
diff changeset
914 voluntate hoc agit. Sed in his quae non subduntur dominio
544e12f679ad convert to xml
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parents: 26
diff changeset
915 voluntatis, sicut sunt naturalia et spiritualia bona, est gravius
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parents: 26
diff changeset
916 peccatum nocumentum sibi ipsi inferre, gravius enim peccat qui
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parents: 26
diff changeset
917 occidit seipsum, quam qui occidit alterum. Sed quia res
544e12f679ad convert to xml
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parents: 26
diff changeset
918 propinquorum nostrorum non subduntur voluntatis nostrae dominio,
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diff changeset
919 non procedit ratio quantum ad nocumenta rebus illorum illata, quod
544e12f679ad convert to xml
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diff changeset
920 circa ea minus peccetur; nisi forte velint, vel ratum habeant.</p>
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parents: 26
diff changeset
921 <p title="I-II q. 73 a. 9 ad 3"><a name="36683"><span class=
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parents: 26
diff changeset
922 "ref">[36683] I&ordf;-IIae q. 73 a. 9 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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diff changeset
923 dicendum quod non est acceptio personarum si Deus gravius punit
544e12f679ad convert to xml
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parents: 26
diff changeset
924 peccantem contra excellentiores personas, hoc enim fit propter hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
925 quod hoc redundat in plurium nocumentum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
926 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
927 <div class="E">Articulus 10</div>
544e12f679ad convert to xml
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parents: 26
diff changeset
928 <p title="I-II q. 73 a. 10 arg. 1"><a name="36684"><span class=
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parents: 26
diff changeset
929 "ref">[36684] I&ordf;-IIae q. 73 a. 10 arg. 1</span></a> Ad decimum
544e12f679ad convert to xml
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parents: 26
diff changeset
930 sic proceditur. Videtur quod magnitudo personae peccantis non
544e12f679ad convert to xml
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parents: 26
diff changeset
931 aggravet peccatum. Homo enim maxime redditur magnus ex hoc quod Deo
544e12f679ad convert to xml
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parents: 26
diff changeset
932 adhaeret, secundum illud Eccli. XXV, <i>quam magnus est qui invenit
544e12f679ad convert to xml
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parents: 26
diff changeset
933 sapientiam et scientiam. Sed non est super timentem Deum</i>. Sed
544e12f679ad convert to xml
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diff changeset
934 quanto aliquis magis Deo adhaeret, tanto minus imputatur ei aliquid
544e12f679ad convert to xml
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parents: 26
diff changeset
935 ad peccatum, dicitur enim II Paralip. XXX, <i>dominus bonus
544e12f679ad convert to xml
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parents: 26
diff changeset
936 propitiabitur cunctis qui in toto corde requirunt dominum Deum
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parents: 26
diff changeset
937 patrum suorum, et non imputabitur eis quod minus sanctificati
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parents: 26
diff changeset
938 sunt</i>. Ergo peccatum non aggravatur ex magnitudine personae
544e12f679ad convert to xml
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diff changeset
939 peccantis.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
940 <p title="I-II q. 73 a. 10 arg. 2"><a name="36685"><span class=
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parents: 26
diff changeset
941 "ref">[36685] I&ordf;-IIae q. 73 a. 10 arg. 2</span></a> Praeterea,
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diff changeset
942 non est personarum acceptio apud Deum, ut dicitur Rom. II. Ergo non
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diff changeset
943 magis punit pro uno et eodem peccato, unum quam alium. Non ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
944 aggravatur ex magnitudine personae peccantis.</p>
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parents: 26
diff changeset
945 <p title="I-II q. 73 a. 10 arg. 3"><a name="36686"><span class=
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parents: 26
diff changeset
946 "ref">[36686] I&ordf;-IIae q. 73 a. 10 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
947 nullus debet ex bono incommodum reportare. Reportaret autem, si id
544e12f679ad convert to xml
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parents: 26
diff changeset
948 quod agit, magis ei imputaretur ad culpam. Ergo propter
544e12f679ad convert to xml
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parents: 26
diff changeset
949 magnitudinem personae peccantis non aggravatur peccatum.</p>
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parents: 26
diff changeset
950 <p title="I-II q. 73 a. 10 s. c."><a name="36687"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
951 "ref">[36687] I&ordf;-IIae q. 73 a. 10 s. c.</span></a> Sed contra
544e12f679ad convert to xml
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parents: 26
diff changeset
952 est quod Isidorus dicit, in II de summo bono, <i>tanto maius
544e12f679ad convert to xml
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parents: 26
diff changeset
953 cognoscitur peccatum esse, quanto maior qui peccat habetur</i>.</p>
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parents: 26
diff changeset
954 <p title="I-II q. 73 a. 10 co."><a name="36688"><span class=
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parents: 26
diff changeset
955 "ref">[36688] I&ordf;-IIae q. 73 a. 10 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
956 dicendum quod duplex est peccatum. Quoddam ex subreptione
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parents: 26
diff changeset
957 proveniens, propter infirmitatem humanae naturae. Et tale peccatum
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parents: 26
diff changeset
958 minus imputatur ei qui est maior in virtute, eo quod minus negligit
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parents: 26
diff changeset
959 huiusmodi peccata reprimere, quae tamen omnino subterfugere
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parents: 26
diff changeset
960 infirmitas humana non sinit. Alia vero peccata sunt ex
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parents: 26
diff changeset
961 deliberatione procedentia. Et ista peccata tanto magis alicui
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parents: 26
diff changeset
962 imputantur, quanto maior est. Et hoc potest esse propter quatuor.
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parents: 26
diff changeset
963 Primo quidem, quia facilius possunt resistere peccato maiores, puta
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parents: 26
diff changeset
964 qui excedunt in scientia et virtute. Unde dominus dicit, Luc. XII,
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diff changeset
965 quod <i>servus sciens voluntatem domini sui, et non faciens, plagis
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parents: 26
diff changeset
966 vapulabit multis</i>. Secundo, propter ingratitudinem, quia omne
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parents: 26
diff changeset
967 bonum quo quis magnificatur, est Dei beneficium, cui homo fit
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parents: 26
diff changeset
968 ingratus peccando. Et quantum ad hoc, quaelibet maioritas, etiam in
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parents: 26
diff changeset
969 temporalibus bonis peccatum aggravat, secundum illud Sap. VI,
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parents: 26
diff changeset
970 <i>potentes potenter tormenta patientur</i>. Tertio, propter
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parents: 26
diff changeset
971 specialem repugnantiam actus peccati ad magnitudinem personae,
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parents: 26
diff changeset
972 sicut si princeps iustitiam violet, qui ponitur iustitiae custos;
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diff changeset
973 et si sacerdos fornicetur, qui castitatem vovit. Quarto, propter
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diff changeset
974 exemplum, sive scandalum, quia, ut Gregorius dicit in pastorali,
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parents: 26
diff changeset
975 <i>in exemplum culpa vehementer extenditur, quando pro reverentia
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parents: 26
diff changeset
976 gradus peccator honoratur</i>. Ad plurium etiam notitiam perveniunt
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parents: 26
diff changeset
977 peccata magnorum; et magis homines ea indigne ferunt.</p>
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parents: 26
diff changeset
978 <p title="I-II q. 73 a. 10 ad 1"><a name="36689"><span class=
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parents: 26
diff changeset
979 "ref">[36689] I&ordf;-IIae q. 73 a. 10 ad 1</span></a> Ad primum
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980 ergo dicendum quod auctoritas illa loquitur de his quae per
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981 subreptionem infirmitatis humanae negligenter aguntur.</p>
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982 <p title="I-II q. 73 a. 10 ad 2"><a name="36690"><span class=
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983 "ref">[36690] I&ordf;-IIae q. 73 a. 10 ad 2</span></a> Ad secundum
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984 dicendum quod Deus non accipit personas, si maiores plus punit,
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985 quia ipsorum maioritas facit ad gravitatem peccati, ut dictum
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986 est.</p>
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987 <p title="I-II q. 73 a. 10 ad 3"><a name="36691"><span class=
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988 "ref">[36691] I&ordf;-IIae q. 73 a. 10 ad 3</span></a> Ad tertium
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989 dicendum quod homo magnus non reportat incommodum ex bono quod
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990 habet, sed ex malo usu illius.</p>
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991 <div class="centro"><br />
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992 <p><a href="sth2072.html"><img src="icons/ageretro.gif" width="19"
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993 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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994 <a href="sth2074.html"><img src="icons/ageultra.gif" width="19"
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995 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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996 <br />
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997 <hr />
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998 <br />
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999 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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1000 hanc editionem<br />
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1001 Iura omnia asservantur<br />
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1002 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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1003 style="text-decoration=none">49644264</a></address>
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1004 </div>
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1005 </body>
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1006 </html>