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convert to xml
author ht
date Tue, 24 Nov 2009 19:27:32 +0000
parents 4006eb4882de
children d777cc3962f2
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, II&ordf;-IIae q.
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23 101</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">secunda pars secundae partis quaestio CI</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 1897 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="sth3092.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="sth3102.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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99 document.write('<OPTION VALUE="#43352">II&ordf;-IIae q. 101 a. 4 ad 4');
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100 document.write('<\/SELECT>');
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101 document.write('<BR><BR>');
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102 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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103 document.write('<\/FORM>');
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104 // -->
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105 //]]>
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106 </script><br />
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107 <hr />
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108 <br /></div>
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109 <div class="D">Quaestio 101</div>
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110 <div class="G">Prooemium</div>
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111 <p title="II-II q. 101 pr."><a name="43318"><span class=
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112 "ref">[43318] II&ordf;-IIae q. 101 pr.</span></a> Deinde, post
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113 religionem, considerandum est de pietate. Cuius opposita vitia ex
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114 ipsius consideratione innotescunt. Circa pietatem ergo quaeruntur
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115 quatuor. Primo, ad quos pietas se extendat. Secundo, quid per
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116 pietatem aliquibus exhibeatur. Tertio, utrum pietas sit specialis
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117 virtus. Quarto, utrum religionis obtentu sit pietatis officium
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118 praetermittendum.</p>
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119 <br />
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120 <div class="E">Articulus 1</div>
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121 <p title="II-II q. 101 a. 1 arg. 1"><a name="43319"><span class=
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122 "ref">[43319] II&ordf;-IIae q. 101 a. 1 arg. 1</span></a> Ad primum
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123 sic proceditur. Videtur quod pietas non se extendat ad determinatas
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124 personas aliquorum hominum dicit enim Augustinus, in X de Civ. Dei,
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125 quod <i>pietas proprie Dei cultus intelligi solet, quam Graeci
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126 eusebiam vocant</i>. Sed Dei cultus non dicitur per comparationem
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127 ad homines, sed solum ad Deum. Ergo pietas non se extendit
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128 determinate ad aliquas hominum personas.</p>
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129 <p title="II-II q. 101 a. 1 arg. 2"><a name="43320"><span class=
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130 "ref">[43320] II&ordf;-IIae q. 101 a. 1 arg. 2</span></a>
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131 Praeterea, Gregorius dicit, in I Moral., <i>pietas in die suo
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132 convivium exhibet, quia cordis viscera misericordiae operibus
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133 replet</i>. Sed opera misericordiae sunt omnibus exhibenda, ut
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134 patet per Augustinum, in I de Doct. Christ. Ergo pietas non se
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135 extendit determinate ad aliquas speciales personas.</p>
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136 <p title="II-II q. 101 a. 1 arg. 3"><a name="43321"><span class=
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137 "ref">[43321] II&ordf;-IIae q. 101 a. 1 arg. 3</span></a>
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138 Praeterea, multae sunt aliae in humanis rebus communicationes
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139 praeter consanguinitatem et concivium communicationem, ut patet per
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140 philosophum, in VIII Ethic., et super quamlibet earum aliqua
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141 amicitia fundatur, quae videtur esse pietatis virtus, ut dicit
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142 Glossa, II ad Tim. III, super illud. <i>Habentes quidem speciem
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143 pietatis</i>. Ergo non solum ad consanguineos et concives pietas se
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144 extendit.</p>
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145 <p title="II-II q. 101 a. 1 s. c."><a name="43322"><span class=
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146 "ref">[43322] II&ordf;-IIae q. 101 a. 1 s. c.</span></a> Sed contra
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147 est quod Tullius dicit, in sua rhetorica, <i>pietas est per quam
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148 sanguine iunctis, patriaeque benevolis, officium et diligens
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149 tribuitur cultus</i>.</p>
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150 <p title="II-II q. 101 a. 1 co."><a name="43323"><span class=
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151 "ref">[43323] II&ordf;-IIae q. 101 a. 1 co.</span></a> Respondeo
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152 dicendum quod homo efficitur diversimode aliis debitor secundum
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153 diversam eorum excellentiam, et diversa beneficia ab eis suscepta.
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154 In utroque autem Deus summum obtinet locum, qui et excellentissimus
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155 est, et est nobis essendi et gubernationis primum principium.
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156 Secundario vero nostri esse et gubernationis principium sunt
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157 parentes et patria, a quibus et in qua et nati et nutriti sumus. Et
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158 ideo post Deum, maxime est homo debitor parentibus et patriae. Unde
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159 sicut ad religionem pertinet cultum Deo exhibere, ita secundo gradu
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160 ad pietatem pertinet exhibere cultum parentibus et patriae. In
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161 cultu autem parentum includitur cultus omnium consanguineorum, quia
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162 etiam consanguinei ex hoc dicuntur quod ex eisdem parentibus
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163 processerunt, ut patet per philosophum, in VIII Ethic. In cultu
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164 autem patriae intelligitur cultus concivium, et omnium patriae
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165 amicorum. Et ideo ad hos principaliter pietas se extendit.</p>
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166 <p title="II-II q. 101 a. 1 ad 1"><a name="43324"><span class=
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167 "ref">[43324] II&ordf;-IIae q. 101 a. 1 ad 1</span></a> Ad primum
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168 ergo dicendum quod in maiori includitur minus. Et ideo cultus qui
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169 Deo debetur includit in se, sicut aliquid particulare, cultum qui
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170 debetur parentibus. Unde dicitur Malach. I, <i>si ego pater, ubi
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171 honor meus?</i> Et ideo nomen pietatis etiam ad divinum cultum
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172 refertur.</p>
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173 <p title="II-II q. 101 a. 1 ad 2"><a name="43325"><span class=
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174 "ref">[43325] II&ordf;-IIae q. 101 a. 1 ad 2</span></a> Ad secundum
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175 dicendum quod, sicut Augustinus dicit, in X de Civ. Dei, <i>more
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176 vulgi nomen pietatis etiam in operibus misericordiae frequentatur.
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177 Quod ideo arbitror evenisse quia haec fieri praecipue mandat Deus,
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178 eaque sibi vel pro sacrificiis placere testatur. Ex qua
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179 consuetudine factum est ut et Deus ipse pius dicatur</i>.</p>
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180 <p title="II-II q. 101 a. 1 ad 3"><a name="43326"><span class=
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181 "ref">[43326] II&ordf;-IIae q. 101 a. 1 ad 3</span></a> Ad tertium
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182 dicendum quod communicatio consanguineorum et concivium magis
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183 referuntur ad principia nostri esse quam aliae communicationes. Et
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184 ideo ad hoc nomen pietatis magis extenditur.</p>
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185 <br />
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186 <div class="E">Articulus 2</div>
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187 <p title="II-II q. 101 a. 2 arg. 1"><a name="43327"><span class=
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188 "ref">[43327] II&ordf;-IIae q. 101 a. 2 arg. 1</span></a> Ad
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189 secundum sic proceditur. Videtur quod pietas non exhibeat
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190 parentibus sustentationem. Ad pietatem enim videtur pertinere illud
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191 praeceptum Decalogi, <i>honora patrem tuum et matrem tuam</i>. Sed
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192 ibi non praecipitur nisi honoris exhibitio. Ergo ad pietatem non
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193 pertinet sustentationem parentibus exhibere.</p>
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194 <p title="II-II q. 101 a. 2 arg. 2"><a name="43328"><span class=
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195 "ref">[43328] II&ordf;-IIae q. 101 a. 2 arg. 2</span></a>
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196 Praeterea, illis debet homo thesaurizare quos tenetur sustentare.
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197 Sed secundum apostolum, II ad Cor. XII, <i>filii non debent
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198 thesaurizare parentibus</i>. Ergo non tenentur eos per pietatem
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199 sustentare.</p>
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200 <p title="II-II q. 101 a. 2 arg. 3"><a name="43329"><span class=
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201 "ref">[43329] II&ordf;-IIae q. 101 a. 2 arg. 3</span></a>
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202 Praeterea, pietas non solum se extendit ad parentes, sed etiam ad
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203 alios consanguineos et concives, ut dictum est. Sed non tenetur
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204 aliquis omnes consanguineos et concives sustentare. Ergo nec etiam
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205 tenetur ad sustentationem parentum.</p>
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206 <p title="II-II q. 101 a. 2 s. c."><a name="43330"><span class=
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207 "ref">[43330] II&ordf;-IIae q. 101 a. 2 s. c.</span></a> Sed contra
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208 est quod dominus, Matth. XV, redarguit Pharisaeos quod impediebant
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209 filios ne parentibus sustentationem exhiberent.</p>
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210 <p title="II-II q. 101 a. 2 co."><a name="43331"><span class=
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211 "ref">[43331] II&ordf;-IIae q. 101 a. 2 co.</span></a> Respondeo
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212 dicendum quod parentibus aliquid debetur dupliciter, uno modo, per
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213 se; alio modo, per accidens. Per se quidem debetur eis id quod
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214 decet patrem inquantum est pater. Qui cum sit superior, quasi
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215 principium filii existens, debetur ei a filio reverentia et
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216 obsequium. Per accidens autem aliquid debetur patri quod decet eum
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217 accipere secundum aliquid quod ei accidit, puta, si sit infirmus,
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218 quod visitetur, et eius curationi intendatur; et si sit pauper,
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219 quod sustentetur; et sic de aliis huiusmodi, quae omnia sub debito
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220 obsequio continentur. Et ideo Tullius dicit quod pietas exhibet et
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221 officium et cultum. Ut officium referatur ad obsequium, cultus vero
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222 ad reverentiam sive honorem; quia, ut Augustinus dicit, in X de
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223 Civ. Dei, <i>dicimur colere homines quos honorificatione, vel
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224 recordatione, vel praesentia frequentamus</i>.</p>
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225 <p title="II-II q. 101 a. 2 ad 1"><a name="43332"><span class=
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226 "ref">[43332] II&ordf;-IIae q. 101 a. 2 ad 1</span></a> Ad primum
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227 ergo dicendum quod in honoratione parentum intelligitur omnis
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228 subventio quae debet parentibus exhiberi, ut dominus interpretatur,
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229 Matth. XV. Et hoc ideo, quia subventio fit patri ex debito, tanquam
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230 maiori.</p>
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231 <p title="II-II q. 101 a. 2 ad 2"><a name="43333"><span class=
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232 "ref">[43333] II&ordf;-IIae q. 101 a. 2 ad 2</span></a> Ad secundum
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233 dicendum quod quia pater habet rationem principii, filius autem
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234 habet rationem a principio existentis, ideo per se patri convenit
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235 ut subveniat filio; et propter hoc, non solum ad horam debet ei
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236 subvenire, sed ad totam suam vitam, quod est thesaurizare. Sed quod
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237 filius aliquid conferat patri, hoc est per accidens, ratione
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238 alicuius necessitatis instantis, in qua tenetur ei subvenire, non
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239 autem thesaurizare, quasi in longinquum, quia naturaliter non
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240 parentes filiorum, sed filii parentum sunt successores.</p>
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241 <p title="II-II q. 101 a. 2 ad 3"><a name="43334"><span class=
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242 "ref">[43334] II&ordf;-IIae q. 101 a. 2 ad 3</span></a> Ad tertium
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243 dicendum quod cultus et officium, ut Tullius dicit, debetur omnibus
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244 sanguine iunctis et patriae benevolis, non tamen aequaliter
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245 omnibus, sed praecipue parentibus, aliis autem secundum propriam
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246 facultatem et decentiam personarum.</p>
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247 <br />
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248 <div class="E">Articulus 3</div>
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249 <p title="II-II q. 101 a. 3 arg. 1"><a name="43335"><span class=
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250 "ref">[43335] II&ordf;-IIae q. 101 a. 3 arg. 1</span></a> Ad
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251 tertium sic proceditur. Videtur quod pietas non sit specialis
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252 virtus ab aliis distincta. Exhibere enim obsequium et cultum
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253 aliquibus ex amore procedit. Sed hoc pertinet ad pietatem. Ergo
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254 pietas non est virtus a caritate distincta.</p>
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255 <p title="II-II q. 101 a. 3 arg. 2"><a name="43336"><span class=
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256 "ref">[43336] II&ordf;-IIae q. 101 a. 3 arg. 2</span></a>
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257 Praeterea, cultum Deo exhibere est proprium religionis. Sed etiam
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258 pietas exhibet Deo cultum, ut Augustinus dicit, X de Civ. Dei. Ergo
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259 pietas non distinguitur a religione.</p>
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260 <p title="II-II q. 101 a. 3 arg. 3"><a name="43337"><span class=
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261 "ref">[43337] II&ordf;-IIae q. 101 a. 3 arg. 3</span></a>
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262 Praeterea, pietas quae exhibet cultum et officium patriae videtur
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263 idem esse cum iustitia legali, quae respicit bonum commune. Sed
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264 iustitia legalis est virtus generalis, ut patet per philosophum, in
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265 V Ethic. Ergo pietas non est virtus specialis.</p>
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266 <p title="II-II q. 101 a. 3 s. c."><a name="43338"><span class=
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267 "ref">[43338] II&ordf;-IIae q. 101 a. 3 s. c.</span></a> Sed contra
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268 est quod ponitur a Tullio pars iustitiae.</p>
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269 <p title="II-II q. 101 a. 3 co."><a name="43339"><span class=
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270 "ref">[43339] II&ordf;-IIae q. 101 a. 3 co.</span></a> Respondeo
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271 dicendum quod virtus aliqua est specialis ex hoc quod respicit
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272 aliquod obiectum secundum aliquam rationem specialem. Cum autem ad
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273 rationem iustitiae pertineat quod debitum alii reddat, ubi
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274 invenitur specialis ratio debiti alicui personae, ibi est specialis
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275 virtus. Debetur autem aliquid specialiter alicui quia est
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276 connaturale principium producens in esse et gubernans. Hoc autem
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277 principium respicit pietas, inquantum parentibus et patriae, et his
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278 qui ad haec ordinantur, officium et cultum impendit. Et ideo pietas
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279 est specialis virtus.</p>
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280 <p title="II-II q. 101 a. 3 ad 1"><a name="43340"><span class=
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281 "ref">[43340] II&ordf;-IIae q. 101 a. 3 ad 1</span></a> Ad primum
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282 ergo dicendum quod sicut religio est quaedam protestatio fidei,
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283 spei et caritatis, quibus homo primordialiter ordinatur in Deum;
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284 ita etiam pietas est quaedam protestatio caritatis quam quis habet
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285 ad parentes et ad patriam.</p>
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286 <p title="II-II q. 101 a. 3 ad 2"><a name="43341"><span class=
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287 "ref">[43341] II&ordf;-IIae q. 101 a. 3 ad 2</span></a> Ad secundum
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288 dicendum quod Deus longe excellentiori modo est principium essendi
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289 et gubernationis quam pater vel patria. Et ideo alia virtus est
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290 religio, quae cultum Deo exhibet, a pietate, quae exhibet cultum
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291 parentibus et patriae. Sed ea quae sunt creaturarum per quandam
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292 superexcellentiam et causalitatem transferuntur in Deum, ut
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293 Dionysius dicit, in libro de Div. Nom. Unde per excellentiam pietas
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294 cultus Dei nominatur, sicut et Deus excellenter dicitur pater
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295 noster.</p>
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296 <p title="II-II q. 101 a. 3 ad 3"><a name="43342"><span class=
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297 "ref">[43342] II&ordf;-IIae q. 101 a. 3 ad 3</span></a> Ad tertium
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298 dicendum quod pietas se extendit ad patriam secundum quod est nobis
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299 quoddam essendi principium, sed iustitia legalis respicit bonum
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300 patriae secundum quod est bonum commune. Et ideo iustitia legalis
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301 magis habet quod sit virtus generalis quam pietas.</p>
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302 <br />
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303 <div class="E">Articulus 4</div>
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304 <p title="II-II q. 101 a. 4 arg. 1"><a name="43343"><span class=
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305 "ref">[43343] II&ordf;-IIae q. 101 a. 4 arg. 1</span></a> Ad
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306 quartum sic proceditur. Videtur quod occasione religionis sint
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307 praetermittenda pietatis officia in parentes. Dicit enim dominus,
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308 Luc. XIV, <i>si quis venit ad me, et non odit patrem suum et matrem
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309 et uxorem, fratres, filios et sorores, adhuc autem et animam suam,
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310 non potest meus esse discipulus</i>. Unde et in laudem Iacobi et
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311 Ioannis, Matth. IV, dicitur quod, <i>relictis retibus et patre,
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312 secuti sunt Christum</i>. Et in laudem Levitarum dicitur, Deut.
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313 XXXIII, <i>qui dixit patri suo et matri suae, nescio vos; et
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314 fratribus suis, ignoro illos; et nescierunt filios suos, hi
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315 custodierunt eloquium tuum</i>. Sed ignorando parentes et alios
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316 consanguineos, vel etiam eos odiendo, necesse est quod
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317 praetermittantur pietatis officia. Ergo propter religionem officia
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318 pietatis sunt praetermittenda.</p>
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319 <p title="II-II q. 101 a. 4 arg. 2"><a name="43344"><span class=
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320 "ref">[43344] II&ordf;-IIae q. 101 a. 4 arg. 2</span></a>
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321 Praeterea, Matth. VIII et Luc. IX dicitur quod dominus dicenti
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322 sibi, permitte mihi primum ire et sepelire patrem meum, respondit,
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323 sine ut mortui sepeliant mortuos suos. Tu autem vade et annuntia
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324 regnum Dei, quod pertinet ad religionem. Sepultura autem patris
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325 pertinet ad pietatis officium. Ergo pietatis officium est
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326 praetermittendum propter religionem.</p>
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327 <p title="II-II q. 101 a. 4 arg. 3"><a name="43345"><span class=
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328 "ref">[43345] II&ordf;-IIae q. 101 a. 4 arg. 3</span></a>
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329 Praeterea, Deus per excellentiam dicitur pater noster. Sed sicut
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330 per pietatis obsequia colimus parentes, ita per religionem colimus
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331 Deum. Ergo praetermittenda sunt pietatis obsequia propter
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332 religionis cultum.</p>
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333 <p title="II-II q. 101 a. 4 arg. 4"><a name="43346"><span class=
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334 "ref">[43346] II&ordf;-IIae q. 101 a. 4 arg. 4</span></a>
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335 Praeterea, religiosi tenentur ex voto, quod transgredi non licet,
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336 suae religionis observantias implere. Secundum quas suis parentibus
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337 subvenire impediuntur, tum propter paupertatem, quia proprio
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338 carent; tum etiam propter inobedientiam, quia sine licentia suorum
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339 praelatorum eis claustrum exire non licet. Ergo propter religionem
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340 praetermittenda sunt pietatis officia in parentes.</p>
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341 <p title="II-II q. 101 a. 4 s. c."><a name="43347"><span class=
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342 "ref">[43347] II&ordf;-IIae q. 101 a. 4 s. c.</span></a> Sed contra
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343 est quod dominus, Matth. XV, redarguit Pharisaeos, qui intuitu
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344 religionis honorem parentibus debitum subtrahere docebant.</p>
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345 <p title="II-II q. 101 a. 4 co."><a name="43348"><span class=
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346 "ref">[43348] II&ordf;-IIae q. 101 a. 4 co.</span></a> Respondeo
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347 dicendum quod religio et pietas sunt duae virtutes. Nulla autem
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348 virtus alii virtuti contrariatur aut repugnat, quia secundum
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349 philosophum, in praedicamentis, bonum non est bono contrarium. Unde
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350 non potest esse quod pietas et religio se mutuo impediant, ut
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351 propter unam alterius actus excludatur. Cuiuslibet enim virtutis
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352 actus, ut ex supra dictis patet, debitis circumstantiis limitatur,
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353 quas si praetereat, iam non erit virtutis actus, sed vitii. Unde ad
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354 pietatem pertinet officium et cultum parentibus exhibere secundum
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355 debitum modum. Non est autem debitus modus ut plus homo intendat ad
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356 colendum patrem quam ad colendum Deum, sed sicut Ambrosius dicit,
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357 super Luc., <i>necessitudini generis divinae religionis pietas
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358 antefertur</i>. Si ergo cultus parentum abstrahat nos a cultu Dei,
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359 iam non esset pietatis parentum insistere cultui contra Deum. Unde
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360 Hieronymus dicit, in epistola ad Heliodorum, <i>per calcatum perge
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361 patrem, per calcatam perge matrem, ad vexillum crucis evola. Summum
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362 genus pietatis est in hac re fuisse crudelem</i>. Et ideo in tali
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363 casu dimittenda sunt officia in parentes propter divinum religionis
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364 cultum. Si vero exhibendo debita obsequia parentibus non
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365 abstrahamur a divino cultu, hoc iam pertinebit ad pietatem. Et sic
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366 non oportebit propter religionem pietatem deserere.</p>
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367 <p title="II-II q. 101 a. 4 ad 1"><a name="43349"><span class=
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368 "ref">[43349] II&ordf;-IIae q. 101 a. 4 ad 1</span></a> Ad primum
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369 ergo dicendum quod Gregorius, exponens illud verbum domini, dicit
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370 quod parentes quos adversarios <i>in via Dei patimur, odiendo et
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371 fugiendo nescire debemus</i>. Si enim parentes nostri nos provocent
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372 ad peccandum, et abstrahant nos a cultu divino, debemus quantum ad
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373 hoc eos deserere et odire. Et hoc modo dicuntur Levitae suos
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374 consanguineos ignorasse, quia idololatris, secundum mandatum
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375 domini, non pepercerunt, ut habetur Exod. XXXII. Iacobus autem et
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376 Ioannes laudantur ex hoc quod secuti sunt dominum dimisso parente,
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377 non quia eorum pater eos provocaret ad malum, sed quia aliter
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378 aestimabant ipsum posse vitam transigere, eis sequentibus
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379 Christum.</p>
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380 <p title="II-II q. 101 a. 4 ad 2"><a name="43350"><span class=
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381 "ref">[43350] II&ordf;-IIae q. 101 a. 4 ad 2</span></a> Ad secundum
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382 dicendum quod dominus ideo prohibuit discipulum a sepultura patris,
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383 quia, sicut Chrysostomus dicit, <i>per hoc eum dominus a multis
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384 malis eripuit, puta luctibus et maeroribus, et aliis quae hinc
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385 expectantur. Post sepulturam enim necesse erat et testamenta
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386 scrutari, et haereditatis divisionem, et alia huiusmodi. Et
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387 praecipue quia alii erant qui complere poterant huius funeris
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388 sepulturam</i>. Vel, sicut Cyrillus exponit, super Lucam,
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389 <i>discipulus ille non petiit quod patrem iam defunctum sepeliret,
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390 sed adhuc viventem in senectute sustentaret usquequo sepeliret.
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391 Quod dominus non concessit, quia erant alii qui eius curam habere
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392 poterant, linea parentelae adstricti</i>.</p>
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393 <p title="II-II q. 101 a. 4 ad 3"><a name="43351"><span class=
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394 "ref">[43351] II&ordf;-IIae q. 101 a. 4 ad 3</span></a> Ad tertium
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395 dicendum quod hoc ipsum quod parentibus carnalibus ex pietate
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396 exhibemus, in Deum referimus, sicut et alia misericordiae opera
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397 quae quibuscumque proximis impendimus, Deo exhibita videntur
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398 secundum illud Matth. XXV, <i>quod uni ex minimis meis fecistis,
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399 mihi fecistis</i>. Et ideo si carnalibus parentibus nostra obsequia
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400 sunt necessaria, ut sine his sustentari non possint; nec nos ad
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401 aliquid contra Deum inducant, non debemus intuitu religionis eos
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402 deserere. Si autem sine peccato eorum obsequiis vacare non
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403 possumus; vel etiam si absque nostro obsequio possunt sustentari,
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404 licitum est eorum obsequia praetermittere ad hoc quod amplius
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405 religioni vacemus.</p>
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406 <p title="II-II q. 101 a. 4 ad 4"><a name="43352"><span class=
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407 "ref">[43352] II&ordf;-IIae q. 101 a. 4 ad 4</span></a> Ad quartum
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408 dicendum quod aliud est dicendum de eo qui est adhuc in saeculo
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409 constitutus, et aliud de eo qui est iam in religione professus.
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410 Ille enim qui est in saeculo constitutus, si habet parentes qui
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411 sine ipso sustentari non possunt, non debet, eis relictis,
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412 religionem intrare, quia transgrederetur praeceptum de honoratione
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413 parentum. Quamvis dicant quidam quod etiam in hoc casu licite
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414 posset eos deserere, eorum curam Deo committens. Sed si quis recte
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415 consideret, hoc esset tentare Deum, cum habens ex humano consilio
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416 quid ageret, periculo parentes exponeret sub spe divini auxilii. Si
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417 vero sine eo parentes vitam transigere possent, licitum esset ei,
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418 desertis parentibus, religionem intrare. Quia filii non tenentur ad
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419 sustentationem parentum nisi causa necessitatis, ut dictum est.
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420 Ille vero qui iam est in religione professus, reputatur iam quasi
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421 mortuus mundo. Unde non debet occasione sustentationis parentum
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422 exire claustrum, in quo Christo consepelitur, et se iterum
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423 saecularibus negotiis implicare. Tenetur tamen, salva sui praelati
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424 obedientia et suae religionis statu, pium studium adhibere qualiter
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425 eius parentibus subveniatur.</p>
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426 <div class="centro"><br />
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427 <p><a href="sth3092.html"><img src="icons/ageretro.gif" width="19"
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428 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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429 <a href="sth3102.html"><img src="icons/ageultra.gif" width="19"
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430 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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431 <br />
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432 <hr />
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433 <br />
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434 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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435 hanc editionem<br />
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436 Iura omnia asservantur<br />
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437 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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438 style="text-decoration=none">49644264</a></address>
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439 </div>
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440 </body>
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441 </html>