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annotate summa/latin/sth3122.html @ 28:544e12f679ad

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convert to xml
author ht
date Tue, 24 Nov 2009 19:27:32 +0000
parents 4006eb4882de
children d777cc3962f2
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, II&ordf;-IIae q.
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23 122</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 CXXII</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="sth3121.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="sth3123.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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57 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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58 document.write('<FORM NAME="selecter"><SELECT NAME="select1">');
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59 document.write('<OPTION VALUE="none">INDEX');
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60 document.write('<OPTION VALUE="none">------------------------------------------------');
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61 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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62 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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63 document.write('<OPTION VALUE="zbiblia.html">Bibliographia Thomistica');
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65 document.write('<OPTION VALUE="#43984">II&ordf;-IIae q. 122 pr.');
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76 document.write('<OPTION VALUE="#43995">II&ordf;-IIae q. 122 a. 2 arg. 1');
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77 document.write('<OPTION VALUE="#43996">II&ordf;-IIae q. 122 a. 2 arg. 2');
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78 document.write('<OPTION VALUE="#43997">II&ordf;-IIae q. 122 a. 2 arg. 3');
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79 document.write('<OPTION VALUE="#43998">II&ordf;-IIae q. 122 a. 2 s. c.');
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80 document.write('<OPTION VALUE="#43999">II&ordf;-IIae q. 122 a. 2 co.');
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81 document.write('<OPTION VALUE="#44000">II&ordf;-IIae q. 122 a. 2 ad 1');
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82 document.write('<OPTION VALUE="#44001">II&ordf;-IIae q. 122 a. 2 ad 2');
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83 document.write('<OPTION VALUE="#44002">II&ordf;-IIae q. 122 a. 2 ad 3');
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84 document.write('<OPTION VALUE="#44003">II&ordf;-IIae q. 122 a. 3 arg. 1');
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85 document.write('<OPTION VALUE="#44004">II&ordf;-IIae q. 122 a. 3 arg. 2');
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86 document.write('<OPTION VALUE="#44005">II&ordf;-IIae q. 122 a. 3 arg. 3');
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87 document.write('<OPTION VALUE="#44006">II&ordf;-IIae q. 122 a. 3 arg. 4');
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88 document.write('<OPTION VALUE="#44007">II&ordf;-IIae q. 122 a. 3 arg. 5');
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89 document.write('<OPTION VALUE="#44008">II&ordf;-IIae q. 122 a. 3 s. c.');
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90 document.write('<OPTION VALUE="#44009">II&ordf;-IIae q. 122 a. 3 co.');
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91 document.write('<OPTION VALUE="#44010">II&ordf;-IIae q. 122 a. 3 ad 1');
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92 document.write('<OPTION VALUE="#44011">II&ordf;-IIae q. 122 a. 3 ad 2');
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93 document.write('<OPTION VALUE="#44012">II&ordf;-IIae q. 122 a. 3 ad 3');
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94 document.write('<OPTION VALUE="#44013">II&ordf;-IIae q. 122 a. 3 ad 4');
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95 document.write('<OPTION VALUE="#44014">II&ordf;-IIae q. 122 a. 3 ad 5');
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96 document.write('<OPTION VALUE="#44015">II&ordf;-IIae q. 122 a. 4 arg. 1');
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97 document.write('<OPTION VALUE="#44016">II&ordf;-IIae q. 122 a. 4 arg. 2');
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98 document.write('<OPTION VALUE="#44017">II&ordf;-IIae q. 122 a. 4 arg. 3');
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99 document.write('<OPTION VALUE="#44018">II&ordf;-IIae q. 122 a. 4 arg. 4');
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100 document.write('<OPTION VALUE="#44019">II&ordf;-IIae q. 122 a. 4 s. c.');
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101 document.write('<OPTION VALUE="#44020">II&ordf;-IIae q. 122 a. 4 co.');
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102 document.write('<OPTION VALUE="#44021">II&ordf;-IIae q. 122 a. 4 ad 1');
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103 document.write('<OPTION VALUE="#44022">II&ordf;-IIae q. 122 a. 4 ad 2');
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104 document.write('<OPTION VALUE="#44023">II&ordf;-IIae q. 122 a. 4 ad 3');
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105 document.write('<OPTION VALUE="#44024">II&ordf;-IIae q. 122 a. 4 ad 4');
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106 document.write('<OPTION VALUE="#44025">II&ordf;-IIae q. 122 a. 5 arg. 1');
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107 document.write('<OPTION VALUE="#44026">II&ordf;-IIae q. 122 a. 5 arg. 2');
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108 document.write('<OPTION VALUE="#44027">II&ordf;-IIae q. 122 a. 5 arg. 3');
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109 document.write('<OPTION VALUE="#44028">II&ordf;-IIae q. 122 a. 5 arg. 4');
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110 document.write('<OPTION VALUE="#44029">II&ordf;-IIae q. 122 a. 5 s. c.');
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111 document.write('<OPTION VALUE="#44030">II&ordf;-IIae q. 122 a. 5 co.');
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112 document.write('<OPTION VALUE="#44031">II&ordf;-IIae q. 122 a. 5 ad 1');
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113 document.write('<OPTION VALUE="#44032">II&ordf;-IIae q. 122 a. 5 ad 2');
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114 document.write('<OPTION VALUE="#44033">II&ordf;-IIae q. 122 a. 5 ad 3');
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115 document.write('<OPTION VALUE="#44034">II&ordf;-IIae q. 122 a. 5 ad 4');
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116 document.write('<OPTION VALUE="#44035">II&ordf;-IIae q. 122 a. 6 arg. 1');
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117 document.write('<OPTION VALUE="#44036">II&ordf;-IIae q. 122 a. 6 arg. 2');
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118 document.write('<OPTION VALUE="#44037">II&ordf;-IIae q. 122 a. 6 arg. 3');
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119 document.write('<OPTION VALUE="#44038">II&ordf;-IIae q. 122 a. 6 arg. 4');
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122 document.write('<OPTION VALUE="#44041">II&ordf;-IIae q. 122 a. 6 ad 1');
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123 document.write('<OPTION VALUE="#44042">II&ordf;-IIae q. 122 a. 6 ad 2');
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124 document.write('<OPTION VALUE="#44043">II&ordf;-IIae q. 122 a. 6 ad 3');
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125 document.write('<OPTION VALUE="#44044">II&ordf;-IIae q. 122 a. 6 ad 4');
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126 document.write('<\/SELECT>');
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127 document.write('<BR><BR>');
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128 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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129 document.write('<\/FORM>');
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130 // -->
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131 //]]>
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132 </script><br />
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133 <hr />
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134 <br /></div>
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135 <div class="D">Quaestio 122</div>
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136 <div class="G">Prooemium</div>
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137 <p title="II-II q. 122 pr."><a name="43984"><span class=
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138 "ref">[43984] II&ordf;-IIae q. 122 pr.</span></a> Deinde
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139 considerandum est de praeceptis iustitiae. Et circa hoc quaeruntur
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140 sex. Primo, utrum praecepta Decalogi sint praecepta iustitiae.
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141 Secundo, de primo praecepto Decalogi. Tertio, de secundo. Quarto,
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142 de tertio. Quinto, de quarto. Sexto, de aliis sex.</p>
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143 <br />
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144 <div class="E">Articulus 1</div>
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145 <p title="II-II q. 122 a. 1 arg. 1"><a name="43985"><span class=
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146 "ref">[43985] II&ordf;-IIae q. 122 a. 1 arg. 1</span></a> Ad primum
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147 sic proceditur. Videtur quod praecepta Decalogi non sint praecepta
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148 iustitiae. Intentio enim legislatoris est cives facere virtuosos
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149 secundum omnem virtutem, ut dicitur in II Ethic., unde et in V
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150 Ethic. dicitur quod <i>lex praecipit de omnibus actibus virtutum
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151 omnium</i>. Sed praecepta Decalogi sunt prima principia totius
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152 divinae legis. Ergo praecepta Decalogi non pertinent ad solam
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153 iustitiam.</p>
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154 <p title="II-II q. 122 a. 1 arg. 2"><a name="43986"><span class=
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155 "ref">[43986] II&ordf;-IIae q. 122 a. 1 arg. 2</span></a>
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156 Praeterea, ad iustitiam videntur pertinere praecipue praecepta
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157 iudicialia, quae contra moralia dividuntur, ut supra habitum est.
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158 Sed praecepta Decalogi sunt praecepta moralia, ut ex supra dictis
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159 patet. Ergo praecepta Decalogi non sunt praecepta iustitiae.</p>
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160 <p title="II-II q. 122 a. 1 arg. 3"><a name="43987"><span class=
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161 "ref">[43987] II&ordf;-IIae q. 122 a. 1 arg. 3</span></a>
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162 Praeterea, lex praecipue tradit praecepta de actibus iustitiae
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163 pertinentibus ad bonum commune, puta de officiis publicis, et aliis
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164 huiusmodi. Sed de his non fit mentio in praeceptis Decalogi. Ergo
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165 videtur quod praecepta Decalogi non pertineant proprie ad
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166 iustitiam.</p>
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167 <p title="II-II q. 122 a. 1 arg. 4"><a name="43988"><span class=
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168 "ref">[43988] II&ordf;-IIae q. 122 a. 1 arg. 4</span></a>
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169 Praeterea, praecepta Decalogi distinguuntur in duas tabulas
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170 secundum dilectionem Dei et proximi, quae pertinent ad virtutem
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171 caritatis. Ergo praecepta Decalogi magis pertinent ad caritatem
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172 quam ad iustitiam.</p>
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173 <p title="II-II q. 122 a. 1 s. c."><a name="43989"><span class=
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174 "ref">[43989] II&ordf;-IIae q. 122 a. 1 s. c.</span></a> Sed contra
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175 est quod iustitia sola videtur esse virtus per quam ordinamur ad
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176 alterum. Sed per omnia praecepta Decalogi ordinamur ad alterum, ut
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177 patet discurrenti per singula. Ergo omnia praecepta Decalogi
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178 pertinent ad iustitiam.</p>
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179 <p title="II-II q. 122 a. 1 co."><a name="43990"><span class=
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180 "ref">[43990] II&ordf;-IIae q. 122 a. 1 co.</span></a> Respondeo
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181 dicendum quod praecepta Decalogi sunt prima praecepta legis, et
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182 quibus statim ratio naturalis assentit sicut manifestissimis.
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183 Manifestissime autem ratio debiti, quae requiritur ad praeceptum,
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184 apparet in iustitia, quae est ad alterum, quia in his quae spectant
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185 ad seipsum, videtur primo aspectui quod homo sit sui dominus, et
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186 quod liceat ei facere quodlibet; sed in his quae sunt ad alterum,
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187 manifeste apparet quod homo est alteri obligatus ad reddendum ei
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188 quod debet. Et ideo praecepta Decalogi oportuit ad iustitiam
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189 pertinere. Unde tria prima praecepta sunt de actibus religionis,
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190 quae est potissima pars iustitiae; quartum autem praeceptum est de
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191 actu pietatis, quae est pars iustitiae secunda; alia vero sex
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192 dantur de actibus iustitiae communiter dictae, quae inter aequales
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193 attenditur.</p>
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194 <p title="II-II q. 122 a. 1 ad 1"><a name="43991"><span class=
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195 "ref">[43991] II&ordf;-IIae q. 122 a. 1 ad 1</span></a> Ad primum
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196 ergo dicendum quod lex intendit omnes homines facere virtuosos, sed
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197 ordine quodam, ut scilicet prius tradat eis praecepta de his in
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198 quibus est manifestior ratio debiti, ut dictum est.</p>
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199 <p title="II-II q. 122 a. 1 ad 2"><a name="43992"><span class=
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200 "ref">[43992] II&ordf;-IIae q. 122 a. 1 ad 2</span></a> Ad secundum
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201 dicendum quod iudicialia praecepta sunt quaedam determinationes
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202 moralium praeceptorum prout ordinantur ad proximum, sicut et
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203 caeremonialia sunt quaedam determinationes moralium praeceptorum
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204 prout ordinantur ad Deum. Unde neutra praecepta continentur in
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205 Decalogo. Sunt tamen determinationes praeceptorum Decalogi. Et sic
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206 ad iustitiam pertinent.</p>
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207 <p title="II-II q. 122 a. 1 ad 3"><a name="43993"><span class=
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208 "ref">[43993] II&ordf;-IIae q. 122 a. 1 ad 3</span></a> Ad tertium
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209 dicendum quod ea quae pertinent ad bonum commune oportet
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210 diversimode dispensari secundum hominum diversitatem. Et ideo non
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211 fuerunt ponenda inter praecepta Decalogi, sed inter praecepta
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212 iudicialia.</p>
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213 <p title="II-II q. 122 a. 1 ad 4"><a name="43994"><span class=
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214 "ref">[43994] II&ordf;-IIae q. 122 a. 1 ad 4</span></a> Ad quartum
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215 dicendum quod praecepta Decalogi pertinent ad caritatem sicut ad
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216 finem, secundum illud I ad Tim. I, <i>finis praecepti caritas
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217 est</i>. Sed ad iustitiam pertinent inquantum immediate sunt de
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218 actibus iustitiae.</p>
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219 <br />
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220 <div class="E">Articulus 2</div>
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221 <p title="II-II q. 122 a. 2 arg. 1"><a name="43995"><span class=
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222 "ref">[43995] II&ordf;-IIae q. 122 a. 2 arg. 1</span></a> Ad
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223 secundum sic proceditur. Videtur quod primum praeceptum Decalogi
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224 inconvenienter tradatur. Magis enim homo est obligatus Deo quam
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225 patri carnali, secundum illud Heb. XII, <i>quanto magis
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226 obtemperabimus patri spirituum, et vivemus?</i> Sed praeceptum
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227 pietatis, qua honoratur pater, ponitur affirmative, cum dicitur,
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228 honora patrem tuum et matrem tuam. Ergo multo magis primum
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229 praeceptum religionis, qua honoratur Deus, debuit proponi
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230 affirmative, praesertim cum affirmatio sit naturaliter prior
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231 negatione.</p>
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232 <p title="II-II q. 122 a. 2 arg. 2"><a name="43996"><span class=
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233 "ref">[43996] II&ordf;-IIae q. 122 a. 2 arg. 2</span></a>
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234 Praeterea, primum praeceptum Decalogi ad religionem pertinet, ut
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235 dictum est. Sed religio, cum sit una virtus, habet unum actum. In
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236 primo autem praecepto prohibentur tres actus, <i>nam primo dicitur,
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237 non habebis deos alienos coram me; secundo dicitur, non facies tibi
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238 sculptile; tertio, non adorabis ea, neque coles</i>. Ergo
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239 inconvenienter traditur primum praeceptum.</p>
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240 <p title="II-II q. 122 a. 2 arg. 3"><a name="43997"><span class=
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241 "ref">[43997] II&ordf;-IIae q. 122 a. 2 arg. 3</span></a>
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242 Praeterea, Augustinus dicit, in libro de decem chordis, quod per
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243 primum praeceptum excluditur vitium superstitionis. Sed multae sunt
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244 aliae noxiae superstitiones praeter idololatriam, ut supra dictum
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245 est. Insufficienter ergo prohibetur sola idololatria.</p>
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246 <p title="II-II q. 122 a. 2 s. c."><a name="43998"><span class=
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247 "ref">[43998] II&ordf;-IIae q. 122 a. 2 s. c.</span></a> In
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248 contrarium est auctoritas Scripturae.</p>
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249 <p title="II-II q. 122 a. 2 co."><a name="43999"><span class=
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250 "ref">[43999] II&ordf;-IIae q. 122 a. 2 co.</span></a> Respondeo
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251 dicendum quod ad legem pertinet facere homines bonos. Et ideo
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252 oportet praecepta legis ordinari secundum ordinem generationis, qua
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253 scilicet homo fit bonus. In ordine autem generationis duo sunt
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254 attendenda. Quorum primum est quod prima pars primo constituitur,
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255 sicut in generatione animalis primo generatur cor, et in domo primo
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256 fit fundamentum. In bonitate autem animae prima pars est bonitas
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257 voluntatis, ex qua aliquis homo bene utitur qualibet alia bonitate.
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258 Bonitas autem voluntatis attenditur ad obiectum suum, quod est
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259 finis. Et ideo in eo qui erat per legem instituendus ad virtutem,
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260 primo oportuit quasi iacere quoddam fundamentum religionis, per
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261 quam homo debite ordinatur in Deum, qui est ultimus finis humanae
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262 voluntatis. Secundo attendendum est in ordine generationis quod
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263 primo contraria et impedimenta tolluntur, sicut agricola primo
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264 purgat agrum, et postea proiicit semina, secundum illud Ierem. IV,
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265 <i>novate vobis novale, et nolite serere super spinas</i>. Et ideo
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266 circa religionem primo homo erat instituendus ut impedimenta verae
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267 religionis excluderet. Praecipuum autem impedimentum religionis est
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268 quod homo falso Deo inhaereat, secundum illud Matth. VI, <i>non
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269 potestis servire Deo et mammonae</i>. Et ideo in primo praecepto
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270 legis excluditur cultus falsorum deorum.</p>
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271 <p title="II-II q. 122 a. 2 ad 1"><a name="44000"><span class=
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272 "ref">[44000] II&ordf;-IIae q. 122 a. 2 ad 1</span></a> Ad primum
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273 ergo dicendum quod etiam circa religionem ponitur unum praeceptum
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274 affirmativum, scilicet, memento ut diem sabbati sanctifices. Sed
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275 erant praemittenda praecepta negativa, quibus impedimenta
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276 religionis tollerentur. Quamvis enim affirmatio naturaliter sit
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277 prior negatione, tamen in via generationis negatio, qua removentur
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278 impedimenta, est prior, ut dictum est. Et praecipue in rebus
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279 divinis in quibus negationes praeferuntur affirmationibus, propter
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280 insufficientiam nostram, ut Dionysius dicit, II cap. Cael.
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281 Hier.</p>
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282 <p title="II-II q. 122 a. 2 ad 2"><a name="44001"><span class=
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283 "ref">[44001] II&ordf;-IIae q. 122 a. 2 ad 2</span></a> Ad secundum
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284 dicendum quod cultus alienorum deorum dupliciter apud aliquos
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285 observabatur. Quidam enim quasdam creaturas pro diis colebant
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286 absque institutione imaginum, unde Varro dixit quod antiqui Romani
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287 diu sine simulacris deos coluerunt. Et hic cultus prohibetur primo,
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288 cum dicitur, non habebis deos alienos. Apud alios autem erat cultus
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289 falsorum deorum sub quibusdam imaginibus. Et ideo opportune
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290 prohibetur et ipsarum imaginum institutio, cum dicitur, non facies
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291 tibi sculptile; et imaginum ipsarum cultus, cum dicitur, non coles
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292 ea, et cetera.</p>
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293 <p title="II-II q. 122 a. 2 ad 3"><a name="44002"><span class=
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294 "ref">[44002] II&ordf;-IIae q. 122 a. 2 ad 3</span></a> Ad tertium
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295 dicendum quod omnes aliae superstitiones procedunt ex aliquo pacto
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296 cum Daemonibus inito tacito vel expresso. Et ideo omnes
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297 intelliguntur prohiberi in hoc quod dicitur, non habebis deos
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298 alienos.</p>
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299 <br />
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300 <div class="E">Articulus 3</div>
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301 <p title="II-II q. 122 a. 3 arg. 1"><a name="44003"><span class=
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302 "ref">[44003] II&ordf;-IIae q. 122 a. 3 arg. 1</span></a> Ad
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303 tertium sic proceditur. Videtur quod secundum praeceptum Decalogi
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304 non convenienter tradatur. Hoc enim praeceptum, non assumes nomen
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305 Dei tui in vanum, sic exponitur in Glossa Exod. XX, <i>idest, non
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306 existimes creaturam esse filium Dei</i>, per quod prohibetur error
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307 contra fidem. Et Deut. V exponitur, <i>non assumes nomen Dei tui in
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308 vanum, scilicet, nomen Dei ligno et lapidi attribuendo</i>, per
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309 quod prohibetur falsa confessio, quae est actus infidelitatis,
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310 sicut et error. Infidelitas autem est prior superstitione, sicut et
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311 fides religione. Ergo hoc praeceptum debuit praemitti primo, in quo
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312 prohibetur superstitio.</p>
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313 <p title="II-II q. 122 a. 3 arg. 2"><a name="44004"><span class=
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314 "ref">[44004] II&ordf;-IIae q. 122 a. 3 arg. 2</span></a>
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315 Praeterea, nomen Dei ad multa assumitur, sicut ad laudandum, ad
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316 miracula faciendum, et universaliter ad omnia quae dicuntur vel
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317 fiunt a nobis, secundum illud Coloss. III, <i>omne quodcumque
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318 facitis in verbo vel opere, in nomine domini facite</i>. Ergo
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319 praeceptum quo prohibetur nomen Dei assumi in vanum, videtur
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320 universalius esse quam praeceptum quo prohibetur superstitio. Et
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321 ita debuit ei praemitti.</p>
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322 <p title="II-II q. 122 a. 3 arg. 3"><a name="44005"><span class=
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323 "ref">[44005] II&ordf;-IIae q. 122 a. 3 arg. 3</span></a>
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324 Praeterea, Exod. XX exponitur illud praeceptum, <i>non assumes
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325 nomen Dei tui in vanum, iurando scilicet pro nihilo</i>. Unde
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326 videtur per hoc prohiberi vana iuratio, quae scilicet est sine
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327 iudicio. Sed multo gravior est falsa iuratio, quae est sine
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328 veritate; et iniusta iuratio, quae est sine iustitia. Ergo magis
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329 debuerunt illa prohiberi per hoc praeceptum.</p>
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330 <p title="II-II q. 122 a. 3 arg. 4"><a name="44006"><span class=
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331 "ref">[44006] II&ordf;-IIae q. 122 a. 3 arg. 4</span></a>
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332 Praeterea, multo gravius peccatum est blasphemia, vel quidquid fiat
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333 verbo vel facto in contumeliam Dei, quam periurium. Ergo blasphemia
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334 et alia huiusmodi magis debuerunt per hoc praeceptum prohiberi.</p>
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335 <p title="II-II q. 122 a. 3 arg. 5"><a name="44007"><span class=
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336 "ref">[44007] II&ordf;-IIae q. 122 a. 3 arg. 5</span></a>
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337 Praeterea, multa sunt Dei nomina. Ergo non debuit indeterminate
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338 dici, non assumes nomen Dei tui in vanum.</p>
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339 <p title="II-II q. 122 a. 3 s. c."><a name="44008"><span class=
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340 "ref">[44008] II&ordf;-IIae q. 122 a. 3 s. c.</span></a> Sed in
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341 contrarium est Scripturae auctoritas.</p>
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342 <p title="II-II q. 122 a. 3 co."><a name="44009"><span class=
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343 "ref">[44009] II&ordf;-IIae q. 122 a. 3 co.</span></a> Respondeo
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344 dicendum quod oportet prius impedimenta verae religionis excludere
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345 in eo qui instituitur ad virtutem, quam eum in vera religione
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346 fundare. Opponitur autem verae religioni aliquid dupliciter. Uno
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347 modo, per excessum, quando scilicet id quod est religionis alteri
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348 indebite exhibetur, quod pertinet ad superstitionem. Alio modo,
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349 quasi per defectum reverentiae, cum scilicet Deus contemnitur, quod
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350 pertinet ad vitium irreligiositatis, ut supra habitum est.
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351 Superstitio autem impedit religionem quantum ad hoc, ne suscipiatur
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352 Deus ad colendum. Ille autem cuius animus implicatus est indebito
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353 cultui, non potest simul debitum Dei cultum suscipere, secundum
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354 illud Isaiae XXVIII, <i>angustatum est stratum, ut alter
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355 decidat</i>, scilicet Deus verus vel falsus a corde hominis, <i>et
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356 pallium breve utrumque operire non potest</i>. Per irreligiositatem
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357 autem impeditur religio quantum ad hoc, ne Deus, postquam susceptus
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358 est, honoretur. Prius autem est Deum suscipere ad colendum quam eum
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359 susceptum honorare. Et ideo praemittitur praeceptum quo prohibetur
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360 superstitio secundo praecepto, quo prohibetur periurium, ad
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361 irreligiositatem pertinens.</p>
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362 <p title="II-II q. 122 a. 3 ad 1"><a name="44010"><span class=
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363 "ref">[44010] II&ordf;-IIae q. 122 a. 3 ad 1</span></a> Ad primum
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364 ergo dicendum quod illae expositiones sunt mysticae. Litteralis
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365 autem expositio est quae habetur Deut. V, <i>non assumes nomen Dei
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366 tui in vanum, scilicet iurando pro re quae non est</i>.</p>
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367 <p title="II-II q. 122 a. 3 ad 2"><a name="44011"><span class=
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368 "ref">[44011] II&ordf;-IIae q. 122 a. 3 ad 2</span></a> Ad secundum
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369 dicendum quod non prohibetur quaelibet assumptio divini nominis per
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370 hoc praeceptum, sed proprie illa qua sumitur divinum nomen ad
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371 confirmationem humani verbi per modum iuramenti, quia ista
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372 assumptio divini nominis est frequentior apud homines. Potest tamen
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373 ex consequenti intelligi ut per hoc prohibeatur omnis inordinata
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374 divini nominis assumptio. Et secundum hoc procedunt illae
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375 expositiones de quibus supra dictum est.</p>
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376 <p title="II-II q. 122 a. 3 ad 3"><a name="44012"><span class=
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377 "ref">[44012] II&ordf;-IIae q. 122 a. 3 ad 3</span></a> Ad tertium
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378 dicendum quod pro nihilo iurare dicitur ille qui iurat pro eo quod
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379 non est, quod pertinet ad falsam iurationem, quae principaliter
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380 periurium nominatur, ut supra dictum est. Quando enim aliquis
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381 falsum iurat, tunc iuratio est vana secundum seipsam, quia non
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382 habet firmamentum veritatis. Quando autem aliquis iurat sine
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383 iudicio ex aliqua levitate, si verum iurat, non est ibi vanitas ex
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384 parte ipsius iuramenti, sed solum ex parte iurantis.</p>
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385 <p title="II-II q. 122 a. 3 ad 4"><a name="44013"><span class=
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386 "ref">[44013] II&ordf;-IIae q. 122 a. 3 ad 4</span></a> Ad quartum
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387 dicendum quod sicut ei qui instruitur in aliqua scientia primo
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388 proponuntur quaedam communia documenta, ita etiam lex, quae
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389 instituit hominem ad virtutem, in praeceptis Decalogi, quae sunt
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390 prima, ea proposuit, vel prohibendo vel mandando, quae communius in
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391 cursu humanae vitae solent accidere. Et ideo inter praecepta
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392 Decalogi prohibetur periurium, quod frequentius accidit quam
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393 blasphemia, in quam homo rarius prolabitur.</p>
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394 <p title="II-II q. 122 a. 3 ad 5"><a name="44014"><span class=
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395 "ref">[44014] II&ordf;-IIae q. 122 a. 3 ad 5</span></a> Ad quintum
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396 dicendum quod nominibus Dei debetur reverentia ex parte rei
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397 significatae, quae est una, non autem ratione vocum significantium,
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398 quae sunt multae. Et ideo singulariter dixit, <i>non assumes nomen
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399 Dei tui in vanum</i>, quia non differt per quodcumque nomen Dei
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400 periurium committatur.</p>
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401 <br />
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402 <div class="E">Articulus 4</div>
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403 <p title="II-II q. 122 a. 4 arg. 1"><a name="44015"><span class=
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404 "ref">[44015] II&ordf;-IIae q. 122 a. 4 arg. 1</span></a> Ad
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405 quartum sic proceditur. Videtur quod inconvenienter tertium
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406 praeceptum Decalogi tradatur, scilicet de sanctificatione sabbati.
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407 Hoc enim praeceptum, spiritualiter intellectum, est generale, dicit
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408 enim Ambrosius, super illud Luc. XIII, <i>archisynagogus indignans
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409 quia sabbato curasset, lex, inquit, in sabbato non hominem curare,
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410 sed servilia opera facere, idest peccatis gravari, prohibet</i>.
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411 Secundum autem litteralem sensum, est praeceptum caeremoniale,
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412 dicitur enim Exod. XXXI, <i>videte ut sabbatum meum custodiatis,
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413 quia signum est inter me et vos in generationibus vestris</i>.
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414 Praecepta autem Decalogi et sunt praecepta spiritualia, et sunt
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415 moralia. Inconvenienter ergo ponitur inter praecepta Decalogi.</p>
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416 <p title="II-II q. 122 a. 4 arg. 2"><a name="44016"><span class=
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417 "ref">[44016] II&ordf;-IIae q. 122 a. 4 arg. 2</span></a>
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418 Praeterea, caeremonialia legis praecepta continent sacra,
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419 sacrificia, sacramenta et observantias, ut supra habitum est. Ad
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420 sacra autem pertinebant non solum sacri dies, sed etiam sacra loca
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421 et sacra vasa et alia huiusmodi. Similiter etiam erant multi sacri
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422 dies praeter sabbatum. Inconveniens igitur est quod, praetermissis
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423 omnibus aliis caeremonialibus, de sola observantia sabbati fit
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424 mentio.</p>
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425 <p title="II-II q. 122 a. 4 arg. 3"><a name="44017"><span class=
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426 "ref">[44017] II&ordf;-IIae q. 122 a. 4 arg. 3</span></a>
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427 Praeterea, quicumque transgreditur praeceptum Decalogi, peccat. Sed
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428 in veteri lege aliqui transgredientes observantiam sabbati non
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429 peccabant, sicut circumcidentes pueros octava die, et sacerdotes in
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430 templo sabbatis operantes. Et Elias, cum quadraginta diebus
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431 pervenisset ad montem Dei Horeb, consequens est quod in sabbato
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432 itineraverit. Similiter etiam sacerdotes, dum circumferrent septem
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433 diebus arcam domini, ut legitur Iosue VI, intelliguntur eam die
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434 sabbati circumtulisse. Dicitur etiam Luc. XIII, <i>nonne
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435 unusquisque vestrum solvit bovem suum aut asinum et ducit
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436 adaquare?</i> Ergo inconvenienter ponitur inter praecepta
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437 Decalogi.</p>
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438 <p title="II-II q. 122 a. 4 arg. 4"><a name="44018"><span class=
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439 "ref">[44018] II&ordf;-IIae q. 122 a. 4 arg. 4</span></a>
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440 Praeterea, praecepta Decalogi sunt etiam in nova lege observanda.
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441 Sed in nova lege non servatur hoc praeceptum, nec quantum ad diem
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442 sabbati, nec quantum ad diem dominicam, in qua et cibi coquuntur,
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443 et itinerantur et piscantur homines, et alia multa huiusmodi
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444 faciunt. Ergo inconvenienter traditur praeceptum de observantia
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445 sabbati.</p>
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446 <p title="II-II q. 122 a. 4 s. c."><a name="44019"><span class=
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447 "ref">[44019] II&ordf;-IIae q. 122 a. 4 s. c.</span></a> Sed in
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448 contrarium est Scripturae auctoritas.</p>
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449 <p title="II-II q. 122 a. 4 co."><a name="44020"><span class=
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450 "ref">[44020] II&ordf;-IIae q. 122 a. 4 co.</span></a> Respondeo
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451 dicendum quod, remotis impedimentis verae religionis per primum et
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452 secundum praeceptum Decalogi, ut supra dictum est, consequens fuit
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453 ut tertium praeceptum poneretur, per quod homines in vera religione
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454 fundarentur. Ad religionem autem pertinet cultum Deo exhibere.
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455 Sicut autem in Scriptura divina traduntur nobis sub aliquibus
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456 corporalium rerum similitudinibus, ita cultus exterior Deo
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457 exhibetur per aliquod sensibile signum. Et quia ad interiorem
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458 cultum, qui consistit in oratione et devotione, magis inducitur
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459 homo ex interiori spiritus sancti instinctu, praeceptum legis
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460 dandum fuit de exteriori cultu secundum aliquod sensibile signum.
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461 Et quia praecepta Decalogi sunt quasi quaedam prima et communia
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462 legis principia, ideo in tertio praecepto Decalogi praecipitur
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463 exterior Dei cultus sub signo communis beneficii quod pertinet ad
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464 omnes, scilicet ad repraesentandum opus creationis mundi, a quo
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465 requievisse dicitur Deus septimo die, in cuius signum, dies septima
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466 mandatur sanctificanda, idest deputanda ad vacandum Deo. Et ideo
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467 Exod. XX, praemisso praecepto de sanctificatione sabbati,
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468 assignatur ratio, quia <i>sex diebus fecit Deus caelum et terram,
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469 et in die septimo requievit</i>.</p>
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470 <p title="II-II q. 122 a. 4 ad 1"><a name="44021"><span class=
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471 "ref">[44021] II&ordf;-IIae q. 122 a. 4 ad 1</span></a> Ad primum
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472 ergo dicendum quod praeceptum de sanctificatione sabbati,
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473 litteraliter intellectum, est partim morale, partim caeremoniale.
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474 Morale quidem, quantum ad hoc quod homo deputet aliquod tempus
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475 vitae suae ad vacandum divinis. Inest enim homini naturalis
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476 inclinatio ad hoc quod cuilibet rei necessariae deputetur aliquod
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477 tempus, sicut corporali refectioni, somno et aliis huiusmodi. Unde
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478 etiam spirituali refectioni, qua mens hominis in Deo reficitur,
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479 secundum dictamen rationis naturalis aliquod tempus deputat homo.
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480 Et sic habere aliquod tempus deputatum ad vacandum divinis, cadit
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481 sub praecepto morali. Sed inquantum in hoc praecepto determinatur
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482 speciale tempus in signum creationis mundi, sic est praeceptum
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483 caeremoniale. Similiter etiam caeremoniale est secundum allegoricam
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diff changeset
484 significationem, prout fuit figura quietis Christi in sepulcro,
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485 quae fuit septima die. Et similiter secundum moralem
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diff changeset
486 significationem, prout significat cessationem ab omni actu peccati
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487 et quietem mentis in Deo, et secundum hoc quodammodo est praeceptum
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488 generale. Similiter etiam caeremoniale est secundum significationem
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diff changeset
489 anagogicam, prout scilicet praefigurat quietem fruitionis Dei quae
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490 erit in patria. Unde praeceptum de sanctificatione sabbati ponitur
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491 inter praecepta Decalogi inquantum est praeceptum morale, non
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492 inquantum est caeremoniale.</p>
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493 <p title="II-II q. 122 a. 4 ad 2"><a name="44022"><span class=
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diff changeset
494 "ref">[44022] II&ordf;-IIae q. 122 a. 4 ad 2</span></a> Ad secundum
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diff changeset
495 dicendum quod aliae caeremoniae legis sunt signa aliquorum
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496 particularium effectuum Dei. Sed observatio sabbati est signum
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497 generalis beneficii, scilicet productionis universae creaturae. Et
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498 ideo convenientius poni debuit inter generalia praecepta Decalogi
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499 quam aliquod aliud caeremoniale legis.</p>
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diff changeset
500 <p title="II-II q. 122 a. 4 ad 3"><a name="44023"><span class=
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501 "ref">[44023] II&ordf;-IIae q. 122 a. 4 ad 3</span></a> Ad tertium
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502 dicendum quod in observantia sabbati duo sunt consideranda. Quorum
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503 unum est sicut finis, et hoc est ut homo vacet rebus divinis. Quod
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504 significatur in hoc quod dicit, memento ut diem sabbati
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505 sanctifices, illa enim sanctificari dicuntur in lege quae divino
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506 cultui applicantur. Aliud autem est cessatio operum, quae
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507 significatur cum subditur, <i>septimo die domini Dei tui, non
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508 facies omne opus</i>. Sed de quo opere intelligatur, apparet per id
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509 quod exponitur Levit. XXIII, <i>omne opus servile non facietis in
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510 eo</i>. Opus autem servile dicitur a servitute. Est autem triplex
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511 servitus. Una quidem qua homo servit peccato, secundum illud,
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512 <i>qui facit peccatum, servus est peccati</i>. Et secundum hoc,
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513 omne opus peccati dicitur servile. Alia vero servitus est qua homo
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514 servit homini. Est autem homo alterius servus non secundum mentem,
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515 sed secundum corpus, ut supra habitum est. Et ideo opera servilia,
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516 secundum hoc, dicuntur opera corporalia in quibus unus homo alteri
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517 servit. Tertia autem est servitus Dei. Et secundum hoc, opus
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518 servile posset dici opus latriae, quod pertinet ad Dei servitium.
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519 Si autem sic intelligatur opus servile, non prohibetur in die
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520 sabbati. Quia hoc esset contrarium fini observationis sabbati, homo
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521 enim ad hoc ab aliis operibus abstinet in die sabbati, ut vacet
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522 operibus ad Dei servitutem pertinentibus. Et inde est quod, sicut
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523 dicitur Ioan. VII, <i>circumcisionem accipit homo in sabbato, ut
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524 non solvatur lex Moysi</i>. Inde etiam est quod, sicut dicitur
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525 Matth. XII, sabbatis sacerdotes in templo sabbatum violant, idest,
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526 corporaliter in sabbato operantur, et sine crimine sunt. Et sic
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527 etiam sacerdotes in sabbato circumferentes arcam non
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528 transgrediebantur praeceptum de observantia sabbati. Et similiter
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529 etiam nullius spiritualis actus exercitium est contra observantiam
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530 sabbati, puta si quis doceat verbo vel scripto, unde Num. XXVIII,
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531 dicit Glossa quod <i>fabri et huiusmodi artifices otiantur in die
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532 sabbati. Lector autem divinae legis vel doctor ab opere suo non
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533 desinit, nec tamen contaminatur sabbatum, sicut sacerdotes in
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534 templo sabbatum violant, et sine crimine sunt</i>. Sed alia opera
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535 servilia, quae dicuntur servilia primo vel secundo modo,
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536 contrariantur observantiae sabbati, inquantum impediunt
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537 applicationem hominis ad divina. Et quia impeditur magis homo a
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538 rebus divinis per opus peccati quam per opus licitum, quamvis sit
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539 corporale; ideo magis contra hoc praeceptum agit qui peccat in die
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540 festo quam qui aliquod corporale opus licitum facit. Unde
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diff changeset
541 Augustinus dicit, in libro de decem chordis, <i>melius faceret
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542 Iudaeus in agro suo aliquid utile quam in theatro seditiosus
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543 existeret. Et melius feminae eorum die sabbati lanam facerent quam
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544 tota die in Neomeniis suis impudice saltarent</i>. Non autem qui
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545 peccat venialiter in sabbato contra hoc praeceptum facit, quia
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546 peccatum veniale non excludit sanctitatem. Opera etiam corporalia
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547 ad spiritualem Dei cultum non pertinentia intantum servilia
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548 dicuntur inquantum proprie pertinent ad servientes, inquantum vero
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549 sunt communia et servis et liberis, servilia non dicuntur. Quilibet
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550 autem, tam servus quam liber, tenetur in necessariis providere non
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551 tantum sibi, sed etiam proximo, praecipue quidem in his quae ad
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552 salutem corporis pertinent, secundum illud Prov. XXIV, erue eos qui
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553 ducuntur ad mortem; secundario autem etiam in damno rerum vitando,
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554 secundum illud Deut. XXII, <i>non videbis bovem aut ovem fratris
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555 tui errantem et praeteribis, sed reduces fratri tuo</i>. Et ideo
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556 opus corporale pertinens ad conservandam salutem proprii corporis
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557 non violat sabbatum, non enim est contra observantiam sabbati quod
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558 aliquis comedat, et alia huiusmodi faciat quibus salus corporis
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559 conservatur. Et propter hoc Machabaei non polluerunt sabbatum
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560 pugnantes ad sui defensionem die sabbati, ut legitur I Machab. II.
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561 Similiter etiam nec Elias fugiens a facie Iezabel in die sabbati.
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562 Et propter hoc etiam dominus, Matth. XII, excusat discipulos suos,
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563 qui colligebant spicas in die sabbati propter necessitatem quam
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564 patiebantur. Similiter etiam opus corporale quod ordinatur ad
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565 salutem corporalem alterius, non est contra observantiam sabbati.
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566 Unde dominus, Ioan. VII, <i>mihi indignamini quia totum hominem
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567 salvum feci in sabbato?</i> Similiter etiam opus corporale quod
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568 ordinatur ad imminens damnum rei exterioris vitandum, non violat
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569 sabbatum. Unde dominus dicit, Matth. XII, <i>quis erit ex vobis
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570 homo qui habet unam ovem, et ceciderit sabbato in foveam, nonne
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571 tenebit et levabit eam?</i></p>
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572 <p title="II-II q. 122 a. 4 ad 4"><a name="44024"><span class=
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573 "ref">[44024] II&ordf;-IIae q. 122 a. 4 ad 4</span></a> Ad quartum
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574 dicendum quod observatio diei dominicae in nova lege succedit
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575 observantiae sabbati non ex vi praecepti legis, sed ex
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diff changeset
576 constitutione Ecclesiae et consuetudine populi Christiani. Nec
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577 etiam huiusmodi observatio est figuralis, sicut fuit observatio
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578 sabbati in veteri lege. Et ideo non est ita arcta prohibitio
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579 operandi in die dominica sicut in die sabbati, sed quaedam opera
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580 conceduntur in die dominica quae in die sabbati prohibebantur,
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581 sicut decoctio ciborum et alia huiusmodi. Et etiam in quibusdam
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582 operibus prohibitis facilius propter necessitatem dispensatur in
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583 nova quam in veteri lege, quia figura pertinet ad protestationem
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584 veritatis, quam nec in modico praeterire oportet; opera autem
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585 secundum se considerata immutari possunt pro loco et tempore.</p>
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586 <br />
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587 <div class="E">Articulus 5</div>
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588 <p title="II-II q. 122 a. 5 arg. 1"><a name="44025"><span class=
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589 "ref">[44025] II&ordf;-IIae q. 122 a. 5 arg. 1</span></a> Ad
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590 quintum sic proceditur. Videtur quod inconvenienter tradatur
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591 quartum praeceptum, de honoratione parentum. Hoc enim praeceptum
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592 pertinet ad pietatem. Sed sicut pietas est pars iustitiae, ita
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593 etiam observantia et gratia, et alia de quibus dictum est. Ergo
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594 videtur quod non debuit dari speciale praeceptum de pietate, cum de
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595 aliis non detur.</p>
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596 <p title="II-II q. 122 a. 5 arg. 2"><a name="44026"><span class=
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597 "ref">[44026] II&ordf;-IIae q. 122 a. 5 arg. 2</span></a>
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598 Praeterea, pietas non solum exhibet cultum parentibus, sed etiam
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599 patriae et aliis sanguine coniunctis et patriae benevolis, ut supra
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600 dictum est. Inconvenienter ergo in hoc quarto praecepto fit mentio
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601 solum de honoratione patris et matris.</p>
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602 <p title="II-II q. 122 a. 5 arg. 3"><a name="44027"><span class=
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603 "ref">[44027] II&ordf;-IIae q. 122 a. 5 arg. 3</span></a>
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604 Praeterea, parentibus non solum debetur honoris reverentia, sed
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605 etiam sustentatio. Ergo insufficienter sola parentum honoratio
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606 praecipitur.</p>
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607 <p title="II-II q. 122 a. 5 arg. 4"><a name="44028"><span class=
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diff changeset
608 "ref">[44028] II&ordf;-IIae q. 122 a. 5 arg. 4</span></a>
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609 Praeterea, contingit quandoque quod aliqui qui honorant parentes
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610 cito moriuntur, et e contrario qui parentes non honorant diu
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611 vivunt. Inconvenienter ergo additur huic praecepto haec promissio,
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612 <i>ut sis longaevus super terram</i>.</p>
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613 <p title="II-II q. 122 a. 5 s. c."><a name="44029"><span class=
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diff changeset
614 "ref">[44029] II&ordf;-IIae q. 122 a. 5 s. c.</span></a> In
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615 contrarium est auctoritas sacrae Scripturae.</p>
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616 <p title="II-II q. 122 a. 5 co."><a name="44030"><span class=
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diff changeset
617 "ref">[44030] II&ordf;-IIae q. 122 a. 5 co.</span></a> Respondeo
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618 dicendum quod praecepta Decalogi ordinantur ad dilectionem Dei et
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619 proximi. Inter proximos autem, maxime obligamur parentibus. Et ideo
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620 immediate post praecepta ordinantia nos in Deum, ponitur praeceptum
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621 ordinans nos ad parentes, qui sunt particulare principium nostri
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622 esse, sicut Deus est universale principium. Et sic est quaedam
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623 affinitas huius praecepti ad praecepta primae tabulae.</p>
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624 <p title="II-II q. 122 a. 5 ad 1"><a name="44031"><span class=
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625 "ref">[44031] II&ordf;-IIae q. 122 a. 5 ad 1</span></a> Ad primum
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626 ergo dicendum quod, sicut supra dictum est, pietas ordinatur ad
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627 reddendum debitum parentibus, quod communiter ad omnes pertinet. Et
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628 ideo inter praecepta Decalogi, quae sunt communia, magis debet poni
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629 aliquid pertinens ad pietatem quam ad alias partes iustitiae, quae
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630 respiciunt aliquod debitum speciale.</p>
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diff changeset
631 <p title="II-II q. 122 a. 5 ad 2"><a name="44032"><span class=
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diff changeset
632 "ref">[44032] II&ordf;-IIae q. 122 a. 5 ad 2</span></a> Ad secundum
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633 dicendum quod per prius debetur aliquid parentibus quam patriae et
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634 consanguineis, quia per hoc quod sumus a parentibus nati, pertinent
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635 ad nos et consanguinei et patria. Et ideo, cum praecepta Decalogi
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636 sint prima praecepta legis, magis per ea ordinatur homo ad parentes
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637 quam ad patriam vel ad alios consanguineos. Nihilominus tamen in
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638 hoc praecepto, quod est de honoratione parentum, intelligitur
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639 mandari quidquid pertinet ad reddendum debitum cuicumque personae,
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640 sicut secundarium includitur in principali.</p>
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diff changeset
641 <p title="II-II q. 122 a. 5 ad 3"><a name="44033"><span class=
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diff changeset
642 "ref">[44033] II&ordf;-IIae q. 122 a. 5 ad 3</span></a> Ad tertium
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643 dicendum quod parentibus inquantum huiusmodi, debetur reverentiae
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644 honor. Sed sustentatio et alia debentur eis ratione alicuius
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645 accidentis, puta inquantum sunt indigentes, vel secundum aliquid
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646 huiusmodi, ut supra dictum est. Et quia quod est per se prius est
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647 eo quod est per accidens, ideo inter prima praecepta legis, quae
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648 sunt praecepta Decalogi, specialiter praecipitur honoratio
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649 parentum. In qua tamen, sicut in quodam principali, intelligitur
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650 mandari et sustentatio et quidquid aliud debetur parentibus.</p>
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651 <p title="II-II q. 122 a. 5 ad 4"><a name="44034"><span class=
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652 "ref">[44034] II&ordf;-IIae q. 122 a. 5 ad 4</span></a> Ad quartum
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653 dicendum quod longaevitas promittitur honorantibus parentes non
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654 solum quantum ad futuram vitam, sed etiam quantum ad praesentem,
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655 secundum illud apostoli, I ad Tim. IV, <i>pietas ad omnia utilis
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656 est, promissionem habens vitae quae nunc est et futurae</i>. Et hoc
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657 rationabiliter. Qui enim gratus est beneficio meretur secundum
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658 quandam congruentiam ut sibi beneficium conservetur, propter
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659 ingratitudinem autem meretur aliquis beneficium perdere. Beneficium
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660 autem vitae corporalis, post Deum, a parentibus habemus. Et ideo
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661 ille qui honorat parentes, quasi beneficio gratus, meretur vitae
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662 conservationem, qui autem non honorat parentes, tanquam ingratus,
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663 meretur vita privari. Quia tamen praesentia bona vel mala non
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664 cadunt sub merito vel demerito nisi inquantum ordinantur ad futuram
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665 remunerationem, ut dictum est; ideo quandoque secundum occultam
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666 rationem divinorum iudiciorum, quae maxime futuram remunerationem
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667 respiciunt, ideo aliqui qui sunt pii in parentes citius vita
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668 privantur, alii vero qui sunt impii in parentes diutius vivunt.</p>
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669 <br />
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670 <div class="E">Articulus 6</div>
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671 <p title="II-II q. 122 a. 6 arg. 1"><a name="44035"><span class=
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672 "ref">[44035] II&ordf;-IIae q. 122 a. 6 arg. 1</span></a> Ad sextum
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673 sic proceditur. Videtur quod alia sex praecepta Decalogi
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674 inconvenienter tradantur. Non enim sufficit ad salutem quod aliquis
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675 proximo suo non noceat, sed requiritur quod ei debitum reddat,
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diff changeset
676 secundum illud Rom. XIII, <i>reddite omnibus debita</i>. Sed in sex
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677 ultimis praeceptis solum prohibetur nocumentum proximo inferendum.
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678 Ergo inconvenienter praedicta praecepta traduntur.</p>
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679 <p title="II-II q. 122 a. 6 arg. 2"><a name="44036"><span class=
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diff changeset
680 "ref">[44036] II&ordf;-IIae q. 122 a. 6 arg. 2</span></a>
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diff changeset
681 Praeterea, in praedictis praeceptis prohibentur homicidium,
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diff changeset
682 adulterium, furtum et falsum testimonium. Sed multa alia nocumenta
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683 possunt proximo inferri, ut patet ex his quae supra determinata
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684 sunt. Ergo videtur quod inconvenienter sint tradita huiusmodi
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685 praecepta.</p>
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diff changeset
686 <p title="II-II q. 122 a. 6 arg. 3"><a name="44037"><span class=
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diff changeset
687 "ref">[44037] II&ordf;-IIae q. 122 a. 6 arg. 3</span></a>
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diff changeset
688 Praeterea, concupiscentia dupliciter accipi potest, uno modo,
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diff changeset
689 secundum quod est actus voluntatis, ut dicitur Sap. VI,
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690 <i>concupiscentia sapientiae perducit ad regnum perpetuum</i>; alio
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diff changeset
691 modo, secundum quod est actus sensualitatis, sicut dicitur Iac. IV,
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diff changeset
692 <i>unde bella et lites in vobis? Nonne ex concupiscentiis quae
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693 militant in membris vestris?</i> Sed per praeceptum Decalogi non
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694 prohibetur concupiscentia sensualitatis, quia secundum hoc, primi
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diff changeset
695 motus essent peccata mortalia, utpote contra praeceptum Decalogi
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696 existentes. Similiter etiam non prohibetur concupiscentia
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697 voluntatis, quia haec includitur in quolibet peccato.
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698 Inconvenienter ergo inter praecepta Decalogi ponuntur quaedam
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699 concupiscentiae prohibitiva.</p>
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diff changeset
700 <p title="II-II q. 122 a. 6 arg. 4"><a name="44038"><span class=
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diff changeset
701 "ref">[44038] II&ordf;-IIae q. 122 a. 6 arg. 4</span></a>
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702 Praeterea, homicidium est gravius peccatum quam adulterium vel
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703 furtum. Sed non ponitur aliquod praeceptum prohibitivum
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704 concupiscentiae homicidii. Ergo etiam inconvenienter ponuntur
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705 quaedam praecepta prohibitiva concupiscentiae furti et
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706 adulterii.</p>
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diff changeset
707 <p title="II-II q. 122 a. 6 s. c."><a name="44039"><span class=
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diff changeset
708 "ref">[44039] II&ordf;-IIae q. 122 a. 6 s. c.</span></a> Sed in
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709 contrarium est auctoritas Scripturae.</p>
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diff changeset
710 <p title="II-II q. 122 a. 6 co."><a name="44040"><span class=
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diff changeset
711 "ref">[44040] II&ordf;-IIae q. 122 a. 6 co.</span></a> Respondeo
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diff changeset
712 dicendum quod sicut per partes iustitiae debitum redditur aliquibus
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diff changeset
713 determinatis personis quibus homo ex aliqua speciali ratione
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714 obligatur, ita etiam per iustitiam proprie dictam aliquis debitum
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715 reddit communiter omnibus. Et ideo post tria praecepta pertinentia
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diff changeset
716 ad religionem, qua redditur debitum Deo et post quartum praeceptum,
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717 quod est pietatis, qua redditur parentibus debitum, in quo
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718 includitur omne debitum quod ex aliqua speciali ratione debetur;
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diff changeset
719 necesse fuit quod ponerentur consequenter alia praecepta
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720 pertinentia ad iustitiam proprie dictam, quae indifferenter omnibus
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721 debitum reddit.</p>
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722 <p title="II-II q. 122 a. 6 ad 1"><a name="44041"><span class=
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diff changeset
723 "ref">[44041] II&ordf;-IIae q. 122 a. 6 ad 1</span></a> Ad primum
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diff changeset
724 ergo dicendum quod communiter ad hoc obligatur homo ut nulli
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725 inferat nocumentum. Et ideo praecepta negativa, quibus prohibentur
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diff changeset
726 nocumenta quae possunt proximis inferri, tanquam communia, fuerunt
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diff changeset
727 ponenda inter praecepta Decalogi. Ea vero quae sunt proximis
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diff changeset
728 exhibenda, diversimode exhibentur diversis. Et ideo non fuerunt
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729 inter praecepta Decalogi ponenda de his affirmativa praecepta.</p>
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diff changeset
730 <p title="II-II q. 122 a. 6 ad 2"><a name="44042"><span class=
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diff changeset
731 "ref">[44042] II&ordf;-IIae q. 122 a. 6 ad 2</span></a> Ad secundum
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diff changeset
732 dicendum quod omnia alia nocumenta quae proximis inferuntur,
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diff changeset
733 possunt ad ista reduci quae his praeceptis prohibentur tanquam ad
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diff changeset
734 quaedam communiora et principaliora. Nam omnia nocumenta quae in
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diff changeset
735 personam proximi inferuntur, intelliguntur prohiberi in homicidio,
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diff changeset
736 sicut in principaliori. Quae vero inferuntur in personam
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737 coniunctam, et maxime per modum libidinis, intelliguntur prohiberi
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diff changeset
738 simul cum adulterio. Quae vero pertinent ad damna in rebus illata,
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diff changeset
739 intelliguntur prohiberi simul cum furto. Quae autem pertinet ad
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diff changeset
740 locutionem, sicut detractiones, blasphemiae, et si qua huiusmodi,
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diff changeset
741 intelliguntur prohiberi falso testimonio, quod directius iustitiae
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742 contrariatur.</p>
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diff changeset
743 <p title="II-II q. 122 a. 6 ad 3"><a name="44043"><span class=
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744 "ref">[44043] II&ordf;-IIae q. 122 a. 6 ad 3</span></a> Ad tertium
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diff changeset
745 dicendum quod per praecepta prohibitiva concupiscentiae non
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diff changeset
746 intelligitur prohiberi primus motus concupiscentiae, qui sistit
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diff changeset
747 infra limites sensualitatis. Sed prohibetur directe consensus
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748 voluntatis qui est in opus vel in delectationem.</p>
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diff changeset
749 <p title="II-II q. 122 a. 6 ad 4"><a name="44044"><span class=
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diff changeset
750 "ref">[44044] II&ordf;-IIae q. 122 a. 6 ad 4</span></a> Ad quartum
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751 dicendum quod homicidium secundum se non est concupiscibile, sed
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752 magis horribile, quia non habet de se rationem alicuius boni. Sed
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753 adulterium habet aliquam rationem boni, scilicet delectabilis.
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754 Furtum etiam habet rationem alicuius boni, scilicet utilis. Bonum
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755 autem de se habet rationem concupiscibilis. Et ideo fuit
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diff changeset
756 specialibus praeceptis prohibenda concupiscentia furti et
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757 adulterii, non autem concupiscentia homicidii.</p>
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diff changeset
758 <div class="centro"><br />
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759 <p><a href="sth3121.html"><img src="icons/ageretro.gif" width="19"
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760 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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761 <a href="sth3123.html"><img src="icons/ageultra.gif" width="19"
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762 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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763 <br />
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764 <hr />
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765 <br />
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766 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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767 hanc editionem<br />
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768 Iura omnia asservantur<br />
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diff changeset
769 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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770 style="text-decoration=none">49644264</a></address>
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771 </div>
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772 </body>
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773 </html>