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annotate summa/latin/sth2074.html @ 46:6cfdc13efd8a

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author ht
date Sun, 20 Dec 2009 22:10:12 +0000
parents 544e12f679ad
children d777cc3962f2
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, I&ordf;-IIae q.
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23 74</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">prima pars secundae partis quaestio LXXIV</div>
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31 <br />
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32 <div class="centro">
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33 <table align="center" summary="Imago">
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34 <tr>
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35 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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36 "0" alt=
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37 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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38 align="middle" /></th>
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39 </tr>
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40 </table>
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41 <br />
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42 <span class="tres">Textum Leoninum Romae 1892 editum<br />
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43 ac automato translatum a Roberto Busa SJ in taenias
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44 magneticas<br />
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45 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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46 <br /></span><br />
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47 <hr />
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48 <br />
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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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136 document.write('<OPTION VALUE="#36763">I&ordf;-IIae q. 74 a. 8 ad 5');
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137 document.write('<OPTION VALUE="#36764">I&ordf;-IIae q. 74 a. 8 ad 6');
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138 document.write('<OPTION VALUE="#36765">I&ordf;-IIae q. 74 a. 9 arg. 1');
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139 document.write('<OPTION VALUE="#36766">I&ordf;-IIae q. 74 a. 9 arg. 2');
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140 document.write('<OPTION VALUE="#36767">I&ordf;-IIae q. 74 a. 9 arg. 3');
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141 document.write('<OPTION VALUE="#36768">I&ordf;-IIae q. 74 a. 9 s. c.');
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142 document.write('<OPTION VALUE="#36769">I&ordf;-IIae q. 74 a. 9 co.');
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143 document.write('<OPTION VALUE="#36770">I&ordf;-IIae q. 74 a. 9 ad 1');
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144 document.write('<OPTION VALUE="#36771">I&ordf;-IIae q. 74 a. 9 ad 2');
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145 document.write('<OPTION VALUE="#36772">I&ordf;-IIae q. 74 a. 9 ad 3');
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146 document.write('<OPTION VALUE="#36773">I&ordf;-IIae q. 74 a. 10 arg. 1');
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147 document.write('<OPTION VALUE="#36774">I&ordf;-IIae q. 74 a. 10 arg. 2');
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148 document.write('<OPTION VALUE="#36775">I&ordf;-IIae q. 74 a. 10 arg. 3');
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149 document.write('<OPTION VALUE="#36776">I&ordf;-IIae q. 74 a. 10 s. c.');
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150 document.write('<OPTION VALUE="#36777">I&ordf;-IIae q. 74 a. 10 co.');
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151 document.write('<OPTION VALUE="#36778">I&ordf;-IIae q. 74 a. 10 ad 1');
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152 document.write('<OPTION VALUE="#36779">I&ordf;-IIae q. 74 a. 10 ad 2');
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153 document.write('<OPTION VALUE="#36780">I&ordf;-IIae q. 74 a. 10 ad 3');
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154 document.write('<\/SELECT>');
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155 document.write('<BR><BR>');
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156 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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157 document.write('<\/FORM>');
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158 // -->
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159 //]]>
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160 </script><br />
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161 <hr />
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162 <br /></div>
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163 <div class="D">Quaestio 74</div>
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164 <div class="G">Prooemium</div>
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165 <p title="I-II q. 74 pr."><a name="36692"><span class="ref">[36692]
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166 I&ordf;-IIae q. 74 pr.</span></a> Deinde considerandum est de
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167 subiecto vitiorum, sive peccatorum. Et circa hoc quaeruntur decem.
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168 Primo, utrum voluntas possit esse subiectum peccati. Secundo, utrum
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169 voluntas sola sit peccati subiectum. Tertio, utrum sensualitas
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170 possit esse subiectum peccati. Quarto, utrum possit esse subiectum
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171 peccati mortalis. Quinto, utrum ratio possit esse subiectum
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172 peccati. Sexto, utrum delectatio morosa, vel non morosa, sit in
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173 ratione inferiori sicut in subiecto. Septimo, utrum peccatum
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174 consensus in actum sit in superiori ratione sicut in subiecto.
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175 Octavo, utrum ratio inferior possit esse subiectum peccati
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176 mortalis. Nono, utrum ratio superior possit esse subiectum peccati
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177 venialis. Decimo, utrum in ratione superiori possit esse peccatum
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178 veniale circa proprium obiectum.</p>
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179 <br />
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180 <div class="E">Articulus 1</div>
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181 <p title="I-II q. 74 a. 1 arg. 1"><a name="36693"><span class=
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182 "ref">[36693] I&ordf;-IIae q. 74 a. 1 arg. 1</span></a> Ad primum
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183 sic proceditur. Videtur quod voluntas non possit esse subiectum
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184 peccati. Dicit enim Dionysius, in IV cap. de Div. Nom., quod
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185 <i>malum est praeter voluntatem et intentionem</i>. Sed peccatum
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186 habet rationem mali. Ergo peccatum non potest esse in
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187 voluntate.</p>
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188 <p title="I-II q. 74 a. 1 arg. 2"><a name="36694"><span class=
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189 "ref">[36694] I&ordf;-IIae q. 74 a. 1 arg. 2</span></a> Praeterea,
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190 voluntas est boni, vel apparentis boni. Ex hoc autem quod voluntas
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191 vult bonum, non peccat, hoc autem quod vult apparens bonum quod non
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192 est vere bonum, magis pertinere videtur ad defectum virtutis
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193 apprehensivae quam ad defectum voluntatis. Ergo peccatum nullo modo
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194 est in voluntate.</p>
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195 <p title="I-II q. 74 a. 1 arg. 3"><a name="36695"><span class=
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196 "ref">[36695] I&ordf;-IIae q. 74 a. 1 arg. 3</span></a> Praeterea,
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197 non potest esse idem subiectum peccati, et causa efficiens, quia
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198 causa efficiens et materialis non incidunt in idem, ut dicitur in
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199 II Physic. Sed voluntas est causa efficiens peccati, prima enim
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200 causa peccandi est voluntas, ut Augustinus dicit, in libro de
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201 duabus animabus. Ergo non est subiectum peccati.</p>
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202 <p title="I-II q. 74 a. 1 s. c."><a name="36696"><span class=
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203 "ref">[36696] I&ordf;-IIae q. 74 a. 1 s. c.</span></a> Sed contra
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204 est quod Augustinus dicit, in libro Retract., quod <i>voluntas est
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205 qua peccatur, et recte vivitur</i>.</p>
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206 <p title="I-II q. 74 a. 1 co."><a name="36697"><span class=
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207 "ref">[36697] I&ordf;-IIae q. 74 a. 1 co.</span></a> Respondeo
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208 dicendum quod peccatum quidam actus est, sicut supra dictum est.
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209 Actuum autem quidam transeunt in exteriorem materiam, ut urere et
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210 secare, et huiusmodi actus habent pro materia et subiecto id in
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211 quod transit actio; sicut philosophus dicit, in III Physic., quod
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212 motus est actus mobilis a movente. Quidam vero actus sunt non
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213 transeuntes in exteriorem materiam, sed manentes in agente, sicut
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214 appetere et cognoscere, et tales actus sunt omnes actus morales,
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215 sive sint actus virtutum, sive peccatorum. Unde oportet quod
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216 proprium subiectum actus peccati sit potentia quae est principium
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217 actus. Cum autem proprium sit actuum moralium quod sint voluntarii,
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218 ut supra habitum est; sequitur quod voluntas, quae est principium
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219 actuum voluntariorum, sive bonorum sive malorum, quae sunt peccata,
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220 sit principium peccatorum. Et ideo sequitur quod peccatum sit in
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221 voluntate sicut in subiecto.</p>
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222 <p title="I-II q. 74 a. 1 ad 1"><a name="36698"><span class=
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223 "ref">[36698] I&ordf;-IIae q. 74 a. 1 ad 1</span></a> Ad primum
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224 ergo dicendum quod malum dicitur esse praeter voluntatem, quia
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225 voluntas non tendit in ipsum sub ratione mali. Sed quia aliquod
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226 malum est apparens bonum, ideo voluntas aliquando appetit aliquod
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227 malum. Et secundum hoc peccatum est in voluntate.</p>
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228 <p title="I-II q. 74 a. 1 ad 2"><a name="36699"><span class=
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229 "ref">[36699] I&ordf;-IIae q. 74 a. 1 ad 2</span></a> Ad secundum
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230 dicendum quod si defectus apprehensivae virtutis nullo modo
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231 subiaceret voluntati, non esset peccatum nec in voluntate nec in
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232 apprehensiva virtute, sicut patet in his qui habent ignorantiam
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233 invincibilem. Et ideo relinquitur quod etiam defectus apprehensivae
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234 virtutis subiacens voluntati, deputetur in peccatum.</p>
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235 <p title="I-II q. 74 a. 1 ad 3"><a name="36700"><span class=
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236 "ref">[36700] I&ordf;-IIae q. 74 a. 1 ad 3</span></a> Ad tertium
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237 dicendum quod ratio illa procedit in causis efficientibus quarum
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238 actiones transeunt in materiam exteriorem, et quae non movent se,
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239 sed alia. Cuius contrarium est in voluntate. Unde ratio non
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240 sequitur.</p>
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241 <br />
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242 <div class="E">Articulus 2</div>
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243 <p title="I-II q. 74 a. 2 arg. 1"><a name="36701"><span class=
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244 "ref">[36701] I&ordf;-IIae q. 74 a. 2 arg. 1</span></a> Ad secundum
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245 sic proceditur. Videtur quod sola voluntas sit subiectum peccati.
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246 Dicit enim Augustinus, in libro de duabus animabus, quod <i>non
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247 nisi voluntate peccatur</i>. Sed peccatum est sicut in subiecto in
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248 potentia qua peccatur. Ergo sola voluntas est subiectum
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249 peccati.</p>
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250 <p title="I-II q. 74 a. 2 arg. 2"><a name="36702"><span class=
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251 "ref">[36702] I&ordf;-IIae q. 74 a. 2 arg. 2</span></a> Praeterea,
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252 peccatum est quoddam malum contra rationem. Sed bonum et malum ad
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253 rationem pertinens, est obiectum solius voluntatis. Ergo sola
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254 voluntas est subiectum peccati.</p>
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255 <p title="I-II q. 74 a. 2 arg. 3"><a name="36703"><span class=
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256 "ref">[36703] I&ordf;-IIae q. 74 a. 2 arg. 3</span></a> Praeterea,
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257 omne peccatum est actus voluntarius, quia, ut dicit Augustinus, in
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258 libro de Lib. Arb., <i>peccatum adeo est voluntarium, quod si non
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259 sit voluntarium, non est peccatum</i>. Sed actus aliarum virium non
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260 sunt voluntarii nisi inquantum illae vires moventur a voluntate.
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261 Hoc autem non sufficit ad hoc quod sint subiectum peccati, quia
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262 secundum hoc etiam membra exteriora, quae moventur a voluntate,
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263 essent subiectum peccati; quod patet esse falsum. Ergo sola
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264 voluntas est subiectum peccati.</p>
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265 <p title="I-II q. 74 a. 2 s. c."><a name="36704"><span class=
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266 "ref">[36704] I&ordf;-IIae q. 74 a. 2 s. c.</span></a> Sed contra,
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267 peccatum virtuti contrariatur. Contraria autem sunt circa idem. Sed
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268 aliae etiam vires animae praeter voluntatem, sunt subiecta
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269 virtutum, ut supra dictum est. Ergo non sola voluntas est subiectum
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270 peccati.</p>
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271 <p title="I-II q. 74 a. 2 co."><a name="36705"><span class=
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272 "ref">[36705] I&ordf;-IIae q. 74 a. 2 co.</span></a> Respondeo
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273 dicendum quod, sicut ex praedictis patet, omne quod est principium
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274 voluntarii actus, est subiectum peccati. Actus autem voluntarii
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275 dicuntur non solum illi qui eliciuntur a voluntate, sed etiam illi
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276 qui a voluntate imperantur; ut supra dictum est, cum de voluntario
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277 ageretur. Unde non sola voluntas potest esse subiectum peccati, sed
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278 omnes illae potentiae quae possunt moveri ad suos actus, vel ab eis
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279 reprimi, per voluntatem. Et eaedem etiam potentiae sunt subiecta
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280 habituum moralium bonorum vel malorum, quia eiusdem est actus et
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281 habitus.</p>
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282 <p title="I-II q. 74 a. 2 ad 1"><a name="36706"><span class=
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283 "ref">[36706] I&ordf;-IIae q. 74 a. 2 ad 1</span></a> Ad primum
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284 ergo dicendum quod non peccatur nisi voluntate sicut primo movente,
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285 aliis autem potentiis peccatur sicut ab ea motis.</p>
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286 <p title="I-II q. 74 a. 2 ad 2"><a name="36707"><span class=
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287 "ref">[36707] I&ordf;-IIae q. 74 a. 2 ad 2</span></a> Ad secundum
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288 dicendum quod bonum et malum pertinent ad voluntatem sicut per se
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289 obiecta ipsius, sed aliae potentiae habent aliquod determinatum
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290 bonum et malum, ratione cuius potest in eis esse et virtus et
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291 vitium et peccatum, secundum quod participant voluntate et
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292 ratione.</p>
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293 <p title="I-II q. 74 a. 2 ad 3"><a name="36708"><span class=
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294 "ref">[36708] I&ordf;-IIae q. 74 a. 2 ad 3</span></a> Ad tertium
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295 dicendum quod membra corporis non sunt principia actuum, sed solum
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296 organa, unde et comparantur ad animam moventem sicut servus, qui
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297 agitur et non agit. Potentiae autem appetitivae interiores
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298 comparantur ad rationem quasi liberae, quia agunt quodammodo et
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299 aguntur, ut patet per id quod dicitur I Polit. Et praeterea actus
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300 exteriorum membrorum sunt actiones in exteriorem materiam
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301 transeuntes, sicut patet de percussione in peccato homicidii. Et
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302 propter hoc non est similis ratio.</p>
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303 <br />
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304 <div class="E">Articulus 3</div>
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305 <p title="I-II q. 74 a. 3 arg. 1"><a name="36709"><span class=
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306 "ref">[36709] I&ordf;-IIae q. 74 a. 3 arg. 1</span></a> Ad tertium
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307 sic proceditur. Videtur quod in sensualitate non possit esse
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308 peccatum. Peccatum enim est proprium homini, qui ex suis actibus
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309 laudatur vel vituperatur. Sed sensualitas est communis nobis et
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310 brutis. Ergo in sensualitate non potest esse peccatum.</p>
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311 <p title="I-II q. 74 a. 3 arg. 2"><a name="36710"><span class=
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312 "ref">[36710] I&ordf;-IIae q. 74 a. 3 arg. 2</span></a>
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313 <i>Praeterea, nullus peccat in eo quod vitare non potest</i>; sicut
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314 Augustinus dicit, in libro de Lib. Arb. Sed homo non potest vitare
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315 quin actus sensualitatis sit inordinatus, est enim sensualitas
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316 perpetuae corruptionis, quandiu in hac mortali vita vivimus; unde
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317 et per serpentem significatur, ut Augustinus dicit, XII de Trin.
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318 Ergo inordinatio motus sensualitatis non est peccatum.</p>
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319 <p title="I-II q. 74 a. 3 arg. 3"><a name="36711"><span class=
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320 "ref">[36711] I&ordf;-IIae q. 74 a. 3 arg. 3</span></a> Praeterea,
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321 illud quod homo ipse non facit, non imputatur ei ad peccatum. Sed
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322 hoc solum videmur nos ipsi facere, quod cum deliberatione rationis
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323 facimus; ut philosophus dicit, in IX Ethic. Ergo motus
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324 sensualitatis qui est sine deliberatione rationis, non imputatur
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325 homini ad peccatum.</p>
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326 <p title="I-II q. 74 a. 3 s. c."><a name="36712"><span class=
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327 "ref">[36712] I&ordf;-IIae q. 74 a. 3 s. c.</span></a> Sed contra
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328 est quod dicitur Rom. VII, <i>non enim quod volo bonum, hoc ago;
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329 sed quod odi malum, illud facio</i>, quod exponit Augustinus de
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330 malo concupiscentiae, quam constat esse motum quendam
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331 sensualitatis. Ergo in sensualitate est aliquod peccatum.</p>
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332 <p title="I-II q. 74 a. 3 co."><a name="36713"><span class=
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333 "ref">[36713] I&ordf;-IIae q. 74 a. 3 co.</span></a> Respondeo
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334 dicendum quod, sicut supra dictum est, peccatum potest inveniri in
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335 qualibet potentia cuius actus potest esse voluntarius et
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336 inordinatus, in quo consistit ratio peccati. Manifestum est autem
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337 quod actus sensualitatis potest esse voluntarius, inquantum
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338 sensualitas, idest appetitus sensitivus, nata est a voluntate
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339 moveri. Unde relinquitur quod in sensualitate possit esse
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340 peccatum.</p>
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341 <p title="I-II q. 74 a. 3 ad 1"><a name="36714"><span class=
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342 "ref">[36714] I&ordf;-IIae q. 74 a. 3 ad 1</span></a> Ad primum
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343 ergo dicendum quod aliquae vires sensitivae partis, etsi sint
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344 communes nobis et brutis, tamen in nobis habent aliquam
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345 excellentiam ex hoc quod rationi iunguntur, sicut nos, prae aliis
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346 animalibus, habemus in parte sensitiva cogitativam et
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347 reminiscentiam, ut in primo dictum est. Et per hunc modum etiam
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348 appetitus sensitivus in nobis prae aliis animalibus habet quandam
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349 excellentiam, scilicet quod natus est obedire rationi. Et quantum
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350 ad hoc, potest esse principium actus voluntarii; et per consequens
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351 subiectum peccati.</p>
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352 <p title="I-II q. 74 a. 3 ad 2"><a name="36715"><span class=
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353 "ref">[36715] I&ordf;-IIae q. 74 a. 3 ad 2</span></a> Ad secundum
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354 dicendum quod perpetua corruptio sensualitatis est intelligenda
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355 quantum ad fomitem, qui nunquam totaliter tollitur in hac vita,
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356 transit enim peccatum originale reatu, et remanet actu. Sed talis
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357 corruptio fomitis non impedit quin homo rationabili voluntate
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358 possit reprimere singulos motus inordinatos sensualitatis, si
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359 praesentiat, puta divertendo cogitationem ad alia. Sed dum homo ad
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360 aliud cogitationem divertit, potest etiam circa illud aliquis
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361 inordinatus motus insurgere, sicut cum aliquis transfert
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362 cogitationem suam a delectabilibus carnis, volens concupiscentiae
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363 motus vitare, ad speculationem scientiae, insurgit quandoque
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364 aliquis motus inanis gloriae impraemeditatus. Et ideo non potest
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365 homo vitare omnes huiusmodi motus, propter corruptionem praedictam,
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366 sed hoc solum sufficit ad rationem peccati voluntarii, quod possit
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367 vitare singulos.</p>
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368 <p title="I-II q. 74 a. 3 ad 3"><a name="36716"><span class=
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369 "ref">[36716] I&ordf;-IIae q. 74 a. 3 ad 3</span></a> Ad tertium
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370 dicendum quod illud quod homo facit sine deliberatione rationis,
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371 non perfecte ipse facit, quia nihil operatur ibi id quod est
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372 principale in homine. Unde non est perfecte actus humanus. Et per
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373 consequens non potest esse perfecte actus virtutis vel peccati, sed
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374 aliquid imperfectum in genere horum. Unde talis motus sensualitatis
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375 rationem praeveniens, est peccatum veniale, quod est quiddam
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376 imperfectum in genere peccati.</p>
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377 <br />
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378 <div class="E">Articulus 4</div>
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379 <p title="I-II q. 74 a. 4 arg. 1"><a name="36717"><span class=
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380 "ref">[36717] I&ordf;-IIae q. 74 a. 4 arg. 1</span></a> Ad quartum
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381 sic proceditur. Videtur quod in sensualitate possit esse peccatum
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382 mortale. Actus enim ex obiecto cognoscitur. Sed circa obiecta
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383 sensualitatis contingit peccare mortaliter, sicut circa
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384 delectabilia carnis. Ergo actus sensualitatis potest esse peccatum
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385 mortale. Et ita in sensualitate peccatum mortale invenitur.</p>
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386 <p title="I-II q. 74 a. 4 arg. 2"><a name="36718"><span class=
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387 "ref">[36718] I&ordf;-IIae q. 74 a. 4 arg. 2</span></a> Praeterea,
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388 peccatum mortale contrariatur virtuti. Sed virtus potest esse in
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389 sensualitate, temperantia enim et fortitudo sunt virtutes
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390 irrationabilium partium, ut philosophus dicit, in III Ethic. Ergo
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391 in sensualitate potest esse peccatum mortale, cum contraria sint
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392 nata fieri circa idem.</p>
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393 <p title="I-II q. 74 a. 4 arg. 3"><a name="36719"><span class=
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394 "ref">[36719] I&ordf;-IIae q. 74 a. 4 arg. 3</span></a> Praeterea,
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395 veniale peccatum est dispositio ad mortale. Sed dispositio et
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396 habitus sunt in eodem. Cum igitur veniale peccatum sit in
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397 sensualitate, ut dictum est; etiam mortale peccatum esse poterit in
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398 eadem.</p>
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399 <p title="I-II q. 74 a. 4 s. c."><a name="36720"><span class=
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400 "ref">[36720] I&ordf;-IIae q. 74 a. 4 s. c.</span></a> Sed contra
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401 est quod Augustinus dicit, in libro Retract., et habetur in Glossa
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402 Rom. VII, inordinatus concupiscentiae motus (qui est peccatum
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403 sensualitatis) potest etiam esse in his qui sunt in gratia, in
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404 quibus tamen peccatum mortale non invenitur. Ergo inordinatus motus
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405 sensualitatis non est peccatum mortale.</p>
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406 <p title="I-II q. 74 a. 4 co."><a name="36721"><span class=
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407 "ref">[36721] I&ordf;-IIae q. 74 a. 4 co.</span></a> Respondeo
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408 dicendum quod, sicut inordinatio corrumpens principium vitae
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409 corporalis, causat corporalem mortem; ita etiam inordinatio
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410 corrumpens principium spiritualis vitae, quod est finis ultimus,
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411 causat mortem spiritualem peccati mortalis, ut supra dictum est.
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412 Ordinare autem aliquid in finem non est sensualitatis, sed solum
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413 rationis. Inordinatio autem a fine non est nisi eius cuius est
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414 ordinare in finem. Unde peccatum mortale non potest esse in
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415 sensualitate, sed solum in ratione.</p>
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416 <p title="I-II q. 74 a. 4 ad 1"><a name="36722"><span class=
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417 "ref">[36722] I&ordf;-IIae q. 74 a. 4 ad 1</span></a> Ad primum
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418 ergo dicendum quod actus sensualitatis potest concurrere ad
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419 peccatum mortale, sed tamen actus peccati mortalis non habet quod
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420 sit peccatum mortale, ex eo quod est sensualitatis; sed ex eo quod
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421 est rationis, cuius est ordinare in finem. Et ideo peccatum mortale
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422 non attribuitur sensualitati, sed rationi.</p>
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423 <p title="I-II q. 74 a. 4 ad 2"><a name="36723"><span class=
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424 "ref">[36723] I&ordf;-IIae q. 74 a. 4 ad 2</span></a> Ad secundum
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425 dicendum quod etiam actus virtutis non perficitur per id quod est
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426 sensualitatis tantum, sed magis per id quod est rationis et
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427 voluntatis, cuius est eligere, nam actus virtutis moralis non est
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428 sine electione. Unde semper cum actu virtutis moralis, quae
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429 perficit vim appetitivam, est etiam actus prudentiae, quae perficit
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430 vim rationalem. Et idem est etiam de peccato mortali, sicut dictum
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431 est.</p>
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432 <p title="I-II q. 74 a. 4 ad 3"><a name="36724"><span class=
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433 "ref">[36724] I&ordf;-IIae q. 74 a. 4 ad 3</span></a> Ad tertium
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434 dicendum quod dispositio tripliciter se habet ad id ad quod
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435 disponit. Quandoque enim est idem et in eodem, sicut scientia
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436 inchoata dicitur esse dispositio ad scientiam perfectam. Quandoque
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437 autem est in eodem, sed non idem, sicut calor est dispositio ad
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438 formam ignis. Quandoque vero nec idem nec in eodem, sicut in his
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439 quae habent ordinem ad invicem ut ex uno perveniatur in aliud,
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440 sicut bonitas imaginationis est dispositio ad scientiam, quae est
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441 in intellectu. Et hoc modo veniale peccatum, quod est in
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442 sensualitate, potest esse dispositio ad peccatum mortale, quod est
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443 in ratione.</p>
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444 <br />
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445 <div class="E">Articulus 5</div>
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446 <p title="I-II q. 74 a. 5 arg. 1"><a name="36725"><span class=
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447 "ref">[36725] I&ordf;-IIae q. 74 a. 5 arg. 1</span></a> Ad quintum
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448 sic proceditur. Videtur quod peccatum non possit esse in ratione.
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449 Cuiuslibet enim potentiae peccatum est aliquis defectus ipsius. Sed
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450 defectus rationis non est peccatum, sed magis excusat peccatum,
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451 excusatur enim aliquis a peccato propter ignorantiam. Ergo in
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452 ratione non potest esse peccatum.</p>
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453 <p title="I-II q. 74 a. 5 arg. 2"><a name="36726"><span class=
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454 "ref">[36726] I&ordf;-IIae q. 74 a. 5 arg. 2</span></a> Praeterea,
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455 primum subiectum peccati est voluntas, ut dictum est. Sed ratio
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456 praecedit voluntatem, cum sit directiva ipsius. Ergo peccatum esse
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457 non potest in ratione.</p>
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458 <p title="I-II q. 74 a. 5 arg. 3"><a name="36727"><span class=
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459 "ref">[36727] I&ordf;-IIae q. 74 a. 5 arg. 3</span></a> Praeterea,
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460 non potest esse peccatum nisi circa ea quae sunt in nobis. Sed
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461 perfectio et defectus rationis non est eorum quae sunt in nobis,
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462 quidam enim sunt naturaliter ratione deficientes, vel ratione
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463 solertes. Ergo in ratione non est peccatum.</p>
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464 <p title="I-II q. 74 a. 5 s. c."><a name="36728"><span class=
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465 "ref">[36728] I&ordf;-IIae q. 74 a. 5 s. c.</span></a> Sed contra
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466 est quod Augustinus dicit, in libro XII de Trin., quod peccatum est
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467 in ratione inferiori et in ratione superiori.</p>
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468 <p title="I-II q. 74 a. 5 co."><a name="36729"><span class=
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469 "ref">[36729] I&ordf;-IIae q. 74 a. 5 co.</span></a> Respondeo
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diff changeset
470 dicendum quod peccatum cuiuslibet potentiae consistit in actu
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parents: 26
diff changeset
471 ipsius, sicut ex dictis patet. Habet autem ratio duplicem actum,
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parents: 26
diff changeset
472 unum quidem secundum se, in comparatione ad proprium obiectum, quod
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diff changeset
473 est cognoscere aliquod verum; alius autem actus rationis est
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parents: 26
diff changeset
474 inquantum est directiva aliarum virium. Utroque igitur modo
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parents: 26
diff changeset
475 contingit esse peccatum in ratione. Et primo quidem, inquantum
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parents: 26
diff changeset
476 errat in cognitione veri, quod quidem tunc imputatur ei ad
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parents: 26
diff changeset
477 peccatum, quando habet ignorantiam vel errorem circa id quod potest
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parents: 26
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478 et debet scire. Secundo, quando inordinatos actus inferiorum virium
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parents: 26
diff changeset
479 vel imperat, vel etiam post deliberationem non coercet.</p>
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parents: 26
diff changeset
480 <p title="I-II q. 74 a. 5 ad 1"><a name="36730"><span class=
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parents: 26
diff changeset
481 "ref">[36730] I&ordf;-IIae q. 74 a. 5 ad 1</span></a> Ad primum
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parents: 26
diff changeset
482 ergo dicendum quod ratio illa procedit de defectu rationis qui
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parents: 26
diff changeset
483 pertinet ad actum proprium respectu proprii obiecti, et hoc quando
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parents: 26
diff changeset
484 est defectus cognitionis eius quod quis non potest scire. Tunc enim
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parents: 26
diff changeset
485 talis defectus rationis non est peccatum, sed excusat a peccato,
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parents: 26
diff changeset
486 sicut patet in his quae per furiosos committuntur. Si vero sit
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parents: 26
diff changeset
487 defectus rationis circa id quod homo potest et debet scire, non
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parents: 26
diff changeset
488 omnino homo excusatur a peccato, sed ipse defectus imputatur ei ad
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parents: 26
diff changeset
489 peccatum. Defectus autem qui est solum in dirigendo alias vires,
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parents: 26
diff changeset
490 semper imputatur ei ad peccatum, quia huic defectui occurrere
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parents: 26
diff changeset
491 potest per proprium actum.</p>
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parents: 26
diff changeset
492 <p title="I-II q. 74 a. 5 ad 2"><a name="36731"><span class=
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parents: 26
diff changeset
493 "ref">[36731] I&ordf;-IIae q. 74 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
494 dicendum quod, sicut supra dictum est, cum de actibus voluntatis et
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parents: 26
diff changeset
495 rationis ageretur, voluntas quodammodo movet et praecedit rationem,
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parents: 26
diff changeset
496 et ratio quodammodo voluntatem, unde et motus voluntatis dici
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parents: 26
diff changeset
497 potest rationalis, et actus rationis potest dici voluntarius. Et
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parents: 26
diff changeset
498 secundum hoc in ratione invenitur peccatum, vel prout est defectus
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parents: 26
diff changeset
499 eius voluntarius, vel prout actus rationis est principium actus
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parents: 26
diff changeset
500 voluntatis.</p>
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parents: 26
diff changeset
501 <p title="I-II q. 74 a. 5 ad 3"><a name="36732"><span class=
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parents: 26
diff changeset
502 "ref">[36732] I&ordf;-IIae q. 74 a. 5 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
503 patet responsio ex dictis.</p>
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parents: 26
diff changeset
504 <br />
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parents: 26
diff changeset
505 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
506 <p title="I-II q. 74 a. 6 arg. 1"><a name="36733"><span class=
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parents: 26
diff changeset
507 "ref">[36733] I&ordf;-IIae q. 74 a. 6 arg. 1</span></a> Ad sextum
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parents: 26
diff changeset
508 sic proceditur. Videtur quod peccatum morosae delectationis non sit
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parents: 26
diff changeset
509 in ratione. Delectatio enim importat motum appetitivae virtutis, ut
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parents: 26
diff changeset
510 supra dictum est. Sed vis appetitiva distinguitur a ratione, quae
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parents: 26
diff changeset
511 est vis apprehensiva. Ergo delectatio morosa non est in
544e12f679ad convert to xml
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parents: 26
diff changeset
512 ratione.</p>
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parents: 26
diff changeset
513 <p title="I-II q. 74 a. 6 arg. 2"><a name="36734"><span class=
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parents: 26
diff changeset
514 "ref">[36734] I&ordf;-IIae q. 74 a. 6 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
515 ex obiectis cognosci potest ad quam potentiam actus pertineat, per
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parents: 26
diff changeset
516 quem potentia ordinatur ad obiectum. Sed quandoque est delectatio
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parents: 26
diff changeset
517 morosa circa bona sensibilia, et non circa bona rationis. Ergo
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parents: 26
diff changeset
518 peccatum delectationis morosae non est in ratione.</p>
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parents: 26
diff changeset
519 <p title="I-II q. 74 a. 6 arg. 3"><a name="36735"><span class=
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parents: 26
diff changeset
520 "ref">[36735] I&ordf;-IIae q. 74 a. 6 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
521 morosum dicitur aliquid propter diuturnitatem temporis. Sed
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parents: 26
diff changeset
522 diuturnitas temporis non est ratio quod aliquis actus pertineat ad
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parents: 26
diff changeset
523 aliquam potentiam. Ergo delectatio morosa non pertinet ad
544e12f679ad convert to xml
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parents: 26
diff changeset
524 rationem.</p>
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parents: 26
diff changeset
525 <p title="I-II q. 74 a. 6 s. c."><a name="36736"><span class=
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parents: 26
diff changeset
526 "ref">[36736] I&ordf;-IIae q. 74 a. 6 s. c.</span></a> Sed contra
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parents: 26
diff changeset
527 est quod Augustinus dicit, XII de Trin., quod <i>consensus
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parents: 26
diff changeset
528 illecebrae si sola cogitationis delectatione contentus est, sic
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parents: 26
diff changeset
529 habendum existimo velut cibum vetitum mulier sola comederit</i>.
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parents: 26
diff changeset
530 Per mulierem autem intelligitur ratio inferior, sicut ibidem ipse
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parents: 26
diff changeset
531 exponit. Ergo peccatum morosae delectationis est in ratione.</p>
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parents: 26
diff changeset
532 <p title="I-II q. 74 a. 6 co."><a name="36737"><span class=
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parents: 26
diff changeset
533 "ref">[36737] I&ordf;-IIae q. 74 a. 6 co.</span></a> Respondeo
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parents: 26
diff changeset
534 dicendum quod, sicut iam dictum est, peccatum contingit esse in
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parents: 26
diff changeset
535 ratione quandoque quidem inquantum est directiva humanorum actuum.
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parents: 26
diff changeset
536 Manifestum est autem quod ratio non solum est directiva exteriorum
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parents: 26
diff changeset
537 actuum, sed etiam interiorum passionum. Et ideo quando deficit
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parents: 26
diff changeset
538 ratio in directione interiorum passionum, dicitur esse peccatum in
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parents: 26
diff changeset
539 ratione, sicut etiam quando deficit in directione exteriorum
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parents: 26
diff changeset
540 actuum. Deficit autem in directione passionum interiorum
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parents: 26
diff changeset
541 dupliciter. Uno modo, quando imperat illicitas passiones, sicut
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parents: 26
diff changeset
542 quando homo ex deliberatione provocat sibi motum irae vel
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parents: 26
diff changeset
543 concupiscentiae. Alio modo, quando non reprimit illicitum passionis
544e12f679ad convert to xml
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parents: 26
diff changeset
544 motum, sicut cum aliquis, postquam deliberavit quod motus passionis
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parents: 26
diff changeset
545 insurgens est inordinatus, nihilominus circa ipsum immoratur, et
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parents: 26
diff changeset
546 ipsum non expellit. Et secundum hoc dicitur peccatum delectationis
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parents: 26
diff changeset
547 morosae esse in ratione.</p>
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parents: 26
diff changeset
548 <p title="I-II q. 74 a. 6 ad 1"><a name="36738"><span class=
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parents: 26
diff changeset
549 "ref">[36738] I&ordf;-IIae q. 74 a. 6 ad 1</span></a> Ad primum
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parents: 26
diff changeset
550 ergo dicendum quod delectatio quidem est in vi appetitiva sicut in
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parents: 26
diff changeset
551 proximo principio, sed in ratione est sicut in primo motivo,
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parents: 26
diff changeset
552 secundum hoc quod supra dictum est, quod actiones quae non
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parents: 26
diff changeset
553 transeunt in exteriorem materiam, sunt sicut in subiecto in suis
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parents: 26
diff changeset
554 principiis.</p>
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parents: 26
diff changeset
555 <p title="I-II q. 74 a. 6 ad 2"><a name="36739"><span class=
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parents: 26
diff changeset
556 "ref">[36739] I&ordf;-IIae q. 74 a. 6 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
557 dicendum quod ratio actum proprium illicitum habet circa proprium
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parents: 26
diff changeset
558 obiectum, sed directionem habet circa omnia obiecta inferiorum
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parents: 26
diff changeset
559 virium quae per rationem dirigi possunt. Et secundum hoc etiam
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parents: 26
diff changeset
560 delectatio circa sensibilia obiecta pertinet ad rationem.</p>
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parents: 26
diff changeset
561 <p title="I-II q. 74 a. 6 ad 3"><a name="36740"><span class=
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parents: 26
diff changeset
562 "ref">[36740] I&ordf;-IIae q. 74 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
563 dicendum quod delectatio dicitur morosa non ex mora temporis; sed
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parents: 26
diff changeset
564 ex eo quod ratio deliberans circa eam immoratur, nec tamen eam
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parents: 26
diff changeset
565 repellit, <i>tenens et volvens libenter quae statim ut attigerunt
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parents: 26
diff changeset
566 animum, respui debuerunt</i>, ut Augustinus dicit, XII de Trin.</p>
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parents: 26
diff changeset
567 <br />
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parents: 26
diff changeset
568 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
569 <p title="I-II q. 74 a. 7 arg. 1"><a name="36741"><span class=
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parents: 26
diff changeset
570 "ref">[36741] I&ordf;-IIae q. 74 a. 7 arg. 1</span></a> Ad septimum
544e12f679ad convert to xml
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parents: 26
diff changeset
571 sic proceditur. Videtur quod peccatum consensus in actum non sit in
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parents: 26
diff changeset
572 ratione superiori. Consentire enim est actus appetitivae virtutis,
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parents: 26
diff changeset
573 ut supra habitum est. Sed ratio est vis apprehensiva. Ergo peccatum
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parents: 26
diff changeset
574 consensus in actum non est in ratione superiori.</p>
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parents: 26
diff changeset
575 <p title="I-II q. 74 a. 7 arg. 2"><a name="36742"><span class=
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parents: 26
diff changeset
576 "ref">[36742] I&ordf;-IIae q. 74 a. 7 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
577 ratio superior intendit rationibus aeternis inspiciendis et
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parents: 26
diff changeset
578 consulendis, ut Augustinus dicit, XII de Trin. Sed quandoque
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parents: 26
diff changeset
579 consentitur in actum non consultis rationibus aeternis, non enim
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parents: 26
diff changeset
580 semper homo cogitat de rebus divinis, quando consentit in aliquem
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parents: 26
diff changeset
581 actum. Ergo peccatum consensus in actum non semper est in ratione
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parents: 26
diff changeset
582 superiori.</p>
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parents: 26
diff changeset
583 <p title="I-II q. 74 a. 7 arg. 3"><a name="36743"><span class=
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parents: 26
diff changeset
584 "ref">[36743] I&ordf;-IIae q. 74 a. 7 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
585 sicut per rationes aeternas potest homo regulare actus exteriores,
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parents: 26
diff changeset
586 ita etiam interiores delectationes, vel alias passiones. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
587 consensus in delectationem absque hoc quod opere statuatur
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parents: 26
diff changeset
588 implendum, est rationis inferioris; ut dicit Augustinus, XII de
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parents: 26
diff changeset
589 Trin. Ergo etiam consensus in actum peccati debet interdum attribui
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parents: 26
diff changeset
590 rationi inferiori.</p>
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parents: 26
diff changeset
591 <p title="I-II q. 74 a. 7 arg. 4"><a name="36744"><span class=
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parents: 26
diff changeset
592 "ref">[36744] I&ordf;-IIae q. 74 a. 7 arg. 4</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
593 sicut ratio superior excedit inferiorem, ita ratio excedit vim
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parents: 26
diff changeset
594 imaginativam. Sed quandoque procedit homo in actum per
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parents: 26
diff changeset
595 apprehensionem virtutis imaginativae, absque omni deliberatione
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parents: 26
diff changeset
596 rationis, sicut cum aliquis ex impraemeditato movet manum aut
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parents: 26
diff changeset
597 pedem. Ergo etiam quandoque potest ratio inferior consentire in
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parents: 26
diff changeset
598 actum peccati, absque ratione superiori.</p>
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parents: 26
diff changeset
599 <p title="I-II q. 74 a. 7 s. c."><a name="36745"><span class=
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parents: 26
diff changeset
600 "ref">[36745] I&ordf;-IIae q. 74 a. 7 s. c.</span></a> Sed contra
544e12f679ad convert to xml
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parents: 26
diff changeset
601 est quod Augustinus dicit, XII de Trin., <i>si in consensione male
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parents: 26
diff changeset
602 utendi rebus quae per sensum corporis sentiuntur, ita decernitur
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parents: 26
diff changeset
603 quodcumque peccatum, ut, si potestas sit, etiam corpore compleatur,
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parents: 26
diff changeset
604 intelligenda est mulier cibum illicitum viro dedisse</i>, per quem
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parents: 26
diff changeset
605 superior ratio significatur. Ergo ad rationem superiorem pertinet
544e12f679ad convert to xml
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parents: 26
diff changeset
606 consentire in actum peccati.</p>
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parents: 26
diff changeset
607 <p title="I-II q. 74 a. 7 co."><a name="36746"><span class=
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parents: 26
diff changeset
608 "ref">[36746] I&ordf;-IIae q. 74 a. 7 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
609 dicendum quod consensus importat iudicium quoddam de eo in quod
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parents: 26
diff changeset
610 consentitur, sicut enim ratio speculativa iudicat et sententiat de
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parents: 26
diff changeset
611 rebus intelligibilibus, ita ratio practica iudicat et sententiat de
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parents: 26
diff changeset
612 agendis. Est autem considerandum quod in omni iudicio ultima
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parents: 26
diff changeset
613 sententia pertinet ad supremum iudicatorium, sicut videmus in
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parents: 26
diff changeset
614 speculativis quod ultima sententia de aliqua propositione datur per
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parents: 26
diff changeset
615 resolutionem ad prima principia. Quandiu enim remanet aliquod
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parents: 26
diff changeset
616 principium altius, adhuc per ipsum potest examinari id de quo
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parents: 26
diff changeset
617 quaeritur, unde adhuc est suspensum iudicium, quasi nondum data
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parents: 26
diff changeset
618 finali sententia. Manifestum est autem quod actus humani regulari
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parents: 26
diff changeset
619 possunt ex regula rationis humanae, quae sumitur ex rebus creatis,
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parents: 26
diff changeset
620 quas naturaliter homo cognoscit; et ulterius ex regula legis
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parents: 26
diff changeset
621 divinae, ut supra dictum est. Unde cum regula legis divinae sit
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parents: 26
diff changeset
622 superior, consequens est ut ultima sententia, per quam iudicium
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parents: 26
diff changeset
623 finaliter terminatur, pertineat ad rationem superiorem, quae
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parents: 26
diff changeset
624 intendit rationibus aeternis. Cum autem de pluribus occurrit
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parents: 26
diff changeset
625 iudicandum, finale iudicium est de eo quod ultimo occurrit. In
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parents: 26
diff changeset
626 actibus autem humanis ultimo occurrit ipse actus; praeambulum autem
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parents: 26
diff changeset
627 est delectatio, quae inducit ad actum. Et ideo ad rationem
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parents: 26
diff changeset
628 superiorem proprie pertinet consensus in actum; ad rationem vero
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parents: 26
diff changeset
629 inferiorem, quae habet inferius iudicium, pertinet iudicium
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parents: 26
diff changeset
630 praeambulum, quod est de delectatione. Quamvis etiam et de
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parents: 26
diff changeset
631 delectatione superior ratio iudicare possit, quia quidquid iudicio
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parents: 26
diff changeset
632 subditur inferioris, subditur etiam iudicio superioris, sed non
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parents: 26
diff changeset
633 convertitur.</p>
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parents: 26
diff changeset
634 <p title="I-II q. 74 a. 7 ad 1"><a name="36747"><span class=
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parents: 26
diff changeset
635 "ref">[36747] I&ordf;-IIae q. 74 a. 7 ad 1</span></a> Ad primum
544e12f679ad convert to xml
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parents: 26
diff changeset
636 ergo dicendum quod consentire est actus appetitivae virtutis non
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parents: 26
diff changeset
637 absolute, sed consequenter ad actum rationis deliberantis et
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parents: 26
diff changeset
638 iudicantis, ut supra dictum est, in hoc enim terminatur consensus,
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parents: 26
diff changeset
639 quod voluntas tendit in id quod est ratione iudicatum. Unde
544e12f679ad convert to xml
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parents: 26
diff changeset
640 consensus potest attribui et voluntati et rationi.</p>
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parents: 26
diff changeset
641 <p title="I-II q. 74 a. 7 ad 2"><a name="36748"><span class=
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diff changeset
642 "ref">[36748] I&ordf;-IIae q. 74 a. 7 ad 2</span></a> Ad secundum
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diff changeset
643 dicendum quod ex hoc ipso quod ratio superior non dirigit actus
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diff changeset
644 humanos secundum legem divinam, impediens actum peccati, dicitur
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diff changeset
645 ipsa consentire; sive cogitet de lege aeterna, sive non. Cum enim
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diff changeset
646 cogitat de lege Dei, actu eam contemnit, cum vero non cogitat, eam
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diff changeset
647 negligit per modum omissionis cuiusdam. Unde omnibus modis
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parents: 26
diff changeset
648 consensus in actum peccati procedit ex superiori ratione, quia, ut
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diff changeset
649 Augustinus dicit, XII de Trin., <i>non potest peccatum efficaciter
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diff changeset
650 perpetrandum mente decerni, nisi illa mentis intentio penes quam
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diff changeset
651 summa potestas est membra in opus movendi vel ab opere cohibendi,
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diff changeset
652 malae actioni cedat aut serviat</i>.</p>
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diff changeset
653 <p title="I-II q. 74 a. 7 ad 3"><a name="36749"><span class=
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diff changeset
654 "ref">[36749] I&ordf;-IIae q. 74 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
655 dicendum quod ratio superior, per considerationem legis aeternae,
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parents: 26
diff changeset
656 sicut potest dirigere vel cohibere actum exteriorem, ita etiam
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parents: 26
diff changeset
657 delectationem interiorem. Sed tamen antequam ad iudicium superioris
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parents: 26
diff changeset
658 rationis deveniatur, statim ut sensualitas proponit delectationem,
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parents: 26
diff changeset
659 inferior ratio, per rationes temporales deliberans, quandoque
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parents: 26
diff changeset
660 huiusmodi delectationem acceptat, et tunc consensus in
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parents: 26
diff changeset
661 delectationem pertinet ad inferiorem rationem. Si vero etiam
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diff changeset
662 consideratis rationibus aeternis, homo in eodem consensu
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parents: 26
diff changeset
663 perseveret, iam talis consensus ad superiorem rationem
544e12f679ad convert to xml
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parents: 26
diff changeset
664 pertinebit.</p>
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parents: 26
diff changeset
665 <p title="I-II q. 74 a. 7 ad 4"><a name="36750"><span class=
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diff changeset
666 "ref">[36750] I&ordf;-IIae q. 74 a. 7 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
667 dicendum quod apprehensio virtutis imaginativae est subita et sine
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parents: 26
diff changeset
668 deliberatione, et ideo potest aliquem actum causare antequam
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parents: 26
diff changeset
669 superior vel inferior ratio etiam habeat tempus deliberandi. Sed
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parents: 26
diff changeset
670 iudicium rationis inferioris est cum deliberatione, quae indiget
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parents: 26
diff changeset
671 tempore, in quo etiam ratio superior deliberare potest. Unde si non
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diff changeset
672 cohibeat ab actu peccati per suam deliberationem, ei imputatur.</p>
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diff changeset
673 <br />
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diff changeset
674 <div class="E">Articulus 8</div>
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parents: 26
diff changeset
675 <p title="I-II q. 74 a. 8 arg. 1"><a name="36751"><span class=
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diff changeset
676 "ref">[36751] I&ordf;-IIae q. 74 a. 8 arg. 1</span></a> Ad octavum
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parents: 26
diff changeset
677 sic proceditur. Videtur quod consensus in delectationem non sit
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parents: 26
diff changeset
678 peccatum mortale. Consentire enim in delectationem pertinet ad
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parents: 26
diff changeset
679 rationem inferiorem, cuius non est intendere rationibus aeternis
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parents: 26
diff changeset
680 vel legi divinae, et per consequens nec ab eis averti. Sed omne
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parents: 26
diff changeset
681 peccatum mortale est per aversionem a lege divina; ut patet per
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parents: 26
diff changeset
682 definitionem Augustini, de peccato mortali datam, quae supra posita
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diff changeset
683 est. Ergo consensus in delectationem non est peccatum mortale.</p>
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diff changeset
684 <p title="I-II q. 74 a. 8 arg. 2"><a name="36752"><span class=
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diff changeset
685 "ref">[36752] I&ordf;-IIae q. 74 a. 8 arg. 2</span></a> Praeterea,
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diff changeset
686 consentire in aliquid non est malum nisi quia illud est malum in
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parents: 26
diff changeset
687 quod consentitur. Sed propter quod unumquodque, et illud magis, vel
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parents: 26
diff changeset
688 saltem non minus. Non ergo illud in quod consentitur, potest esse
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parents: 26
diff changeset
689 minus malum quam consensus. Sed delectatio sine opere non est
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parents: 26
diff changeset
690 peccatum mortale, sed veniale tantum. Ergo nec consensus in
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parents: 26
diff changeset
691 delectationem est peccatum mortale.</p>
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parents: 26
diff changeset
692 <p title="I-II q. 74 a. 8 arg. 3"><a name="36753"><span class=
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parents: 26
diff changeset
693 "ref">[36753] I&ordf;-IIae q. 74 a. 8 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
694 delectationes differunt in bonitate et malitia secundum
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parents: 26
diff changeset
695 differentiam operationum, ut dicit philosophus, in X Ethic. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
696 alia operatio est interior cogitatio, et alia actus exterior, puta
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parents: 26
diff changeset
697 fornicationis. Ergo et delectatio consequens actum interioris
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parents: 26
diff changeset
698 cogitationis, tantum differt a delectatione fornicationis in
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parents: 26
diff changeset
699 bonitate vel malitia, quantum differt cogitatio interior ab actu
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parents: 26
diff changeset
700 exteriori. Et per consequens etiam eodem modo differt consentire in
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parents: 26
diff changeset
701 utrumque. Sed cogitatio interior non est peccatum mortale; nec
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parents: 26
diff changeset
702 etiam consensus in cogitationem. Ergo per consequens nec consensus
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parents: 26
diff changeset
703 in delectationem.</p>
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parents: 26
diff changeset
704 <p title="I-II q. 74 a. 8 arg. 4"><a name="36754"><span class=
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parents: 26
diff changeset
705 "ref">[36754] I&ordf;-IIae q. 74 a. 8 arg. 4</span></a> Praeterea,
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parents: 26
diff changeset
706 exterior actus fornicationis vel adulterii non est peccatum mortale
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parents: 26
diff changeset
707 ratione delectationis, quae etiam invenitur in actu matrimoniali;
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parents: 26
diff changeset
708 sed ratione inordinationis ipsius actus. Sed ille qui consentit in
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parents: 26
diff changeset
709 delectationem, non propter hoc consentit in deordinationem actus.
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diff changeset
710 Ergo non videtur mortaliter peccare.</p>
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parents: 26
diff changeset
711 <p title="I-II q. 74 a. 8 arg. 5"><a name="36755"><span class=
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parents: 26
diff changeset
712 "ref">[36755] I&ordf;-IIae q. 74 a. 8 arg. 5</span></a> Praeterea,
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parents: 26
diff changeset
713 peccatum homicidii est gravius quam simplicis fornicationis. Sed
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parents: 26
diff changeset
714 consentire in delectationem quae consequitur cogitationem de
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parents: 26
diff changeset
715 homicidio, non est peccatum mortale. Ergo multo minus consentire in
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parents: 26
diff changeset
716 delectationem quae consequitur cogitationem de fornicatione, est
544e12f679ad convert to xml
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parents: 26
diff changeset
717 peccatum mortale.</p>
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parents: 26
diff changeset
718 <p title="I-II q. 74 a. 8 arg. 6"><a name="36756"><span class=
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parents: 26
diff changeset
719 "ref">[36756] I&ordf;-IIae q. 74 a. 8 arg. 6</span></a> Praeterea,
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parents: 26
diff changeset
720 oratio dominica quotidie dicitur pro remissione venialium, ut
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parents: 26
diff changeset
721 Augustinus dicit. Sed consensum in delectationem Augustinus docet
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parents: 26
diff changeset
722 esse abolendum per orationem dominicam, dicit enim, in XII de
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diff changeset
723 Trin., quod <i>hoc est longe minus peccatum quam si opere statuatur
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parents: 26
diff changeset
724 implendum, et ideo de talibus quoque cogitationibus venia petenda
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parents: 26
diff changeset
725 est, pectusque percutiendum, atque dicendum, dimitte nobis debita
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parents: 26
diff changeset
726 nostra</i>. Ergo consensus in delectationem est peccatum
544e12f679ad convert to xml
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parents: 26
diff changeset
727 veniale.</p>
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parents: 26
diff changeset
728 <p title="I-II q. 74 a. 8 s. c."><a name="36757"><span class=
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parents: 26
diff changeset
729 "ref">[36757] I&ordf;-IIae q. 74 a. 8 s. c.</span></a> Sed contra
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diff changeset
730 est quod Augustinus post pauca subdit, <i>totus homo damnabitur,
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parents: 26
diff changeset
731 nisi haec quae, sine voluntate operandi, sed tamen cum voluntate
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parents: 26
diff changeset
732 animum talibus oblectandi, solius cogitationis sentiuntur esse
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parents: 26
diff changeset
733 peccata, per mediatoris gratiam remittantur</i>. Sed nullus
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parents: 26
diff changeset
734 damnatur nisi pro peccato mortali. Ergo consensus in delectationem
544e12f679ad convert to xml
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parents: 26
diff changeset
735 est peccatum mortale.</p>
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parents: 26
diff changeset
736 <p title="I-II q. 74 a. 8 co."><a name="36758"><span class=
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parents: 26
diff changeset
737 "ref">[36758] I&ordf;-IIae q. 74 a. 8 co.</span></a> Respondeo
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parents: 26
diff changeset
738 dicendum quod circa hoc aliqui diversimode opinati sunt. Quidam
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parents: 26
diff changeset
739 enim dixerunt quod consensus in delectationem non est peccatum
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diff changeset
740 mortale, sed veniale tantum. Alii vero dixerunt quod est peccatum
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parents: 26
diff changeset
741 mortale, et haec opinio est communior et verisimilior. Est enim
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parents: 26
diff changeset
742 considerandum quod, cum omnis delectatio consequatur aliquam
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parents: 26
diff changeset
743 operationem, ut dicitur in X Ethic.; et iterum cum omnis delectatio
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parents: 26
diff changeset
744 habeat aliquod obiectum, delectatio quaelibet potest comparari ad
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parents: 26
diff changeset
745 duo, scilicet ad operationem quam consequitur, et ad obiectum in
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parents: 26
diff changeset
746 quo quis delectatur. Contingit autem quod aliqua operatio sit
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parents: 26
diff changeset
747 obiectum delectationis, sicut et aliqua alia res, quia ipsa
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parents: 26
diff changeset
748 operatio potest accipi ut bonum et finis, in quo quis delectatus
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parents: 26
diff changeset
749 requiescit. Et quandoque quidem ipsamet operatio quam consequitur
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parents: 26
diff changeset
750 delectatio, est obiectum delectationis, inquantum scilicet vis
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parents: 26
diff changeset
751 appetitiva, cuius est delectari, reflectitur in ipsam operationem
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parents: 26
diff changeset
752 sicut in quoddam bonum; puta cum aliquis cogitat, et delectatur de
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parents: 26
diff changeset
753 hoc ipso quod cogitat, inquantum sua cogitatio placet. Quandoque
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parents: 26
diff changeset
754 vero delectatio consequens unam operationem, puta cogitationem
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parents: 26
diff changeset
755 aliquam, habet pro obiecto aliam operationem quasi rem cogitatam,
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parents: 26
diff changeset
756 et tunc talis delectatio procedit ex inclinatione appetitus non
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parents: 26
diff changeset
757 quidem in cogitationem, sed in operationem cogitatam. Sic igitur
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parents: 26
diff changeset
758 aliquis de fornicatione cogitans, de duobus potest delectari, uno
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parents: 26
diff changeset
759 modo, de ipsa cogitatione; alio modo, de fornicatione cogitata.
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parents: 26
diff changeset
760 Delectatio autem de cogitatione ipsa sequitur inclinationem
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parents: 26
diff changeset
761 affectus in cogitationem ipsam. Cogitatio autem ipsa secundum se
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parents: 26
diff changeset
762 non est peccatum mortale, immo quandoque est veniale tantum, puta
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parents: 26
diff changeset
763 cum aliquis inutiliter cogitat; quandoque autem sine peccato
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parents: 26
diff changeset
764 omnino, puta cum aliquis utiliter de ea cogitat, sicut cum vult de
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parents: 26
diff changeset
765 ea praedicare vel disputare. Et ideo per consequens affectio et
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parents: 26
diff changeset
766 delectatio quae sic est de cogitatione fornicationis, non est de
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parents: 26
diff changeset
767 genere peccati mortalis; sed quandoque est peccatum veniale,
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parents: 26
diff changeset
768 quandoque nullum. Unde nec consensus in talem delectationem est
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parents: 26
diff changeset
769 peccatum mortale. Et secundum hoc prima opinio habet veritatem.
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diff changeset
770 Quod autem aliquis cogitans de fornicatione, delectetur de ipso
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diff changeset
771 actu cogitato, hoc contingit ex hoc quod affectio eius inclinata
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parents: 26
diff changeset
772 est in hunc actum. Unde quod aliquis consentiat in talem
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parents: 26
diff changeset
773 delectationem, hoc nihil aliud est quam quod ipse consentiat in hoc
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parents: 26
diff changeset
774 quod affectus suus sit inclinatus in fornicationem, nullus enim
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diff changeset
775 delectatur nisi in eo quod est conforme appetitui eius. Quod autem
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parents: 26
diff changeset
776 aliquis ex deliberatione eligat quod affectus suus conformetur his
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parents: 26
diff changeset
777 quae secundum se sunt peccata mortalia, est peccatum mortale. Unde
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parents: 26
diff changeset
778 talis consensus in delectationem peccati mortalis, est peccatum
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parents: 26
diff changeset
779 mortale; ut secunda opinio ponit.</p>
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parents: 26
diff changeset
780 <p title="I-II q. 74 a. 8 ad 1"><a name="36759"><span class=
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diff changeset
781 "ref">[36759] I&ordf;-IIae q. 74 a. 8 ad 1</span></a> Ad primum
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parents: 26
diff changeset
782 ergo dicendum quod consensus in delectationem potest esse non solum
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parents: 26
diff changeset
783 rationis inferioris, sed etiam superioris, ut dictum est. Et tamen
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parents: 26
diff changeset
784 ipsa etiam ratio inferior potest averti a rationibus aeternis. Quia
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parents: 26
diff changeset
785 etsi non intendit eis ut secundum eas regulans, quod est proprium
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parents: 26
diff changeset
786 superioris rationis; intendit tamen eis ut secundum eas regulata.
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parents: 26
diff changeset
787 Et hoc modo, ab eis se avertens, potest peccare mortaliter. Nam et
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parents: 26
diff changeset
788 actus inferiorum virium, et etiam exteriorum membrorum, possunt
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parents: 26
diff changeset
789 esse peccata mortalia, secundum quod deficit ordinatio superioris
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parents: 26
diff changeset
790 rationis regulantis eos secundum rationes aeternas.</p>
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parents: 26
diff changeset
791 <p title="I-II q. 74 a. 8 ad 2"><a name="36760"><span class=
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parents: 26
diff changeset
792 "ref">[36760] I&ordf;-IIae q. 74 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
793 dicendum quod consensus in peccatum quod est veniale ex genere, est
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parents: 26
diff changeset
794 veniale peccatum. Et secundum hoc potest concludi quod consensus in
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parents: 26
diff changeset
795 delectationem quae est de ipsa vana cogitatione fornicationis, est
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parents: 26
diff changeset
796 peccatum veniale. Sed delectatio quae est in ipso actu
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parents: 26
diff changeset
797 fornicationis, de genere suo est peccatum mortale. Sed quod ante
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parents: 26
diff changeset
798 consensum sit veniale peccatum tantum, hoc est per accidens,
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parents: 26
diff changeset
799 scilicet propter imperfectionem actus. Quae quidem imperfectio
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parents: 26
diff changeset
800 tollitur per consensum deliberatum supervenientem. Unde ex hoc
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parents: 26
diff changeset
801 adducitur in suam naturam, ut sit peccatum mortale.</p>
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parents: 26
diff changeset
802 <p title="I-II q. 74 a. 8 ad 3"><a name="36761"><span class=
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diff changeset
803 "ref">[36761] I&ordf;-IIae q. 74 a. 8 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
804 dicendum quod ratio illa procedit de delectatione quae habet
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diff changeset
805 cogitationem pro obiecto.</p>
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parents: 26
diff changeset
806 <p title="I-II q. 74 a. 8 ad 4"><a name="36762"><span class=
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parents: 26
diff changeset
807 "ref">[36762] I&ordf;-IIae q. 74 a. 8 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
808 dicendum quod delectatio quae habet actum exteriorem pro obiecto,
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parents: 26
diff changeset
809 non potest esse absque complacentia exterioris actus secundum se;
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parents: 26
diff changeset
810 etiam si non statuatur implendum, propter prohibitionem alicuius
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parents: 26
diff changeset
811 superioris. Unde actus fit inordinatus, et per consequens
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parents: 26
diff changeset
812 delectatio erit inordinata.</p>
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diff changeset
813 <p title="I-II q. 74 a. 8 ad 5"><a name="36763"><span class=
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diff changeset
814 "ref">[36763] I&ordf;-IIae q. 74 a. 8 ad 5</span></a> Ad quintum
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diff changeset
815 dicendum quod etiam consensus in delectationem quae procedit ex
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parents: 26
diff changeset
816 complacentia ipsius actus homicidii cogitati, est peccatum mortale.
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parents: 26
diff changeset
817 Non autem consensus in delectationem quae procedit ex complacentia
544e12f679ad convert to xml
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parents: 26
diff changeset
818 cogitationis de homicidio.</p>
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parents: 26
diff changeset
819 <p title="I-II q. 74 a. 8 ad 6"><a name="36764"><span class=
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parents: 26
diff changeset
820 "ref">[36764] I&ordf;-IIae q. 74 a. 8 ad 6</span></a> Ad sextum
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parents: 26
diff changeset
821 dicendum quod oratio dominica non solum contra peccata venialia
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diff changeset
822 dicenda est, sed etiam contra mortalia.</p>
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parents: 26
diff changeset
823 <br />
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parents: 26
diff changeset
824 <div class="E">Articulus 9</div>
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parents: 26
diff changeset
825 <p title="I-II q. 74 a. 9 arg. 1"><a name="36765"><span class=
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parents: 26
diff changeset
826 "ref">[36765] I&ordf;-IIae q. 74 a. 9 arg. 1</span></a> Ad nonum
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parents: 26
diff changeset
827 sic proceditur. Videtur quod in superiori ratione non possit esse
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parents: 26
diff changeset
828 peccatum veniale, secundum quod est directiva inferiorum virium,
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parents: 26
diff changeset
829 idest secundum quod consentit in actum peccati. Dicit enim
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parents: 26
diff changeset
830 Augustinus, in XII de Trin., quod ratio superior inhaeret
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parents: 26
diff changeset
831 rationibus aeternis. Sed peccare mortaliter est per aversionem a
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parents: 26
diff changeset
832 rationibus aeternis. Ergo videtur quod in superiori ratione non
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parents: 26
diff changeset
833 possit esse peccatum nisi mortale.</p>
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parents: 26
diff changeset
834 <p title="I-II q. 74 a. 9 arg. 2"><a name="36766"><span class=
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parents: 26
diff changeset
835 "ref">[36766] I&ordf;-IIae q. 74 a. 9 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
836 superior ratio se habet in vita spirituali tanquam principium;
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parents: 26
diff changeset
837 sicut et cor in vita corporali. Sed infirmitates cordis sunt
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parents: 26
diff changeset
838 mortales. Ergo peccata superioris rationis sunt mortalia.</p>
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parents: 26
diff changeset
839 <p title="I-II q. 74 a. 9 arg. 3"><a name="36767"><span class=
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parents: 26
diff changeset
840 "ref">[36767] I&ordf;-IIae q. 74 a. 9 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
841 peccatum veniale fit mortale, si fiat ex contemptu. Sed hoc non
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parents: 26
diff changeset
842 videtur esse sine contemptu, quod aliquis ex deliberatione peccet
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parents: 26
diff changeset
843 etiam venialiter. Cum ergo consensus rationis superioris semper sit
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parents: 26
diff changeset
844 cum deliberatione legis divinae, videtur quod non possit esse sine
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parents: 26
diff changeset
845 peccato mortali, propter contemptum divinae legis.</p>
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parents: 26
diff changeset
846 <p title="I-II q. 74 a. 9 s. c."><a name="36768"><span class=
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parents: 26
diff changeset
847 "ref">[36768] I&ordf;-IIae q. 74 a. 9 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
848 consensus in actum peccati pertinet ad rationem superiorem, ut
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parents: 26
diff changeset
849 supra dictum est. Sed consensus in actum peccati venialis est
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parents: 26
diff changeset
850 peccatum veniale. Ergo in superiori ratione potest esse peccatum
544e12f679ad convert to xml
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parents: 26
diff changeset
851 veniale.</p>
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parents: 26
diff changeset
852 <p title="I-II q. 74 a. 9 co."><a name="36769"><span class=
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parents: 26
diff changeset
853 "ref">[36769] I&ordf;-IIae q. 74 a. 9 co.</span></a> Respondeo
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parents: 26
diff changeset
854 dicendum quod, sicut Augustinus dicit, in XII de Trin., ratio
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parents: 26
diff changeset
855 superior <i>inhaeret rationibus aeternis conspiciendis aut
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parents: 26
diff changeset
856 consulendis</i>, conspiciendis quidem, secundum quod earum
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parents: 26
diff changeset
857 veritatem speculatur; consulendis autem, secundum quod per rationes
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parents: 26
diff changeset
858 aeternas de aliis iudicat et ordinat; ad quod pertinet quod,
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parents: 26
diff changeset
859 deliberando per rationes aeternas, consentit in aliquem actum, vel
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parents: 26
diff changeset
860 dissentit ab eo. Contingit autem quod inordinatio actus in quem
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parents: 26
diff changeset
861 consentit, non contrariatur rationibus aeternis, quia non est cum
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parents: 26
diff changeset
862 aversione a fine ultimo, sicut contrariatur actus peccati mortalis,
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parents: 26
diff changeset
863 sed est praeter eas, sicut actus peccati venialis. Unde quando
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parents: 26
diff changeset
864 ratio superior in actum peccati venialis consentit, non avertitur a
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parents: 26
diff changeset
865 rationibus aeternis. Unde non peccat mortaliter, sed
544e12f679ad convert to xml
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parents: 26
diff changeset
866 venialiter.</p>
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parents: 26
diff changeset
867 <p title="I-II q. 74 a. 9 ad 1"><a name="36770"><span class=
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parents: 26
diff changeset
868 "ref">[36770] I&ordf;-IIae q. 74 a. 9 ad 1</span></a> Et per hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
869 patet responsio ad primum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
870 <p title="I-II q. 74 a. 9 ad 2"><a name="36771"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
871 "ref">[36771] I&ordf;-IIae q. 74 a. 9 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
872 dicendum quod duplex est infirmitas cordis. Una quae est in ipsa
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parents: 26
diff changeset
873 substantia cordis, et immutat naturalem complexionem ipsius, et
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parents: 26
diff changeset
874 talis infirmitas semper est mortalis. Alia est autem infirmitas
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parents: 26
diff changeset
875 cordis propter aliquam inordinationem vel motus eius, vel alicuius
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parents: 26
diff changeset
876 eorum quae circumstant cor, et talis infirmitas non semper est
544e12f679ad convert to xml
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parents: 26
diff changeset
877 mortalis. Et similiter in ratione superiori semper est peccatum
544e12f679ad convert to xml
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parents: 26
diff changeset
878 mortale, quando tollitur ipsa ordinatio rationis superioris ad
544e12f679ad convert to xml
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parents: 26
diff changeset
879 proprium obiectum, quod est rationes aeternae. Sed quando est
544e12f679ad convert to xml
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parents: 26
diff changeset
880 inordinatio circa hoc, non est peccatum mortale, sed veniale.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
881 <p title="I-II q. 74 a. 9 ad 3"><a name="36772"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
882 "ref">[36772] I&ordf;-IIae q. 74 a. 9 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
883 dicendum quod deliberatus consensus in peccatum non semper pertinet
544e12f679ad convert to xml
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parents: 26
diff changeset
884 ad contemptum legis divinae, sed solum quando peccatum legi divinae
544e12f679ad convert to xml
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parents: 26
diff changeset
885 contrariatur.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
886 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
887 <div class="E">Articulus 10</div>
544e12f679ad convert to xml
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parents: 26
diff changeset
888 <p title="I-II q. 74 a. 10 arg. 1"><a name="36773"><span class=
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parents: 26
diff changeset
889 "ref">[36773] I&ordf;-IIae q. 74 a. 10 arg. 1</span></a> Ad decimum
544e12f679ad convert to xml
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parents: 26
diff changeset
890 sic proceditur. Videtur quod in superiori ratione non possit esse
544e12f679ad convert to xml
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parents: 26
diff changeset
891 peccatum veniale secundum seipsam, idest secundum quod inspicit
544e12f679ad convert to xml
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parents: 26
diff changeset
892 rationes aeternas. Actus enim potentiae non invenitur esse
544e12f679ad convert to xml
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parents: 26
diff changeset
893 deficiens, nisi per hoc quod inordinate se habet circa suum
544e12f679ad convert to xml
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parents: 26
diff changeset
894 obiectum. Sed obiectum superioris rationis sunt aeternae rationes,
544e12f679ad convert to xml
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parents: 26
diff changeset
895 a quibus deordinari non est sine peccato mortali. Ergo in superiori
544e12f679ad convert to xml
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parents: 26
diff changeset
896 ratione non potest esse peccatum veniale secundum seipsam.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
897 <p title="I-II q. 74 a. 10 arg. 2"><a name="36774"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
898 "ref">[36774] I&ordf;-IIae q. 74 a. 10 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
899 cum ratio sit vis deliberativa, actus rationis semper est cum
544e12f679ad convert to xml
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parents: 26
diff changeset
900 deliberatione. Sed omnis inordinatus motus in his quae Dei sunt, si
544e12f679ad convert to xml
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parents: 26
diff changeset
901 sit cum deliberatione, est peccatum mortale. Ergo in ratione
544e12f679ad convert to xml
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parents: 26
diff changeset
902 superiori secundum seipsam, nunquam est peccatum veniale.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
903 <p title="I-II q. 74 a. 10 arg. 3"><a name="36775"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
904 "ref">[36775] I&ordf;-IIae q. 74 a. 10 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
905 contingit quandoque quod peccatum ex subreptione est peccatum
544e12f679ad convert to xml
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parents: 26
diff changeset
906 veniale, peccatum autem ex deliberatione est peccatum mortale, per
544e12f679ad convert to xml
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parents: 26
diff changeset
907 hoc quod ratio deliberans recurrit ad aliquod maius bonum, contra
544e12f679ad convert to xml
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parents: 26
diff changeset
908 quod homo agens gravius peccat, sicut cum de actu delectabili
544e12f679ad convert to xml
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parents: 26
diff changeset
909 inordinato ratio deliberat quod est contra legem Dei, gravius
544e12f679ad convert to xml
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parents: 26
diff changeset
910 peccat consentiendo, quam si solum consideraret quod est contra
544e12f679ad convert to xml
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parents: 26
diff changeset
911 virtutem moralem. Sed ratio superior non potest recurrere ad
544e12f679ad convert to xml
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parents: 26
diff changeset
912 aliquod altius quam sit suum obiectum. Ergo si motus ex subreptione
544e12f679ad convert to xml
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parents: 26
diff changeset
913 non sit peccatum mortale, neque etiam deliberatio superveniens
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parents: 26
diff changeset
914 faciet ipsum esse peccatum mortale, quod patet esse falsum. Non
544e12f679ad convert to xml
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parents: 26
diff changeset
915 ergo in ratione superiori secundum seipsam, potest esse peccatum
544e12f679ad convert to xml
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parents: 26
diff changeset
916 veniale.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
917 <p title="I-II q. 74 a. 10 s. c."><a name="36776"><span class=
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parents: 26
diff changeset
918 "ref">[36776] I&ordf;-IIae q. 74 a. 10 s. c.</span></a> Sed contra,
544e12f679ad convert to xml
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parents: 26
diff changeset
919 motus subreptitius infidelitatis est peccatum veniale. Sed pertinet
544e12f679ad convert to xml
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parents: 26
diff changeset
920 ad superiorem rationem secundum seipsam. Ergo in ratione superiori
544e12f679ad convert to xml
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parents: 26
diff changeset
921 potest esse peccatum veniale secundum seipsam.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
922 <p title="I-II q. 74 a. 10 co."><a name="36777"><span class=
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parents: 26
diff changeset
923 "ref">[36777] I&ordf;-IIae q. 74 a. 10 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
924 dicendum quod ratio superior aliter fertur in suum obiectum, atque
544e12f679ad convert to xml
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parents: 26
diff changeset
925 aliter in obiecta inferiorum virium quae per ipsam diriguntur. In
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parents: 26
diff changeset
926 obiecta enim inferiorum virium non fertur nisi inquantum de eis
544e12f679ad convert to xml
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parents: 26
diff changeset
927 consulit rationes aeternas. Unde non fertur in ea nisi per modum
544e12f679ad convert to xml
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parents: 26
diff changeset
928 deliberationis. Deliberatus autem consensus in his quae ex genere
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parents: 26
diff changeset
929 suo sunt mortalia, est mortale peccatum. Et ideo ratio superior
544e12f679ad convert to xml
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parents: 26
diff changeset
930 semper mortaliter peccat, si actus inferiorum virium in quos
544e12f679ad convert to xml
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parents: 26
diff changeset
931 consentit, sint peccata mortalia. Sed circa proprium obiectum habet
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parents: 26
diff changeset
932 duos actus, scilicet simplicem intuitum; et deliberationem,
544e12f679ad convert to xml
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parents: 26
diff changeset
933 secundum quod etiam de proprio obiecto consulit rationes aeternas.
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parents: 26
diff changeset
934 Secundum autem simplicem intuitum, potest aliquem inordinatum motum
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parents: 26
diff changeset
935 habere circa divina, puta cum quis patitur subitum infidelitatis
544e12f679ad convert to xml
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parents: 26
diff changeset
936 motum. Et quamvis infidelitas secundum suum genus sit peccatum
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parents: 26
diff changeset
937 mortale, tamen subitus motus infidelitatis est peccatum veniale.
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parents: 26
diff changeset
938 Quia peccatum mortale non est nisi sit contra legem Dei, potest
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parents: 26
diff changeset
939 autem aliquid eorum quae pertinent ad fidem, subito rationi
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parents: 26
diff changeset
940 occurrere sub quadam alia ratione, antequam super hoc consulatur,
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parents: 26
diff changeset
941 vel consuli possit, ratio aeterna, idest lex Dei; puta cum quis
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parents: 26
diff changeset
942 resurrectionem mortuorum subito apprehendit ut impossibilem
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parents: 26
diff changeset
943 secundum naturam, et simul apprehendendo renititur, antequam tempus
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parents: 26
diff changeset
944 habeat deliberandi quod hoc est nobis traditum ut credendum
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parents: 26
diff changeset
945 secundum legem divinam. Si vero post hanc deliberationem motus
544e12f679ad convert to xml
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parents: 26
diff changeset
946 infidelitatis maneat, est peccatum mortale. Et ideo circa proprium
544e12f679ad convert to xml
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parents: 26
diff changeset
947 obiectum, etsi sit peccatum mortale ex genere, potest ratio
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parents: 26
diff changeset
948 superior peccare venialiter in subitis motibus; vel etiam
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parents: 26
diff changeset
949 mortaliter per deliberatum consensum. In his autem quae pertinent
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parents: 26
diff changeset
950 ad inferiores vires, semper peccat mortaliter in his quae sunt
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parents: 26
diff changeset
951 peccata mortalia ex suo genere, non autem in his quae secundum suum
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parents: 26
diff changeset
952 genus sunt venialia peccata.</p>
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parents: 26
diff changeset
953 <p title="I-II q. 74 a. 10 ad 1"><a name="36778"><span class=
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parents: 26
diff changeset
954 "ref">[36778] I&ordf;-IIae q. 74 a. 10 ad 1</span></a> Ad primum
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parents: 26
diff changeset
955 ergo dicendum quod peccatum quod est contra rationes aeternas, etsi
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parents: 26
diff changeset
956 sit peccatum mortale ex genere, potest tamen esse peccatum veniale
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parents: 26
diff changeset
957 propter imperfectionem actus subiti, ut dictum est.</p>
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parents: 26
diff changeset
958 <p title="I-II q. 74 a. 10 ad 2"><a name="36779"><span class=
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parents: 26
diff changeset
959 "ref">[36779] I&ordf;-IIae q. 74 a. 10 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
960 dicendum quod in operativis ad rationem, ad quam pertinet
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parents: 26
diff changeset
961 deliberatio, pertinet etiam simplex intuitus eorum ex quibus
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parents: 26
diff changeset
962 deliberatio procedit, sicut etiam in speculativis ad rationem
544e12f679ad convert to xml
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parents: 26
diff changeset
963 pertinet et syllogizare, et propositiones formare. Et ideo etiam
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parents: 26
diff changeset
964 ratio potest habere subitum motum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
965 <p title="I-II q. 74 a. 10 ad 3"><a name="36780"><span class=
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parents: 26
diff changeset
966 "ref">[36780] I&ordf;-IIae q. 74 a. 10 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
967 dicendum quod una et eadem res potest diversas considerationes
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parents: 26
diff changeset
968 habere, quarum una est altera altior, sicut Deum esse potest
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parents: 26
diff changeset
969 considerari vel inquantum est cognoscibile ratione humana, vel
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parents: 26
diff changeset
970 inquantum creditur revelatione divina, quae est consideratio
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parents: 26
diff changeset
971 altior. Et ideo quamvis obiectum rationis superioris sit quiddam
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parents: 26
diff changeset
972 secundum naturam rei altissimum, tamen potest etiam reduci in
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parents: 26
diff changeset
973 quandam altiorem considerationem. Et hac ratione, quod in motu
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parents: 26
diff changeset
974 subito non erat peccatum mortale, per deliberationem reducentem in
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parents: 26
diff changeset
975 altiorem considerationem fit peccatum mortale, sicut supra
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parents: 26
diff changeset
976 expositum est.</p>
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parents: 26
diff changeset
977 <div class="centro"><br />
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parents: 26
diff changeset
978 <p><a href="sth2073.html"><img src="icons/ageretro.gif" width="19"
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diff changeset
979 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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diff changeset
980 <a href="sth2075.html"><img src="icons/ageultra.gif" width="19"
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diff changeset
981 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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diff changeset
982 <br />
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diff changeset
983 <hr />
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diff changeset
984 <br />
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diff changeset
985 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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986 hanc editionem<br />
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987 Iura omnia asservantur<br />
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988 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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989 style="text-decoration=none">49644264</a></address>
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990 </div>
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991 </body>
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992 </html>