annotate summa/latin/sth2093.html @ 46:6cfdc13efd8a

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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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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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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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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, I&ordf;-IIae q.
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23 93</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 XCIII</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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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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120 //]]>
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121 </script><br />
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122 <hr />
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123 <br /></div>
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124 <div class="D">Quaestio 93</div>
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125 <div class="G">Prooemium</div>
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126 <p title="I-II q. 93 pr."><a name="37528"><span class="ref">[37528]
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127 I&ordf;-IIae q. 93 pr.</span></a> Deinde considerandum est de
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128 singulis legibus. Et primo, de lege aeterna; secundo, de lege
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129 naturali; tertio, de lege humana; quarto, de lege veteri; quinto,
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130 de lege nova, quae est lex Evangelii. De sexta autem lege, quae est
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131 lex fomitis, sufficiat quod dictum est cum de peccato originali
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132 ageretur. Circa primum quaeruntur sex. Primo, quid sit lex aeterna.
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133 Secundo, utrum sit omnibus nota. Tertio, utrum omnis lex ab ea
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134 derivetur. Quarto, utrum necessaria subiiciantur legi aeternae.
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135 Quinto, utrum contingentia naturalia subiiciantur legi aeternae.
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136 Sexto, utrum omnes res humanae ei subiiciantur.</p>
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137 <br />
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138 <div class="E">Articulus 1</div>
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139 <p title="I-II q. 93 a. 1 arg. 1"><a name="37529"><span class=
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140 "ref">[37529] I&ordf;-IIae q. 93 a. 1 arg. 1</span></a> Ad primum
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141 sic proceditur. Videtur quod lex aeterna non sit ratio summa in Deo
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142 existens. Lex enim aeterna est una tantum. Sed rationes rerum in
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143 mente divina sunt plures, dicit enim Augustinus, in libro octoginta
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144 trium quaest., quod <i>Deus singula fecit propriis rationibus</i>.
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145 Ergo lex aeterna non videtur esse idem quod ratio in mente divina
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146 existens.</p>
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147 <p title="I-II q. 93 a. 1 arg. 2"><a name="37530"><span class=
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148 "ref">[37530] I&ordf;-IIae q. 93 a. 1 arg. 2</span></a> Praeterea,
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149 de ratione legis est quod verbo promulgetur, ut supra dictum est.
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150 Sed verbum in divinis dicitur personaliter, ut in primo habitum
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151 est, ratio autem dicitur essentialiter. Non igitur idem est lex
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152 aeterna quod ratio divina.</p>
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153 <p title="I-II q. 93 a. 1 arg. 3"><a name="37531"><span class=
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154 "ref">[37531] I&ordf;-IIae q. 93 a. 1 arg. 3</span></a> Praeterea,
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155 Augustinus dicit, in libro de vera Relig., <i>apparet supra mentem
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156 nostram legem esse, quae veritas dicitur</i>. Lex autem supra
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157 mentem nostram existens est lex aeterna. Ergo veritas est lex
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158 aeterna. Sed non est eadem ratio veritatis et rationis. Ergo lex
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159 aeterna non est idem quod ratio summa.</p>
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160 <p title="I-II q. 93 a. 1 s. c."><a name="37532"><span class=
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161 "ref">[37532] I&ordf;-IIae q. 93 a. 1 s. c.</span></a> Sed contra
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162 est quod Augustinus dicit, in I de Lib. Arb., quod <i>lex aeterna
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163 est summa ratio, cui semper obtemperandum est</i>.</p>
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164 <p title="I-II q. 93 a. 1 co."><a name="37533"><span class=
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165 "ref">[37533] I&ordf;-IIae q. 93 a. 1 co.</span></a> Respondeo
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166 dicendum quod, sicut in quolibet artifice praeexistit ratio eorum
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167 quae constituuntur per artem, ita etiam in quolibet gubernante
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168 oportet quod praeexistat ratio ordinis eorum quae agenda sunt per
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169 eos qui gubernationi subduntur. Et sicut ratio rerum fiendarum per
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170 artem vocatur ars vel exemplar rerum artificiatarum, ita etiam
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171 ratio gubernantis actus subditorum, rationem legis obtinet,
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172 servatis aliis quae supra esse diximus de legis ratione. Deus autem
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173 per suam sapientiam conditor est universarum rerum, ad quas
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174 comparatur sicut artifex ad artificiata, ut in primo habitum est.
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175 Est etiam gubernator omnium actuum et motionum quae inveniuntur in
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176 singulis creaturis, ut etiam in primo habitum est. Unde sicut ratio
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177 divinae sapientiae inquantum per eam cuncta sunt creata, rationem
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178 habet artis vel exemplaris vel ideae; ita ratio divinae sapientiae
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179 moventis omnia ad debitum finem, obtinet rationem legis. Et
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180 secundum hoc, lex aeterna nihil aliud est quam ratio divinae
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181 sapientiae, secundum quod est directiva omnium actuum et
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182 motionum.</p>
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183 <p title="I-II q. 93 a. 1 ad 1"><a name="37534"><span class=
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184 "ref">[37534] I&ordf;-IIae q. 93 a. 1 ad 1</span></a> Ad primum
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185 ergo dicendum quod Augustinus loquitur ibi de rationibus idealibus,
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186 quae respiciunt proprias naturas singularum rerum, et ideo in eis
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187 invenitur quaedam distinctio et pluralitas, secundum diversos
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188 respectus ad res, ut in primo habitum est. Sed lex dicitur
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189 directiva actuum in ordine ad bonum commune, ut supra dictum est.
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190 Ea autem quae sunt in seipsis diversa, considerantur ut unum,
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191 secundum quod ordinantur ad aliquod commune. Et ideo lex aeterna
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192 est una, quae est ratio huius ordinis.</p>
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193 <p title="I-II q. 93 a. 1 ad 2"><a name="37535"><span class=
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194 "ref">[37535] I&ordf;-IIae q. 93 a. 1 ad 2</span></a> Ad secundum
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195 dicendum quod circa verbum quodcumque duo possunt considerari,
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196 scilicet ipsum verbum, et ea quae verbo exprimuntur. Verbum enim
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197 vocale est quiddam ab ore hominis prolatum; sed hoc verbo
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198 exprimuntur quae verbis humanis significantur. Et eadem ratio est
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199 de verbo hominis mentali, quod nihil est aliud quam quiddam mente
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200 conceptum, quo homo exprimit mentaliter ea de quibus cogitat. Sic
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201 igitur in divinis ipsum verbum, quod est conceptio paterni
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202 intellectus, personaliter dicitur, sed omnia quaecumque sunt in
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203 scientia patris, sive essentialia sive personalia, sive etiam Dei
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204 opera exprimuntur hoc verbo, ut patet per Augustinum, in XV de
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205 Trin. Et inter cetera quae hoc verbo exprimuntur, etiam ipsa lex
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206 aeterna verbo ipso exprimitur. Nec tamen propter hoc sequitur quod
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207 lex aeterna personaliter in divinis dicatur. Appropriatur tamen
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208 filio, propter convenientiam quam habet ratio ad verbum.</p>
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209 <p title="I-II q. 93 a. 1 ad 3"><a name="37536"><span class=
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210 "ref">[37536] I&ordf;-IIae q. 93 a. 1 ad 3</span></a> Ad tertium
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211 dicendum quod ratio intellectus divini aliter se habet ad res quam
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212 ratio intellectus humani. Intellectus enim humanus est mensuratus a
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213 rebus, ut scilicet conceptus hominis non sit verus propter seipsum,
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214 sed dicitur verus ex hoc quod consonat rebus, ex hoc enim quod res
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215 est vel non est, opinio vera vel falsa est. Intellectus vero
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216 divinus est mensura rerum, quia unaquaeque res intantum habet de
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217 veritate, inquantum imitatur intellectum divinum, ut in primo
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218 dictum est. Et ideo intellectus divinus est verus secundum se. Unde
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219 ratio eius est ipsa veritas.</p>
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220 <br />
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221 <div class="E">Articulus 2</div>
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222 <p title="I-II q. 93 a. 2 arg. 1"><a name="37537"><span class=
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223 "ref">[37537] I&ordf;-IIae q. 93 a. 2 arg. 1</span></a> Ad secundum
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224 sic proceditur. Videtur quod lex aeterna non sit omnibus nota. Quia
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225 ut dicit apostolus, I ad Cor., <i>quae sunt Dei, nemo novit nisi
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226 spiritus Dei</i>. Sed lex aeterna est quaedam ratio in mente divina
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227 existens. Ergo omnibus est ignota nisi soli Deo.</p>
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228 <p title="I-II q. 93 a. 2 arg. 2"><a name="37538"><span class=
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229 "ref">[37538] I&ordf;-IIae q. 93 a. 2 arg. 2</span></a> Praeterea,
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230 sicut Augustinus dicit, in libro de Lib. Arb., <i>lex aeterna est
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231 qua iustum est ut omnia sint ordinatissima</i>. Sed non omnes
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232 cognoscunt qualiter omnia sint ordinatissima. Non ergo omnes
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233 cognoscunt legem aeternam.</p>
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234 <p title="I-II q. 93 a. 2 arg. 3"><a name="37539"><span class=
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235 "ref">[37539] I&ordf;-IIae q. 93 a. 2 arg. 3</span></a> Praeterea,
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236 Augustinus dicit, in libro de vera Relig., quod <i>lex aeterna est
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237 de qua homines iudicare non possunt</i>. Sed sicut in I Ethic.
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238 dicitur, <i>unusquisque bene iudicat quae cognoscit</i>. Ergo lex
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239 aeterna non est nobis nota.</p>
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240 <p title="I-II q. 93 a. 2 s. c."><a name="37540"><span class=
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241 "ref">[37540] I&ordf;-IIae q. 93 a. 2 s. c.</span></a> Sed contra
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242 est quod Augustinus dicit, in libro de Lib. Arb., quod <i>aeternae
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243 legis notio nobis impressa est</i>.</p>
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244 <p title="I-II q. 93 a. 2 co."><a name="37541"><span class=
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245 "ref">[37541] I&ordf;-IIae q. 93 a. 2 co.</span></a> Respondeo
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246 dicendum quod dupliciter aliquid cognosci potest, uno modo, in
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247 seipso; alio modo, in suo effectu, in quo aliqua similitudo eius
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248 invenitur; sicut aliquis non videns solem in sua substantia,
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249 cognoscit ipsum in sua irradiatione. Sic igitur dicendum est quod
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250 legem aeternam nullus potest cognoscere secundum quod in seipsa
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251 est, nisi solum beati, qui Deum per essentiam vident. Sed omnis
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252 creatura rationalis ipsam cognoscit secundum aliquam eius
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253 irradiationem, vel maiorem vel minorem. Omnis enim cognitio
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254 veritatis est quaedam irradiatio et participatio legis aeternae,
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255 quae est veritas incommutabilis, ut Augustinus dicit, in libro de
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256 vera Relig. Veritatem autem omnes aliqualiter cognoscunt, ad minus
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257 quantum ad principia communia legis naturalis. In aliis vero quidam
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258 plus et quidam minus participant de cognitione veritatis; et
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259 secundum hoc etiam plus vel minus cognoscunt legem aeternam.</p>
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260 <p title="I-II q. 93 a. 2 ad 1"><a name="37542"><span class=
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261 "ref">[37542] I&ordf;-IIae q. 93 a. 2 ad 1</span></a> Ad primum
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262 ergo dicendum quod ea quae sunt Dei, in seipsis quidem cognosci a
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263 nobis non possunt, sed tamen in effectibus suis nobis
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264 manifestantur, secundum illud Rom. I, <i>invisibilia Dei per ea
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265 quae facta sunt, intellecta, conspiciuntur</i>.</p>
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266 <p title="I-II q. 93 a. 2 ad 2"><a name="37543"><span class=
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267 "ref">[37543] I&ordf;-IIae q. 93 a. 2 ad 2</span></a> Ad secundum
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268 dicendum quod legem aeternam etsi unusquisque cognoscat pro sua
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269 capacitate, secundum modum praedictum, nullus tamen eam
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270 comprehendere potest, non enim totaliter manifestari potest per
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271 suos effectus. Et ideo non oportet quod quicumque cognoscit legem
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272 aeternam secundum modum praedictum, cognoscat totum ordinem rerum,
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273 quo omnia sunt ordinatissima.</p>
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274 <p title="I-II q. 93 a. 2 ad 3"><a name="37544"><span class=
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275 "ref">[37544] I&ordf;-IIae q. 93 a. 2 ad 3</span></a> Ad tertium
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276 dicendum quod iudicare de aliquo potest intelligi dupliciter. Uno
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277 modo, sicut vis cognitiva diiudicat de proprio obiecto; secundum
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278 illud Iob XII, <i>nonne auris verba diiudicat, et fauces comedentis
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279 saporem?</i> Et secundum istum modum iudicii, philosophus dicit
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280 quod unusquisque bene iudicat quae cognoscit, iudicando scilicet an
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281 sit verum quod proponitur. Alio modo, secundum quod superior
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282 iudicat de inferiori quodam practico iudicio, an scilicet ita
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283 debeat esse vel non ita. Et sic nullus potest iudicare de lege
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284 aeterna.</p>
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285 <br />
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286 <div class="E">Articulus 3</div>
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287 <p title="I-II q. 93 a. 3 arg. 1"><a name="37545"><span class=
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288 "ref">[37545] I&ordf;-IIae q. 93 a. 3 arg. 1</span></a> Ad tertium
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289 sic proceditur. Videtur quod non omnis lex a lege aeterna
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290 derivetur. Est enim quaedam lex fomitis, ut supra dictum est. Ipsa
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291 autem non derivatur a lege divina, quae est lex aeterna, ad ipsam
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292 enim pertinet prudentia carnis, de qua apostolus dicit, ad Rom.
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293 VIII, quod <i>legi Dei non potest esse subiecta</i>. Ergo non omnis
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294 lex procedit a lege aeterna.</p>
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295 <p title="I-II q. 93 a. 3 arg. 2"><a name="37546"><span class=
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296 "ref">[37546] I&ordf;-IIae q. 93 a. 3 arg. 2</span></a> Praeterea,
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297 a lege aeterna nihil iniquum procedere potest, quia sicut dictum
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298 est, lex aeterna est secundum quam iustum est ut omnia sint
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299 ordinatissima. Sed quaedam leges sunt iniquae; secundum illud
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300 Isaiae X, <i>vae qui condunt leges iniquas</i>. Ergo non omnis lex
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301 procedit a lege aeterna.</p>
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302 <p title="I-II q. 93 a. 3 arg. 3"><a name="37547"><span class=
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303 "ref">[37547] I&ordf;-IIae q. 93 a. 3 arg. 3</span></a> Praeterea,
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304 Augustinus dicit, in I de Lib. Arbit., quod <i>lex quae populo
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305 regendo scribitur, recte multa permittit quae per divinam
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306 providentiam vindicantur</i>. Sed ratio divinae providentiae est
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307 lex aeterna, ut dictum est. Ergo nec etiam omnis lex recta procedit
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308 a lege aeterna.</p>
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309 <p title="I-II q. 93 a. 3 s. c."><a name="37548"><span class=
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310 "ref">[37548] I&ordf;-IIae q. 93 a. 3 s. c.</span></a> Sed contra
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311 est quod, Prov. VIII, divina sapientia dicit, <i>per me reges
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312 regnant, et legum conditores iusta decernunt</i>. Ratio autem
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313 divinae sapientiae est lex aeterna, ut supra dictum est. Ergo omnes
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314 leges a lege aeterna procedunt.</p>
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315 <p title="I-II q. 93 a. 3 co."><a name="37549"><span class=
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316 "ref">[37549] I&ordf;-IIae q. 93 a. 3 co.</span></a> Respondeo
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317 dicendum quod, sicut supra dictum est, lex importat rationem
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318 quandam directivam actuum ad finem. In omnibus autem moventibus
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319 ordinatis oportet quod virtus secundi moventis derivetur a virtute
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320 moventis primi, quia movens secundum non movet nisi inquantum
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321 movetur a primo. Unde et in omnibus gubernantibus idem videmus,
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322 quod ratio gubernationis a primo gubernante ad secundos derivatur,
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323 sicut ratio eorum quae sunt agenda in civitate, derivatur a rege
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324 per praeceptum in inferiores administratores. Et in artificialibus
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325 etiam ratio artificialium actuum derivatur ab architectore ad
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326 inferiores artifices, qui manu operantur. Cum ergo lex aeterna sit
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327 ratio gubernationis in supremo gubernante, necesse est quod omnes
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328 rationes gubernationis quae sunt in inferioribus gubernantibus, a
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329 lege aeterna deriventur. Huiusmodi autem rationes inferiorum
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330 gubernantium sunt quaecumque aliae leges praeter legem aeternam.
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331 Unde omnes leges, inquantum participant de ratione recta, intantum
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332 derivantur a lege aeterna. Et propter hoc Augustinus dicit, in I de
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333 Lib. Arb., quod <i>in temporali lege nihil est iustum ac legitimum,
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334 quod non ex lege aeterna homines sibi derivaverunt</i>.</p>
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335 <p title="I-II q. 93 a. 3 ad 1"><a name="37550"><span class=
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336 "ref">[37550] I&ordf;-IIae q. 93 a. 3 ad 1</span></a> Ad primum
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337 ergo dicendum quod fomes habet rationem legis in homine, inquantum
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338 est poena consequens divinam iustitiam, et secundum hoc manifestum
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339 est quod derivatur a lege aeterna. Inquantum vero inclinat ad
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340 peccatum, sic contrariatur legi Dei, et non habet rationem legis,
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341 ut ex supradictis patet.</p>
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342 <p title="I-II q. 93 a. 3 ad 2"><a name="37551"><span class=
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343 "ref">[37551] I&ordf;-IIae q. 93 a. 3 ad 2</span></a> Ad secundum
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344 dicendum quod lex humana intantum habet rationem legis, inquantum
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345 est secundum rationem rectam, et secundum hoc manifestum est quod a
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346 lege aeterna derivatur. Inquantum vero a ratione recedit, sic
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347 dicitur lex iniqua, et sic non habet rationem legis, sed magis
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348 violentiae cuiusdam. Et tamen in ipsa lege iniqua inquantum
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349 servatur aliquid de similitudine legis propter ordinem potestatis
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350 eius qui legem fert, secundum hoc etiam derivatur a lege aeterna,
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351 omnis enim potestas a domino Deo est, ut dicitur Rom. XIII.</p>
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352 <p title="I-II q. 93 a. 3 ad 3"><a name="37552"><span class=
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353 "ref">[37552] I&ordf;-IIae q. 93 a. 3 ad 3</span></a> Ad tertium
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354 dicendum quod lex humana dicitur aliqua permittere, non quasi ea
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355 approbans, sed quasi ea dirigere non potens. Multa autem diriguntur
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356 lege divina quae dirigi non possunt lege humana, plura enim
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357 subduntur causae superiori quam inferiori. Unde hoc ipsum quod lex
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358 humana non se intromittat de his quae dirigere non potest, ex
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359 ordine legis aeternae provenit. Secus autem esset si approbaret ea
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360 quae lex aeterna reprobat. Unde ex hoc non habetur quod lex humana
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361 non derivetur a lege aeterna, sed quod non perfecte eam assequi
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362 possit.</p>
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363 <br />
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364 <div class="E">Articulus 4</div>
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365 <p title="I-II q. 93 a. 4 arg. 1"><a name="37553"><span class=
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366 "ref">[37553] I&ordf;-IIae q. 93 a. 4 arg. 1</span></a> Ad quartum
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367 sic proceditur. Videtur quod necessaria et aeterna subiiciantur
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368 legi aeternae. Omne enim quod rationabile est, rationi subditur.
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369 Sed voluntas divina est rationabilis, cum sit iusta. Ergo rationi
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370 subditur. Sed lex aeterna est ratio divina. Ergo voluntas Dei
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371 subditur legi aeternae. Voluntas autem Dei est aliquod aeternum.
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372 Ergo etiam aeterna et necessaria legi aeternae subduntur.</p>
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373 <p title="I-II q. 93 a. 4 arg. 2"><a name="37554"><span class=
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374 "ref">[37554] I&ordf;-IIae q. 93 a. 4 arg. 2</span></a> Praeterea,
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375 quidquid subiicitur regi, subiicitur legi regis. <i>Filius
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376 autem</i>, ut dicitur I ad Cor. XV, <i>subiectus erit Deo et patri,
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377 cum tradiderit ei regnum</i>. Ergo filius, qui est aeternus,
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378 subiicitur legi aeternae.</p>
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379 <p title="I-II q. 93 a. 4 arg. 3"><a name="37555"><span class=
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380 "ref">[37555] I&ordf;-IIae q. 93 a. 4 arg. 3</span></a> Praeterea,
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381 lex aeterna est ratio divinae providentiae. Sed multa necessaria
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382 subduntur divinae providentiae, sicut permanentia substantiarum
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383 incorporalium et corporum caelestium. Ergo legi aeternae subduntur
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384 etiam necessaria.</p>
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385 <p title="I-II q. 93 a. 4 s. c."><a name="37556"><span class=
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386 "ref">[37556] I&ordf;-IIae q. 93 a. 4 s. c.</span></a> Sed contra,
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387 ea quae sunt necessaria, impossibile est aliter se habere, unde
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388 cohibitione non indigent. Sed imponitur hominibus lex ut
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389 cohibeantur a malis, ut ex supradictis patet. Ergo ea quae sunt
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390 necessaria, legi non subduntur.</p>
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391 <p title="I-II q. 93 a. 4 co."><a name="37557"><span class=
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392 "ref">[37557] I&ordf;-IIae q. 93 a. 4 co.</span></a> Respondeo
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393 dicendum quod, sicut supra dictum est, lex aeterna est ratio
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394 divinae gubernationis. Quaecumque ergo divinae gubernationi
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395 subduntur, subiiciuntur etiam legi aeternae, quae vero gubernationi
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396 aeternae non subduntur, neque legi aeternae subduntur. Horum autem
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397 distinctio attendi potest ex his quae circa nos sunt. Humanae enim
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398 gubernationi subduntur ea quae per homines fieri possunt, quae vero
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399 ad naturam hominis pertinent, non subduntur gubernationi humanae,
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400 scilicet quod homo habeat animam, vel manus aut pedes. Sic igitur
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401 legi aeternae subduntur omnia quae sunt in rebus a Deo creatis,
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402 sive sint contingentia sive sint necessaria, ea vero quae pertinent
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403 ad naturam vel essentiam divinam, legi aeternae non subduntur, sed
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404 sunt realiter ipsa lex aeterna.</p>
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405 <p title="I-II q. 93 a. 4 ad 1"><a name="37558"><span class=
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406 "ref">[37558] I&ordf;-IIae q. 93 a. 4 ad 1</span></a> Ad primum
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407 ergo dicendum quod de voluntate Dei dupliciter possumus loqui. Uno
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408 modo, quantum ad ipsam voluntatem, et sic, cum voluntas Dei sit
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409 ipsa eius essentia, non subditur gubernationi divinae neque legi
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410 aeternae, sed est idem quod lex aeterna. Alio modo possumus loqui
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411 de voluntate divina quantum ad ipsa quae Deus vult circa creaturas,
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412 quae quidem subiecta sunt legi aeternae, inquantum horum ratio est
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413 in divina sapientia. Et ratione horum, voluntas Dei dicitur
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414 rationabilis. Alioquin, ratione sui ipsius, magis est dicenda ipsa
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415 ratio.</p>
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416 <p title="I-II q. 93 a. 4 ad 2"><a name="37559"><span class=
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417 "ref">[37559] I&ordf;-IIae q. 93 a. 4 ad 2</span></a> Ad secundum
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418 dicendum quod filius Dei non est a Deo factus, sed naturaliter ab
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419 ipso genitus. Et ideo non subditur divinae providentiae aut legi
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420 aeternae, sed magis ipse est lex aeterna per quandam
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421 appropriationem, ut patet per Augustinum, in libro de vera Relig.
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422 Dicitur autem esse subiectus patri ratione humanae naturae,
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423 secundum quam etiam pater dicitur esse maior eo.</p>
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424 <p title="I-II q. 93 a. 4 ad 3"><a name="37560"><span class=
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425 "ref">[37560] I&ordf;-IIae q. 93 a. 4 ad 3</span></a> Tertium
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426 concedimus, quia procedit de necessariis creatis.</p>
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427 <p title="I-II q. 93 a. 4 ad 4"><a name="37561"><span class=
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428 "ref">[37561] I&ordf;-IIae q. 93 a. 4 ad 4</span></a> Ad quartum
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429 dicendum quod, sicut philosophus dicit, in V Metaphys., quaedam
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430 necessaria habent causam suae necessitatis, et sic hoc ipsum quod
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431 impossibile est ea aliter esse, habent ab alio. Et hoc ipsum est
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432 cohibitio quaedam efficacissima, nam quaecumque cohibentur,
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433 intantum cohiberi dicuntur, inquantum non possunt aliter facere
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434 quam de eis disponatur.</p>
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435 <br />
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436 <div class="E">Articulus 5</div>
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437 <p title="I-II q. 93 a. 5 arg. 1"><a name="37562"><span class=
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438 "ref">[37562] I&ordf;-IIae q. 93 a. 5 arg. 1</span></a> Ad quintum
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439 sic proceditur. Videtur quod naturalia contingentia non subsint
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440 legi aeternae. Promulgatio enim est de ratione legis, ut supra
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441 dictum est. Sed promulgatio non potest fieri nisi ad creaturas
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442 rationales, quibus potest aliquid denuntiari. Ergo solae creaturae
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443 rationales subsunt legi aeternae. Non ergo naturalia
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444 contingentia.</p>
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445 <p title="I-II q. 93 a. 5 arg. 2"><a name="37563"><span class=
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446 "ref">[37563] I&ordf;-IIae q. 93 a. 5 arg. 2</span></a> Praeterea,
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447 ea quae obediunt rationi, participant aliqualiter ratione, ut
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448 dicitur in I Ethic. Lex autem aeterna est ratio summa, ut supra
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449 dictum est. Cum igitur naturalia contingentia non participent
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450 aliqualiter ratione, sed penitus sint irrationabilia, videtur quod
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451 non subsint legi aeternae.</p>
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452 <p title="I-II q. 93 a. 5 arg. 3"><a name="37564"><span class=
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453 "ref">[37564] I&ordf;-IIae q. 93 a. 5 arg. 3</span></a> Praeterea,
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454 lex aeterna est efficacissima. Sed in naturalibus contingentibus
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455 accidit defectus. Non ergo subsunt legi aeternae.</p>
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456 <p title="I-II q. 93 a. 5 s. c."><a name="37565"><span class=
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457 "ref">[37565] I&ordf;-IIae q. 93 a. 5 s. c.</span></a> Sed contra
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458 est quod dicitur Prov. VIII, <i>quando circumdabat mari terminum
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459 suum, et legem ponebat aquis ne transirent fines suos</i>.</p>
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460 <p title="I-II q. 93 a. 5 co."><a name="37566"><span class=
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461 "ref">[37566] I&ordf;-IIae q. 93 a. 5 co.</span></a> Respondeo
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462 dicendum quod aliter dicendum est de lege hominis, et aliter de
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463 lege aeterna, quae est lex Dei. Lex enim hominis non se extendit
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464 nisi ad creaturas rationales quae homini subiiciuntur. Cuius ratio
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465 est quia lex est directiva actuum qui conveniunt subiectis
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466 gubernationi alicuius, unde nullus, proprie loquendo, suis actibus
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467 legem imponit. Quaecumque autem aguntur circa usum rerum
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468 irrationalium homini subditarum, aguntur per actum ipsius hominis
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469 moventis huiusmodi res, nam huiusmodi irrationales creaturae non
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470 agunt seipsas, sed ab aliis aguntur, ut supra habitum est. Et ideo
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471 rebus irrationalibus homo legem imponere non potest, quantumcumque
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472 ei subiiciantur. Rebus autem rationalibus sibi subiectis potest
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473 imponere legem, inquantum suo praecepto, vel denuntiatione
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474 quacumque, imprimit menti earum quandam regulam quae est principium
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475 agendi. Sicut autem homo imprimit, denuntiando, quoddam interius
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476 principium actuum homini sibi subiecto, ita etiam Deus imprimit
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477 toti naturae principia propriorum actuum. Et ideo per hunc modum
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478 dicitur Deus praecipere toti naturae; secundum illud Psalmi
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479 CXLVIII, <i>praeceptum posuit, et non praeteribit</i>. Et per hanc
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480 etiam rationem omnes motus et actiones totius naturae legi aeternae
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481 subduntur. Unde alio modo creaturae irrationales subduntur legi
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482 aeternae, inquantum moventur a divina providentia, non autem per
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483 intellectum divini praecepti, sicut creaturae rationales.</p>
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484 <p title="I-II q. 93 a. 5 ad 1"><a name="37567"><span class=
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485 "ref">[37567] I&ordf;-IIae q. 93 a. 5 ad 1</span></a> Ad primum
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486 ergo dicendum quod hoc modo se habet impressio activi principii
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487 intrinseci, quantum ad res naturales, sicut se habet promulgatio
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488 legis quantum ad homines, quia per legis promulgationem imprimitur
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489 hominibus quoddam directivum principium humanorum actuum, ut dictum
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490 est.</p>
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491 <p title="I-II q. 93 a. 5 ad 2"><a name="37568"><span class=
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492 "ref">[37568] I&ordf;-IIae q. 93 a. 5 ad 2</span></a> Ad secundum
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493 dicendum quod creaturae irrationales non participant ratione
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494 humana, nec ei obediunt, participant tamen, per modum obedientiae,
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495 ratione divina. Ad plura enim se extendit virtus rationis divinae
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496 quam virtus rationis humanae. Et sicut membra corporis humani
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497 moventur ad imperium rationis, non tamen participant ratione, quia
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498 non habent aliquam apprehensionem ordinatam ad rationem; ita etiam
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499 creaturae irrationales moventur a Deo, nec tamen propter hoc sunt
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500 rationales.</p>
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501 <p title="I-II q. 93 a. 5 ad 3"><a name="37569"><span class=
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502 "ref">[37569] I&ordf;-IIae q. 93 a. 5 ad 3</span></a> Ad tertium
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503 dicendum quod defectus qui accidunt in rebus naturalibus, quamvis
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504 sint praeter ordinem causarum particularium, non tamen sunt praeter
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505 ordinem causarum universalium; et praecipue causae primae, quae
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506 Deus est, cuius providentiam nihil subterfugere potest, ut in primo
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507 dictum est. Et quia lex aeterna est ratio divinae providentiae, ut
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508 dictum est, ideo defectus rerum naturalium legi aeternae
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509 subduntur.</p>
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510 <br />
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511 <div class="E">Articulus 6</div>
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512 <p title="I-II q. 93 a. 6 arg. 1"><a name="37570"><span class=
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513 "ref">[37570] I&ordf;-IIae q. 93 a. 6 arg. 1</span></a> Ad sextum
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514 sic proceditur. Videtur quod non omnes res humanae subiiciantur
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515 legi aeternae. Dicit enim apostolus, ad Gal. V, <i>si spiritu
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516 ducimini, non estis sub lege</i>. Sed viri iusti, qui sunt filii
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517 Dei per adoptionem, spiritu Dei aguntur; secundum illud Rom. VIII,
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518 <i>qui spiritu Dei aguntur, hi filii Dei sunt</i>. Ergo non omnes
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519 homines sunt sub lege aeterna.</p>
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520 <p title="I-II q. 93 a. 6 arg. 2"><a name="37571"><span class=
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521 "ref">[37571] I&ordf;-IIae q. 93 a. 6 arg. 2</span></a> Praeterea,
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522 apostolus dicit, ad Rom. VIII, <i>prudentia carnis inimica est Deo,
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523 legi enim Dei subiecta non est</i>. Sed multi homines sunt in
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524 quibus prudentia carnis dominatur. Ergo legi aeternae, quae est lex
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525 Dei, non subiiciuntur omnes homines.</p>
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526 <p title="I-II q. 93 a. 6 arg. 3"><a name="37572"><span class=
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527 "ref">[37572] I&ordf;-IIae q. 93 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
528 Augustinus dicit, in I de Lib. Arb., quod <i>lex aeterna est qua
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529 mali miseriam, boni vitam beatam merentur</i>. Sed homines iam
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530 beati, vel iam damnati, non sunt in statu merendi. Ergo non subsunt
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531 legi aeternae.</p>
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532 <p title="I-II q. 93 a. 6 s. c."><a name="37573"><span class=
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533 "ref">[37573] I&ordf;-IIae q. 93 a. 6 s. c.</span></a> Sed contra
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534 est quod Augustinus dicit, XIX de Civ. Dei, <i>nullo modo aliquid
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535 legibus summi creatoris ordinatorisque subtrahitur, a quo pax
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536 universitatis administratur</i>.</p>
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537 <p title="I-II q. 93 a. 6 co."><a name="37574"><span class=
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538 "ref">[37574] I&ordf;-IIae q. 93 a. 6 co.</span></a> Respondeo
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539 dicendum quod duplex est modus quo aliquid subditur legi aeternae,
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540 ut ex supradictis patet, uno modo, inquantum participatur lex
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541 aeterna per modum cognitionis; alio modo, per modum actionis et
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542 passionis, inquantum participatur per modum principii motivi. Et
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543 hoc secundo modo subduntur legi aeternae irrationales creaturae, ut
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544 dictum est. Sed quia rationalis natura, cum eo quod est commune
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545 omnibus creaturis, habet aliquid sibi proprium inquantum est
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546 rationalis, ideo secundum utrumque modum legi aeternae subditur,
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547 quia et notionem legis aeternae aliquo modo habet, ut supra dictum
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548 est; et iterum unicuique rationali creaturae inest naturalis
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549 inclinatio ad id quod est consonum legi aeternae; sumus enim innati
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550 ad habendum virtutes, ut dicitur in II Ethic. Uterque tamen modus
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551 imperfectus quidem est, et quodammodo corruptus, in malis; in
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552 quibus et inclinatio naturalis ad virtutem depravatur per habitum
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553 vitiosum; et iterum ipsa naturalis cognitio boni in eis
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554 obtenebratur per passiones et habitus peccatorum. In bonis autem
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555 uterque modus invenitur perfectior, quia et supra cognitionem
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556 naturalem boni, superadditur eis cognitio fidei et sapientiae; et
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diff changeset
557 supra naturalem inclinationem ad bonum, superadditur eis interius
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558 motivum gratiae et virtutis. Sic igitur boni perfecte subsunt legi
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559 aeternae, tanquam semper secundum eam agentes. Mali autem subsunt
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560 quidem legi aeternae, imperfecte quidem quantum ad actiones
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561 ipsorum, prout imperfecte cognoscunt et imperfecte inclinantur ad
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562 bonum, sed quantum deficit ex parte actionis, suppletur ex parte
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563 passionis, prout scilicet intantum patiuntur quod lex aeterna
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564 dictat de eis, inquantum deficiunt facere quod legi aeternae
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565 convenit. Unde Augustinus dicit, in I de Lib. Arb., <i>iustos sub
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566 aeterna lege agere existimo</i>. Et in libro de catechizandis
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567 rudibus, dicit quod <i>Deus ex iusta miseria animarum se
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568 deserentium, convenientissimis legibus inferiores partes creaturae
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569 suae novit ornare</i>.</p>
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570 <p title="I-II q. 93 a. 6 ad 1"><a name="37575"><span class=
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571 "ref">[37575] I&ordf;-IIae q. 93 a. 6 ad 1</span></a> Ad primum
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572 ergo dicendum quod illud verbum apostoli potest intelligi
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573 dupliciter. Uno modo, ut esse sub lege intelligatur ille qui nolens
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574 obligationi legis subditur, quasi cuidam ponderi. Unde Glossa
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575 ibidem dicit quod <i>sub lege est qui timore supplicii quod lex
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576 minatur, non amore iustitiae, a malo opere abstinet</i>. Et hoc
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577 modo spirituales viri non sunt sub lege, quia per caritatem, quam
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578 spiritus sanctus cordibus eorum infundit, voluntarie id quod legis
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579 est, implent. Alio modo potest etiam intelligi inquantum hominis
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580 opera qui spiritu sancto agitur, magis dicuntur esse opera spiritus
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581 sancti quam ipsius hominis. Unde cum spiritus sanctus non sit sub
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582 lege, sicut nec filius, ut supra dictum est; sequitur quod
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583 huiusmodi opera, inquantum sunt spiritus sancti, non sint sub lege.
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584 Et huic attestatur quod apostolus dicit, II ad Cor. III, <i>ubi
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585 spiritus domini, ibi libertas</i>.</p>
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586 <p title="I-II q. 93 a. 6 ad 2"><a name="37576"><span class=
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587 "ref">[37576] I&ordf;-IIae q. 93 a. 6 ad 2</span></a> Ad secundum
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588 dicendum quod prudentia carnis non potest subiici legi Dei ex parte
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589 actionis, quia inclinat ad actiones contrarias legi Dei. Subiicitur
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590 tamen legi Dei ex parte passionis, quia meretur pati poenam
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591 secundum legem divinae iustitiae. Nihilominus tamen in nullo homine
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592 ita prudentia carnis dominatur, quod totum bonum naturae
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593 corrumpatur. Et ideo remanet in homine inclinatio ad agendum ea
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594 quae sunt legis aeternae. Habitum est enim supra quod peccatum non
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595 tollit totum bonum naturae.</p>
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596 <p title="I-II q. 93 a. 6 ad 3"><a name="37577"><span class=
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diff changeset
597 "ref">[37577] I&ordf;-IIae q. 93 a. 6 ad 3</span></a> Ad tertium
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598 dicendum quod idem est per quod aliquid conservatur in fine, et per
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599 quod movetur ad finem, sicut corpus grave gravitate quiescit in
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600 loco inferiori, per quam etiam ad locum ipsum movetur. Et sic
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601 dicendum est quod, sicut secundum legem aeternam aliqui merentur
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602 beatitudinem vel miseriam, ita per eandem legem in beatitudine vel
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603 miseria conservantur. Et secundum hoc, et beati et damnati subsunt
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604 legi aeternae.</p>
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diff changeset
605 <div class="centro"><br />
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606 <p><a href="sth2090.html"><img src="icons/ageretro.gif" width="19"
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607 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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608 <a href="sth2094.html"><img src="icons/ageultra.gif" width="19"
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609 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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parents: 26
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610 <br />
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611 <hr />
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612 <br />
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613 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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614 hanc editionem<br />
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615 Iura omnia asservantur<br />
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616 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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617 style="text-decoration=none">49644264</a></address>
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618 </div>
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619 </body>
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620 </html>