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date Sun, 20 Dec 2009 22:10:12 +0000
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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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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, II&ordf;-IIae q.
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23 80</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">secunda pars secundae partis quaestio LXXX</div>
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31 <br />
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32 <div class="centro">
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33 <table align="center" summary="Imago">
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34 <tr>
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35 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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36 "0" alt=
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37 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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38 align="middle" /></th>
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39 </tr>
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40 </table>
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41 <br />
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42 <span class="tres">Textum Leoninum Romae 1897 editum<br />
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43 ac automato translatum a Roberto Busa SJ in taenias
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44 magneticas<br />
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45 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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46 <br /></span><br />
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47 <hr />
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48 <br />
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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61 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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82 //]]>
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83 </script><br />
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84 <hr />
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85 <br /></div>
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86 <div class="D">Quaestio 80</div>
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87 <div class="G">Prooemium</div>
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88 <p title="II-II q. 80 pr."><a name="42347"><span class=
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89 "ref">[42347] II&ordf;-IIae q. 80 pr.</span></a> Deinde
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90 considerandum est de partibus potentialibus iustitiae, idest de
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91 virtutibus ei annexis. Et circa hoc duo sunt consideranda primo
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92 quidem, quae virtutes iustitiae annectantur; secundo, considerandum
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93 est de singulis virtutibus iustitiae annexis.</p>
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94 <p title="II-II q. 80 arg. 1"><a name="42348"><span class=
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95 "ref">[42348] II&ordf;-IIae q. 80 arg. 1</span></a> Ad primum sic
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96 proceditur. Videtur quod inconvenienter assignentur virtutes
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97 iustitiae annexae. Tullius enim enumerat sex, scilicet
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98 <i>religionem, pietatem, gratiam, vindicationem, observantiam,
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99 veritatem</i>. Vindicatio autem videtur species esse commutativae
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100 iustitiae, secundum quam illatis iniuriis vindicta rependitur, ut
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101 ex supradictis patet. Non ergo debet poni inter virtutes iustitiae
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102 annexas.</p>
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103 <p title="II-II q. 80 arg. 2"><a name="42349"><span class=
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104 "ref">[42349] II&ordf;-IIae q. 80 arg. 2</span></a> Praeterea,
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105 Macrobius, super somnium Scipionis, ponit septem, scilicet
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106 <i>innocentiam, amicitiam, concordiam, pietatem, religionem,
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107 affectum, humanitatem</i>; quarum plures a Tullio praetermittuntur.
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108 Ergo videtur insufficienter enumeratas esse virtutes iustitiae
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109 adiunctas.</p>
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110 <p title="II-II q. 80 arg. 3"><a name="42350"><span class=
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111 "ref">[42350] II&ordf;-IIae q. 80 arg. 3</span></a> Praeterea, a
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112 quibusdam aliis ponuntur quinque partes iustitiae, scilicet
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113 obedientia respectu superioris, disciplina respectu inferioris,
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114 aequitas respectu aequalium, fides et veritas respectu omnium; de
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115 quibus a Tullio non ponitur nisi veritas. Ergo videtur
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116 insufficienter numerasse virtutes iustitiae annexas.</p>
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117 <p title="II-II q. 80 arg. 4"><a name="42351"><span class=
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118 "ref">[42351] II&ordf;-IIae q. 80 arg. 4</span></a> Praeterea,
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119 Andronicus Peripateticus ponit novem partes iustitiae annexas,
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120 <i>scilicet liberalitatem, benignitatem, vindicativam,
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121 eugnomosynam, eusebiam, Eucharistiam, sanctitatem, bonam
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122 commutationem, legispositivam</i>; ex quibus etiam Tullius
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123 manifeste non ponit nisi vindicativam. Ergo videtur insufficienter
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124 enumerasse.</p>
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125 <p title="II-II q. 80 arg. 5"><a name="42352"><span class=
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126 "ref">[42352] II&ordf;-IIae q. 80 arg. 5</span></a> Praeterea,
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127 Aristoteles, in V Ethic., ponit epieikeiam iustitiae adiunctam, de
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128 qua in nulla praemissarum assignationum videtur mentio esse facta.
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129 Ergo insufficienter sunt enumeratae virtutes iustitiae annexae.</p>
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130 <p title="II-II q. 80 co."><a name="42353"><span class=
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131 "ref">[42353] II&ordf;-IIae q. 80 co.</span></a> Respondeo dicendum
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132 quod in virtutibus quae adiunguntur alicui principali virtuti duo
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133 sunt consideranda, primo quidem, quod virtutes illae in aliquo cum
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134 principali virtute conveniant; secundo, quod in aliquo deficiant a
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135 perfecta ratione ipsius. Quia vero iustitia ad alterum est, ut ex
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136 supradictis patet, omnes virtutes quae ad alterum sunt possunt
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137 ratione convenientiae iustitiae annecti. Ratio vero iustitiae
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138 consistit in hoc quod alteri reddatur quod ei debetur secundum
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139 aequalitatem, ut ex supradictis patet. Dupliciter igitur aliqua
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140 virtus ad alterum existens a ratione iustitiae deficit, uno quidem
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141 modo, inquantum deficit a ratione aequalis; alio modo, inquantum
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142 deficit a ratione debiti. Sunt enim quaedam virtutes quae debitum
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143 quidem alteri reddunt, sed non possunt reddere aequale. Et primo
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144 quidem, quidquid ab homine Deo redditur, debitum est, non tamen
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145 potest esse aequale, ut scilicet tantum ei homo reddat quantum
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146 debet; secundum illud Psalm., <i>quid retribuam domino pro omnibus
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147 quae retribuit mihi?</i> Et secundum hoc adiungitur iustitiae
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148 religio, quae, ut Tullius dicit, <i>superioris cuiusdam naturae,
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149 quam divinam vocant, curam caeremoniamque vel cultum affert</i>.
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150 Secundo, parentibus non potest secundum aequalitatem recompensari
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151 quod eis debetur, ut patet per philosophum, in VIII Ethic. Et sic
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152 adiungitur iustitiae pietas, per quam, ut Tullius dicit,
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153 <i>sanguine iunctis patriaeque benevolis officium et diligens
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154 tribuitur cultus</i>. Tertio, non potest secundum aequale praemium
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155 recompensari ab homine virtuti, ut patet per philosophum, in IV
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156 Ethic. Et sic adiungitur iustitiae observantia, per quam, ut
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157 Tullius dicit, <i>homines aliqua dignitate antecedentes quodam
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158 cultu et honore dignantur</i>. A ratione vero debiti iustitiae
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159 defectus potest attendi secundum quod est duplex debitum, scilicet
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160 morale et legale, unde et philosophus, in VIII Ethic., secundum hoc
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161 duplex iustum assignat. Debitum quidem legale est ad quod reddendum
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162 aliquis lege adstringitur, et tale debitum proprie attendit
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163 iustitia quae est principalis virtus. Debitum autem morale est quod
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164 aliquis debet ex honestate virtutis. Et quia debitum necessitatem
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165 importat, ideo tale debitum habet duplicem gradum. Quoddam enim est
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166 sic necessarium ut sine eo honestas morum conservari non possit, et
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167 hoc habet plus de ratione debiti. Et potest hoc debitum attendi ex
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168 parte ipsius debentis. Et sic ad hoc debitum pertinet quod homo
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169 talem se exhibeat alteri in verbis et factis qualis est. Et ita
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170 adiungitur iustitiae veritas, per quam, ut Tullius dicit,
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171 <i>immutata ea quae sunt aut fuerunt aut futura sunt, dicuntur</i>.
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172 Potest etiam attendi ex parte eius cui debetur, prout scilicet
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173 aliquis recompensat alicui secundum ea quae fecit. Quandoque quidem
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174 in bonis. Et sic adiungitur iustitiae gratia, in qua, ut Tullius
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175 dicit, <i>amicitiarum et officiorum alterius memoria, remunerandi
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176 voluntas continetur alterius</i>. Quandoque vero in malis. Et sic
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177 adiungitur iustitiae vindicatio, per quam, ut Tullius dicit, <i>vis
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178 aut iniuria, et omnino quidquid obscurum est, defendendo aut
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179 ulciscendo propulsatur</i>. Aliud vero debitum est necessarium
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180 sicut conferens ad maiorem honestatem, sine quo tamen honestas
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181 conservari potest. Quod quidem debitum attendit liberalitas,
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182 affabilitas sive amicitia, et alia huiusmodi. Quae Tullius
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183 praetermittit in praedicta enumeratione, quia parum habent de
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184 ratione debiti.</p>
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185 <p title="II-II q. 80 ad 1"><a name="42354"><span class=
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186 "ref">[42354] II&ordf;-IIae q. 80 ad 1</span></a> Ad primum ergo
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187 dicendum quod vindicta quae fit auctoritate publicae potestatis
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188 secundum sententiam iudicis, pertinet ad iustitiam commutativam.
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189 Sed vindicta quam quis facit proprio motu, non tamen contra legem,
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190 vel quam quis a iudice requirit, pertinet ad virtutem iustitiae
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191 adiunctam.</p>
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192 <p title="II-II q. 80 ad 2"><a name="42355"><span class=
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193 "ref">[42355] II&ordf;-IIae q. 80 ad 2</span></a> Ad secundum
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194 dicendum quod Macrobius videtur attendisse ad duas partes
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195 integrales iustitiae, scilicet declinare a malo, ad quod pertinet
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196 innocentia; et facere bonum, ad quod pertinent sex alia. Quorum duo
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197 videntur pertinere ad aequales, scilicet amicitia in exteriori
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198 convictu, et concordia interius. Duo vero pertinent ad superiores,
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199 pietas ad parentes, et religio ad Deum. Duo vero ad inferiores,
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200 scilicet affectus, inquantum placent bona eorum; et humanitas, per
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201 quam subvenitur eorum defectibus. Dicit enim Isidorus, in libro
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202 Etymol., quod <i>humanus dicitur aliquis quia habeat circa hominem
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203 amorem et miserationis affectum, unde humanitas dicta est qua nos
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204 invicem tuemur</i>. Et secundum hoc amicitia sumitur prout ordinat
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205 exteriorem convictum, sicut de ea philosophus tractat in IV Ethic.
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206 Potest etiam amicitia sumi secundum quod proprie respicit affectum,
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207 prout determinatur a philosopho in VIII et in IX Ethic. Et sic ad
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208 amicitiam pertinent tria, scilicet benevolentia, quae hic dicitur
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209 affectus; et concordia; et beneficentia, quae hic vocatur
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210 humanitas. Haec autem Tullius praetermisit, quia parum habent de
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211 ratione debiti, ut dictum est.</p>
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212 <p title="II-II q. 80 ad 3"><a name="42356"><span class=
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213 "ref">[42356] II&ordf;-IIae q. 80 ad 3</span></a> Ad tertium
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214 dicendum quod obedientia includitur in observantia, quam Tullius
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215 ponit, nam praecellentibus personis debetur et reverentia honoris
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216 et obedientia. Fides autem, per quam fiunt dicta, includitur in
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217 veritate, quantum ad observantiam promissorum. Veritas autem in
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218 plus se habet, ut infra patebit. Disciplina autem non debetur ex
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219 debito necessitatis, quia inferiori non est aliquis obligatus,
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220 inquantum est inferior (potest tamen aliquis superiori obligari ut
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221 inferioribus provideat, secundum illud Matth. XXIV, <i>fidelis
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222 servus et prudens, quem constituit dominus super familiam
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223 suam</i>). Et ideo a Tullio praetermittitur. Potest autem contineri
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224 sub humanitate, quam Macrobius ponit. Aequitas vero sub epieikeia,
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225 vel amicitia.</p>
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226 <p title="II-II q. 80 ad 4"><a name="42357"><span class=
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227 "ref">[42357] II&ordf;-IIae q. 80 ad 4</span></a> Ad quartum
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228 dicendum quod in illa enumeratione ponuntur quaedam pertinentia ad
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229 veram iustitiam. Ad particularem quidem, bona commutatio, de qua
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230 dicit quod est <i>habitus in commutationibus aequalitatem
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231 custodiens</i>. Ad legalem autem iustitiam, quantum ad ea quae
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232 communiter sunt observanda, ponitur legispositiva, quae, ut ipse
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233 dicit, est <i>scientia commutationum politicarum ad communitatem
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234 relatarum</i>. Quantum vero ad ea quae quandoque particulariter
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235 agenda occurrunt praeter communes leges, ponitur eugnomosyna, quasi
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236 bona gnome, quae est in talibus directiva, ut supra habitum est in
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237 tractatu de prudentia. Et ideo dicit de ea quod est voluntaria
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238 iustificatio, quia scilicet ex proprio arbitrio id quod iustum est
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239 homo secundum eam servat, non secundum legem scriptam. Attribuuntur
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240 autem haec duo prudentiae secundum directionem, iustitiae vero
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241 secundum executionem. Eusebia vero dicitur quasi bonus cultus. Unde
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242 est idem quod religio. Ideo de ea dicit quod est scientia Dei
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243 famulatus (et loquitur secundum modum quo Socrates dicebat omnes
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244 virtutes esse scientias). Et ad idem reducitur sanctitas, ut post
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245 dicetur. Eucharistia autem est idem quod bona gratia, quam Tullius
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246 ponit, sicut et vindicativam. Benignitas autem videtur esse idem
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247 cum affectu, quem ponit Macrobius. Unde et Isidorus dicit, in libro
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248 Etymol., quod <i>benignus est vir sponte ad benefaciendum paratus,
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249 et dulcis ad eloquium</i>. Et ipse Andronicus dicit quod
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250 <i>benignitas est habitus voluntarie benefactivus</i>. Liberalitas
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251 autem videtur ad humanitatem pertinere.</p>
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252 <p title="II-II q. 80 ad 5"><a name="42358"><span class=
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253 "ref">[42358] II&ordf;-IIae q. 80 ad 5</span></a> Ad quintum
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254 dicendum quod epieikeia non adiungitur iustitiae particulari, sed
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255 legali. Et videtur esse idem cum ea quae dicta est eugnomosyna.</p>
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256 <div class="centro"><br />
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257 <p><a href="sth3079.html"><img src="icons/ageretro.gif" width="19"
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258 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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259 <a href="sth3081.html"><img src="icons/ageultra.gif" width="19"
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260 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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261 <br />
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262 <hr />
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263 <br />
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264 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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265 hanc editionem<br />
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266 Iura omnia asservantur<br />
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267 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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268 style="text-decoration=none">49644264</a></address>
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269 </div>
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270 </body>
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271 </html>