annotate summa/latin/sth3081.html @ 46:6cfdc13efd8a

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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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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, II&ordf;-IIae q.
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23 81</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 LXXXI</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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50 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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52 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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138 // -->
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139 //]]>
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140 </script><br />
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141 <hr />
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142 <br /></div>
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143 <div class="D">Quaestio 81</div>
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144 <div class="G">Prooemium</div>
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145 <p title="II-II q. 81 pr."><a name="42359"><span class=
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146 "ref">[42359] II&ordf;-IIae q. 81 pr.</span></a> Deinde
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147 considerandum est de singulis praedictarum virtutum, quantum ad
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148 praesentem intentionem pertinet. Et primo considerandum est de
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149 religione; secundo, de pietate; tertio, de observantia; quarto, de
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150 gratia; quinto, de vindicta; sexto, de veritate; septimo, de
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151 amicitia; octavo, de liberalitate; nono, de epieikeia. De aliis
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152 autem hic enumeratis supra dictum est, partim in tractatu de
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153 caritate, scilicet de concordia et aliis huiusmodi; partim in hoc
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154 tractatu de iustitia, sicut de bona commutatione et innocentia; de
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155 legispositiva autem in tractatu de prudentia. Circa religionem vero
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156 tria consideranda occurrunt, primo quidem, de ipsa religione
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157 secundum se; secundo, de actibus eius; tertio, de vitiis oppositis.
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158 Circa primum quaeruntur octo. Primo, utrum religio consistat tantum
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159 in ordine ad Deum. Secundo, utrum religio sit virtus. Tertio, utrum
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160 religio sit una virtus. Quarto, utrum religio sit specialis virtus.
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161 Quinto, utrum religio sit virtus theologica. Sexto, utrum religio
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162 sit praeferenda aliis virtutibus moralibus. Septimo, utrum religio
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163 habeat exteriores actus. Octavo, utrum religio sit eadem
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164 sanctitati.</p>
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165 <br />
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166 <div class="E">Articulus 1</div>
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167 <p title="II-II q. 81 a. 1 arg. 1"><a name="42360"><span class=
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168 "ref">[42360] II&ordf;-IIae q. 81 a. 1 arg. 1</span></a> Ad primum
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169 sic proceditur. Videtur quod religio non ordinet hominem solum ad
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170 Deum. Dicitur enim Iac. I, <i>religio munda et immaculata apud Deum
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171 et patrem haec est, visitare pupillos et viduas in tribulatione
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172 eorum, et immaculatum se custodire ab hoc saeculo</i>. Sed visitare
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173 pupillos et viduas dicitur secundum ordinem ad proximum, quod autem
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174 dicit immaculatum se custodire ab hoc saeculo, pertinet ad ordinem
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175 quo ordinatur homo in seipso. Ergo religio non solum dicitur in
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176 ordine ad Deum.</p>
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177 <p title="II-II q. 81 a. 1 arg. 2"><a name="42361"><span class=
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178 "ref">[42361] II&ordf;-IIae q. 81 a. 1 arg. 2</span></a> Praeterea,
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179 Augustinus dicit, in X de Civ. Dei, <i>quia Latina loquendi
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180 consuetudine, non imperitorum, verum etiam doctissimorum,
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181 cognationibus humanis atque affinitatibus et quibuscumque
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182 necessitudinibus dicitur exhibenda religio; non eo vocabulo vitatur
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183 ambiguum cum de cultu deitatis vertitur quaestio, ut fidenter
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184 dicere valeamus religionem non esse nisi cultum Dei</i>. Ergo
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185 religio dicitur non solum in ordine ad Deum, sed etiam in ordine ad
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186 propinquos.</p>
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187 <p title="II-II q. 81 a. 1 arg. 3"><a name="42362"><span class=
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188 "ref">[42362] II&ordf;-IIae q. 81 a. 1 arg. 3</span></a> Praeterea,
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189 ad religionem videtur latria pertinere. Latria autem interpretatur
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190 servitus, ut Augustinus dicit, in X de Civ. Dei. Servire autem
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191 debemus non solum Deo, sed etiam proximis, secundum illud Gal. V,
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192 <i>per caritatem spiritus servite invicem</i>. Ergo religio
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193 importat etiam ordinem ad proximum.</p>
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194 <p title="II-II q. 81 a. 1 arg. 4"><a name="42363"><span class=
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195 "ref">[42363] II&ordf;-IIae q. 81 a. 1 arg. 4</span></a> Praeterea,
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196 ad religionem pertinet cultus. Sed homo dicitur non solum colere
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197 Deum, sed etiam proximum, secundum illud Catonis, <i>cole
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198 parentes</i>. Ergo etiam religio nos ordinat ad proximum, et non
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199 solum ad Deum.</p>
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200 <p title="II-II q. 81 a. 1 arg. 5"><a name="42364"><span class=
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201 "ref">[42364] II&ordf;-IIae q. 81 a. 1 arg. 5</span></a> Praeterea,
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202 omnes in statu salutis existentes Deo sunt subiecti. Non autem
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203 dicuntur religiosi omnes qui sunt in statu salutis, sed solum illi
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204 qui quibusdam votis et observantiis et ad obediendum aliquibus
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205 hominibus se adstringunt. Ergo religio non videtur importare
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206 ordinem subiectionis hominis ad Deum.</p>
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207 <p title="II-II q. 81 a. 1 s. c."><a name="42365"><span class=
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208 "ref">[42365] II&ordf;-IIae q. 81 a. 1 s. c.</span></a> Sed contra
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209 est quod Tullius dicit, II Rhet., quod <i>religio est quae
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210 superioris naturae, quam divinam vocant, curam caeremoniamque
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211 affert</i>.</p>
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212 <p title="II-II q. 81 a. 1 co."><a name="42366"><span class=
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213 "ref">[42366] II&ordf;-IIae q. 81 a. 1 co.</span></a> Respondeo
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214 dicendum quod, sicut Isidorus dicit, in libro Etymol.,
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215 <i>religiosus, ut ait Cicero, a religione appellatus, qui retractat
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216 et tanquam relegit ea quae ad cultum divinum pertinent</i>. Et sic
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217 religio videtur dicta a religendo ea quae sunt divini cultus, quia
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218 huiusmodi sunt frequenter in corde revolvenda, secundum illud Prov.
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219 III, <i>in omnibus viis tuis cogita illum</i>. Quamvis etiam possit
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220 intelligi religio ex hoc dicta quod <i>Deum reeligere debemus, quem
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221 amiseramus negligentes</i>, sicut Augustinus dicit, X de Civ. Dei.
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222 Vel potest intelligi religio a religando dicta, unde Augustinus
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223 dicit, in libro de vera Relig., <i>religet nos religio uni
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224 omnipotenti Deo</i>. Sive autem religio dicatur a frequenti
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225 lectione, sive ex iterata electione eius quod negligenter amissum
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226 est, sive a religatione, religio proprie importat ordinem ad Deum.
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227 Ipse enim est cui principaliter alligari debemus, tanquam
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228 indeficienti principio; ad quem etiam nostra electio assidue dirigi
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229 debet, sicut in ultimum finem; quem etiam negligenter peccando
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230 amittimus, et credendo et fidem protestando recuperare debemus.</p>
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231 <p title="II-II q. 81 a. 1 ad 1"><a name="42367"><span class=
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232 "ref">[42367] II&ordf;-IIae q. 81 a. 1 ad 1</span></a> Ad primum
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233 ergo dicendum quod religio habet duplices actus. Quosdam quidem
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234 proprios et immediatos, quos elicit, per quos homo ordinatur ad
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235 solum Deum, sicut sacrificare, adorare et alia huiusmodi. Alios
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236 autem actus habet quos producit mediantibus virtutibus quibus
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237 imperat, ordinans eos in divinam reverentiam, quia scilicet virtus
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238 ad quam pertinet finis, imperat virtutibus ad quas pertinent ea
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239 quae sunt ad finem. Et secundum hoc actus religionis per modum
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240 imperii ponitur esse visitare pupillos et viduas in tribulatione
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241 eorum, quod est actus elicitus a misericordia, immaculatum autem
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242 custodire se ab hoc saeculo imperative quidem est religionis,
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243 elicitive autem temperantiae vel alicuius huiusmodi virtutis.</p>
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244 <p title="II-II q. 81 a. 1 ad 2"><a name="42368"><span class=
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245 "ref">[42368] II&ordf;-IIae q. 81 a. 1 ad 2</span></a> Ad secundum
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246 dicendum quod religio refertur ad ea quae exhibentur cognationibus
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247 humanis, extenso nomine religionis, non autem secundum quod religio
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248 proprie dicitur. Unde Augustinus, parum ante verba inducta,
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249 praemittit, <i>religio distinctius non quemlibet, sed Dei cultum
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250 significare videtur</i>.</p>
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251 <p title="II-II q. 81 a. 1 ad 3"><a name="42369"><span class=
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252 "ref">[42369] II&ordf;-IIae q. 81 a. 1 ad 3</span></a> Ad tertium
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253 dicendum quod cum servus dicatur ad dominum, necesse est quod ubi
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254 est propria et specialis ratio dominii, ibi sit specialis et
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255 propria ratio servitutis. Manifestum est autem quod dominium
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256 convenit Deo secundum propriam et singularem quandam rationem, quia
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257 scilicet ipse omnia fecit, et quia summum in omnibus rebus obtinet
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258 principatum. Et ideo specialis ratio servitutis ei debetur. Et
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259 talis servitus nomine latriae designatur apud Graecos. Et ideo ad
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260 religionem proprie pertinet.</p>
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261 <p title="II-II q. 81 a. 1 ad 4"><a name="42370"><span class=
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262 "ref">[42370] II&ordf;-IIae q. 81 a. 1 ad 4</span></a> Ad quartum
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263 dicendum quod colere dicimus homines quos honorificatione, vel
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264 recordatione, vel praesentia frequentamus. Et etiam aliqua quae
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265 nobis subiecta sunt coli a nobis dicuntur, sicut agricolae dicuntur
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266 ex eo quod colunt agros, et incolae dicuntur ex eo quod colunt loca
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267 quae inhabitant. Quia tamen specialis honor debetur Deo, tanquam
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268 primo omnium principio, etiam specialis ratio cultus ei debetur,
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269 quae Graeco nomine vocatur eusebia vel theosebia, ut patet per
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270 Augustinum, X de Civ. Dei.</p>
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271 <p title="II-II q. 81 a. 1 ad 5"><a name="42371"><span class=
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272 "ref">[42371] II&ordf;-IIae q. 81 a. 1 ad 5</span></a> Ad quintum
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273 dicendum quod quamvis religiosi dici possint communiter omnes qui
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274 Deum colunt, specialiter tamen religiosi dicuntur qui totam vitam
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275 suam divino cultui dedicant, a mundanis negotiis se abstrahentes.
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276 Sicut etiam contemplativi dicuntur non qui contemplantur, sed qui
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277 contemplationi totam vitam suam deputant. Huiusmodi autem non se
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278 subiiciunt homini propter hominem sed propter Deum, secundum illud
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279 apostoli, Gal. IV, <i>sicut Angelum Dei excepistis me, sicut
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280 Christum Iesum</i>.</p>
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281 <br />
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282 <div class="E">Articulus 2</div>
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283 <p title="II-II q. 81 a. 2 arg. 1"><a name="42372"><span class=
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284 "ref">[42372] II&ordf;-IIae q. 81 a. 2 arg. 1</span></a> Ad
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285 secundum sic proceditur. Videtur quod religio non sit virtus. Ad
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286 religionem enim pertinere videtur Deo reverentiam exhibere. Sed
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287 revereri est actus timoris, qui est donum, ut ex supradictis patet.
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288 Ergo religio non est virtus, sed donum.</p>
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289 <p title="II-II q. 81 a. 2 arg. 2"><a name="42373"><span class=
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290 "ref">[42373] II&ordf;-IIae q. 81 a. 2 arg. 2</span></a> Praeterea,
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291 omnis virtus in libera voluntate consistit, unde dicitur habitus
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292 electivus, vel voluntarius. Sed sicut dictum est, ad religionem
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293 pertinet latria, quae servitutem quandam importat. Ergo religio non
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294 est virtus.</p>
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295 <p title="II-II q. 81 a. 2 arg. 3"><a name="42374"><span class=
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296 "ref">[42374] II&ordf;-IIae q. 81 a. 2 arg. 3</span></a> Praeterea,
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297 sicut dicitur in II Ethic., aptitudo virtutum inest nobis a natura,
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298 unde ea quae pertinent ad virtutes sunt de dictamine rationis
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299 naturalis. Sed ad religionem pertinet caeremoniam divinae naturae
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300 afferre. Caeremonialia autem, ut supra dictum est, non sunt de
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301 dictamine rationis naturalis. Ergo religio non est virtus.</p>
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302 <p title="II-II q. 81 a. 2 s. c."><a name="42375"><span class=
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303 "ref">[42375] II&ordf;-IIae q. 81 a. 2 s. c.</span></a> Sed contra
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304 est quia connumeratur aliis virtutibus, ut ex praemissis patet.</p>
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305 <p title="II-II q. 81 a. 2 co."><a name="42376"><span class=
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306 "ref">[42376] II&ordf;-IIae q. 81 a. 2 co.</span></a> Respondeo
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307 dicendum quod, sicut supra dictum est, <i>virtus est quae bonum
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308 facit habentem et opus eius bonum reddit</i>. Et ideo necesse est
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309 dicere omnem actum bonum ad virtutem pertinere. Manifestum est
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310 autem quod reddere debitum alicui habet rationem boni, quia per hoc
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311 quod aliquis alteri debitum reddit, etiam constituitur in
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312 proportione convenienti respectu ipsius, quasi convenienter
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313 ordinatus ad ipsum; ordo autem ad rationem boni pertinet, sicut et
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314 modus et species, ut per Augustinum patet, in libro de natura boni.
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315 Cum igitur ad religionem pertineat reddere honorem debitum alicui,
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316 scilicet Deo, manifestum est quod religio virtus est.</p>
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317 <p title="II-II q. 81 a. 2 ad 1"><a name="42377"><span class=
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318 "ref">[42377] II&ordf;-IIae q. 81 a. 2 ad 1</span></a> Ad primum
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319 ergo dicendum quod revereri Deum est actus doni timoris. Ad
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320 religionem autem pertinet facere aliqua propter divinam
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321 reverentiam. Unde non sequitur quod religio sit idem quod donum
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322 timoris, sed quod ordinetur ad ipsum sicut ad aliquid principalius.
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323 Sunt enim dona principaliora virtutibus moralibus, ut supra habitum
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324 est.</p>
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325 <p title="II-II q. 81 a. 2 ad 2"><a name="42378"><span class=
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326 "ref">[42378] II&ordf;-IIae q. 81 a. 2 ad 2</span></a> Ad secundum
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327 dicendum quod etiam servus potest voluntarie domino suo exhibere
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328 quod debet, et sic facit de necessitate virtutem, debitum
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329 voluntarie reddens. Et similiter etiam exhibere Deo debitam
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330 servitutem potest esse actus virtutis, secundum quod homo
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331 voluntarie hoc facit.</p>
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332 <p title="II-II q. 81 a. 2 ad 3"><a name="42379"><span class=
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333 "ref">[42379] II&ordf;-IIae q. 81 a. 2 ad 3</span></a> Ad tertium
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334 dicendum quod de dictamine rationis naturalis est quod homo aliqua
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335 faciat ad reverentiam divinam, sed quod haec determinate faciat vel
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336 illa, istud non est de dictamine rationis naturalis, sed de
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337 institutione iuris divini vel humani.</p>
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338 <br />
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diff changeset
339 <div class="E">Articulus 3</div>
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340 <p title="II-II q. 81 a. 3 arg. 1"><a name="42380"><span class=
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341 "ref">[42380] II&ordf;-IIae q. 81 a. 3 arg. 1</span></a> Ad tertium
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342 sic proceditur. Videtur quod religio non sit una virtus. Per
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343 religionem enim ordinamur ad Deum, ut dictum est. In Deo autem est
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344 accipere tres personas, et iterum multa attributa, quae saltem
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345 ratione differunt. Diversa autem ratio obiecti sufficit ad
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346 diversificandum virtutes, ut ex supradictis patet. Ergo religio non
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347 est una virtus.</p>
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348 <p title="II-II q. 81 a. 3 arg. 2"><a name="42381"><span class=
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349 "ref">[42381] II&ordf;-IIae q. 81 a. 3 arg. 2</span></a> Praeterea,
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350 unius virtutis unus videtur esse actus, habitus enim distinguuntur
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351 secundum actus. Religionis autem multi sunt actus, sicut colere et
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352 servire, vovere, orare, sacrificare, et multa huiusmodi. Ergo
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353 religio non est una virtus.</p>
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354 <p title="II-II q. 81 a. 3 arg. 3"><a name="42382"><span class=
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diff changeset
355 "ref">[42382] II&ordf;-IIae q. 81 a. 3 arg. 3</span></a> Praeterea,
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356 adoratio ad religionem pertinet. Sed adoratio alia ratione
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357 adhibetur imaginibus, et alia ipsi Deo. Cum ergo diversa ratio
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358 distinguat virtutes, videtur quod religio non sit una virtus.</p>
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359 <p title="II-II q. 81 a. 3 s. c."><a name="42383"><span class=
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diff changeset
360 "ref">[42383] II&ordf;-IIae q. 81 a. 3 s. c.</span></a> Sed contra
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361 est quod dicitur Ephes. IV, <i>unus Deus, una fides</i>. Sed vera
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362 religio protestatur fidem unius Dei. Ergo religio est una
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363 virtus.</p>
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364 <p title="II-II q. 81 a. 3 co."><a name="42384"><span class=
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365 "ref">[42384] II&ordf;-IIae q. 81 a. 3 co.</span></a> Respondeo
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366 dicendum quod, sicut supra habitum est, habitus distinguuntur
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367 secundum diversam rationem obiecti. Ad religionem autem pertinet
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368 exhibere reverentiam uni Deo secundum unam rationem, inquantum
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369 scilicet est primum principium creationis et gubernationis rerum,
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370 unde ipse dicit, Malach. I, <i>si ego pater, ubi honor meus?</i>
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371 Patris enim est et producere et gubernare. Et ideo manifestum est
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372 quod religio est una virtus.</p>
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373 <p title="II-II q. 81 a. 3 ad 1"><a name="42385"><span class=
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374 "ref">[42385] II&ordf;-IIae q. 81 a. 3 ad 1</span></a> Ad primum
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375 ergo dicendum quod tres personae divinae sunt unum principium
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376 creationis et gubernationis rerum, et ideo eis una religione
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377 servitur. Diversae autem rationes attributorum concurrunt ad
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378 rationem primi principii, quia Deus producit omnia et gubernat
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379 sapientia, voluntate et potentia bonitatis suae. Et ideo religio
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380 est una virtus.</p>
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381 <p title="II-II q. 81 a. 3 ad 2"><a name="42386"><span class=
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diff changeset
382 "ref">[42386] II&ordf;-IIae q. 81 a. 3 ad 2</span></a> Ad secundum
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383 dicendum quod eodem actu homo servit Deo et colit ipsum, nam cultus
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384 respicit Dei excellentiam, cui reverentia debetur; servitus autem
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385 respicit subiectionem hominis, qui ex sua conditione obligatur ad
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386 exhibendum reverentiam Deo. Et ad haec duo pertinent omnes actus
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387 qui religioni attribuuntur, quia per omnes homo protestatur divinam
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388 excellentiam et subiectionem sui ad Deum, vel exhibendo aliquid ei,
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389 vel iterum assumendo aliquid divinum.</p>
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390 <p title="II-II q. 81 a. 3 ad 3"><a name="42387"><span class=
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diff changeset
391 "ref">[42387] II&ordf;-IIae q. 81 a. 3 ad 3</span></a> Ad tertium
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392 dicendum quod imaginibus non exhibetur religionis cultus secundum
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393 quod in seipsis considerantur, quasi res quaedam, sed secundum quod
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394 sunt imagines ducentes in Deum incarnatum. Motus autem qui est in
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395 imaginem prout est imago, non sistit in ipsa, sed tendit in id
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396 cuius est imago. Et ideo ex hoc quod imaginibus Christi exhibetur
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397 religionis cultus, non diversificatur ratio latriae, nec virtus
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398 religionis.</p>
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399 <br />
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400 <div class="E">Articulus 4</div>
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401 <p title="II-II q. 81 a. 4 arg. 1"><a name="42388"><span class=
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402 "ref">[42388] II&ordf;-IIae q. 81 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
403 sic proceditur. Videtur quod religio non sit specialis virtus ab
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404 aliis distincta. Dicit enim Augustinus, X de Civ. Dei, <i>verum
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405 sacrificium est omne opus quod geritur ut sancta societate Deo
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406 iungamur</i>. Sed sacrificium pertinet ad religionem. Ergo omne
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407 opus virtutis ad religionem pertinet. Et sic non est specialis
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408 virtus.</p>
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409 <p title="II-II q. 81 a. 4 arg. 2"><a name="42389"><span class=
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diff changeset
410 "ref">[42389] II&ordf;-IIae q. 81 a. 4 arg. 2</span></a> Praeterea,
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411 apostolus dicit, I ad Cor. X, <i>omnia in gloriam Dei facite</i>.
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412 Sed ad religionem pertinet aliqua facere ad Dei reverentiam, ut
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413 supra dictum est. Ergo religio non est specialis virtus.</p>
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414 <p title="II-II q. 81 a. 4 arg. 3"><a name="42390"><span class=
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415 "ref">[42390] II&ordf;-IIae q. 81 a. 4 arg. 3</span></a> Praeterea,
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416 caritas qua diligitur Deus non est virtus distincta a caritate qua
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417 diligitur proximus. Sed sicut dicitur in VIII Ethic., <i>honorari
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418 propinquum est ei quod est amari</i>. Ergo religio, qua honoratur
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419 Deus, non est virtus specialiter distincta ab observantia vel dulia
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420 vel pietate, quibus honoratur proximus. Ergo non est virtus
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421 specialis.</p>
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422 <p title="II-II q. 81 a. 4 s. c."><a name="42391"><span class=
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diff changeset
423 "ref">[42391] II&ordf;-IIae q. 81 a. 4 s. c.</span></a> Sed contra
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424 est quod ponitur pars iustitiae ab aliis eius partibus
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425 distincta.</p>
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426 <p title="II-II q. 81 a. 4 co."><a name="42392"><span class=
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diff changeset
427 "ref">[42392] II&ordf;-IIae q. 81 a. 4 co.</span></a> Respondeo
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428 dicendum quod cum virtus ordinetur ad bonum, ubi est specialis
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429 ratio boni, ibi oportet esse specialem virtutem. Bonum autem ad
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430 quod ordinatur religio est exhibere Deo debitum honorem. Honor
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431 autem debetur alicui ratione excellentiae. Deo autem competit
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432 singularis excellentia, inquantum omnia in infinitum transcendit
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433 secundum omnimodum excessum. Unde ei debetur specialis honor, sicut
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434 in rebus humanis videmus quod diversis excellentiis personarum
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435 diversus honor debetur, alius quidem patri, alius regi, et sic de
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436 aliis. Unde manifestum est quod religio est specialis virtus.</p>
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437 <p title="II-II q. 81 a. 4 ad 1"><a name="42393"><span class=
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438 "ref">[42393] II&ordf;-IIae q. 81 a. 4 ad 1</span></a> Ad primum
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439 ergo dicendum quod omne opus virtutis dicitur esse sacrificium
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440 inquantum ordinatur ad Dei reverentiam. Unde ex hoc non habetur
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441 quod religio sit generalis virtus, sed quod imperet omnibus aliis
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442 virtutibus, sicut supra dictum est.</p>
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443 <p title="II-II q. 81 a. 4 ad 2"><a name="42394"><span class=
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diff changeset
444 "ref">[42394] II&ordf;-IIae q. 81 a. 4 ad 2</span></a> Ad secundum
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445 dicendum quod omnia, secundum quod in gloriam Dei fiunt, pertinent
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446 ad religionem non quasi ad elicientem, sed quasi ad imperantem.
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447 Illa autem pertinent ad religionem elicientem quae secundum
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448 rationem suae speciei pertinent ad reverentiam Dei.</p>
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449 <p title="II-II q. 81 a. 4 ad 3"><a name="42395"><span class=
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diff changeset
450 "ref">[42395] II&ordf;-IIae q. 81 a. 4 ad 3</span></a> Ad tertium
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451 dicendum quod obiectum amoris est bonum, obiectum autem honoris vel
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452 reverentiae est aliquid excellens. Bonitas autem Dei communicatur
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453 creaturae, non autem excellentia bonitatis eius. Et ideo caritas
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454 qua diligitur Deus non est virtus distincta a caritate qua
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455 diligitur proximus, religio autem, qua honoratur Deus, distinguitur
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456 a virtutibus quibus honoratur proximus.</p>
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457 <br />
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458 <div class="E">Articulus 5</div>
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459 <p title="II-II q. 81 a. 5 arg. 1"><a name="42396"><span class=
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diff changeset
460 "ref">[42396] II&ordf;-IIae q. 81 a. 5 arg. 1</span></a> Ad quintum
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461 sic proceditur. Videtur quod religio sit virtus theologica. Dicit
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462 enim Augustinus, in Enchirid., quod <i>Deus colitur fide, spe et
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463 caritate</i>, quae sunt virtutes theologicae. Sed cultum Deo
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464 afferre pertinet ad religionem. Ergo religio est virtus
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465 theologica.</p>
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466 <p title="II-II q. 81 a. 5 arg. 2"><a name="42397"><span class=
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diff changeset
467 "ref">[42397] II&ordf;-IIae q. 81 a. 5 arg. 2</span></a> Praeterea,
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468 virtus theologica dicitur quae habet Deum pro obiecto. Religio
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469 autem habet Deum pro obiecto, quia ad solum Deum ordinat, ut dictum
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470 est. Ergo religio est virtus theologica.</p>
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diff changeset
471 <p title="II-II q. 81 a. 5 arg. 3"><a name="42398"><span class=
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diff changeset
472 "ref">[42398] II&ordf;-IIae q. 81 a. 5 arg. 3</span></a> Praeterea,
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473 omnis virtus vel est theologica, vel intellectualis, vel moralis,
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474 ut ex supradictis patet. Manifestum est autem quod religio non est
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475 virtus intellectualis, quia eius perfectio non attenditur secundum
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476 considerationem veri. Similiter etiam non est virtus moralis, cuius
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477 proprium est tenere medium inter superfluum et diminutum, non enim
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478 aliquis potest superflue Deum colere, secundum illud Eccli. XLIII,
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479 <i>benedicentes dominum, exaltate illum quantum potestis, maior
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480 enim est omni laude</i>. Ergo relinquitur quod sit virtus
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diff changeset
481 theologica.</p>
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diff changeset
482 <p title="II-II q. 81 a. 5 s. c."><a name="42399"><span class=
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diff changeset
483 "ref">[42399] II&ordf;-IIae q. 81 a. 5 s. c.</span></a> Sed contra
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diff changeset
484 est quod ponitur pars iustitiae, quae est virtus moralis.</p>
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diff changeset
485 <p title="II-II q. 81 a. 5 co."><a name="42400"><span class=
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diff changeset
486 "ref">[42400] II&ordf;-IIae q. 81 a. 5 co.</span></a> Respondeo
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diff changeset
487 dicendum quod, sicut dictum est, religio est quae Deo debitum
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parents: 26
diff changeset
488 cultum affert. Duo igitur in religione considerantur. Unum quidem
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parents: 26
diff changeset
489 quod religio Deo affert, cultus scilicet, et hoc se habet per modum
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diff changeset
490 materiae et obiecti ad religionem. Aliud autem est id cui affertur,
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diff changeset
491 scilicet Deus. Cui cultus exhibetur non quasi actus quibus Deus
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diff changeset
492 colitur ipsum Deum attingunt, sicut cum credimus Deo, credendo Deum
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parents: 26
diff changeset
493 attingimus (propter quod supra dictum est quod Deus est fidei
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diff changeset
494 obiectum non solum inquantum credimus Deum, sed inquantum credimus
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parents: 26
diff changeset
495 Deo), affertur autem Deo debitus cultus inquantum actus quidam,
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parents: 26
diff changeset
496 quibus Deus colitur, in Dei reverentiam fiunt, puta sacrificiorum
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parents: 26
diff changeset
497 oblationes et alia huiusmodi. Unde manifestum est quod Deus non
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diff changeset
498 comparatur ad virtutem religionis sicut materia vel obiectum, sed
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parents: 26
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499 sicut finis. Et ideo religio non est virtus theologica, cuius
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parents: 26
diff changeset
500 obiectum est ultimus finis, sed est virtus moralis, cuius est esse
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parents: 26
diff changeset
501 circa ea quae sunt ad finem.</p>
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parents: 26
diff changeset
502 <p title="II-II q. 81 a. 5 ad 1"><a name="42401"><span class=
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parents: 26
diff changeset
503 "ref">[42401] II&ordf;-IIae q. 81 a. 5 ad 1</span></a> Ad primum
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parents: 26
diff changeset
504 ergo dicendum quod semper potentia vel virtus quae operatur circa
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parents: 26
diff changeset
505 finem, per imperium movet potentiam vel virtutem operantem ea quae
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parents: 26
diff changeset
506 ordinantur in finem illum. Virtutes autem theologicae, scilicet
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parents: 26
diff changeset
507 fides, spes et caritas, habent actum circa Deum sicut circa
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diff changeset
508 proprium obiectum. Et ideo suo imperio causant actum religionis,
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parents: 26
diff changeset
509 quae operatur quaedam in ordine ad Deum. Et ideo Augustinus dicit
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parents: 26
diff changeset
510 quod <i>Deus colitur fide, spe et caritate</i>.</p>
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parents: 26
diff changeset
511 <p title="II-II q. 81 a. 5 ad 2"><a name="42402"><span class=
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parents: 26
diff changeset
512 "ref">[42402] II&ordf;-IIae q. 81 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
513 dicendum quod religio ordinat hominem in Deum non sicut in
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diff changeset
514 obiectum, sed sicut in finem.</p>
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parents: 26
diff changeset
515 <p title="II-II q. 81 a. 5 ad 3"><a name="42403"><span class=
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diff changeset
516 "ref">[42403] II&ordf;-IIae q. 81 a. 5 ad 3</span></a> Ad tertium
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diff changeset
517 dicendum quod religio non est virtus theologica neque
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parents: 26
diff changeset
518 intellectualis, sed moralis, cum sit pars iustitiae. Et medium in
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parents: 26
diff changeset
519 ipsa accipitur non quidem inter passiones, sed secundum quandam
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parents: 26
diff changeset
520 aequalitatem inter operationes quae sunt ad Deum. Dico autem
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parents: 26
diff changeset
521 aequalitatem non absolute, quia Deo non potest tantum exhiberi
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parents: 26
diff changeset
522 quantum ei debetur, sed secundum considerationem humanae facultatis
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diff changeset
523 et divinae acceptationis. Superfluum autem in his quae ad divinum
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parents: 26
diff changeset
524 cultum pertinent esse potest, non secundum circumstantiam quanti,
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parents: 26
diff changeset
525 sed secundum alias circumstantias, puta quia cultus divinus
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parents: 26
diff changeset
526 exhibetur cui non debet exhiberi, vel quando non debet, vel
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parents: 26
diff changeset
527 secundum alias circumstantias prout non debet.</p>
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parents: 26
diff changeset
528 <br />
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parents: 26
diff changeset
529 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
530 <p title="II-II q. 81 a. 6 arg. 1"><a name="42404"><span class=
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parents: 26
diff changeset
531 "ref">[42404] II&ordf;-IIae q. 81 a. 6 arg. 1</span></a> Ad sextum
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diff changeset
532 sic proceditur. Videtur quod religio non sit praeferenda aliis
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parents: 26
diff changeset
533 virtutibus moralibus. Perfectio enim virtutis moralis consistit in
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parents: 26
diff changeset
534 hoc quod attingit medium, ut patet in II Ethic. Sed religio deficit
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parents: 26
diff changeset
535 in attingendo medium iustitiae, quia non reddit Deo omnino aequale.
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diff changeset
536 Ergo religio non est potior aliis virtutibus moralibus.</p>
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parents: 26
diff changeset
537 <p title="II-II q. 81 a. 6 arg. 2"><a name="42405"><span class=
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parents: 26
diff changeset
538 "ref">[42405] II&ordf;-IIae q. 81 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
539 in his quae hominibus exhibentur, tanto videtur aliquid esse
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parents: 26
diff changeset
540 laudabilius quanto magis indigenti exhibetur, unde dicitur Isaiae
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parents: 26
diff changeset
541 LVIII, <i>frange esurienti panem tuum</i>. Sed Deus non indiget
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diff changeset
542 aliquo quod ei a nobis exhibeatur, secundum illud Psalm., <i>dixi,
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diff changeset
543 Deus meus es tu, quoniam bonorum meorum non eges</i>. Ergo religio
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diff changeset
544 videtur minus laudabilis aliis virtutibus, per quas hominibus
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parents: 26
diff changeset
545 subvenitur.</p>
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parents: 26
diff changeset
546 <p title="II-II q. 81 a. 6 arg. 3"><a name="42406"><span class=
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parents: 26
diff changeset
547 "ref">[42406] II&ordf;-IIae q. 81 a. 6 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
548 quanto aliquid fit ex maiori necessitate, tanto minus est
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parents: 26
diff changeset
549 laudabile, secundum illud I ad Cor. IX, <i>si evangelizavero, non
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parents: 26
diff changeset
550 est mihi gloria, necessitas mihi incumbit</i>. Ubi autem est maius
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parents: 26
diff changeset
551 debitum, ibi est maior necessitas. Cum igitur Deo maxime sit
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parents: 26
diff changeset
552 debitum quod ei ab homine exhibetur, videtur quod religio sit minus
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parents: 26
diff changeset
553 laudabilis inter virtutes humanas.</p>
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parents: 26
diff changeset
554 <p title="II-II q. 81 a. 6 s. c."><a name="42407"><span class=
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parents: 26
diff changeset
555 "ref">[42407] II&ordf;-IIae q. 81 a. 6 s. c.</span></a> Sed contra
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parents: 26
diff changeset
556 est quod Exod. XX ponuntur primo praecepta ad religionem
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parents: 26
diff changeset
557 pertinentia, tanquam praecipua. Ordo autem praeceptorum
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parents: 26
diff changeset
558 proportionatur ordini virtutum, quia praecepta legis dantur de
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parents: 26
diff changeset
559 actibus virtutum. Ergo religio est praecipua inter virtutes
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parents: 26
diff changeset
560 morales.</p>
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diff changeset
561 <p title="II-II q. 81 a. 6 co."><a name="42408"><span class=
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parents: 26
diff changeset
562 "ref">[42408] II&ordf;-IIae q. 81 a. 6 co.</span></a> Respondeo
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parents: 26
diff changeset
563 dicendum quod ea quae sunt ad finem sortiuntur bonitatem ex ordine
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parents: 26
diff changeset
564 in finem, et ideo quanto sunt fini propinquiora, tanto sunt
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diff changeset
565 meliora. Virtutes autem morales, ut supra habitum est, sunt circa
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parents: 26
diff changeset
566 ea quae ordinantur in Deum sicut in finem. Religio autem magis de
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diff changeset
567 propinquo accedit ad Deum quam aliae virtutes morales, inquantum
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parents: 26
diff changeset
568 operatur ea quae directe et immediate ordinantur in honorem
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parents: 26
diff changeset
569 divinum. Et ideo religio praeeminet inter alias virtutes
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diff changeset
570 morales.</p>
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parents: 26
diff changeset
571 <p title="II-II q. 81 a. 6 ad 1"><a name="42409"><span class=
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parents: 26
diff changeset
572 "ref">[42409] II&ordf;-IIae q. 81 a. 6 ad 1</span></a> Ad primum
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parents: 26
diff changeset
573 ergo dicendum quod laus virtutis in voluntate consistit, non autem
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diff changeset
574 in potestate. Et ideo deficere ab aequalitate, quae est medium
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parents: 26
diff changeset
575 iustitiae, propter defectum potestatis, non diminuit laudem
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parents: 26
diff changeset
576 virtutis, si non fuerit defectus ex parte voluntatis.</p>
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parents: 26
diff changeset
577 <p title="II-II q. 81 a. 6 ad 2"><a name="42410"><span class=
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parents: 26
diff changeset
578 "ref">[42410] II&ordf;-IIae q. 81 a. 6 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
579 dicendum quod in his quae exhibentur alteri propter eorum
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parents: 26
diff changeset
580 utilitatem, est exhibitio laudabilior quae fit magis indigenti,
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diff changeset
581 quia est utilior. Deo autem non exhibetur aliquid propter eius
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diff changeset
582 utilitatem, sed propter eius gloriam, nostram autem utilitatem.</p>
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diff changeset
583 <p title="II-II q. 81 a. 6 ad 3"><a name="42411"><span class=
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parents: 26
diff changeset
584 "ref">[42411] II&ordf;-IIae q. 81 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
585 dicendum quod ubi est necessitas, tollitur gloria supererogationis,
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diff changeset
586 non autem excluditur meritum virtutis, si adsit voluntas. Et
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diff changeset
587 propter hoc ratio non sequitur.</p>
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parents: 26
diff changeset
588 <br />
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diff changeset
589 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
590 <p title="II-II q. 81 a. 7 arg. 1"><a name="42412"><span class=
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diff changeset
591 "ref">[42412] II&ordf;-IIae q. 81 a. 7 arg. 1</span></a> Ad
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diff changeset
592 septimum sic proceditur. Videtur quod latria non habeat aliquem
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parents: 26
diff changeset
593 exteriorem actum. Dicitur enim Ioan. IV, <i>Deus spiritus est, et
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diff changeset
594 eos qui adorant eum, in spiritu et veritate adorare oportet</i>.
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diff changeset
595 Sed exteriores actus non pertinent ad spiritum, sed magis ad
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parents: 26
diff changeset
596 corpus. Ergo religio, ad quam pertinet adoratio, non habet
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parents: 26
diff changeset
597 exteriores actus, sed interiores.</p>
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diff changeset
598 <p title="II-II q. 81 a. 7 arg. 2"><a name="42413"><span class=
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parents: 26
diff changeset
599 "ref">[42413] II&ordf;-IIae q. 81 a. 7 arg. 2</span></a> Praeterea,
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diff changeset
600 religionis finis est Deo reverentiam et honorem exhibere. Sed
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parents: 26
diff changeset
601 videtur ad irreverentiam alicuius excellentis pertinere si ea sibi
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parents: 26
diff changeset
602 exhibeantur quae proprie ad inferiores pertinent. Cum igitur ea
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parents: 26
diff changeset
603 quae exhibet homo corporalibus actibus proprie videantur ad
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parents: 26
diff changeset
604 indigentias hominum ordinari, vel ad reverentiam inferiorum
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parents: 26
diff changeset
605 creaturarum; non videtur quod congrue possunt assumi in divinam
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parents: 26
diff changeset
606 reverentiam.</p>
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diff changeset
607 <p title="II-II q. 81 a. 7 arg. 3"><a name="42414"><span class=
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parents: 26
diff changeset
608 "ref">[42414] II&ordf;-IIae q. 81 a. 7 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
609 Augustinus, in VI de Civ. Dei, commendat Senecam de hoc quod
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parents: 26
diff changeset
610 vituperat quosdam qui idolis ea exhibebant quae solent hominibus
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parents: 26
diff changeset
611 exhiberi, quia scilicet immortalibus non conveniunt ea quae sunt
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diff changeset
612 mortalium. Sed haec multo minus conveniunt Deo vero, qui est
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parents: 26
diff changeset
613 excelsus super omnes deos. Ergo videtur reprehensibile esse quod
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parents: 26
diff changeset
614 aliquis corporalibus actibus Deum colat. Non ergo habet religio
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parents: 26
diff changeset
615 corporales actus.</p>
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parents: 26
diff changeset
616 <p title="II-II q. 81 a. 7 s. c."><a name="42415"><span class=
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parents: 26
diff changeset
617 "ref">[42415] II&ordf;-IIae q. 81 a. 7 s. c.</span></a> Sed contra
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diff changeset
618 est quod in Psalm. dicitur, <i>cor meum et caro mea exultaverunt in
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parents: 26
diff changeset
619 Deum vivum</i>. Sed sicut interiores actus pertinent ad cor, ita
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parents: 26
diff changeset
620 exteriores actus pertinent ad membra carnis. Ergo videtur quod Deus
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parents: 26
diff changeset
621 sit colendus non solum interioribus actibus, sed etiam
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parents: 26
diff changeset
622 exterioribus.</p>
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diff changeset
623 <p title="II-II q. 81 a. 7 co."><a name="42416"><span class=
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diff changeset
624 "ref">[42416] II&ordf;-IIae q. 81 a. 7 co.</span></a> Respondeo
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parents: 26
diff changeset
625 dicendum quod Deo reverentiam et honorem exhibemus non propter
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parents: 26
diff changeset
626 ipsum, qui in seipso est gloria plenus, cui nihil a creatura adiici
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parents: 26
diff changeset
627 potest, sed propter nos, quia videlicet per hoc quod Deum reveremur
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diff changeset
628 et honoramus, mens nostra ei subiicitur, et in hoc eius perfectio
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parents: 26
diff changeset
629 consistit; quaelibet enim res perficitur per hoc quod subditur suo
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parents: 26
diff changeset
630 superiori, sicut corpus per hoc quod vivificatur ab anima, et aer
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parents: 26
diff changeset
631 per hoc quod illuminatur a sole. Mens autem humana indiget ad hoc
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parents: 26
diff changeset
632 quod coniungatur Deo, sensibilium manuductione, quia invisibilia
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diff changeset
633 per ea quae facta sunt, intellecta, conspiciuntur, ut apostolus
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parents: 26
diff changeset
634 dicit, ad Rom. Et ideo in divino cultu necesse est aliquibus
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parents: 26
diff changeset
635 corporalibus uti, ut eis, quasi signis quibusdam, mens hominis
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parents: 26
diff changeset
636 excitetur ad spirituales actus, quibus Deo coniungitur. Et ideo
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parents: 26
diff changeset
637 religio habet quidem interiores actus quasi principales et per se
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parents: 26
diff changeset
638 ad religionem pertinentes, exteriores vero actus quasi secundarios,
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diff changeset
639 et ad interiores actus ordinatos.</p>
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parents: 26
diff changeset
640 <p title="II-II q. 81 a. 7 ad 1"><a name="42417"><span class=
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parents: 26
diff changeset
641 "ref">[42417] II&ordf;-IIae q. 81 a. 7 ad 1</span></a> Ad primum
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parents: 26
diff changeset
642 ergo dicendum quod dominus loquitur quantum ad id quod est
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diff changeset
643 principale et per se intentum in cultu divino.</p>
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parents: 26
diff changeset
644 <p title="II-II q. 81 a. 7 ad 2"><a name="42418"><span class=
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diff changeset
645 "ref">[42418] II&ordf;-IIae q. 81 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
646 dicendum quod huiusmodi exteriora non exhibentur Deo quasi his
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parents: 26
diff changeset
647 indigeat, secundum illud Psalm., <i>numquid manducabo carnes
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diff changeset
648 taurorum, aut sanguinem hircorum potabo?</i> Sed exhibentur Deo
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parents: 26
diff changeset
649 tanquam signa quaedam interiorum et spiritualium operum, quae per
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diff changeset
650 se Deus acceptat. Unde Augustinus dicit, in X de Civ. Dei,
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651 <i>sacrificium visibile invisibilis sacrificii sacramentum, idest
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652 sacrum signum, est</i>.</p>
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653 <p title="II-II q. 81 a. 7 ad 3"><a name="42419"><span class=
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654 "ref">[42419] II&ordf;-IIae q. 81 a. 7 ad 3</span></a> Ad tertium
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655 dicendum quod idololatrae deridentur ex hoc quod ea quae ad homines
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656 pertinent idolis exhibebant non tanquam signa excitantia eos ad
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657 aliqua spiritualia, sed tanquam per se eis accepta. Et praecipue
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658 quia erant vana et turpia.</p>
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659 <br />
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660 <div class="E">Articulus 8</div>
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661 <p title="II-II q. 81 a. 8 arg. 1"><a name="42420"><span class=
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662 "ref">[42420] II&ordf;-IIae q. 81 a. 8 arg. 1</span></a> Ad octavum
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663 sic proceditur. Videtur quod religio non sit idem sanctitati.
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664 Religio enim est quaedam specialis virtus, ut habitum est.
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665 Sanctitas autem dicitur esse generalis virtus, est enim <i>faciens
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666 fideles et servantes ea quae ad Deum sunt iusta</i>, ut Andronicus
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667 dicit. Ergo sanctitas non est idem religioni.</p>
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668 <p title="II-II q. 81 a. 8 arg. 2"><a name="42421"><span class=
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669 "ref">[42421] II&ordf;-IIae q. 81 a. 8 arg. 2</span></a> Praeterea,
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670 sanctitas munditiam importare videtur, dicit enim Dionysius, XII
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671 cap. de Div. Nom., quod <i>sanctitas est ab omni immunditia libera
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672 et perfecta et omnino immaculata munditia</i>. Munditia autem
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673 maxime videtur pertinere ad temperantiam, quae turpitudines
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674 corporales excludit. Cum igitur religio ad iustitiam pertineat,
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675 videtur quod sanctitas non sit idem religioni.</p>
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676 <p title="II-II q. 81 a. 8 arg. 3"><a name="42422"><span class=
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677 "ref">[42422] II&ordf;-IIae q. 81 a. 8 arg. 3</span></a> Praeterea,
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678 ea quae dividuntur ex opposito non sunt idem. Sed in quadam
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679 enumeratione partium iustitiae sanctitas condividitur religioni, ut
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680 supra habitum est. Ergo sanctitas non est idem quod religio.</p>
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681 <p title="II-II q. 81 a. 8 s. c."><a name="42423"><span class=
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682 "ref">[42423] II&ordf;-IIae q. 81 a. 8 s. c.</span></a> Sed contra
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683 est quod dicitur Luc. I, <i>serviamus illi in sanctitate et
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684 iustitia</i>. Sed servire Deo pertinet ad religionem, ut supra
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685 habitum est. Ergo religio est idem sanctitati.</p>
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686 <p title="II-II q. 81 a. 8 co."><a name="42424"><span class=
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687 "ref">[42424] II&ordf;-IIae q. 81 a. 8 co.</span></a> Respondeo
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688 dicendum quod nomen sanctitatis duo videtur importare. Uno quidem
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689 modo, munditiam, et huic significationi competit nomen Graecum,
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690 dicitur enim agios quasi sine terra. Alio modo importat firmitatem,
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691 unde apud antiquos sancta dicebantur quae legibus erant munita ut
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692 violari non deberent; unde et dicitur esse aliquid sancitum quia
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693 est lege firmatum. Potest etiam secundum Latinos hoc nomen sanctus
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694 ad munditiam pertinere, ut intelligatur sanctus quasi sanguine
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695 tinctus, <i>eo quod antiquitus illi qui purificari volebant
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diff changeset
696 sanguine hostiae tingebantur</i>, ut Isidorus dicit, in libro
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697 Etymol. Et utraque significatio competit, ut sanctitas attribuatur
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698 his quae divino cultui applicantur, ita quod non solum homines, sed
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699 etiam templum et vasa et alia huiusmodi sanctificari dicantur ex
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700 hoc quod cultui divino applicantur. Munditia enim necessaria est ad
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701 hoc quod mens Deo applicetur. Quia mens humana inquinatur ex hoc
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702 quod inferioribus rebus immergitur, sicut quaelibet res ex
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703 immixtione peioris sordescit, ut argentum ex immixtione plumbi.
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704 Oportet autem quod mens ab inferioribus rebus abstrahatur, ad hoc
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705 quod supremae rei possit coniungi. Et ideo mens sine munditia Deo
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706 applicari non potest. Unde ad Heb. ult. dicitur, <i>pacem sequimini
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707 cum omnibus, et sanctimoniam, sine qua nemo videbit Deum</i>.
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708 Firmitas etiam exigitur ad hoc quod mens Deo applicetur. Applicatur
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709 enim ei sicut ultimo fini et primo principio, huiusmodi autem
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710 oportet maxime immobilia esse. Unde dicebat apostolus, Rom. VIII,
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711 <i>certus sum quod neque mors neque vita separabit me a caritate
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712 Dei</i>. Sic igitur sanctitas dicitur per quam mens hominis seipsam
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713 et suos actus applicat Deo. Unde non differt a religione secundum
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714 essentiam, sed solum ratione. Nam religio dicitur secundum quod
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715 exhibet Deo debitum famulatum in his quae pertinent specialiter ad
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716 cultum divinum, sicut in sacrificiis, oblationibus et aliis
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717 huiusmodi, sanctitas autem dicitur secundum quod homo non solum
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718 haec, sed aliarum virtutum opera refert in Deum, vel secundum quod
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719 homo se disponit per bona opera ad cultum divinum.</p>
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720 <p title="II-II q. 81 a. 8 ad 1"><a name="42425"><span class=
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diff changeset
721 "ref">[42425] II&ordf;-IIae q. 81 a. 8 ad 1</span></a> Ad primum
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722 ergo dicendum quod sanctitas est quaedam specialis virtus secundum
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diff changeset
723 essentiam, et secundum hoc est quodammodo eadem religioni. Habet
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724 autem quandam generalitatem, secundum quod omnes virtutum actus per
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diff changeset
725 imperium ordinat in bonum divinum, sicut et iustitia legalis
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diff changeset
726 dicitur generalis virtus, inquantum ordinat omnium virtutum actus
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727 in bonum commune.</p>
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728 <p title="II-II q. 81 a. 8 ad 2"><a name="42426"><span class=
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diff changeset
729 "ref">[42426] II&ordf;-IIae q. 81 a. 8 ad 2</span></a> Ad secundum
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diff changeset
730 dicendum quod temperantia munditiam quidem operatur, non tamen ita
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diff changeset
731 quod habeat rationem sanctitatis nisi referatur in Deum. Unde de
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diff changeset
732 ipsa virginitate dicit Augustinus, in libro de virginitate, quod
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733 <i>non quia virginitas est, sed quia Deo dicata est,
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734 honoratur</i>.</p>
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735 <p title="II-II q. 81 a. 8 ad 3"><a name="42427"><span class=
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diff changeset
736 "ref">[42427] II&ordf;-IIae q. 81 a. 8 ad 3</span></a> Ad tertium
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diff changeset
737 dicendum quod sanctitas distincta est a religione propter
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diff changeset
738 differentiam praedictam, non quia differat re, sed ratione tantum,
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739 ut dictum est.</p>
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740 <div class="centro"><br />
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741 <p><a href="sth3080.html"><img src="icons/ageretro.gif" width="19"
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742 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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743 <a href="sth3082.html"><img src="icons/ageultra.gif" width="19"
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744 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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745 <br />
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746 <hr />
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747 <br />
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748 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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749 hanc editionem<br />
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diff changeset
750 Iura omnia asservantur<br />
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751 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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752 style="text-decoration=none">49644264</a></address>
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753 </div>
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754 </body>
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755 </html>