annotate summa/latin/sth3179.html @ 46:6cfdc13efd8a

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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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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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23 179-182</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 a quaestione CLXXIX
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31 ad CLXXXII</div>
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32 <br />
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33 <div class="centro">
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34 <table align="center" summary="Imago">
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35 <tr>
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36 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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37 "0" alt=
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38 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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39 align="middle" /></th>
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40 </tr>
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41 </table>
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42 <br />
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43 <span class="tres">Textum Leoninum Romae 1899 editum<br />
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44 ac automato translatum a Roberto Busa SJ in taenias
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45 magneticas<br />
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46 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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47 <br /></span><br />
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48 <hr />
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49 <br />
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50 <p><a href="sth3171.html"><img src="icons/ageretro.gif" width="19"
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51 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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52 <a href="sth3183.html"><img src="icons/ageultra.gif" width="19"
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53 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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54 <script language="JavaScript" type="text/javascript">
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55 //<![CDATA[
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56 <!--
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57 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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204 document.write('<OPTION VALUE="#46222">II&ordf;-IIae, q. 182 a. 3 arg. 1');
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205 document.write('<OPTION VALUE="#46223">II&ordf;-IIae, q. 182 a. 3 arg. 2');
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206 document.write('<OPTION VALUE="#46224">II&ordf;-IIae, q. 182 a. 3 arg. 3');
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207 document.write('<OPTION VALUE="#46225">II&ordf;-IIae, q. 182 a. 3 s. c.');
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209 document.write('<OPTION VALUE="#46227">II&ordf;-IIae, q. 182 a. 3 ad');
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210 document.write('<OPTION VALUE="#46228">II&ordf;-IIae, q. 182 a. 4 arg. 1');
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211 document.write('<OPTION VALUE="#46229">II&ordf;-IIae, q. 182 a. 4 arg. 2');
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216 document.write('<OPTION VALUE="#46234">II&ordf;-IIae, q. 182 a. 4 ad 2');
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217 document.write('<OPTION VALUE="#46235">II&ordf;-IIae, q. 182 a. 4 ad 3');
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218 document.write('<\/SELECT>');
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219 document.write('<BR><BR>');
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220 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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221 document.write('<\/FORM>');
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222 // -->
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223 //]]>
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224 </script><br />
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225 <hr />
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226 <br /></div>
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227 <div class="D">Quaestio 179</div>
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228 <div class="G">Prooemium</div>
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229 <p title="II-II q. 179 pr."><a name="46084"><span class=
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230 "ref">[46084] II&ordf;-IIae, q. 179 pr.</span></a> Consequenter
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231 considerandum est de vita activa et contemplativa. Ubi quadruplex
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232 consideratio occurrit, quarum prima est de divisione vitae per
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233 activam et contemplativam; secunda, de vita contemplativa; tertia,
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234 de vita activa; quarta, de comparatione vitae activae ad
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235 contemplativam. Circa primum quaeruntur duo. Primo, utrum vita
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236 convenienter dividatur per activam et contemplativam. Secundo,
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237 utrum divisio sit sufficiens.</p>
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238 <br />
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239 <div class="E">Articulus 1</div>
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240 <p title="II-II q. 179 a. 1 arg. 1"><a name="46085"><span class=
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241 "ref">[46085] II&ordf;-IIae, q. 179 a. 1 arg. 1</span></a> Ad
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242 primum sic proceditur. Videtur quod vita non convenienter dividatur
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243 per activam et contemplativam. Anima enim est principium vitae per
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244 suam essentiam, dicit enim philosophus, in II de anima, quod vivere
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245 viventibus est esse. Actionis autem et contemplationis principium
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246 est anima per suas potentias. Ergo videtur quod vita non
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247 convenienter dividatur per activam et contemplativam.</p>
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248 <p title="II-II q. 179 a. 1 arg. 2"><a name="46086"><span class=
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249 "ref">[46086] II&ordf;-IIae, q. 179 a. 1 arg. 2</span></a>
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250 Praeterea, inconvenienter dividitur prius per differentias
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251 posterioris. Activum autem et contemplativum, sive speculativum et
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252 practicum, sunt differentiae intellectus, ut patet in III de anima.
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253 Vivere autem est prius quam intelligere, nam vivere inest
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254 viventibus primo secundum animam vegetabilem, ut patet per
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255 philosophum, in II de anima. Ergo inconvenienter dividitur vita per
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256 activam et contemplativam.</p>
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257 <p title="II-II q. 179 a. 1 arg. 3"><a name="46087"><span class=
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258 "ref">[46087] II&ordf;-IIae, q. 179 a. 1 arg. 3</span></a>
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259 Praeterea, nomen vitae importat motum, ut patet per Dionysium, VI
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260 cap. de Div. Nom. Sed contemplatio consistit magis in quiete,
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261 secundum illud Sap. VIII, <i>intrans in domum meam, conquiescam cum
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262 illa</i>. Ergo videtur quod vita non convenienter dividatur per
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263 activam et contemplativam.</p>
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264 <p title="II-II q. 179 a. 1 s. c."><a name="46088"><span class=
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265 "ref">[46088] II&ordf;-IIae, q. 179 a. 1 s. c.</span></a> Sed
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266 contra est quod Gregorius, super Ezech., dicit, <i>duae sunt vitae
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267 in quibus nos omnipotens Deus per sacrum eloquium erudit, activa
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268 videlicet et contemplativa</i>.</p>
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269 <p title="II-II q. 179 a. 1 co."><a name="46089"><span class=
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270 "ref">[46089] II&ordf;-IIae, q. 179 a. 1 co.</span></a> Respondeo
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271 dicendum quod illa proprie dicuntur viventia quae ex seipsis
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272 moventur seu operantur. Illud autem maxime convenit alicui secundum
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273 seipsum, quod est proprium ei, et ad quod maxime inclinatur. Et
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274 ideo unumquodque vivens ostenditur vivere ex operatione sibi maxime
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275 propria, ad quam maxime inclinatur, sicut plantarum vita dicitur in
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276 hoc consistere quod nutriuntur et generant; animalium vero in hoc
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277 quod sentiunt et moventur; hominum vero in hoc quod intelligunt et
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278 secundum rationem agunt. Unde etiam et in hominibus vita
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279 uniuscuiusque hominis videtur esse id in quo maxime delectatur, et
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280 cui maxime intendit, et in hoc praecipue vult quilibet convivere
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281 amico, ut dicitur in IX Ethic. Quia ergo quidam homines praecipue
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282 intendunt contemplationi veritatis, quidam principaliter intendunt
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283 exterioribus actionibus, inde est quod vita hominis convenienter
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284 dividitur per activam et contemplativam.</p>
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285 <p title="II-II q. 179 a. 1 ad 1"><a name="46090"><span class=
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286 "ref">[46090] II&ordf;-IIae, q. 179 a. 1 ad 1</span></a> Ad primum
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287 ergo dicendum quod propria forma uniuscuiusque faciens ipsum esse
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288 in actu, est principium propriae operationis ipsius. Et ideo vivere
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289 dicitur esse viventium ex eo quod viventia per hoc quod habent esse
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290 per suam formam, tali modo operantur.</p>
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291 <p title="II-II q. 179 a. 1 ad 2"><a name="46091"><span class=
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292 "ref">[46091] II&ordf;-IIae, q. 179 a. 1 ad 2</span></a> Ad
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293 secundum dicendum quod vita universaliter sumpta non dividitur per
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294 activam et contemplativam, sed vita hominis, qui speciem sortitur
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295 ex hoc quod habet intellectum. Et ideo eadem est divisio
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296 intellectus et vitae humanae.</p>
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297 <p title="II-II q. 179 a. 1 ad 3"><a name="46092"><span class=
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298 "ref">[46092] II&ordf;-IIae, q. 179 a. 1 ad 3</span></a> Ad tertium
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299 dicendum quod contemplatio habet quidem quietem ab exterioribus
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300 motibus, nihilominus tamen ipsum contemplari est quidam motus
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301 intellectus, prout quaelibet operatio dicitur motus; secundum quod
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302 philosophus dicit, in III de anima, quod sentire et intelligere
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303 sunt motus quidam, prout motus dicitur actus perfecti. Et hoc modo
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304 Dionysius, IV cap. de Div. Nom., ponit tres motus animae
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305 contemplantis, scilicet rectum, circularem et obliquum.</p>
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306 <br />
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307 <div class="E">Articulus 2</div>
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308 <p title="II-II q. 179 a. 2 arg. 1"><a name="46093"><span class=
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309 "ref">[46093] II&ordf;-IIae, q. 179 a. 2 arg. 1</span></a> Ad
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310 secundum sic proceditur. Videtur quod vita non sufficienter
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311 dividatur per activam et contemplativam. Philosophus enim, in I
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312 Ethic. dicit quod tres sunt vitae maxime excellentes, scilicet
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313 voluptuosa, civilis, quae videtur esse eadem activae, et
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314 contemplativa. Insufficienter ergo dividitur vita per activam et
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315 contemplativam.</p>
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316 <p title="II-II q. 179 a. 2 arg. 2"><a name="46094"><span class=
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317 "ref">[46094] II&ordf;-IIae, q. 179 a. 2 arg. 2</span></a>
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318 Praeterea, Augustinus, XIX de Civ. Dei, ponit tria vitae genera,
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319 scilicet otiosum, quod pertinet ad contemplationem; actuosum, quod
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320 pertinet ad vitam activam; et addit tertium ex utroque compositum.
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321 Ergo videtur quod insufficienter dividatur vita per activam et
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322 contemplativam.</p>
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323 <p title="II-II q. 179 a. 2 arg. 3"><a name="46095"><span class=
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324 "ref">[46095] II&ordf;-IIae, q. 179 a. 2 arg. 3</span></a>
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325 Praeterea, vita hominis diversificatur secundum quod homines
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326 diversis actionibus student. Sed plura quam duo sunt humanarum
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327 actionum studia. Ergo videtur quod vita debeat in plura membra
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328 dividi quam in activum et contemplativum.</p>
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329 <p title="II-II q. 179 a. 2 s. c."><a name="46096"><span class=
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330 "ref">[46096] II&ordf;-IIae, q. 179 a. 2 s. c.</span></a> Sed
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331 contra est quod istae duae vitae significantur per duas uxores
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332 Iacob, activa quidem per Liam, contemplativa vero per Rachelem; et
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333 per duas mulieres quae dominum hospitio receperunt, contemplativa
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334 quidem per Mariam, activa vero per Martham; ut Gregorius dicit, in
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335 VI Moral. Non autem esset haec congrua significatio si essent
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336 plures quam duae vitae. Ergo sufficienter dividitur vita per
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337 activam et contemplativam.</p>
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338 <p title="II-II q. 179 a. 2 co."><a name="46097"><span class=
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339 "ref">[46097] II&ordf;-IIae, q. 179 a. 2 co.</span></a> Respondeo
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340 dicendum quod, sicut dictum est, divisio ista datur de vita humana,
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341 quae quidem attenditur secundum intellectum. Intellectus autem
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342 dividitur per activum et contemplativum, quia finis intellectivae
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343 cognitionis vel est ipsa cognitio veritatis, quod pertinet ad
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344 intellectum contemplativum; vel est aliqua exterior actio, quod
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345 pertinet ad intellectum practicum sive activum. Et ideo vita etiam
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346 sufficienter dividitur per activam et contemplativam.</p>
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347 <p title="II-II q. 179 a. 2 ad 1"><a name="46098"><span class=
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348 "ref">[46098] II&ordf;-IIae, q. 179 a. 2 ad 1</span></a> Ad primum
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349 ergo dicendum quod vita voluptuosa ponit finem in delectatione
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350 corporali, quae communis est nobis et brutis. Unde, sicut
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351 philosophus ibidem dicit, est vita bestialis. Propter quod, non
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352 comprehenditur sub praesenti divisione, prout vita humana dividitur
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353 in activam et contemplativam.</p>
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354 <p title="II-II q. 179 a. 2 ad 2"><a name="46099"><span class=
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355 "ref">[46099] II&ordf;-IIae, q. 179 a. 2 ad 2</span></a> Ad
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356 secundum dicendum quod media conficiuntur ex extremis, et ideo
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357 virtute continentur in eis, sicut tepidum in calido et frigido, et
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358 pallidum in albo et nigro. Et similiter sub activo et contemplativo
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359 comprehenditur id quod est ex utroque compositum. Et tamen, sicut
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360 in quolibet mixto praedominatur aliquod simplicium, ita etiam in
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361 medio genere vitae superabundat quandoque quidem contemplativum,
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362 quandoque vero activum.</p>
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363 <p title="II-II q. 179 a. 2 ad 3"><a name="46100"><span class=
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364 "ref">[46100] II&ordf;-IIae, q. 179 a. 2 ad 3</span></a> Ad tertium
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365 dicendum quod omnia studia humanarum actionum, si ordinentur ad
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366 necessitatem praesentis vitae secundum rationem rectam, pertinent
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367 ad vitam activam, quae per ordinatas actiones consulit necessitati
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368 vitae praesentis. Si autem deserviant concupiscentiae cuicumque,
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369 pertinent ad vitam voluptuosam, quae non continetur sub vita
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370 activa. Humana vero studia quae ordinantur ad considerationem
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371 veritatis, pertinent ad vitam contemplativam.</p>
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372 <br />
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373 <div class="D">Quaestio 180</div>
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374 <div class="G">Prooemium</div>
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375 <p title="II-II q. 180 pr."><a name="46101"><span class=
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376 "ref">[46101] II&ordf;-IIae, q. 180 pr.</span></a> Deinde
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377 considerandum est de vita contemplativa. Et circa hoc quaeruntur
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378 octo. Primo, utrum vita contemplativa pertineat tantum ad
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379 intellectum, an consistat etiam in affectu. Secundo, utrum ad vitam
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380 contemplativam pertineant virtutes morales. Tertio, utrum vita
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381 contemplativa consistat solum in uno actu, aut in pluribus. Quarto,
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382 utrum ad vitam contemplativam pertineat consideratio cuiuscumque
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383 veritatis. Quinto, utrum vita contemplativa hominis in hoc statu
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384 possit elevari usque ad Dei visionem. Sexto, de motibus
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385 contemplationis quos Dionysius assignat, quarto capitulo de divinis
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386 nominibus. Septimo, de delectatione contemplationis. Octavo, de
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387 duratione contemplationis.</p>
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388 <br />
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389 <div class="E">Articulus 1</div>
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390 <p title="II-II q. 180 a. 1 arg. 1"><a name="46102"><span class=
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391 "ref">[46102] II&ordf;-IIae, q. 180 a. 1 arg. 1</span></a> Ad
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392 primum sic proceditur. Videtur quod vita contemplativa nihil habeat
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393 in affectu, sed totum in intellectu. Dicit enim philosophus, in II
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394 Metaphys., quod <i>finis contemplationis est veritas</i>. Veritas
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395 autem pertinet ad intellectum totaliter. Ergo videtur quod vita
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396 contemplativa totaliter in intellectu consistat.</p>
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397 <p title="II-II q. 180 a. 1 arg. 2"><a name="46103"><span class=
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398 "ref">[46103] II&ordf;-IIae, q. 180 a. 1 arg. 2</span></a>
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399 Praeterea, Gregorius dicit, in VI Moral., quod <i>Rachel, quae
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400 interpretatur visum principium, vitam contemplativam
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401 significat</i>. Sed visio principii pertinet proprie ad
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402 intellectum. Ergo vita contemplativa proprie ad intellectum
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403 pertinet.</p>
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404 <p title="II-II q. 180 a. 1 arg. 3"><a name="46104"><span class=
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405 "ref">[46104] II&ordf;-IIae, q. 180 a. 1 arg. 3</span></a>
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406 Praeterea, Gregorius dicit. Super Ezech. Quod ad vitam
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407 contemplativam pertinet ab exteriori actione quiescere. Sed vis
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408 affectiva sive appetitiva inclinat ad exteriores actiones. Ergo
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409 videtur quod vita contemplativa non pertineat aliquo modo ad vim
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410 appetitivam.</p>
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411 <p title="II-II q. 180 a. 1 s. c."><a name="46105"><span class=
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412 "ref">[46105] II&ordf;-IIae, q. 180 a. 1 s. c.</span></a> Sed
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413 contra est quod Gregorius ibidem dicit, quod <i>contemplativa vita
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414 est caritatem Dei et proximi tota mente retinere, et soli desiderio
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415 conditoris inhaerere</i>. Sed desiderium et amor ad vim affectivam
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416 sive appetitivam pertinet, ut supra habitum est. Ergo etiam vita
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417 contemplativa habet aliquid in vi affectiva sive appetitiva.</p>
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418 <p title="II-II q. 180 a. 1 co."><a name="46106"><span class=
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419 "ref">[46106] II&ordf;-IIae, q. 180 a. 1 co.</span></a> Respondeo
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420 dicendum quod, sicut dictum est, vita contemplativa illorum esse
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421 dicitur qui principaliter intendunt ad contemplationem veritatis.
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422 Intentio autem est actus voluntatis, ut supra habitum est, quia
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423 intentio est de fine, qui est voluntatis obiectum. Et ideo vita
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424 contemplativa, quantum ad ipsam essentiam actionis, pertinet ad
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425 intellectum, quantum autem ad id quod movet ad exercendum talem
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426 operationem, pertinet ad voluntatem, quae movet omnes alias
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427 potentias, et etiam intellectum, ad suum actum, ut supra dictum
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428 est. Movet autem vis appetitiva ad aliquid inspiciendum, vel
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429 sensibiliter vel intelligibiliter, quandoque quidem propter amorem
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430 rei visae, quia, ut dicitur Matth. VI, ubi est thesaurus tuus, ibi
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431 est et cor tuum, quandoque autem propter amorem ipsius cognitionis
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432 quam quis ex inspectione consequitur. Et propter hoc Gregorius
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433 constituit vitam contemplativam in caritate Dei, inquantum scilicet
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434 aliquis ex dilectione Dei inardescit ad eius pulchritudinem
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435 conspiciendam. Et quia unusquisque delectatur cum adeptus fuerit id
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436 quod amat, ideo vita contemplativa terminatur ad delectationem,
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437 quae est in affectu, ex qua etiam amor intenditur.</p>
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438 <p title="II-II q. 180 a. 1 ad 1"><a name="46107"><span class=
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diff changeset
439 "ref">[46107] II&ordf;-IIae, q. 180 a. 1 ad 1</span></a> Ad primum
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diff changeset
440 ergo dicendum quod ex hoc ipso quod veritas est finis
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diff changeset
441 contemplationis, habet rationem boni appetibilis et amabilis et
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diff changeset
442 delectantis. Et secundum hoc pertinet ad vim appetitivam.</p>
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diff changeset
443 <p title="II-II q. 180 a. 1 ad 2"><a name="46108"><span class=
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diff changeset
444 "ref">[46108] II&ordf;-IIae, q. 180 a. 1 ad 2</span></a> Ad
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diff changeset
445 secundum dicendum quod ad ipsam visionem primi principii, scilicet
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diff changeset
446 Dei, incitat amor ipsius. Unde Gregorius dicit, super Ezech., quod
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diff changeset
447 <i>vita contemplativa, calcatis curis omnibus, ad videndam faciem
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diff changeset
448 sui creatoris inardescit</i>.</p>
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diff changeset
449 <p title="II-II q. 180 a. 1 ad 3"><a name="46109"><span class=
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diff changeset
450 "ref">[46109] II&ordf;-IIae, q. 180 a. 1 ad 3</span></a> Ad tertium
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diff changeset
451 dicendum quod vis appetitiva movet non solum membra corporalia ad
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diff changeset
452 exteriores actiones exercendas, sed etiam intellectum ad exercendum
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diff changeset
453 operationem contemplationis, ut dictum est.</p>
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parents: 26
diff changeset
454 <br />
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diff changeset
455 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
456 <p title="II-II q. 180 a. 2 arg. 1"><a name="46110"><span class=
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diff changeset
457 "ref">[46110] II&ordf;-IIae, q. 180 a. 2 arg. 1</span></a> Ad
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diff changeset
458 secundum sic proceditur. Videtur quod virtutes morales pertineant
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diff changeset
459 ad vitam contemplativam. Dicit enim Gregorius, super Ezech., quod
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diff changeset
460 <i>contemplativa vita est caritatem quidem Dei et proximi tota
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diff changeset
461 mente retinere</i>. Sed omnes virtutes morales, de quarum actibus
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diff changeset
462 dantur praecepta legis, reducuntur ad dilectionem Dei et proximi,
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diff changeset
463 quia plenitudo legis est dilectio, ut dicitur Rom. XIII. Ergo
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diff changeset
464 videtur quod virtutes morales pertineant ad vitam
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diff changeset
465 contemplativam.</p>
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diff changeset
466 <p title="II-II q. 180 a. 2 arg. 2"><a name="46111"><span class=
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diff changeset
467 "ref">[46111] II&ordf;-IIae, q. 180 a. 2 arg. 2</span></a>
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diff changeset
468 Praeterea, contemplativa vita praecipue ordinatur ad Dei
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diff changeset
469 contemplationem, dicit enim Gregorius, super Ezech., <i>quod,
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diff changeset
470 calcatis curis omnibus, ad videndum faciem sui creatoris
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diff changeset
471 inardescit</i>. Sed ad hoc nullus potest pervenire nisi per
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parents: 26
diff changeset
472 munditiam, quam causat virtus moralis, dicitur enim Matth. V,
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diff changeset
473 <i>beati mundo corde, quoniam ipsi Deum videbunt; et</i> Heb. XII,
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diff changeset
474 <i>pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo
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diff changeset
475 videbit Deum</i>. Ergo videtur quod virtutes morales pertineant ad
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diff changeset
476 vitam contemplativam.</p>
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diff changeset
477 <p title="II-II q. 180 a. 2 arg. 3"><a name="46112"><span class=
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diff changeset
478 "ref">[46112] II&ordf;-IIae, q. 180 a. 2 arg. 3</span></a>
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diff changeset
479 Praeterea, Gregorius dicit, super Ezech., quod <i>contemplativa
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diff changeset
480 vita speciosa est in animo</i> unde significatur per Rachelem, de
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diff changeset
481 qua dicitur, Gen. XXIX, quod erat pulchra facie. Sed pulchritudo
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diff changeset
482 animi attenditur secundum virtutes morales, et praecipue secundum
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diff changeset
483 temperantiam, ut Ambrosius dicit, in I de Offic. Ergo videtur quod
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diff changeset
484 virtutes morales pertineant ad vitam contemplativam.</p>
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diff changeset
485 <p title="II-II q. 180 a. 2 s. c."><a name="46113"><span class=
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diff changeset
486 "ref">[46113] II&ordf;-IIae, q. 180 a. 2 s. c.</span></a> Sed
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diff changeset
487 contra est quod virtutes morales ordinantur ad exteriores actiones.
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diff changeset
488 Sed Gregorius dicit, in VI Moral., quod ad contemplativam vitam
544e12f679ad convert to xml
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diff changeset
489 pertinet ab exteriori actione quiescere. Ergo virtutes morales non
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diff changeset
490 pertinent ad vitam contemplativam.</p>
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diff changeset
491 <p title="II-II q. 180 a. 2 co."><a name="46114"><span class=
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diff changeset
492 "ref">[46114] II&ordf;-IIae, q. 180 a. 2 co.</span></a> Respondeo
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diff changeset
493 dicendum quod ad vitam contemplativam potest aliquid pertinere
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diff changeset
494 dupliciter, uno modo, essentialiter; alio modo, dispositive.
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diff changeset
495 Essentialiter quidem virtutes morales non pertinent ad vitam
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diff changeset
496 contemplativam. Quia finis contemplativae vitae est consideratio
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diff changeset
497 veritatis. Ad virtutes autem morales scire quidem, quod pertinet ad
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diff changeset
498 considerationem veritatis, parvam potestatem habet, ut philosophus
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diff changeset
499 dicit, in II Ethic. Unde et ipse, in X Ethic., virtutes morales
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diff changeset
500 dicit pertinere ad felicitatem activam, non autem ad
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diff changeset
501 contemplativam. Dispositive autem virtutes morales pertinent ad
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diff changeset
502 vitam contemplativam. Impeditur enim actus contemplationis, in quo
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parents: 26
diff changeset
503 essentialiter consistit vita contemplativa, et per vehementiam
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parents: 26
diff changeset
504 passionum, per quam abstrahitur intentio animae ab intelligibilibus
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diff changeset
505 ad sensibilia; et per tumultus exteriores. Virtutes autem morales
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diff changeset
506 impediunt vehementiam passionum, et sedant exteriorum occupationum
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diff changeset
507 tumultus. Et ideo virtutes morales dispositive ad vitam
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diff changeset
508 contemplativam pertinent.</p>
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diff changeset
509 <p title="II-II q. 180 a. 2 ad 1"><a name="46115"><span class=
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diff changeset
510 "ref">[46115] II&ordf;-IIae, q. 180 a. 2 ad 1</span></a> Ad primum
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diff changeset
511 ergo dicendum quod, sicut dictum est, vita contemplativa habet
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diff changeset
512 motivum ex parte affectus, et secundum hoc dilectio Dei et proximi
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diff changeset
513 requiritur ad vitam contemplativam. Causae autem moventes non
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diff changeset
514 intrant essentiam rei, sed disponunt et perficiunt rem. Unde non
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diff changeset
515 sequitur quod virtutes morales essentialiter pertineant ad vitam
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diff changeset
516 contemplativam.</p>
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diff changeset
517 <p title="II-II q. 180 a. 2 ad 2"><a name="46116"><span class=
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diff changeset
518 "ref">[46116] II&ordf;-IIae, q. 180 a. 2 ad 2</span></a> Ad
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diff changeset
519 secundum dicendum quod sanctimonia, idest munditia, causatur ex
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520 virtutibus quae sunt circa passiones impedientes puritatem
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diff changeset
521 rationis. Pax autem causatur ex iustitia, quae est circa
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diff changeset
522 operationes, secundum illud Isaiae XXXII, opus iustitiae pax,
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diff changeset
523 inquantum scilicet ille qui ab iniuriis aliorum abstinet, subtrahit
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diff changeset
524 litigiorum et tumultuum occasiones. Et sic virtutes morales
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diff changeset
525 disponunt ad vitam contemplativam, inquantum causant pacem et
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diff changeset
526 munditiam.</p>
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diff changeset
527 <p title="II-II q. 180 a. 2 ad 3"><a name="46117"><span class=
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diff changeset
528 "ref">[46117] II&ordf;-IIae, q. 180 a. 2 ad 3</span></a> Ad tertium
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diff changeset
529 dicendum quod pulchritudo, sicut supra dictum est, consistit in
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diff changeset
530 quadam claritate et debita proportione. Utrumque autem horum
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diff changeset
531 radicaliter in ratione invenitur, ad quam pertinet et lumen
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diff changeset
532 manifestans, et proportionem debitam in aliis ordinare. Et ideo in
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diff changeset
533 vita contemplativa, quae consistit in actu rationis, per se et
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diff changeset
534 essentialiter invenitur pulchritudo. Unde Sap. VIII de
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diff changeset
535 contemplatione sapientiae dicitur, <i>amator factus sum formae
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diff changeset
536 illius</i>. In virtutibus autem moralibus invenitur pulchritudo
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diff changeset
537 participative, inquantum scilicet participant ordinem rationis, et
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diff changeset
538 praecipue in temperantia, quae reprimit concupiscentias maxime
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diff changeset
539 lumen rationis obscurantes. Et inde est quod virtus castitatis
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diff changeset
540 maxime reddit hominem aptum ad contemplationem, inquantum
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diff changeset
541 delectationes venereae maxime deprimunt mentem ad sensibilia, ut
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diff changeset
542 Augustinus dicit, in libro Soliloquiorum.</p>
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diff changeset
543 <br />
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diff changeset
544 <div class="E">Articulus 3</div>
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diff changeset
545 <p title="II-II q. 180 a. 3 arg. 1"><a name="46118"><span class=
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diff changeset
546 "ref">[46118] II&ordf;-IIae, q. 180 a. 3 arg. 1</span></a> Ad
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diff changeset
547 tertium sic proceditur. Videtur quod ad vitam contemplativam
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parents: 26
diff changeset
548 pertineant diversi actus. Richardus enim de sancto Victore
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diff changeset
549 distinguit <i>inter contemplationem, meditationem et
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diff changeset
550 cogitationem</i>. Sed omnia ista videntur ad vitam contemplativam
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diff changeset
551 pertinere. Ergo videtur quod vitae contemplativae sint diversi
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diff changeset
552 actus.</p>
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diff changeset
553 <p title="II-II q. 180 a. 3 arg. 2"><a name="46119"><span class=
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diff changeset
554 "ref">[46119] II&ordf;-IIae, q. 180 a. 3 arg. 2</span></a>
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diff changeset
555 Praeterea, apostolus, II ad Cor. III, dicit, <i>nos autem, revelata
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diff changeset
556 facie gloriam domini speculantes, transformamur in eandem
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parents: 26
diff changeset
557 claritatem</i>. Sed hoc pertinet ad vitam contemplativam. Ergo,
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diff changeset
558 praeter tria praedicta, etiam speculatio ad vitam contemplativam
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diff changeset
559 pertinet.</p>
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diff changeset
560 <p title="II-II q. 180 a. 3 arg. 3"><a name="46120"><span class=
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diff changeset
561 "ref">[46120] II&ordf;-IIae, q. 180 a. 3 arg. 3</span></a>
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diff changeset
562 Praeterea, Bernardus dicit, in libro de Consid., quod <i>prima et
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diff changeset
563 maxima contemplatio est admiratio maiestatis</i>. Sed admiratio,
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parents: 26
diff changeset
564 secundum Damascenum, ponitur species timoris. Ergo videtur quod
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diff changeset
565 plures actus ad vitam contemplativam requirantur.</p>
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diff changeset
566 <p title="II-II q. 180 a. 3 arg. 4"><a name="46121"><span class=
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diff changeset
567 "ref">[46121] II&ordf;-IIae, q. 180 a. 3 arg. 4</span></a>
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diff changeset
568 Praeterea, ad vitam contemplativam pertinere dicuntur oratio,
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diff changeset
569 lectio et meditatio. Pertinet etiam ad vitam contemplativam
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diff changeset
570 auditus, nam de Maria, per quam vita contemplativa significatur,
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diff changeset
571 dicitur, Luc. X, quod <i>sedens secus pedes domini, audiebat verba
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parents: 26
diff changeset
572 illius</i>. Ergo videtur quod plures actus ad vitam contemplativam
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diff changeset
573 requirantur.</p>
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diff changeset
574 <p title="II-II q. 180 a. 3 s. c."><a name="46122"><span class=
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diff changeset
575 "ref">[46122] II&ordf;-IIae, q. 180 a. 3 s. c.</span></a> Sed
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diff changeset
576 contra est quod vita hic dicitur operatio cui homo principaliter
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diff changeset
577 intendit. Si igitur sunt plures operationes vitae contemplativae,
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diff changeset
578 non erit una vita contemplativa, sed plures.</p>
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diff changeset
579 <p title="II-II q. 180 a. 3 co."><a name="46123"><span class=
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diff changeset
580 "ref">[46123] II&ordf;-IIae, q. 180 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
581 dicendum quod de vita contemplativa nunc loquimur secundum quod ad
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diff changeset
582 hominem pertinet. Haec est autem differentia inter hominem et
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parents: 26
diff changeset
583 Angelum, ut patet per Dionysium, VII cap. de Div. Nom., quod
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diff changeset
584 Angelus simplici apprehensione veritatem intuetur, homo autem
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parents: 26
diff changeset
585 quodam processu ex multis pertingit ad intuitum simplicis
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parents: 26
diff changeset
586 veritatis. Sic igitur vita contemplativa unum quidem actum habet in
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parents: 26
diff changeset
587 quo finaliter perficitur, scilicet contemplationem veritatis, a quo
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parents: 26
diff changeset
588 habet unitatem, habet autem multos actus quibus pervenit ad hunc
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parents: 26
diff changeset
589 actum finalem. Quorum quidam pertinent ad acceptionem principiorum,
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parents: 26
diff changeset
590 ex quibus procedit ad contemplationem veritatis; alii autem
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parents: 26
diff changeset
591 pertinent ad deductionem principiorum in veritatem cuius cognitio
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parents: 26
diff changeset
592 inquiritur; ultimus autem completivus actus est ipsa contemplatio
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diff changeset
593 veritatis.</p>
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parents: 26
diff changeset
594 <p title="II-II q. 180 a. 3 ad 1"><a name="46124"><span class=
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parents: 26
diff changeset
595 "ref">[46124] II&ordf;-IIae, q. 180 a. 3 ad 1</span></a> Ad primum
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parents: 26
diff changeset
596 ergo dicendum quod cogitatio, secundum Richardum de sancto Victore,
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parents: 26
diff changeset
597 pertinere videtur ad multorum inspectionem, ex quibus aliquis
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parents: 26
diff changeset
598 colligere intendit unam simplicem veritatem. Unde sub cogitatione
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parents: 26
diff changeset
599 comprehendi possunt et perceptiones sensuum, ad cognoscendum
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parents: 26
diff changeset
600 aliquos effectus; et imaginationes; et discursus rationis circa
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parents: 26
diff changeset
601 diversa signa, vel quaecumque perducentia in cognitionem veritatis
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parents: 26
diff changeset
602 intentae. Quamvis secundum Augustinum, XIV de Trin., cogitatio dici
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parents: 26
diff changeset
603 possit omnis actualis operatio intellectus. Meditatio vero
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parents: 26
diff changeset
604 pertinere videtur ad processum rationis ex principiis aliquibus
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parents: 26
diff changeset
605 pertingentis ad veritatis alicuius contemplationem. Et ad idem
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parents: 26
diff changeset
606 pertinet consideratio, secundum Bernardum. Quamvis secundum
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parents: 26
diff changeset
607 philosophum, in II de anima, omnis operatio intellectus
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parents: 26
diff changeset
608 consideratio dicatur. Sed contemplatio pertinet ad ipsum simplicem
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parents: 26
diff changeset
609 intuitum veritatis. Unde idem Richardus dicit quod <i>contemplatio
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parents: 26
diff changeset
610 est perspicax et liber animi contuitus in res perspiciendas;
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diff changeset
611 meditatio autem est intuitus animi in veritatis inquisitione
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diff changeset
612 occupatus; cogitatio autem est animi respectus ad evagationem
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parents: 26
diff changeset
613 pronus</i>.</p>
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diff changeset
614 <p title="II-II q. 180 a. 3 ad 2"><a name="46125"><span class=
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diff changeset
615 "ref">[46125] II&ordf;-IIae, q. 180 a. 3 ad 2</span></a> Ad
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diff changeset
616 secundum dicendum quod, sicut dicit Glossa Augustini ibidem,
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diff changeset
617 <i>speculantes dicit a speculo, non a specula</i>. Videre autem
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diff changeset
618 aliquid per speculum est videre causam per effectum, in quo eius
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parents: 26
diff changeset
619 similitudo relucet. Unde speculatio ad meditationem reduci
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diff changeset
620 videtur.</p>
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diff changeset
621 <p title="II-II q. 180 a. 3 ad 3"><a name="46126"><span class=
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diff changeset
622 "ref">[46126] II&ordf;-IIae, q. 180 a. 3 ad 3</span></a> Ad tertium
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diff changeset
623 dicendum quod admiratio est species timoris consequens
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parents: 26
diff changeset
624 apprehensionem alicuius rei excedentis nostram facultatem. Unde
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diff changeset
625 admiratio est actus consequens contemplationem sublimis veritatis.
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diff changeset
626 Dictum est enim quod contemplatio in affectu terminatur.</p>
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diff changeset
627 <p title="II-II q. 180 a. 3 ad 4"><a name="46127"><span class=
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diff changeset
628 "ref">[46127] II&ordf;-IIae, q. 180 a. 3 ad 4</span></a> Ad quartum
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diff changeset
629 dicendum quod homo ad cognitionem veritatis pertingit dupliciter.
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diff changeset
630 Uno modo, per ea quae ab alio accipit. Et sic quidem, quantum ad ea
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diff changeset
631 quae homo a Deo accipit, necessaria est oratio, secundum illud Sap.
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diff changeset
632 VII, <i>invocavi, et venit in me spiritus sapientiae</i>. Quantum
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diff changeset
633 vero ad ea quae accipit ab homine, necessarius est auditus,
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parents: 26
diff changeset
634 secundum quod accipit ex voce loquentis; et lectio, secundum quod
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parents: 26
diff changeset
635 accipit ex eo quod per Scripturam est traditum. Alio modo,
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parents: 26
diff changeset
636 necessarium est quod adhibeat proprium studium. Et sic requiritur
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diff changeset
637 meditatio.</p>
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parents: 26
diff changeset
638 <br />
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parents: 26
diff changeset
639 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
640 <p title="II-II q. 180 a. 4 arg. 1"><a name="46128"><span class=
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diff changeset
641 "ref">[46128] II&ordf;-IIae, q. 180 a. 4 arg. 1</span></a> Ad
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diff changeset
642 quartum sic proceditur. Videtur quod vita contemplativa non solum
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parents: 26
diff changeset
643 consistat in contemplatione Dei, sed etiam in consideratione
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parents: 26
diff changeset
644 cuiuscumque veritatis. Dicitur enim in Psalmo, <i>mirabilia opera
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diff changeset
645 tua, et anima mea cognoscet nimis</i>. Sed cognitio divinorum
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diff changeset
646 operum fit per aliquam veritatis contemplationem. Ergo videtur quod
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parents: 26
diff changeset
647 ad vitam contemplativam pertineat non solum divinam veritatem, sed
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diff changeset
648 etiam quamlibet aliam contemplari.</p>
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diff changeset
649 <p title="II-II q. 180 a. 4 arg. 2"><a name="46129"><span class=
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diff changeset
650 "ref">[46129] II&ordf;-IIae, q. 180 a. 4 arg. 2</span></a>
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parents: 26
diff changeset
651 Praeterea, Bernardus, in libro de Consid., dicit quod <i>prima
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diff changeset
652 contemplatio est admiratio maiestatis; secunda est iudiciorum Dei;
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diff changeset
653 tertia est beneficiorum ipsius; quarta est promissorum</i>. Sed
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diff changeset
654 inter haec quatuor solum primum pertinet ad divinam veritatem, alia
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diff changeset
655 vero tria pertinent ad effectus ipsius. Ergo vita contemplativa non
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diff changeset
656 solum consistit in consideratione divinae veritatis, sed etiam in
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parents: 26
diff changeset
657 consideratione veritatis circa divinos effectus.</p>
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parents: 26
diff changeset
658 <p title="II-II q. 180 a. 4 arg. 3"><a name="46130"><span class=
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diff changeset
659 "ref">[46130] II&ordf;-IIae, q. 180 a. 4 arg. 3</span></a>
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diff changeset
660 Praeterea Richardus de sancto Victore distinguit sex species
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parents: 26
diff changeset
661 contemplationum, quarum prima est secundum solam imaginationem, dum
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diff changeset
662 attendimus res corporales; secunda autem est in imaginatione
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parents: 26
diff changeset
663 secundum rationem, prout scilicet sensibilium ordinem et
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diff changeset
664 dispositionem consideramus; tertia est in ratione secundum
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parents: 26
diff changeset
665 imaginationem, quando scilicet per inspectionem rerum visibilium ad
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parents: 26
diff changeset
666 invisibilia sublevamur; quarta autem est in ratione secundum
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parents: 26
diff changeset
667 rationem, quando scilicet animus intendit invisibilibus, quae
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diff changeset
668 imaginatio non novit; quinta autem est supra rationem, quando ex
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diff changeset
669 divina revelatione cognoscimus quae humana ratione comprehendi non
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670 possunt; sexta autem est supra rationem et praeter rationem, quando
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diff changeset
671 scilicet ex divina illuminatione cognoscimus ea quae humanae
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diff changeset
672 rationi repugnare videntur, sicut ea quae dicuntur de mysterio
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parents: 26
diff changeset
673 Trinitatis. Sed solum ultimum videtur ad divinam veritatem
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parents: 26
diff changeset
674 pertinere. Ergo contemplatio non solum respicit divinam veritatem,
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diff changeset
675 sed etiam eam quae in creaturis consideratur.</p>
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parents: 26
diff changeset
676 <p title="II-II q. 180 a. 4 arg. 4"><a name="46131"><span class=
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diff changeset
677 "ref">[46131] II&ordf;-IIae, q. 180 a. 4 arg. 4</span></a>
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diff changeset
678 Praeterea, in vita contemplativa quaeritur contemplatio veritatis
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parents: 26
diff changeset
679 inquantum est perfectio hominis. Sed quaelibet veritas est
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parents: 26
diff changeset
680 perfectio humani intellectus. Ergo in qualibet contemplatione
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diff changeset
681 veritatis consistit vita contemplativa.</p>
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parents: 26
diff changeset
682 <p title="II-II q. 180 a. 4 s. c."><a name="46132"><span class=
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diff changeset
683 "ref">[46132] II&ordf;-IIae, q. 180 a. 4 s. c.</span></a> Sed
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diff changeset
684 contra est quod Gregorius dicit, in VI Moral., quod <i>in
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diff changeset
685 contemplatione principium, quod Deus est, quaeritur</i>.</p>
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diff changeset
686 <p title="II-II q. 180 a. 4 co."><a name="46133"><span class=
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diff changeset
687 "ref">[46133] II&ordf;-IIae, q. 180 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
688 dicendum quod, sicut iam dictum est, ad vitam contemplativam
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parents: 26
diff changeset
689 pertinet aliquid dupliciter, uno modo, principaliter; alio modo,
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parents: 26
diff changeset
690 secundario vel dispositive. Principaliter quidem ad vitam
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parents: 26
diff changeset
691 contemplativam pertinet contemplatio divinae veritatis, quia
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parents: 26
diff changeset
692 huiusmodi contemplatio est finis totius humanae vitae. Unde
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parents: 26
diff changeset
693 Augustinus dicit, in I de Trin., quod <i>contemplatio Dei
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parents: 26
diff changeset
694 promittitur nobis actionum omnium finis, atque aeterna perfectio
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parents: 26
diff changeset
695 gaudiorum</i>. Quae quidem in futura vita erit perfecta, quando
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diff changeset
696 videbimus eum facie ad faciem, unde et perfecte beatos faciet. Nunc
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parents: 26
diff changeset
697 autem contemplatio divinae veritatis competit nobis imperfecte,
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parents: 26
diff changeset
698 videlicet per speculum et in aenigmate, unde per eam fit nobis
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parents: 26
diff changeset
699 quaedam inchoatio beatitudinis, quae hic incipit ut in futuro
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parents: 26
diff changeset
700 terminetur. Unde et philosophus, in X Ethic., in contemplatione
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parents: 26
diff changeset
701 optimi intelligibilis ponit ultimam felicitatem hominis. Sed quia
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parents: 26
diff changeset
702 per divinos effectus in Dei contemplationem manuducimur, secundum
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parents: 26
diff changeset
703 illud Rom. I, <i>invisibilia Dei per ea quae facta sunt,
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parents: 26
diff changeset
704 intellecta, conspiciuntur</i>, inde est quod etiam contemplatio
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parents: 26
diff changeset
705 divinorum effectuum secundario ad vitam contemplativam pertinet,
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parents: 26
diff changeset
706 prout scilicet ex hoc manuducitur homo in Dei cognitionem. Unde
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parents: 26
diff changeset
707 Augustinus dicit, in libro de vera Relig., quod <i>in creaturarum
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parents: 26
diff changeset
708 consideratione non vana et peritura curiositas est exercenda, sed
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parents: 26
diff changeset
709 gradus ad immortalia et semper manentia faciendus</i>. Sic igitur
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parents: 26
diff changeset
710 ex praemissis patet quod ordine quodam quatuor ad vitam
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diff changeset
711 contemplativam pertinent, primo quidem, virtutes morales; secundo
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diff changeset
712 autem, alii actus praeter contemplationem; tertio vero,
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parents: 26
diff changeset
713 contemplatio divinorum effectuum; quarto vero completivum est ipsa
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parents: 26
diff changeset
714 contemplatio divinae veritatis.</p>
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parents: 26
diff changeset
715 <p title="II-II q. 180 a. 4 ad 1"><a name="46134"><span class=
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diff changeset
716 "ref">[46134] II&ordf;-IIae, q. 180 a. 4 ad 1</span></a> Ad primum
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diff changeset
717 ergo dicendum quod David cognitionem operum Dei quaerebat ut ex hoc
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parents: 26
diff changeset
718 manuduceretur in Deum. Unde alibi dicit, <i>meditabor in omnibus
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parents: 26
diff changeset
719 operibus tuis, et in factis manuum tuarum meditabor, expandi manus
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parents: 26
diff changeset
720 meas ad te</i>.</p>
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parents: 26
diff changeset
721 <p title="II-II q. 180 a. 4 ad 2"><a name="46135"><span class=
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diff changeset
722 "ref">[46135] II&ordf;-IIae, q. 180 a. 4 ad 2</span></a> Ad
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parents: 26
diff changeset
723 secundum dicendum quod ex consideratione divinorum iudiciorum
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parents: 26
diff changeset
724 manuducitur homo in contemplationem divinae iustitiae, ex
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parents: 26
diff changeset
725 consideratione autem divinorum beneficiorum et promissorum,
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parents: 26
diff changeset
726 manuducitur homo in cognitionem divinae misericordiae seu
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parents: 26
diff changeset
727 bonitatis, quasi per effectus exhibitos vel exhibendos.</p>
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parents: 26
diff changeset
728 <p title="II-II q. 180 a. 4 ad 3"><a name="46136"><span class=
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diff changeset
729 "ref">[46136] II&ordf;-IIae, q. 180 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
730 dicendum quod per illa sex designantur gradus quibus per creaturas
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parents: 26
diff changeset
731 in Dei contemplationem ascenditur. Nam in primo gradu ponitur
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parents: 26
diff changeset
732 perceptio ipsorum sensibilium; in secundo vero gradu ponitur
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parents: 26
diff changeset
733 progressus a sensibilibus ad intelligibilia; in tertio vero gradu
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parents: 26
diff changeset
734 ponitur diiudicatio sensibilium secundum intelligibilia; in quarto
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parents: 26
diff changeset
735 vero gradu ponitur absoluta consideratio intelligibilium in quae
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parents: 26
diff changeset
736 per sensibilia pervenitur; in quinto vero gradu ponitur
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parents: 26
diff changeset
737 contemplatio intelligibilium quae per sensibilia inveniri non
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parents: 26
diff changeset
738 possunt, sed per rationem capi possunt; in sexto gradu ponitur
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parents: 26
diff changeset
739 consideratio intelligibilium quae ratio nec invenire nec capere
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diff changeset
740 potest, quae scilicet pertinent ad sublimem contemplationem divinae
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diff changeset
741 veritatis, in qua finaliter contemplatio perficitur.</p>
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diff changeset
742 <p title="II-II q. 180 a. 4 ad 4"><a name="46137"><span class=
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diff changeset
743 "ref">[46137] II&ordf;-IIae, q. 180 a. 4 ad 4</span></a> Ad quartum
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diff changeset
744 dicendum quod ultima perfectio humani intellectus est veritas
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parents: 26
diff changeset
745 divina, aliae autem veritates perficiunt intellectum in ordine ad
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diff changeset
746 veritatem divinam.</p>
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parents: 26
diff changeset
747 <br />
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parents: 26
diff changeset
748 <div class="E">Articulus 5</div>
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parents: 26
diff changeset
749 <p title="II-II q. 180 a. 5 arg. 1"><a name="46138"><span class=
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diff changeset
750 "ref">[46138] II&ordf;-IIae, q. 180 a. 5 arg. 1</span></a> Ad
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parents: 26
diff changeset
751 quintum sic proceditur. Videtur quod vita contemplativa, secundum
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parents: 26
diff changeset
752 statum huius vitae, possit pertingere ad visionem divinae
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parents: 26
diff changeset
753 essentiae. Quia, ut habetur Gen. XXXII, Iacob dixit, <i>vidi Deum
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diff changeset
754 facie ad faciem, et salva facta est anima mea</i>. Sed visio faciei
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parents: 26
diff changeset
755 est visio divinae essentiae. Ergo videtur quod aliquis per
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parents: 26
diff changeset
756 contemplationem in praesenti vita possit se extendere ad videndum
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diff changeset
757 Deum per essentiam.</p>
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parents: 26
diff changeset
758 <p title="II-II q. 180 a. 5 arg. 2"><a name="46139"><span class=
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diff changeset
759 "ref">[46139] II&ordf;-IIae, q. 180 a. 5 arg. 2</span></a>
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parents: 26
diff changeset
760 Praeterea, Gregorius dicit, in VI Moral., quod <i>viri
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parents: 26
diff changeset
761 contemplativi ad semetipsos introrsus redeunt, in eo quod
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parents: 26
diff changeset
762 spiritualia rimantur, et nequaquam secum rerum corporalium umbras
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parents: 26
diff changeset
763 trahunt, vel fortasse tractas manu discretionis abigunt, sed
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parents: 26
diff changeset
764 incircumscriptum lumen videre cupientes, cunctas circumscriptionis
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parents: 26
diff changeset
765 suae imagines deprimunt, et in eo quod super se contingere
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parents: 26
diff changeset
766 appetunt, vincunt quod sunt</i>. Sed homo non impeditur a visione
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parents: 26
diff changeset
767 divinae essentiae, quae est lumen incircumscriptum, nisi per hoc
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diff changeset
768 quod necesse habet intendere corporalibus phantasmatibus. Ergo
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parents: 26
diff changeset
769 videtur quod contemplatio praesentis vitae potest se extendere ad
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parents: 26
diff changeset
770 videndum incircumscriptum lumen per essentiam.</p>
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parents: 26
diff changeset
771 <p title="II-II q. 180 a. 5 arg. 3"><a name="46140"><span class=
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diff changeset
772 "ref">[46140] II&ordf;-IIae, q. 180 a. 5 arg. 3</span></a>
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parents: 26
diff changeset
773 Praeterea, Gregorius, in II Dialog., dicit, <i>animae videnti
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diff changeset
774 creatorem angusta est omnis creatura. Vir ergo Dei</i>, scilicet
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parents: 26
diff changeset
775 beatus Benedictus, <i>qui in turri globum igneum, Angelos quoque ad
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parents: 26
diff changeset
776 caelos redeuntes videbat, haec procul dubio cernere non nisi in Dei
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parents: 26
diff changeset
777 lumine poterat</i>. Sed beatus Benedictus adhuc praesenti vita
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parents: 26
diff changeset
778 vivebat. Ergo contemplatio praesentis vitae potest se extendere ad
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parents: 26
diff changeset
779 videndam Dei essentiam.</p>
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parents: 26
diff changeset
780 <p title="II-II q. 180 a. 5 s. c."><a name="46141"><span class=
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parents: 26
diff changeset
781 "ref">[46141] II&ordf;-IIae, q. 180 a. 5 s. c.</span></a> Sed
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parents: 26
diff changeset
782 contra est quod Gregorius dicit, super Ezech., <i>quandiu in hac
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diff changeset
783 mortali carne vivitur, nullus ita in contemplationis virtute
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diff changeset
784 proficit ut in ipso incircumscripti luminis radio mentis oculos
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diff changeset
785 infigat</i>.</p>
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diff changeset
786 <p title="II-II q. 180 a. 5 co."><a name="46142"><span class=
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diff changeset
787 "ref">[46142] II&ordf;-IIae, q. 180 a. 5 co.</span></a> Respondeo
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diff changeset
788 dicendum quod, sicut Augustinus dicit, XII super Gen. ad Litt.,
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diff changeset
789 <i>nemo videns Deum vivit ista vita qua mortaliter vivitur in istis
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diff changeset
790 sensibus corporis, sed nisi ab hac vita quisque quodammodo
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791 moriatur, sive omnino exiens de corpore sive alienatus a carnalibus
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diff changeset
792 sensibus, in illam non subvehitur visionem</i>. Quae supra
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diff changeset
793 diligentius pertractata sunt, ubi dictum est de raptu; et in primo,
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diff changeset
794 ubi actum est de Dei visione. Sic igitur dicendum est quod in hac
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diff changeset
795 vita potest esse aliquis dupliciter. Uno modo, secundum actum,
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diff changeset
796 inquantum scilicet actualiter utitur sensibus corporis. Et sic
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diff changeset
797 nullo modo contemplatio praesentis vitae potest pertingere ad
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diff changeset
798 videndum Dei essentiam. Alio modo potest esse aliquis in hac vita
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diff changeset
799 potentialiter, et non secundum actum, inquantum scilicet anima eius
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800 est corpori mortali coniuncta ut forma, ita tamen quod non utatur
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801 corporis sensibus, aut etiam imaginatione, sicut accidit in raptu.
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802 Et sic potest contemplatio huius vitae pertingere ad visionem
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diff changeset
803 divinae essentiae. Unde supremus gradus contemplationis praesentis
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804 vitae est qualem habuit Paulus in raptu, secundum quem fuit medio
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805 modo se habens inter statum praesentis vitae et futurae.</p>
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806 <p title="II-II q. 180 a. 5 ad 1"><a name="46143"><span class=
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diff changeset
807 "ref">[46143] II&ordf;-IIae, q. 180 a. 5 ad 1</span></a> Ad primum
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diff changeset
808 ergo dicendum quod, sicut Dionysius, in epistola ad Caium monachum,
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diff changeset
809 dicit, <i>si aliquis videns Deum intellexit quod vidit, non ipsum
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diff changeset
810 vidit, sed aliquid eorum quae sunt eius</i>. Et Gregorius dicit,
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diff changeset
811 super Ezech., quod <i>nequaquam omnipotens Deus iam in sua
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diff changeset
812 claritate conspicitur, sed quiddam sub illa speculatur anima, unde
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diff changeset
813 recta proficiat, et post ad visionis eius gloriam pertingat</i>.
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814 Per hoc ergo quod Iacob dixit, vidi Deum facie ad faciem, non est
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diff changeset
815 intelligendum quod Dei essentiam viderit, sed quod formam, scilicet
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816 imaginariam, vidit in qua Deus locutus est ei. Vel, <i>quia per
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817 faciem quemlibet agnoscimus, cognitionem Dei</i> faciem eius
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818 vocavit, sicut Glossa Gregorii ibidem dicit.</p>
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819 <p title="II-II q. 180 a. 5 ad 2"><a name="46144"><span class=
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820 "ref">[46144] II&ordf;-IIae, q. 180 a. 5 ad 2</span></a> Ad
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diff changeset
821 secundum dicendum quod contemplatio humana, secundum statum
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822 praesentis vitae, non potest esse absque phantasmatibus, quia
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823 connaturale est homini ut species intelligibiles in phantasmatibus
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diff changeset
824 videat, sicut philosophus dicit, in III de anima. Sed tamen
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diff changeset
825 intellectualis cognitio non sistit in ipsis phantasmatibus, sed in
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diff changeset
826 eis contemplatur puritatem intelligibilis veritatis. Et hoc non
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827 solum in cognitione naturali, sed etiam in eis quae per
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828 revelationem cognoscimus, dicit enim Dionysius, I cap. Cael. Hier.,
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829 quod <i>Angelorum hierarchias manifestat nobis divina claritas in
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830 quibusdam symbolis figuratis</i>; ex cuius virtute restituimur in
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diff changeset
831 simplum radium, idest in simplicem cognitionem intelligibilis
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832 veritatis. Et sic intelligendum est quod Gregorius dicit, quod
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diff changeset
833 contemplantes corporalium rerum umbras non secum trahunt, quia
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834 videlicet in eis non sistit eorum contemplatio, sed potius in
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diff changeset
835 consideratione intelligibilis veritatis.</p>
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diff changeset
836 <p title="II-II q. 180 a. 5 ad 3"><a name="46145"><span class=
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diff changeset
837 "ref">[46145] II&ordf;-IIae, q. 180 a. 5 ad 3</span></a> Ad tertium
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diff changeset
838 dicendum quod ex verbis illis Gregorii non datur intelligi quod
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diff changeset
839 beatus Benedictus Deum in illa visione per essentiam viderit, sed
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840 vult ostendere quod, <i>quia videnti creatorem angusta est omnis
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841 creatura</i>, consequens est quod per illustrationem divini luminis
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842 de facili possint quaecumque videri. Unde subdit, <i>quamlibet enim
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843 parum de luce creatoris aspexerit, breve ei fit omne quod creatum
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844 est</i>.</p>
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diff changeset
845 <br />
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846 <div class="E">Articulus 6</div>
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847 <p title="II-II q. 180 a. 6 arg. 1"><a name="46146"><span class=
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diff changeset
848 "ref">[46146] II&ordf;-IIae, q. 180 a. 6 arg. 1</span></a> Ad
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diff changeset
849 sextum sic proceditur. Videtur quod inconvenienter operatio
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diff changeset
850 contemplationis distinguatur per tres motus, circularem rectum et
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851 obliquum, IV cap. de Div. Nom. Contemplatio enim ad quietem
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852 pertinet, secundum illud Sap. VIII, <i>intrans in domum meam,
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853 conquiescam cum illa</i>. Sed motus quieti opponitur. Non ergo
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854 operationes contemplativae vitae per motus designari debent.</p>
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855 <p title="II-II q. 180 a. 6 arg. 2"><a name="46147"><span class=
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856 "ref">[46147] II&ordf;-IIae, q. 180 a. 6 arg. 2</span></a>
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857 Praeterea, actio contemplativae vitae ad intellectum pertinet,
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858 secundum quem homo cum Angelis convenit. Sed in Angelis aliter
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diff changeset
859 assignat Dionysius hos motus quam in anima. Dicit enim motum
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diff changeset
860 circularem Angeli esse secundum illuminationes pulchri et boni.
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861 Motum autem circularem animae secundum plura determinat. Quorum
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862 primum est introitus animae ab exterioribus ad seipsam; secundum
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863 est quaedam convolutio virtutum ipsius, per quam anima liberatur ab
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864 errore et ab exteriori occupatione; tertium autem est unio ad ea
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865 quae supra se sunt. Similiter etiam differenter describit motum
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866 rectum utriusque. Nam rectum motum Angeli dicit esse secundum quod
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867 procedit ad subiectorum providentiam. Motum autem rectum animae
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868 ponit in duobus, primo quidem, in hoc quod progreditur ad ea quae
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869 sunt circa ipsam; secundo autem, in hoc quod ab exterioribus ad
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870 simplices contemplationes elevatur. Sed et motum obliquum
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diff changeset
871 diversimode in utrisque determinat. Nam obliquum motum in Angelis
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diff changeset
872 assignat ex hoc quod, providendo minus habentibus, manent in
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diff changeset
873 identitate circa Deum. Obliquum autem motum animae assignat ex eo
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diff changeset
874 quod anima illuminatur divinis cognitionibus rationabiliter et
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diff changeset
875 diffuse. Non ergo videntur convenienter assignari operationes
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876 contemplationis per modos praedictos.</p>
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diff changeset
877 <p title="II-II q. 180 a. 6 arg. 3"><a name="46148"><span class=
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878 "ref">[46148] II&ordf;-IIae, q. 180 a. 6 arg. 3</span></a>
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diff changeset
879 Praeterea, Richardus de sancto Victore, in libro de Contempl.,
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880 ponit multas alias differentias motuum, ad similitudinem volatilium
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diff changeset
881 caeli. <i>Quarum quaedam nunc ad altiora se attollunt, nunc autem
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diff changeset
882 in inferiora demerguntur, et hoc saepius repetere videntur; aliae
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diff changeset
883 vero dextrorsum vel sinistrorsum divertunt multoties; quaedam vero
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diff changeset
884 moventur in anteriora vel posteriora frequenter; aliae vero quasi
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diff changeset
885 in gyrum vertuntur, secundum latiores vel contractiores circuitus;
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diff changeset
886 quaedam vero quasi immobiliter suspensae in uno loco manent</i>.
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887 Ergo videtur quod non sint solum tres motus contemplationis.</p>
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888 <p title="II-II q. 180 a. 6 s. c."><a name="46149"><span class=
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diff changeset
889 "ref">[46149] II&ordf;-IIae, q. 180 a. 6 s. c.</span></a> In
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diff changeset
890 contrarium est auctoritas Dionysii.</p>
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891 <p title="II-II q. 180 a. 6 co."><a name="46150"><span class=
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diff changeset
892 "ref">[46150] II&ordf;-IIae, q. 180 a. 6 co.</span></a> Respondeo
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diff changeset
893 dicendum quod, sicut supra dictum est, operatio intellectus, in qua
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diff changeset
894 contemplatio essentialiter consistit, motus dicitur secundum quod
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diff changeset
895 motus est actus perfecti, ut philosophus dicit, in III de anima.
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896 Quia enim per sensibilia in cognitionem intelligibilium devenimus,
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diff changeset
897 operationes autem sensibiles sine motu non fiunt, inde est quod
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diff changeset
898 etiam operationes intelligibiles quasi motus quidam describuntur,
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diff changeset
899 et secundum similitudinem diversorum motuum earum differentia
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diff changeset
900 assignatur. In motibus autem corporalibus perfectiores et primi
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diff changeset
901 sunt locales, ut probatur in VIII Physic. Et ideo sub eorum
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diff changeset
902 similitudine potissime operationes intelligibiles describuntur.
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903 Quorum quidem sunt tres differentiae, nam quidam est circularis,
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diff changeset
904 secundum quem aliquid movetur uniformiter circa idem centrum; alius
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diff changeset
905 autem est rectus, secundum quem aliquid procedit ab uno in aliud,
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diff changeset
906 tertius autem est obliquus, quasi compositus ex utroque. Et ideo in
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diff changeset
907 operationibus intelligibilibus id quod simpliciter habet
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diff changeset
908 uniformitatem, attribuitur motui circulari; operatio autem
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diff changeset
909 intelligibilis secundum quam proceditur de uno in aliud,
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910 attribuitur motui recto; operatio autem intelligibilis habens
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diff changeset
911 aliquid uniformitatis simul cum processu ad diversa, attribuitur
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912 motui obliquo.</p>
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913 <p title="II-II q. 180 a. 6 ad 1"><a name="46151"><span class=
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914 "ref">[46151] II&ordf;-IIae, q. 180 a. 6 ad 1</span></a> Ad primum
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915 ergo dicendum quod motus corporales exteriores opponuntur quieti
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diff changeset
916 contemplationis, quae intelligitur esse ab exterioribus
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diff changeset
917 occupationibus. Sed motus intelligibilium operationum ad ipsam
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918 quietem contemplationis pertinent.</p>
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diff changeset
919 <p title="II-II q. 180 a. 6 ad 2"><a name="46152"><span class=
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diff changeset
920 "ref">[46152] II&ordf;-IIae, q. 180 a. 6 ad 2</span></a> Ad
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diff changeset
921 secundum dicendum quod homo convenit in intellectu cum Angelis in
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diff changeset
922 genere, sed vis intellectiva est multo altior in Angelo quam in
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923 homine. Et ideo alio modo oportet hos motus in animabus et in
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diff changeset
924 Angelis assignare, secundum quod diversimode se habent ad
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925 uniformitatem. Intellectus enim Angeli habet cognitionem uniformem
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diff changeset
926 secundum duo, primo quidem, quia non acquirit intelligibilem
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diff changeset
927 veritatem ex varietate rerum compositarum; secundo, quia non
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diff changeset
928 intelligit veritatem intelligibilem discursive, sed simplici
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diff changeset
929 intuitu. Intellectus vero animae a sensibilibus rebus accipit
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930 intelligibilem veritatem; et cum quodam discursu rationis eam
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diff changeset
931 intelligit. Et ideo Dionysius motum circularem in Angelis assignat
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diff changeset
932 inquantum uniformiter et indesinenter, absque principio et fine,
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diff changeset
933 intuentur Deum, sicut motus circularis, carens principio et fine,
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diff changeset
934 uniformiter est circa idem centrum. In anima vero, antequam ad
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diff changeset
935 istam uniformitatem perveniatur, exigitur quod duplex eius
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diff changeset
936 difformitas amoveatur. Primo quidem, illa quae est ex diversitate
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diff changeset
937 exteriorum rerum, prout scilicet relinquit exteriora. Et hoc est
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938 quod primo ponit in motu circulari animae introitum ipsius ab
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diff changeset
939 exterioribus ad seipsam. Secundo autem oportet quod removeatur
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940 secunda difformitas, quae est per discursum rationis. Et hoc idem
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diff changeset
941 contingit secundum quod omnes operationes animae reducuntur ad
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diff changeset
942 simplicem contemplationem intelligibilis veritatis. Et hoc est quod
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diff changeset
943 secundo dicit, quod necessaria est uniformis convolutio
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944 intellectualium virtutum ipsius, ut scilicet, cessante discursu,
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945 figatur eius intuitus in contemplatione unius simplicis veritatis.
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946 Et in hac operatione animae non est error, sicut patet quod circa
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947 intellectum primorum principiorum non erratur, quae simplici
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948 intuitu cognoscimus. Et tunc, istis duobus praemissis, tertio
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949 ponitur uniformitas conformis Angelis, secundum quod, praetermissis
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diff changeset
950 omnibus in sola Dei contemplatione persistit. Et hoc est quod
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951 dicit, deinde, sicut uniformis facta, unite, idest conformiter,
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952 unitis virtutibus, ad pulchrum et bonum manuducitur. Motus autem
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953 rectus in Angelis accipi non potest secundum hoc quod in
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954 considerando procedat ab uno in aliud, sed solum secundum ordinem
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diff changeset
955 suae providentiae, secundum scilicet quod Angelus superior
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diff changeset
956 inferiores illuminat per medios. Et hoc est quod dicit, quod in
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diff changeset
957 directum moventur Angeli quando procedunt ad subiectorum
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diff changeset
958 providentiam, recta omnia transeuntes, idest, secundum ea quae
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diff changeset
959 secundum rectum ordinem disponuntur. Sed rectum motum ponit in
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diff changeset
960 anima secundum hoc quod ab exterioribus sensibilibus procedit ad
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diff changeset
961 intelligibilium cognitionem. Obliquum autem motum ponit in Angelo,
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diff changeset
962 compositum ex recto et circulari, inquantum secundum
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diff changeset
963 contemplationem Dei inferioribus provident. In anima autem ponit
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diff changeset
964 motum obliquum, similiter ex recto et circulari compositum, prout
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diff changeset
965 illuminationibus divinis ratiocinando utitur.</p>
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diff changeset
966 <p title="II-II q. 180 a. 6 ad 3"><a name="46153"><span class=
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diff changeset
967 "ref">[46153] II&ordf;-IIae, q. 180 a. 6 ad 3</span></a> Ad tertium
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diff changeset
968 dicendum quod illae diversitates motuum quae accipiuntur secundum
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diff changeset
969 differentiam eius quod est sursum et deorsum, dextrorsum et
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diff changeset
970 sinistrorsum, ante et retro, et secundum diversos circuitus, omnes
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diff changeset
971 continentur sub motu recto vel obliquo. Nam per omnes designatur
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diff changeset
972 discursus rationis. Qui quidem si sit a genere ad speciem, vel a
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diff changeset
973 toto ad partem, erit, ut ipse exponit, secundum sursum et deorsum.
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diff changeset
974 Si vero sit ab uno oppositorum in aliud, erit secundum dextrorsum
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diff changeset
975 et sinistrorsum. Si vero sit a causis in effectus, erit ante et
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parents: 26
diff changeset
976 retro. Si vero sit secundum accidentia quae circumstant rem,
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diff changeset
977 propinqua vel remota, erit circuitus. Discursus autem rationis,
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diff changeset
978 quando est a sensibilibus ad intelligibilia secundum ordinem
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parents: 26
diff changeset
979 naturalis rationis, pertinet ad motum rectum; quando autem est
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diff changeset
980 secundum illuminationes divinas, pertinet ad motum obliquum; ut ex
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diff changeset
981 dictis patet. Sola autem immobilitas quam ponit, pertinet ad motum
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diff changeset
982 circularem. Unde patet quod Dionysius multo sufficientius et
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diff changeset
983 subtilius motus contemplationis describit.</p>
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diff changeset
984 <br />
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diff changeset
985 <div class="E">Articulus 7</div>
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diff changeset
986 <p title="II-II q. 180 a. 7 arg. 1"><a name="46154"><span class=
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diff changeset
987 "ref">[46154] II&ordf;-IIae, q. 180 a. 7 arg. 1</span></a> Ad
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diff changeset
988 septimum sic proceditur. Videtur quod contemplatio delectationem
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diff changeset
989 non habeat. Delectatio enim ad vim appetitivam pertinet. Sed
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diff changeset
990 contemplatio principaliter consistit in intellectu. Ergo videtur
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diff changeset
991 quod delectatio non pertineat ad contemplationem.</p>
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diff changeset
992 <p title="II-II q. 180 a. 7 arg. 2"><a name="46155"><span class=
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diff changeset
993 "ref">[46155] II&ordf;-IIae, q. 180 a. 7 arg. 2</span></a>
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diff changeset
994 Praeterea, omnis contentio et omne certamen impedit delectationem.
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diff changeset
995 Sed in contemplatione est contentio et certamen, dicit enim
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diff changeset
996 Gregorius, super Ezech., quod <i>anima, cum contemplari Deum
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diff changeset
997 nititur, velut in quodam certamine posita, modo quasi exsuperat,
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diff changeset
998 quia intelligendo et sentiendo, de incircumscripto lumine aliquid
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diff changeset
999 degustat, modo succumbit, quia degustando iterum deficit</i>. Ergo
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diff changeset
1000 vita contemplativa non habet delectationem.</p>
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diff changeset
1001 <p title="II-II q. 180 a. 7 arg. 3"><a name="46156"><span class=
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diff changeset
1002 "ref">[46156] II&ordf;-IIae, q. 180 a. 7 arg. 3</span></a>
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diff changeset
1003 Praeterea, delectatio sequitur operationem perfectam, ut dicitur in
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diff changeset
1004 X Ethic. Sed contemplatio viae est imperfecta, secundum illud I ad
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diff changeset
1005 Cor. XIII, <i>videmus nunc per speculum in aenigmate</i>. Ergo
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diff changeset
1006 videtur quod vita contemplativa delectationem non habeat.</p>
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diff changeset
1007 <p title="II-II q. 180 a. 7 arg. 4"><a name="46157"><span class=
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diff changeset
1008 "ref">[46157] II&ordf;-IIae, q. 180 a. 7 arg. 4</span></a>
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diff changeset
1009 Praeterea, laesio corporalis delectationem impedit. Sed
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diff changeset
1010 contemplatio inducit laesionem corporalem, unde Gen. XXXII dicitur
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diff changeset
1011 quod Iacob, postquam dixerat, <i>vidi dominum facie ad faciem,
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diff changeset
1012 claudicabat pede, eo quod tetigerit nervum femoris eius et
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diff changeset
1013 obstupuerit</i>. Ergo videtur quod in vita contemplativa non sit
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diff changeset
1014 delectatio.</p>
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diff changeset
1015 <p title="II-II q. 180 a. 7 s. c."><a name="46158"><span class=
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diff changeset
1016 "ref">[46158] II&ordf;-IIae, q. 180 a. 7 s. c.</span></a> Sed
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diff changeset
1017 contra est quod de contemplatione sapientiae dicitur, Sap. VIII,
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diff changeset
1018 <i>non habet amaritudinem conversatio illius, nec taedium convictus
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diff changeset
1019 eius, sed laetitiam et gaudium</i>. Et Gregorius dicit, super
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diff changeset
1020 Ezech., quod <i>contemplativa vita amabilis valde dulcedo
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diff changeset
1021 est</i>.</p>
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diff changeset
1022 <p title="II-II q. 180 a. 7 co."><a name="46159"><span class=
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diff changeset
1023 "ref">[46159] II&ordf;-IIae, q. 180 a. 7 co.</span></a> Respondeo
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diff changeset
1024 dicendum quod aliqua contemplatio potest esse delectabilis
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diff changeset
1025 dupliciter. Uno modo, ratione ipsius operationis, quia unicuique
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diff changeset
1026 delectabilis est operatio sibi conveniens secundum propriam naturam
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diff changeset
1027 vel habitum. Contemplatio autem veritatis competit homini secundum
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diff changeset
1028 suam naturam, prout est animal rationale. Ex quo contingit quod
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diff changeset
1029 omnes homines ex natura scire desiderant, et per consequens in
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diff changeset
1030 cognitione veritatis delectantur. Et adhuc magis fit hoc
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diff changeset
1031 delectabile habenti habitum sapientiae et scientiae, ex quo accidit
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diff changeset
1032 quod sine difficultate aliquis contemplatur. Alio modo contemplatio
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diff changeset
1033 redditur delectabilis ex parte obiecti, inquantum scilicet aliquis
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diff changeset
1034 rem amatam contemplatur, sicut etiam accidit in visione corporali
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diff changeset
1035 quod delectabilis redditur non solum ex eo quod ipsum videre est
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diff changeset
1036 delectabile, sed ex eo etiam quod videt quis personam amatam. Quia
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diff changeset
1037 ergo vita contemplativa praecipue consistit in contemplatione Dei,
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diff changeset
1038 ad quam movet caritas, ut dictum est; inde est quod in vita
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diff changeset
1039 contemplativa non solum est delectatio ratione ipsius
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diff changeset
1040 contemplationis, sed ratione ipsius divini amoris. Et quantum ad
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diff changeset
1041 utrumque eius delectatio omnem delectationem humanam excedit. Nam
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diff changeset
1042 et delectatio spiritualis potior est quam carnalis, ut supra
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diff changeset
1043 habitum est, cum de passionibus ageretur, et ipse amor quo ex
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diff changeset
1044 caritate Deus diligitur, omnem amorem excedit. Unde et in Psalmo
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diff changeset
1045 dicitur, <i>gustate, et videte quoniam suavis est dominus</i>.</p>
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diff changeset
1046 <p title="II-II q. 180 a. 7 ad 1"><a name="46160"><span class=
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diff changeset
1047 "ref">[46160] II&ordf;-IIae, q. 180 a. 7 ad 1</span></a> Ad primum
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diff changeset
1048 ergo dicendum quod vita contemplativa, licet essentialiter
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diff changeset
1049 consistat in intellectu, principium tamen habet in affectu,
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diff changeset
1050 inquantum videlicet aliquis ex caritate ad Dei contemplationem
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diff changeset
1051 incitatur. Et quia finis respondet principio inde est quod etiam
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diff changeset
1052 terminus et finis contemplativae vitae habetur in affectu, dum
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diff changeset
1053 scilicet aliquis in visione rei amatae delectatur, et ipsa
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diff changeset
1054 delectatio rei visae amplius excitat amorem. Unde Gregorius dicit,
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diff changeset
1055 super Ezech., quod <i>cum quis ipsum quem amat viderit, in amorem
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diff changeset
1056 ipsius amplius ignescit</i>. Et haec est ultima perfectio
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diff changeset
1057 contemplativae vitae, ut scilicet non solum divina veritas
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1058 videatur, sed etiam ut ametur.</p>
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diff changeset
1059 <p title="II-II q. 180 a. 7 ad 2"><a name="46161"><span class=
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diff changeset
1060 "ref">[46161] II&ordf;-IIae, q. 180 a. 7 ad 2</span></a> Ad
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diff changeset
1061 secundum dicendum quod contentio vel certamen quod provenit ex
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diff changeset
1062 contrarietate exterioris rei, impedit illius rei delectationem, non
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diff changeset
1063 enim aliquis delectatur in re contra quam pugnat. Sed in re pro qua
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diff changeset
1064 quis pugnat, cum eam homo adeptus fuerit, ceteris paribus, magis in
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diff changeset
1065 ea delectatur, sicut Augustinus dicit, in VIII Confess., quod
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diff changeset
1066 <i>quanto fuit maius periculum in praelio, tanto maius est gaudium
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diff changeset
1067 in triumpho</i>. Non est autem in contemplatione contentio et
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diff changeset
1068 certamen ex contrarietate veritatis quam contemplamur, sed ex
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diff changeset
1069 defectu nostri intellectus, et ex corruptibili corpore, quod nos ad
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diff changeset
1070 inferiora retrahit, secundum illud Sap. IX, <i>corpus, quod
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diff changeset
1071 corrumpitur, aggravat animam, et deprimit terrena inhabitatio
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diff changeset
1072 sensum multa cogitantem</i>. Et inde est quod quando homo pertingit
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diff changeset
1073 ad contemplationem veritatis, ardentius eam amat, sed magis odit
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diff changeset
1074 proprium defectum a gravitate corruptibilis corporis, ut dicat cum
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diff changeset
1075 apostolo, <i>infelix ego homo. Quis me liberabit de corpore mortis
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diff changeset
1076 huius?</i> Unde et Gregorius dicit, super Ezech., <i>cum Deus iam
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diff changeset
1077 per desiderium et intellectum cognoscitur, omnem voluptatem carnis
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diff changeset
1078 arefacit</i>.</p>
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diff changeset
1079 <p title="II-II q. 180 a. 7 ad 3"><a name="46162"><span class=
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diff changeset
1080 "ref">[46162] II&ordf;-IIae, q. 180 a. 7 ad 3</span></a> Ad tertium
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diff changeset
1081 dicendum quod contemplatio Dei in hac vita imperfecta est respectu
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diff changeset
1082 contemplationis patriae, et similiter delectatio contemplationis
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diff changeset
1083 viae est imperfecta respectu delectationis contemplationis patriae,
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diff changeset
1084 de qua dicitur in Psalmo, de torrente voluptatis tuae potabis eos.
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diff changeset
1085 Sed contemplatio divinorum quae habetur in via, etsi sit
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1086 imperfecta, est tamen delectabilior omni alia contemplatione
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diff changeset
1087 quantumcumque perfecta, propter excellentiam rei contemplatae. Unde
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diff changeset
1088 philosophus dicit, in I de partibus Animal., <i>accidit circa illas
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diff changeset
1089 honorabiles existentes et divinas substantias minores nobis
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diff changeset
1090 existere theorias. Sed etsi secundum modicum attingamus eas, tamen,
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diff changeset
1091 propter honorabilitatem cognoscendi, delectabilius aliquid habent
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diff changeset
1092 quam quae apud nos omnia</i>. Et hoc est etiam quod Gregorius
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diff changeset
1093 dicit, super Ezech., <i>contemplativa vita amabilis valde dulcedo
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diff changeset
1094 est, quae super semetipsam animam rapit, caelestia aperit,
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diff changeset
1095 spiritualia mentis oculis patefacit</i>.</p>
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diff changeset
1096 <p title="II-II q. 180 a. 7 ad 4"><a name="46163"><span class=
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diff changeset
1097 "ref">[46163] II&ordf;-IIae, q. 180 a. 7 ad 4</span></a> Ad quartum
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diff changeset
1098 dicendum quod Iacob post contemplationem uno pede claudicabat, quia
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diff changeset
1099 <i>necesse est ut, debilitato amore saeculi, convalescat aliquis ad
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diff changeset
1100 amorem Dei</i>, ut Gregorius dicit, super Ezech., <i>et ideo, post
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diff changeset
1101 agnitionem suavitatis Dei, unus in nobis sanus pes remanet, atque
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1102 alius claudicat. Omnis enim qui uno pede claudicat, solum illi pedi
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1103 innititur quem sanum habet</i>.</p>
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diff changeset
1104 <br />
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diff changeset
1105 <div class="E">Articulus 8</div>
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diff changeset
1106 <p title="II-II q. 180 a. 8 arg. 1"><a name="46164"><span class=
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diff changeset
1107 "ref">[46164] II&ordf;-IIae, q. 180 a. 8 arg. 1</span></a> Ad
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diff changeset
1108 octavum sic proceditur. Videtur quod vita contemplativa non sit
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diff changeset
1109 diuturna. Vita enim contemplativa essentialiter consistit in his
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1110 quae ad intellectum pertinent. Sed omnes intellectivae perfectiones
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1111 huius vitae evacuantur, secundum illud I ad Cor. XIII, <i>sive
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1112 prophetiae evacuabuntur, sive linguae cessabunt, sive scientia
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1113 destruetur</i>. Ergo vita contemplativa evacuatur.</p>
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1114 <p title="II-II q. 180 a. 8 arg. 2"><a name="46165"><span class=
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1115 "ref">[46165] II&ordf;-IIae, q. 180 a. 8 arg. 2</span></a>
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1116 Praeterea, dulcedinem contemplationis aliquis homo raptim et
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1117 pertranseunter degustat. Unde Augustinus dicit, in X Confess.,
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1118 <i>intromittis me in affectum multum inusitatum introrsus ad nescio
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1119 quam dulcedinem, sed redeo in haec aerumnosis ponderibus</i>.
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1120 Gregorius etiam dicit, in V Moral., exponens illud Iob IV, <i>cum
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1121 spiritus me praesente transiret, in suavitate, inquit,
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1122 contemplationis intimae non diu mens figitur, quia ad semetipsam,
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1123 ipsa immensitate luminis reverberata, revocatur</i>. Ergo vita
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diff changeset
1124 contemplativa non est diuturna.</p>
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parents: 26
diff changeset
1125 <p title="II-II q. 180 a. 8 arg. 3"><a name="46166"><span class=
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parents: 26
diff changeset
1126 "ref">[46166] II&ordf;-IIae, q. 180 a. 8 arg. 3</span></a>
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parents: 26
diff changeset
1127 Praeterea, illud quod non est homini connaturale, non potest esse
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parents: 26
diff changeset
1128 diuturnum. Vita autem contemplativa <i>est melior quam secundum
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parents: 26
diff changeset
1129 hominem</i>, ut philosophus dicit, in X Ethic. Ergo videtur quod
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parents: 26
diff changeset
1130 vita contemplativa non sit diuturna.</p>
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parents: 26
diff changeset
1131 <p title="II-II q. 180 a. 8 s. c."><a name="46167"><span class=
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parents: 26
diff changeset
1132 "ref">[46167] II&ordf;-IIae, q. 180 a. 8 s. c.</span></a> Sed
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parents: 26
diff changeset
1133 contra est quod dominus dicit, Luc. X, <i>Maria optimam partem
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parents: 26
diff changeset
1134 elegit, quae non auferetur ab ea</i>. Quia, ut Gregorius dicit,
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parents: 26
diff changeset
1135 super Ezech., <i>contemplativa hic incipitur, ut in caelesti patria
544e12f679ad convert to xml
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parents: 26
diff changeset
1136 perficiatur</i>.</p>
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parents: 26
diff changeset
1137 <p title="II-II q. 180 a. 8 co."><a name="46168"><span class=
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parents: 26
diff changeset
1138 "ref">[46168] II&ordf;-IIae, q. 180 a. 8 co.</span></a> Respondeo
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parents: 26
diff changeset
1139 dicendum quod aliquid potest dici diuturnum dupliciter, uno modo,
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ht
parents: 26
diff changeset
1140 secundum suam naturam; alio modo, quoad nos. Secundum se quidem
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parents: 26
diff changeset
1141 manifestum est quod vita contemplativa diuturna est, dupliciter.
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parents: 26
diff changeset
1142 Uno modo, eo quod versatur circa incorruptibilia et immobilia. Alio
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parents: 26
diff changeset
1143 modo, quia non habet contrarietatem, <i>delectationi enim quae est
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parents: 26
diff changeset
1144 in considerando, nihil est contrarium</i>, ut dicitur in I Topic.
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parents: 26
diff changeset
1145 Sed quoad nos etiam vita contemplativa diuturna est. Tum quia
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parents: 26
diff changeset
1146 competit nobis secundum actionem incorruptibilis partis animae,
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ht
parents: 26
diff changeset
1147 scilicet secundum intellectum, unde potest post hanc vitam durare.
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parents: 26
diff changeset
1148 Alio modo, quia in operibus contemplativae corporaliter non
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parents: 26
diff changeset
1149 laboramus, unde magis in huiusmodi operibus continue persistere
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parents: 26
diff changeset
1150 possumus, sicut philosophus dicit, in X Ethic.</p>
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parents: 26
diff changeset
1151 <p title="II-II q. 180 a. 8 ad 1"><a name="46169"><span class=
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parents: 26
diff changeset
1152 "ref">[46169] II&ordf;-IIae, q. 180 a. 8 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1153 ergo dicendum quod modus contemplandi non est idem hic et in
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ht
parents: 26
diff changeset
1154 patria; sed vita contemplativa dicitur manere ratione caritatis, in
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ht
parents: 26
diff changeset
1155 qua habet et principium et finem. Et hoc est quod Gregorius dicit,
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ht
parents: 26
diff changeset
1156 super Ezech., <i>contemplativa hic incipit, ut in caelesti patria
544e12f679ad convert to xml
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parents: 26
diff changeset
1157 perficiatur, quia amoris ignis, qui hic ardere inchoat, cum ipsum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1158 quem amat viderit, in amore ipsius amplius ignescit</i>.</p>
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parents: 26
diff changeset
1159 <p title="II-II q. 180 a. 8 ad 2"><a name="46170"><span class=
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parents: 26
diff changeset
1160 "ref">[46170] II&ordf;-IIae, q. 180 a. 8 ad 2</span></a> Ad
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parents: 26
diff changeset
1161 secundum dicendum quod nulla actio potest diu durare in sui summo.
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parents: 26
diff changeset
1162 Summum autem contemplationis est ut attingat ad uniformitatem
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parents: 26
diff changeset
1163 divinae contemplationis, ut dicit Dionysius, sicut supra positum
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parents: 26
diff changeset
1164 est. Unde etsi quantum ad hoc contemplatio diu durare non possit,
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parents: 26
diff changeset
1165 tamen quantum ad alios contemplationis actus potest diu durare.</p>
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parents: 26
diff changeset
1166 <p title="II-II q. 180 a. 8 ad 3"><a name="46171"><span class=
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parents: 26
diff changeset
1167 "ref">[46171] II&ordf;-IIae, q. 180 a. 8 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1168 dicendum quod philosophus dicit vitam contemplativam esse supra
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parents: 26
diff changeset
1169 hominem, quia competit nobis secundum hoc quod aliquid divinum est
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parents: 26
diff changeset
1170 in nobis, scilicet intellectus. Qui est incorruptibilis et
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parents: 26
diff changeset
1171 impassibilis secundum se, et ideo actio eius potest esse
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parents: 26
diff changeset
1172 diuturnior.</p>
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parents: 26
diff changeset
1173 <br />
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parents: 26
diff changeset
1174 <div class="D">Quaestio 181</div>
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parents: 26
diff changeset
1175 <div class="G">Prooemium</div>
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parents: 26
diff changeset
1176 <p title="II-II q. 181 pr."><a name="46172"><span class=
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parents: 26
diff changeset
1177 "ref">[46172] II&ordf;-IIae, q. 181 pr.</span></a> Deinde
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parents: 26
diff changeset
1178 considerandum est de vita activa. Et circa hoc quaeruntur quatuor.
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parents: 26
diff changeset
1179 Primo, utrum omnia opera virtutum moralium pertineant ad vitam
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parents: 26
diff changeset
1180 activam. Secundo, utrum prudentia pertineat ad vitam activam.
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parents: 26
diff changeset
1181 Tertio, utrum doctrina pertineat ad vitam activam. Quarto, de
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parents: 26
diff changeset
1182 diuturnitate vitae activae.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1183 <br />
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ht
parents: 26
diff changeset
1184 <div class="E">Articulus 1</div>
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ht
parents: 26
diff changeset
1185 <p title="II-II q. 181 a. 1 arg. 1"><a name="46173"><span class=
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parents: 26
diff changeset
1186 "ref">[46173] II&ordf;-IIae, q. 181 a. 1 arg. 1</span></a> Ad
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parents: 26
diff changeset
1187 primum sic proceditur. Videtur quod non omnes actus virtutum
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parents: 26
diff changeset
1188 moralium pertineant ad vitam activam. Vita enim activa videtur
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ht
parents: 26
diff changeset
1189 consistere solum in his quae sunt ad alterum, dicit enim Gregorius,
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ht
parents: 26
diff changeset
1190 super Ezech., quod activa vita est panem esurienti tribuere, et in
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parents: 26
diff changeset
1191 fine, multis enumeratis quae ad alterum pertinent, subdit, et quae
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ht
parents: 26
diff changeset
1192 singulis quibusque expediunt dispensare. Sed non per omnes actus
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parents: 26
diff changeset
1193 virtutum moralium ordinamur ad alios, sed solum secundum iustitiam
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parents: 26
diff changeset
1194 et partes eius, ut ex supra dictis patet. Non ergo actus omnium
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parents: 26
diff changeset
1195 virtutum moralium pertinent ad vitam activam.</p>
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parents: 26
diff changeset
1196 <p title="II-II q. 181 a. 1 arg. 2"><a name="46174"><span class=
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parents: 26
diff changeset
1197 "ref">[46174] II&ordf;-IIae, q. 181 a. 1 arg. 2</span></a>
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parents: 26
diff changeset
1198 Praeterea, Gregorius dicit, super Ezech., quod per Liam, quae fuit
544e12f679ad convert to xml
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parents: 26
diff changeset
1199 lippa sed fecunda, significatur vita activa, quae, <i>dum occupatur
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parents: 26
diff changeset
1200 in opere, minus videt; sed dum modo per verbum, modo per exemplum
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parents: 26
diff changeset
1201 ad imitationem suam proximos accendit, multos in bono opere filios
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parents: 26
diff changeset
1202 generat</i>. Hoc autem magis videtur pertinere ad caritatem, per
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parents: 26
diff changeset
1203 quam diligimus proximum, quam ad virtutes morales. Ergo videtur
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parents: 26
diff changeset
1204 quod actus virtutum moralium non pertineant ad vitam activam.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1205 <p title="II-II q. 181 a. 1 arg. 3"><a name="46175"><span class=
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parents: 26
diff changeset
1206 "ref">[46175] II&ordf;-IIae, q. 181 a. 1 arg. 3</span></a>
544e12f679ad convert to xml
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parents: 26
diff changeset
1207 Praeterea, sicut supra dictum est, virtutes morales disponunt ad
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parents: 26
diff changeset
1208 vitam contemplativam. Sed dispositio et perfectio pertinent ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1209 idem. Ergo videtur quod virtutes morales non pertineant ad vitam
544e12f679ad convert to xml
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parents: 26
diff changeset
1210 activam.</p>
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parents: 26
diff changeset
1211 <p title="II-II q. 181 a. 1 s. c."><a name="46176"><span class=
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parents: 26
diff changeset
1212 "ref">[46176] II&ordf;-IIae, q. 181 a. 1 s. c.</span></a> Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
1213 contra est quod Isidorus dicit, in libro de summo bono, <i>in
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parents: 26
diff changeset
1214 activa vita prius per exercitium boni operis cuncta exhaurienda
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parents: 26
diff changeset
1215 sunt vitia, ut in contemplativa iam pura mentis acie ad
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parents: 26
diff changeset
1216 contemplandum Deum quisque pertranseat</i>. Sed cuncta vitia non
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parents: 26
diff changeset
1217 exhauriuntur nisi per actus virtutum moralium. Ergo actus virtutum
544e12f679ad convert to xml
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parents: 26
diff changeset
1218 moralium ad vitam activam pertinent.</p>
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parents: 26
diff changeset
1219 <p title="II-II q. 181 a. 1 co."><a name="46177"><span class=
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parents: 26
diff changeset
1220 "ref">[46177] II&ordf;-IIae, q. 181 a. 1 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
1221 dicendum quod, sicut supra dictum est, vita activa et contemplativa
544e12f679ad convert to xml
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parents: 26
diff changeset
1222 distinguuntur secundum diversa studia hominum intendentium ad
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parents: 26
diff changeset
1223 diversos fines, quorum unum est consideratio veritatis, quae est
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parents: 26
diff changeset
1224 finis vitae contemplativae, aliud autem est exterior operatio, ad
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parents: 26
diff changeset
1225 quam ordinatur vita activa. Manifestum est autem quod in virtutibus
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parents: 26
diff changeset
1226 moralibus non principaliter quaeritur contemplatio veritatis, sed
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ht
parents: 26
diff changeset
1227 ordinantur ad operandum, unde philosophus dicit, in II Ethic., quod
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parents: 26
diff changeset
1228 <i>ad virtutem scire quidem parum aut nihil potest</i>. Unde
544e12f679ad convert to xml
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parents: 26
diff changeset
1229 manifestum est quod virtutes morales pertinent essentialiter ad
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parents: 26
diff changeset
1230 vitam activam. Unde et philosophus, in X Ethic., virtutes morales
544e12f679ad convert to xml
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parents: 26
diff changeset
1231 ordinat ad felicitatem activam.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1232 <p title="II-II q. 181 a. 1 ad 1"><a name="46178"><span class=
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parents: 26
diff changeset
1233 "ref">[46178] II&ordf;-IIae, q. 181 a. 1 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1234 ergo dicendum quod inter virtutes morales praecipua est iustitia,
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parents: 26
diff changeset
1235 qua aliquis ad alterum ordinatur, ut philosophus probat, in V
544e12f679ad convert to xml
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parents: 26
diff changeset
1236 Ethic. Unde vita activa describitur per ea quae ad alterum
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parents: 26
diff changeset
1237 ordinantur, non quia in his solum, sed quia in his principalius
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parents: 26
diff changeset
1238 consistit.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1239 <p title="II-II q. 181 a. 1 ad 2"><a name="46179"><span class=
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parents: 26
diff changeset
1240 "ref">[46179] II&ordf;-IIae, q. 181 a. 1 ad 2</span></a> Ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1241 secundum dicendum quod per actus omnium virtutum moralium potest
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parents: 26
diff changeset
1242 aliquis proximos suo exemplo dirigere ad bonum, quod Gregorius
544e12f679ad convert to xml
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parents: 26
diff changeset
1243 ibidem attribuit vitae activae.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1244 <p title="II-II q. 181 a. 1 ad 3"><a name="46180"><span class=
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parents: 26
diff changeset
1245 "ref">[46180] II&ordf;-IIae, q. 181 a. 1 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
1246 dicendum quod, sicut virtus quae ordinatur in finem alterius
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parents: 26
diff changeset
1247 virtutis, transit quodammodo in speciem eius; ita etiam quando
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ht
parents: 26
diff changeset
1248 aliquis utitur his quae sunt vitae activae solum prout disponunt ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1249 contemplationem, comprehenduntur sub vita contemplativa. In his
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1250 autem qui operibus virtutum moralium intendunt tanquam secundum se
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parents: 26
diff changeset
1251 bonis, non autem tanquam disponentibus ad vitam contemplativam,
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parents: 26
diff changeset
1252 virtutes morales pertinent ad vitam activam. Quamvis etiam dici
544e12f679ad convert to xml
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parents: 26
diff changeset
1253 possit quod vita activa dispositio sit ad contemplativam.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1254 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
1255 <div class="E">Articulus 2</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1256 <p title="II-II q. 181 a. 2 arg. 1"><a name="46181"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1257 "ref">[46181] II&ordf;-IIae, q. 181 a. 2 arg. 1</span></a> Ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1258 secundum sic proceditur. Videtur quod prudentia non pertineat ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1259 vitam activam. Sicut enim vita contemplativa pertinet ad vim
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1260 cognitivam, ita activa ad vim appetitivam. Prudentia autem non
544e12f679ad convert to xml
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parents: 26
diff changeset
1261 pertinet ad vim appetitivam, sed magis ad cognitivam. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1262 prudentia non pertinet ad vitam activam.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1263 <p title="II-II q. 181 a. 2 arg. 2"><a name="46182"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1264 "ref">[46182] II&ordf;-IIae, q. 181 a. 2 arg. 2</span></a>
544e12f679ad convert to xml
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parents: 26
diff changeset
1265 Praeterea, Gregorius dicit, super Ezech., quod <i>activa vita, dum
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parents: 26
diff changeset
1266 occupatur in opere, minus videt</i>, unde significatur per Liam,
544e12f679ad convert to xml
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parents: 26
diff changeset
1267 quae lippos oculos habebat. Prudentia autem requirit claros oculos,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1268 ut recte iudicet homo de agendis. Ergo videtur quod prudentia non
544e12f679ad convert to xml
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parents: 26
diff changeset
1269 pertineat ad vitam activam.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1270 <p title="II-II q. 181 a. 2 arg. 3"><a name="46183"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1271 "ref">[46183] II&ordf;-IIae, q. 181 a. 2 arg. 3</span></a>
544e12f679ad convert to xml
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parents: 26
diff changeset
1272 Praeterea, prudentia media est inter virtutes morales et
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ht
parents: 26
diff changeset
1273 intellectuales. Sed sicut virtutes morales pertinent ad vitam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1274 activam, ut dictum est, ita intellectuales ad contemplativam. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1275 videtur quod prudentia pertineat neque ad vitam activam neque ad
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ht
parents: 26
diff changeset
1276 contemplativam, sed ad medium vivendi genus quod Augustinus ponit,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1277 XIX de Civ. Dei.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1278 <p title="II-II q. 181 a. 2 s. c."><a name="46184"><span class=
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parents: 26
diff changeset
1279 "ref">[46184] II&ordf;-IIae, q. 181 a. 2 s. c.</span></a> Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
1280 contra est quod philosophus, in X Ethic., prudentiam pertinere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1281 dicit ad felicitatem activam, ad quam pertinent virtutes
544e12f679ad convert to xml
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parents: 26
diff changeset
1282 morales.</p>
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parents: 26
diff changeset
1283 <p title="II-II q. 181 a. 2 co."><a name="46185"><span class=
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parents: 26
diff changeset
1284 "ref">[46185] II&ordf;-IIae, q. 181 a. 2 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1285 dicendum quod, sicut supra dictum est, id quod ordinatur ad aliud
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parents: 26
diff changeset
1286 sicut ad finem, praecipue in moralibus, trahitur in speciem eius ad
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ht
parents: 26
diff changeset
1287 quod ordinatur, sicut <i>ille qui moechatur ut furetur, magis
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ht
parents: 26
diff changeset
1288 dicitur fur quam moechus</i>, secundum philosophum, in V Ethic.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1289 Manifestum est autem quod cognitio prudentiae ordinatur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1290 operationes virtutum moralium sicut ad finem, est enim recta ratio
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ht
parents: 26
diff changeset
1291 agibilium, ut dicitur in VI Ethic. Unde et fines virtutum moralium
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parents: 26
diff changeset
1292 sunt principia prudentiae, sicut in eodem libro philosophus dicit.
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diff changeset
1293 Sicut ergo dictum est quod virtutes morales in eo qui ordinat eas
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parents: 26
diff changeset
1294 ad quietem contemplationis, pertinent ad vitam contemplativam; ita
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parents: 26
diff changeset
1295 cognitio prudentiae, quae de se ordinatur ad operationes virtutum
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parents: 26
diff changeset
1296 moralium, directe pertinet ad vitam activam. Si tamen prudentia
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parents: 26
diff changeset
1297 proprie sumatur, secundum quod de ea philosophus loquitur. Si autem
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parents: 26
diff changeset
1298 sumatur communius, prout scilicet comprehendit qualemcumque humanam
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parents: 26
diff changeset
1299 cognitionem, sic prudentia quantum ad aliquam sui partem pertineret
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diff changeset
1300 ad vitam contemplativam, secundum quod Tullius dicit, in I de
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parents: 26
diff changeset
1301 Offic., quod <i>qui acutissime et celerrime potest et videre verum
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parents: 26
diff changeset
1302 et explicare rationem, is prudentissimus et sapientissimus rite
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parents: 26
diff changeset
1303 haberi solet</i>.</p>
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parents: 26
diff changeset
1304 <p title="II-II q. 181 a. 2 ad 1"><a name="46186"><span class=
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parents: 26
diff changeset
1305 "ref">[46186] II&ordf;-IIae, q. 181 a. 2 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1306 ergo dicendum quod operationes morales specificantur ex fine, ut
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parents: 26
diff changeset
1307 supra habitum est. Et ideo ad vitam contemplativam illa cognitio
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parents: 26
diff changeset
1308 pertinet quae finem habet in ipsa cognitione veritatis, cognitio
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parents: 26
diff changeset
1309 autem prudentiae, quae magis habet finem in actu appetitivae
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parents: 26
diff changeset
1310 virtutis, pertinet ad vitam activam.</p>
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parents: 26
diff changeset
1311 <p title="II-II q. 181 a. 2 ad 2"><a name="46187"><span class=
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parents: 26
diff changeset
1312 "ref">[46187] II&ordf;-IIae, q. 181 a. 2 ad 2</span></a> Ad
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parents: 26
diff changeset
1313 secundum dicendum quod occupatio exterior facit hominem minus
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parents: 26
diff changeset
1314 videre in rebus intelligibilibus, quae sunt separatae a
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parents: 26
diff changeset
1315 sensibilibus, in quibus operationes activae vitae consistunt. Sed
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diff changeset
1316 tamen occupatio exterior activae vitae facit hominem magis clare
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parents: 26
diff changeset
1317 videre in iudicio agibilium, quod pertinet ad prudentiam. Tum
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diff changeset
1318 propter experientiam. Tum propter mentis attentionem, quia, ubi
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parents: 26
diff changeset
1319 intenderis, ibi ingenium valet, ut Sallustius dicit.</p>
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diff changeset
1320 <p title="II-II q. 181 a. 2 ad 3"><a name="46188"><span class=
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diff changeset
1321 "ref">[46188] II&ordf;-IIae, q. 181 a. 2 ad 3</span></a> Ad tertium
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diff changeset
1322 dicendum quod prudentia dicitur esse media inter virtutes
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parents: 26
diff changeset
1323 intellectuales et morales quantum ad hoc, quod in subiecto convenit
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diff changeset
1324 cum virtutibus intellectualibus, in materia autem totaliter
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parents: 26
diff changeset
1325 convenit cum moralibus. Illud autem tertium genus vivendi medium
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parents: 26
diff changeset
1326 est inter activam vitam et contemplativam quantum ad ea circa quae
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parents: 26
diff changeset
1327 occupatur, quia quandoque occupatur in contemplatione veritatis,
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diff changeset
1328 quandoque autem occupatur circa exteriora.</p>
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parents: 26
diff changeset
1329 <br />
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parents: 26
diff changeset
1330 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1331 <p title="II-II q. 181 a. 3 arg. 1"><a name="46189"><span class=
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diff changeset
1332 "ref">[46189] II&ordf;-IIae, q. 181 a. 3 arg. 1</span></a> Ad
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diff changeset
1333 tertium sic proceditur. Videtur quod docere non sit actus vitae
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diff changeset
1334 activae, sed contemplativae. Dicit enim Gregorius, super Ezech.,
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diff changeset
1335 quod <i>viri perfecti bona caelestia quae contemplari potuerunt,
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diff changeset
1336 fratribus denuntiant, eorumque animos in amorem intimae claritatis
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diff changeset
1337 accendunt</i>. Sed hoc pertinet ad doctrinam. Ergo docere est actus
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diff changeset
1338 vitae contemplativae.</p>
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diff changeset
1339 <p title="II-II q. 181 a. 3 arg. 2"><a name="46190"><span class=
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diff changeset
1340 "ref">[46190] II&ordf;-IIae, q. 181 a. 3 arg. 2</span></a>
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diff changeset
1341 Praeterea, ad idem genus vitae videtur reduci actus et habitus. Sed
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diff changeset
1342 docere est actus sapientiae, dicit enim philosophus, in principio
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parents: 26
diff changeset
1343 Metaphys., quod <i>signum scientis est posse docere</i>. Cum ergo
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diff changeset
1344 sapientia vel scientia pertineat ad vitam contemplativam, videtur
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diff changeset
1345 quod etiam doctrina ad vitam contemplativam pertineat.</p>
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diff changeset
1346 <p title="II-II q. 181 a. 3 arg. 3"><a name="46191"><span class=
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diff changeset
1347 "ref">[46191] II&ordf;-IIae, q. 181 a. 3 arg. 3</span></a>
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diff changeset
1348 Praeterea, sicut contemplatio est actus vitae contemplativae, ita
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diff changeset
1349 et oratio. Sed oratio qua quis orat pro alio, nihilominus pertinet
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diff changeset
1350 ad vitam contemplativam. Ergo quod aliquis veritatem meditatam in
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parents: 26
diff changeset
1351 alterius notitiam per doctrinam deducat, videtur ad vitam
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diff changeset
1352 contemplativam pertinere.</p>
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parents: 26
diff changeset
1353 <p title="II-II q. 181 a. 3 s. c."><a name="46192"><span class=
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parents: 26
diff changeset
1354 "ref">[46192] II&ordf;-IIae, q. 181 a. 3 s. c.</span></a> Sed
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diff changeset
1355 contra est quod Gregorius dicit, super Ezech., <i>activa vita est
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diff changeset
1356 panem esurienti tribuere, verbo sapientiae nescientem
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diff changeset
1357 docere</i>.</p>
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diff changeset
1358 <p title="II-II q. 181 a. 3 co."><a name="46193"><span class=
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diff changeset
1359 "ref">[46193] II&ordf;-IIae, q. 181 a. 3 co.</span></a> Respondeo
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diff changeset
1360 dicendum quod actus doctrinae habet duplex obiectum, fit enim
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parents: 26
diff changeset
1361 doctrina per locutionem; locutio autem est signum audibile
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parents: 26
diff changeset
1362 interioris conceptus. Est igitur unum obiectum doctrinae id quod
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diff changeset
1363 est materia sive obiectum interioris conceptionis. Et quantum ad
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parents: 26
diff changeset
1364 hoc obiectum, quandoque doctrina pertinet ad vitam activam,
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diff changeset
1365 quandoque ad contemplativam, ad activam quidem, quando homo
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parents: 26
diff changeset
1366 interius concipit aliquam veritatem ut per eam in exteriori actione
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diff changeset
1367 dirigatur; ad contemplativam autem, quando homo interius concipit
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parents: 26
diff changeset
1368 aliquam veritatem intelligibilem in cuius consideratione et amore
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parents: 26
diff changeset
1369 delectatur. Unde Augustinus dicit, in libro de verbis Dom., eligant
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diff changeset
1370 sibi partem meliorem, scilicet vitae contemplativae; vacent verbo,
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diff changeset
1371 inhient doctrinae dulcedini, occupentur circa scientiam salutarem,
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parents: 26
diff changeset
1372 ubi manifeste dicit doctrinam ad vitam contemplativam pertinere.
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diff changeset
1373 Aliud vero obiectum doctrinae est ex parte sermonis audibilis. Et
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diff changeset
1374 sic obiectum doctrinae est ipse audiens. Et quantum ad hoc
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parents: 26
diff changeset
1375 obiectum, omnis doctrina pertinet ad vitam activam, ad quam
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diff changeset
1376 pertinent exteriores actiones.</p>
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diff changeset
1377 <p title="II-II q. 181 a. 3 ad 1"><a name="46194"><span class=
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diff changeset
1378 "ref">[46194] II&ordf;-IIae, q. 181 a. 3 ad 1</span></a> Ad primum
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diff changeset
1379 ergo dicendum quod auctoritas illa expresse loquitur de doctrina
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parents: 26
diff changeset
1380 quantum ad materiam, prout versatur circa considerationem et amorem
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diff changeset
1381 veritatis.</p>
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diff changeset
1382 <p title="II-II q. 181 a. 3 ad 2"><a name="46195"><span class=
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diff changeset
1383 "ref">[46195] II&ordf;-IIae, q. 181 a. 3 ad 2</span></a> Ad
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parents: 26
diff changeset
1384 secundum dicendum quod habitus et actus communicant in obiecto. Et
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parents: 26
diff changeset
1385 ideo manifeste illa ratio procedit ex parte materiae interioris
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parents: 26
diff changeset
1386 conceptus. In tantum enim ad sapientem vel scientem pertinet posse
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parents: 26
diff changeset
1387 docere, in quantum potest interiorem conceptum verbis exprimere, ad
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diff changeset
1388 hoc quod possit alium adducere ad intellectum veritatis.</p>
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diff changeset
1389 <p title="II-II q. 181 a. 3 ad 3"><a name="46196"><span class=
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parents: 26
diff changeset
1390 "ref">[46196] II&ordf;-IIae, q. 181 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1391 dicendum quod ille qui orat pro alio, nihil agit erga illum pro quo
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parents: 26
diff changeset
1392 orat, sed solum erga Deum, qui est intelligibilis veritas. Sed ille
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parents: 26
diff changeset
1393 qui alium docet, aliquid circa eum agit exteriori actione. Unde non
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parents: 26
diff changeset
1394 est similis ratio de utroque.</p>
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parents: 26
diff changeset
1395 <br />
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parents: 26
diff changeset
1396 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
1397 <p title="II-II q. 181 a. 4 arg. 1"><a name="46197"><span class=
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parents: 26
diff changeset
1398 "ref">[46197] II&ordf;-IIae, q. 181 a. 4 arg. 1</span></a> Ad
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diff changeset
1399 quartum sic proceditur. Videtur quod vita activa maneat post hanc
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diff changeset
1400 vitam. Ad vitam enim activam pertinent actus virtutum moralium, ut
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diff changeset
1401 dictum est. Sed virtutes morales permanent post hanc vitam, ut
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parents: 26
diff changeset
1402 Augustinus dicit, XIV de Trin. Ergo vita activa permanet post hanc
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parents: 26
diff changeset
1403 vitam.</p>
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parents: 26
diff changeset
1404 <p title="II-II q. 181 a. 4 arg. 2"><a name="46198"><span class=
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diff changeset
1405 "ref">[46198] II&ordf;-IIae, q. 181 a. 4 arg. 2</span></a>
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parents: 26
diff changeset
1406 Praeterea, docere alios pertinet ad vitam activam, ut dictum est.
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diff changeset
1407 Sed in futura vita, in qua similes erimus Angelis, poterit esse
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diff changeset
1408 doctrina, sicut et in Angelis esse videtur, quorum unus alium
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parents: 26
diff changeset
1409 illuminat, purgat et perficit, quod refertur ad scientiae
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parents: 26
diff changeset
1410 assumptionem, ut patet per Dionysium, VII cap. Cael. Hier. Ergo
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parents: 26
diff changeset
1411 videtur quod vita activa remanet post hanc vitam.</p>
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diff changeset
1412 <p title="II-II q. 181 a. 4 arg. 3"><a name="46199"><span class=
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diff changeset
1413 "ref">[46199] II&ordf;-IIae, q. 181 a. 4 arg. 3</span></a>
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diff changeset
1414 Praeterea, illud quod de se est durabilius, magis videtur posse
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diff changeset
1415 post hanc vitam remanere. Sed vita activa videtur esse de se
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parents: 26
diff changeset
1416 durabilior, dicit enim Gregorius, super Ezech., quod <i>in vita
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diff changeset
1417 activa fixi permanere possumus, in contemplativa autem intenta
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diff changeset
1418 mente manere nullo modo valemus</i>. Ergo multo magis vita activa
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diff changeset
1419 potest manere post hanc vitam quam contemplativa.</p>
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diff changeset
1420 <p title="II-II q. 181 a. 4 s. c."><a name="46200"><span class=
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diff changeset
1421 "ref">[46200] II&ordf;-IIae, q. 181 a. 4 s. c.</span></a> Sed
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diff changeset
1422 contra est quod Gregorius dicit, super Ezech., <i>cum praesenti
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diff changeset
1423 saeculo vita aufertur activa, contemplativa autem hic incipitur ut
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diff changeset
1424 in caelesti patria perficiatur</i>.</p>
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diff changeset
1425 <p title="II-II q. 181 a. 4 co."><a name="46201"><span class=
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parents: 26
diff changeset
1426 "ref">[46201] II&ordf;-IIae, q. 181 a. 4 co.</span></a> Respondeo
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diff changeset
1427 dicendum quod, sicut dictum est, activa vita habet finem in
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parents: 26
diff changeset
1428 exterioribus actibus, qui si referuntur ad quietem contemplationis,
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parents: 26
diff changeset
1429 iam pertinent ad vitam contemplativam. In futura autem vita
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diff changeset
1430 beatorum cessabit occupatio exteriorum actuum, et si qui actus
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diff changeset
1431 exteriores sint, referentur ad finem contemplationis. Ut enim
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diff changeset
1432 Augustinus dicit, in fine de Civ. Dei, <i>ibi vacabimus et
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diff changeset
1433 videbimus; videbimus et amabimus; amabimus et laudabimus</i>. Et in
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diff changeset
1434 eodem libro praemittit quod <i>Deus ibi sine fine videbitur, sine
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diff changeset
1435 fastidio amabitur, sine fatigatione laudabitur. Hoc munus, hic
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parents: 26
diff changeset
1436 affectus, hic actus erit omnibus</i>.</p>
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diff changeset
1437 <p title="II-II q. 181 a. 4 ad 1"><a name="46202"><span class=
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parents: 26
diff changeset
1438 "ref">[46202] II&ordf;-IIae, q. 181 a. 4 ad 1</span></a> Ad primum
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diff changeset
1439 ergo dicendum quod, sicut supra dictum est, virtutes morales
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diff changeset
1440 manebunt non secundum actus quos habent circa ea quae sunt ad
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parents: 26
diff changeset
1441 finem, sed secundum actus quos habent circa finem. Huiusmodi autem
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parents: 26
diff changeset
1442 actus sunt secundum quod constituunt quietem contemplationis. Quam
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parents: 26
diff changeset
1443 Augustinus in praemissis verbis significat per vacationem, quae est
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parents: 26
diff changeset
1444 intelligenda non solum ab exterioribus tumultibus, sed etiam ab
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diff changeset
1445 interiori perturbatione passionum.</p>
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diff changeset
1446 <p title="II-II q. 181 a. 4 ad 2"><a name="46203"><span class=
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diff changeset
1447 "ref">[46203] II&ordf;-IIae, q. 181 a. 4 ad 2</span></a> Ad
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parents: 26
diff changeset
1448 secundum dicendum quod vita contemplativa, sicut supra dictum est,
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diff changeset
1449 praecipue consistit in contemplatione Dei. Et quantum ad hoc, unus
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parents: 26
diff changeset
1450 Angelus alium non docet, quia, ut dicitur Matth. XVIII de Angelis
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parents: 26
diff changeset
1451 pusillorum, qui sunt inferioris ordinis, quod semper vident faciem
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diff changeset
1452 patris. Et sic etiam in futura vita nullus hominum alium docebit de
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parents: 26
diff changeset
1453 Deo, sed omnes videbimus eum sicuti est, ut habetur I Ioan. III. Et
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diff changeset
1454 hoc est quod dicitur Ierem. XXXI, <i>non docebit ultra vir proximum
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diff changeset
1455 suum, dicens, cognosce dominum, omnes enim cognoscent me, a minimo
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parents: 26
diff changeset
1456 eorum usque ad maximum</i>. Sed de his quae pertinent ad
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parents: 26
diff changeset
1457 dispensationem ministeriorum Dei, unus Angelus docet alium,
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parents: 26
diff changeset
1458 purgando, illuminando et perficiendo. Et secundum hoc, aliquid
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diff changeset
1459 habent de vita activa quandiu mundus durat, ex hoc quod
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parents: 26
diff changeset
1460 administrationi inferioris creaturae intendunt. Quod significatur
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diff changeset
1461 per hoc quod Iacob vidit Angelos in scala ascendentes, quod
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diff changeset
1462 pertinet ad contemplationem, et descendentes, quod pertinet ad
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parents: 26
diff changeset
1463 actionem. Sed sicut dicit Gregorius, II Moral., <i>non sic a divina
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parents: 26
diff changeset
1464 visione foris exeunt ut internae contemplationis gaudiis
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parents: 26
diff changeset
1465 priventur</i>. Et ideo in eis non distinguitur vita activa a
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parents: 26
diff changeset
1466 contemplativa, sicut in nobis, qui per opera activa impedimur a
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parents: 26
diff changeset
1467 contemplatione. Non autem promittitur nobis similitudo Angelorum
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parents: 26
diff changeset
1468 quantum ad administrationem inferioris creaturae, quae nobis non
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parents: 26
diff changeset
1469 competit secundum ordinem naturae nostrae, sicut competit Angelis,
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parents: 26
diff changeset
1470 sed secundum visionem Dei.</p>
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diff changeset
1471 <p title="II-II q. 181 a. 4 ad 3"><a name="46204"><span class=
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diff changeset
1472 "ref">[46204] II&ordf;-IIae, q. 181 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1473 dicendum quod durabilitas vitae activae in statu praesenti excedens
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diff changeset
1474 durabilitatem vitae contemplativae, non provenit ex proprietate
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diff changeset
1475 utriusque vitae secundum se consideratae, sed ex defectu nostro,
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diff changeset
1476 qui ex corporis gravitate retrahimur ab altitudine contemplationis.
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diff changeset
1477 Unde ibidem subdit Gregorius quod <i>ipsa sua infirmitate ab
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diff changeset
1478 immensitate tantae celsitudinis repulsus animus in semetipso
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diff changeset
1479 relabitur</i>.</p>
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diff changeset
1480 <br />
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diff changeset
1481 <div class="D">Quaestio 182</div>
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parents: 26
diff changeset
1482 <div class="G">Prooemium</div>
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parents: 26
diff changeset
1483 <p title="II-II q. 182 pr."><a name="46205"><span class=
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diff changeset
1484 "ref">[46205] II&ordf;-IIae, q. 182 pr.</span></a> Deinde
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diff changeset
1485 considerandum est de comparatione vitae activae ad contemplativam.
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diff changeset
1486 Et circa hoc quaeruntur quatuor. Primo, quae sit potior sive
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parents: 26
diff changeset
1487 dignior. Secundo, quae sit maioris meriti. Tertio, utrum vita
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diff changeset
1488 contemplativa impediatur per activam. Quarto, de ordine
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parents: 26
diff changeset
1489 utriusque.</p>
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parents: 26
diff changeset
1490 <br />
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parents: 26
diff changeset
1491 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
1492 <p title="II-II q. 182 a. 1 arg. 1"><a name="46206"><span class=
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parents: 26
diff changeset
1493 "ref">[46206] II&ordf;-IIae, q. 182 a. 1 arg. 1</span></a> Ad
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diff changeset
1494 primum sic proceditur. Videtur quod vita activa sit potior quam
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diff changeset
1495 contemplativa. <i>Quod enim est meliorum, videtur esse melius</i>,
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diff changeset
1496 ut philosophus dicit, in III Topic. Sed vita activa pertinet ad
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parents: 26
diff changeset
1497 maiores, scilicet ad praelatos, qui sunt in honore et potestate
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parents: 26
diff changeset
1498 constituti, unde Augustinus dicit, XIX de Civ. Dei, quod <i>in
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diff changeset
1499 actione non amandus est honor in hac vita, sive potentia</i>. Ergo
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diff changeset
1500 videtur quod vita activa sit potior quam contemplativa.</p>
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diff changeset
1501 <p title="II-II q. 182 a. 1 arg. 2"><a name="46207"><span class=
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diff changeset
1502 "ref">[46207] II&ordf;-IIae, q. 182 a. 1 arg. 2</span></a>
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parents: 26
diff changeset
1503 Praeterea, in omnibus habitibus et actibus praecipere pertinet ad
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diff changeset
1504 potiorem, sicut militaris, tanquam potior, praecipit frenorum
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parents: 26
diff changeset
1505 factrici. Sed ad vitam activam pertinet disponere et praecipere de
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diff changeset
1506 contemplativa, ut patet per id quod dicitur Moysi, Exod. XIX,
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diff changeset
1507 <i>descende, et contestare populum, ne forte velit transcendere
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diff changeset
1508 propositos terminos ad videndum Deum</i>. Ergo vita activa est
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diff changeset
1509 potior quam contemplativa.</p>
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diff changeset
1510 <p title="II-II q. 182 a. 1 arg. 3"><a name="46208"><span class=
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diff changeset
1511 "ref">[46208] II&ordf;-IIae, q. 182 a. 1 arg. 3</span></a>
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parents: 26
diff changeset
1512 Praeterea, nullus debet abstrahi a maiori ut applicetur minoribus,
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diff changeset
1513 apostolus enim dicit, I ad Cor. XII, <i>aemulamini charismata
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parents: 26
diff changeset
1514 meliora</i>. Sed aliqui abstrahuntur a statu vitae contemplativae
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diff changeset
1515 et occupantur circa vitam activam, ut patet de illis qui
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diff changeset
1516 transferuntur ad statum praelationis. Ergo videtur quod vita activa
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diff changeset
1517 sit potior quam contemplativa.</p>
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diff changeset
1518 <p title="II-II q. 182 a. 1 s. c."><a name="46209"><span class=
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diff changeset
1519 "ref">[46209] II&ordf;-IIae, q. 182 a. 1 s. c.</span></a> Sed
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diff changeset
1520 contra est quod dominus dicit, Luc. X, <i>Maria optimam partem
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diff changeset
1521 elegit, quae non auferetur ab ea</i>. Per Mariam autem significatur
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diff changeset
1522 vita contemplativa. Ergo contemplativa vita potior est quam
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diff changeset
1523 activa.</p>
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diff changeset
1524 <p title="II-II q. 182 a. 1 co."><a name="46210"><span class=
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diff changeset
1525 "ref">[46210] II&ordf;-IIae, q. 182 a. 1 co.</span></a> Respondeo
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diff changeset
1526 dicendum quod nihil prohibet aliquid secundum se esse excellentius
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diff changeset
1527 quod tamen secundum aliquid ab alio superatur. Dicendum est ergo
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diff changeset
1528 quod vita contemplativa simpliciter melior est quam activa. Quod
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diff changeset
1529 philosophus, in X Ethic., probat octo rationibus. Quarum prima est,
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parents: 26
diff changeset
1530 quia vita contemplativa convenit homini secundum illud quod est
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diff changeset
1531 optimum in ipso, scilicet secundum intellectum, et respectu
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diff changeset
1532 propriorum obiectorum, scilicet intelligibilium, vita autem activa
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parents: 26
diff changeset
1533 occupatur circa exteriora. Unde Rachel, per quam significatur vita
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parents: 26
diff changeset
1534 contemplativa, interpretatur visum principium, vita autem activa
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parents: 26
diff changeset
1535 significatur per Liam, quae erat lippis oculis, ut Gregorius dicit,
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diff changeset
1536 VI Moral. Secundo, quia vita contemplativa potest esse magis
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diff changeset
1537 continua, licet non quantum ad summum contemplationis gradum, sicut
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parents: 26
diff changeset
1538 supra dictum est. Unde et Maria, per quam significatur vita
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parents: 26
diff changeset
1539 contemplativa, describitur secus pedes domini assidue sedens.
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diff changeset
1540 Tertio, quia maior est delectatio vitae contemplativae quam
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diff changeset
1541 activae. Unde Augustinus dicit, in libro de verbis Dom., quod
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diff changeset
1542 <i>Martha turbabatur, Maria epulabatur</i>. Quarto, quia in vita
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diff changeset
1543 contemplativa est homo magis sibi sufficiens, quia paucioribus ad
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parents: 26
diff changeset
1544 eam indiget. Unde dicitur Luc. X, <i>Martha, Martha, sollicita es
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parents: 26
diff changeset
1545 et turbaris erga plurima</i>. Quinto, quia vita contemplativa magis
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diff changeset
1546 propter se diligitur, vita autem activa ad aliud ordinatur. Unde in
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diff changeset
1547 Psalmo dicitur, <i>unam petii a domino, hanc requiram, ut inhabitem
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diff changeset
1548 in domo domini omnibus diebus vitae meae, ut videam voluntatem
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parents: 26
diff changeset
1549 domini</i>. Sexto, quia vita contemplativa consistit in quadam
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parents: 26
diff changeset
1550 vacatione et quiete, secundum illud Psalmi, <i>vacate, et videte
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parents: 26
diff changeset
1551 quoniam ego sum Deus</i>. Septimo, quia vita contemplativa est
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diff changeset
1552 secundum divina, vita autem activa secundum humana. Unde Augustinus
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diff changeset
1553 dicit, in libro de verbis Dom., <i>in principio erat verbum, ecce
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parents: 26
diff changeset
1554 quod Maria audiebat. Verbum caro factum est, ecce cui Martha
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parents: 26
diff changeset
1555 ministrabat</i>. Octavo, quia vita contemplativa est secundum id
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diff changeset
1556 quod est magis proprium homini, idest secundum intellectum, in
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parents: 26
diff changeset
1557 operationibus autem vitae activae communicant etiam inferiores
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parents: 26
diff changeset
1558 vires, quae sunt nobis et brutis communes. Unde in Psalmo, postquam
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diff changeset
1559 dictum est, <i>homines et iumenta salvabis, domine</i>, subditur id
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parents: 26
diff changeset
1560 quod est hominibus speciale, <i>in lumine tuo videbimus lumen</i>.
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diff changeset
1561 Nonam rationem addit dominus, Luc. X, cum dicit, <i>optimam partem
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parents: 26
diff changeset
1562 elegit Maria, quae non auferetur ab ea</i>. Quod exponens
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diff changeset
1563 Augustinus, in libro de verbis Dom., dicit, <i>non tu malam, sed
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diff changeset
1564 illa meliorem. Audi unde meliorem, quia non auferetur ab ea. A te
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diff changeset
1565 auferetur aliquando onus necessitatis, aeterna est dulcedo
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diff changeset
1566 veritatis</i>. Secundum quid tamen, et in casu, magis est eligenda
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diff changeset
1567 vita activa, propter necessitatem praesentis vitae. Sicut etiam
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diff changeset
1568 philosophus dicit, in III Topic., quod <i>philosophari est melius
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diff changeset
1569 quam ditari, sed ditari melius est necessitatem patienti</i>.</p>
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diff changeset
1570 <p title="II-II q. 182 a. 1 ad 1"><a name="46211"><span class=
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diff changeset
1571 "ref">[46211] II&ordf;-IIae, q. 182 a. 1 ad 1</span></a> Ad primum
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diff changeset
1572 ergo dicendum quod ad praelatos non solum pertinet vita activa, sed
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diff changeset
1573 etiam debent esse excellentes in vita contemplativa. Unde Gregorius
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diff changeset
1574 dicit, in pastorali, <i>sit rector actione praecipuus, prae cunctis
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diff changeset
1575 in contemplatione suspensus</i>.</p>
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parents: 26
diff changeset
1576 <p title="II-II q. 182 a. 1 ad 2"><a name="46212"><span class=
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parents: 26
diff changeset
1577 "ref">[46212] II&ordf;-IIae, q. 182 a. 1 ad 2</span></a> Ad
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parents: 26
diff changeset
1578 secundum dicendum quod vita contemplativa in quadam animi libertate
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diff changeset
1579 consistit. Dicit enim Gregorius, super Ezech., quod <i>vita
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diff changeset
1580 contemplativa ad quandam mentis libertatem transit, temporalia non
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diff changeset
1581 cogitans, sed aeterna</i>. Et Boetius dicit, in V de Consolat.,
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parents: 26
diff changeset
1582 <i>humanas animas liberiores esse necesse est cum se in mentis
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parents: 26
diff changeset
1583 divinae speculatione conservant, minus vero, cum dilabuntur ad
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parents: 26
diff changeset
1584 corpora</i>. Unde patet quod vita activa non directe praecipit
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parents: 26
diff changeset
1585 vitae contemplativae, sed, disponendo ad vitam contemplativam,
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parents: 26
diff changeset
1586 praecipit quaedam opera vitae activae; in quo magis servit
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parents: 26
diff changeset
1587 contemplativae vitae quam dominetur. Et hoc est quod Gregorius
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parents: 26
diff changeset
1588 dicit, super Ezech., quod <i>activa vita servitus, contemplativa
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diff changeset
1589 autem libertas vocatur</i>.</p>
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diff changeset
1590 <p title="II-II q. 182 a. 1 ad 3"><a name="46213"><span class=
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diff changeset
1591 "ref">[46213] II&ordf;-IIae, q. 182 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1592 dicendum quod ad opera vitae activae interdum aliquis a
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parents: 26
diff changeset
1593 contemplatione avocatur propter aliquam necessitatem praesentis
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parents: 26
diff changeset
1594 vitae, non tamen hoc modo quod cogatur aliquis totaliter
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parents: 26
diff changeset
1595 contemplationem deserere. Unde Augustinus dicit, XIX de Civ. Dei,
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diff changeset
1596 <i>otium sanctum quaerit caritas veritatis, negotium iustum,
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parents: 26
diff changeset
1597 scilicet vitae activae, suscipit necessitas caritatis. Quam
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diff changeset
1598 sarcinam si nullus imponit, percipiendae atque intuendae vacandum
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diff changeset
1599 est veritati. Si autem imponitur, suscipienda est, propter
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parents: 26
diff changeset
1600 caritatis necessitatem. Sed nec sic omnino veritatis delectatio
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parents: 26
diff changeset
1601 deserenda est, ne subtrahatur illa suavitas, et opprimat ista
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parents: 26
diff changeset
1602 necessitas</i>. Et sic patet quod, cum aliquis a contemplativa vita
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parents: 26
diff changeset
1603 ad activam vocatur, non hoc fit per modum subtractionis, sed per
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parents: 26
diff changeset
1604 modum additionis.</p>
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diff changeset
1605 <br />
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parents: 26
diff changeset
1606 <div class="E">Articulus 2</div>
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diff changeset
1607 <p title="II-II q. 182 a. 2 arg. 1"><a name="46214"><span class=
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diff changeset
1608 "ref">[46214] II&ordf;-IIae, q. 182 a. 2 arg. 1</span></a> Ad
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diff changeset
1609 secundum sic proceditur. Videtur quod vita activa sit maioris
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diff changeset
1610 meriti quam contemplativa. Meritum enim dicitur respectu mercedis.
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parents: 26
diff changeset
1611 Merces autem debetur labori, secundum illud I ad Cor. III,
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diff changeset
1612 <i>unusquisque propriam mercedem accipiet secundum suum
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diff changeset
1613 laborem</i>. Sed vitae activae attribuitur labor, contemplativae
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parents: 26
diff changeset
1614 vero quies, dicit enim Gregorius, super Ezech., <i>omnis qui ad
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diff changeset
1615 Deum convertitur, prius necesse est ut desudet in labore, idest
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parents: 26
diff changeset
1616 Liam accipiat, ut post ad videndum principium in Rachel amplexibus
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diff changeset
1617 requiescat</i>. Ergo vita activa est maioris meriti quam
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diff changeset
1618 contemplativa.</p>
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diff changeset
1619 <p title="II-II q. 182 a. 2 arg. 2"><a name="46215"><span class=
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diff changeset
1620 "ref">[46215] II&ordf;-IIae, q. 182 a. 2 arg. 2</span></a>
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diff changeset
1621 Praeterea, vita contemplativa est quaedam inchoatio futurae
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diff changeset
1622 felicitatis. Unde super illud Ioan. ult., sic eum volo manere donec
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diff changeset
1623 veniam, dicit Augustinus, <i>hoc apertius dici potest, perfecta me
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diff changeset
1624 sequatur actio, informata meae passionis exemplo, inchoata vero
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diff changeset
1625 contemplatio maneat donec venio, perficienda cum venero</i>. Et
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diff changeset
1626 Gregorius dicit, super Ezech., quod <i>contemplativa vita hic
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diff changeset
1627 incipitur, ut in caelesti patria perficiatur</i>. Sed in illa
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diff changeset
1628 futura vita non erit status merendi, sed recipiendi pro meritis.
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parents: 26
diff changeset
1629 Ergo vita contemplativa minus videtur habere de ratione meriti quam
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parents: 26
diff changeset
1630 vita activa, sed plus habet de ratione praemii.</p>
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parents: 26
diff changeset
1631 <p title="II-II q. 182 a. 2 arg. 3"><a name="46216"><span class=
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parents: 26
diff changeset
1632 "ref">[46216] II&ordf;-IIae, q. 182 a. 2 arg. 3</span></a>
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parents: 26
diff changeset
1633 Praeterea, Gregorius dicit, super Ezech., quod <i>nullum
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parents: 26
diff changeset
1634 sacrificium est Deo magis acceptum quam zelus animarum</i>. Sed per
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parents: 26
diff changeset
1635 zelum animarum aliquis se convertit ad studia activae vitae. Ergo
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parents: 26
diff changeset
1636 videtur quod vita contemplativa non sit maioris meriti quam
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parents: 26
diff changeset
1637 activa.</p>
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parents: 26
diff changeset
1638 <p title="II-II q. 182 a. 2 s. c."><a name="46217"><span class=
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parents: 26
diff changeset
1639 "ref">[46217] II&ordf;-IIae, q. 182 a. 2 s. c.</span></a> Sed
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parents: 26
diff changeset
1640 contra est quod Gregorius dicit, in VI Moral., <i>magna sunt
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parents: 26
diff changeset
1641 activae vitae merita, sed contemplativae potiora</i>.</p>
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parents: 26
diff changeset
1642 <p title="II-II q. 182 a. 2 co."><a name="46218"><span class=
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parents: 26
diff changeset
1643 "ref">[46218] II&ordf;-IIae, q. 182 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
1644 dicendum quod radix merendi est caritas, sicut supra habitum est.
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parents: 26
diff changeset
1645 Cum autem caritas consistat in dilectione Dei et proximi, sicut
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parents: 26
diff changeset
1646 supra habitum est, diligere Deum secundum se est magis meritorium
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parents: 26
diff changeset
1647 quam diligere proximum, ut ex supra dictis patet. Et ideo illud
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ht
parents: 26
diff changeset
1648 quod directius pertinet ad dilectionem Dei, magis est meritorium ex
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ht
parents: 26
diff changeset
1649 suo genere quam id quod directe pertinet ad dilectionem proximi
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parents: 26
diff changeset
1650 propter Deum. Vita autem contemplativa directe et immediate
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parents: 26
diff changeset
1651 pertinet ad dilectionem Dei, dicit enim Augustinus, XIX de Civ.
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parents: 26
diff changeset
1652 Dei, quod otium sanctum, scilicet contemplativae vitae, quaerit
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parents: 26
diff changeset
1653 caritas veritatis, scilicet divinae; cui potissime vita
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ht
parents: 26
diff changeset
1654 contemplativa insistit, sicut dictum est. Vita autem activa
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parents: 26
diff changeset
1655 ordinatur directius ad dilectionem proximi, quia satagit circa
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ht
parents: 26
diff changeset
1656 frequens ministerium, ut dicitur Luc. X. Et ideo ex suo genere
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ht
parents: 26
diff changeset
1657 contemplativa vita est maioris meriti quam activa. Et hoc est quod
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ht
parents: 26
diff changeset
1658 Gregorius dicit, in III Homil. Ezech., <i>contemplativa est maior
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parents: 26
diff changeset
1659 merito quam activa, quia haec in usu praesentis operis laborat</i>,
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parents: 26
diff changeset
1660 in quo scilicet necesse est proximis subvenire; <i>illa vero sapore
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parents: 26
diff changeset
1661 intimo venturam iam requiem degustat</i>, scilicet in
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ht
parents: 26
diff changeset
1662 contemplatione Dei. Potest tamen contingere quod aliquis in
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ht
parents: 26
diff changeset
1663 operibus vitae activae plus meretur quam alius in operibus vitae
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parents: 26
diff changeset
1664 contemplativae, puta si propter abundantiam divini amoris, ut eius
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parents: 26
diff changeset
1665 voluntas impleatur propter ipsius gloriam, interdum sustinet a
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parents: 26
diff changeset
1666 dulcedine divinae contemplationis ad tempus separari. Sicut
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parents: 26
diff changeset
1667 apostolus dicebat, Rom. IX, <i>optabam ego ipse anathema esse a
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parents: 26
diff changeset
1668 Christo pro fratribus meis</i>, quod exponens Chrysostomus, in
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parents: 26
diff changeset
1669 libro de Compunct., dicit, <i>ita totam mentem eius demerserat amor
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parents: 26
diff changeset
1670 Christi, ut etiam hoc quod ei prae ceteris omnibus amabilius erat,
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parents: 26
diff changeset
1671 esse cum Christo, rursus idipsum, quia ita placeret Christo,
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parents: 26
diff changeset
1672 contemneret</i>.</p>
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parents: 26
diff changeset
1673 <p title="II-II q. 182 a. 2 ad 1"><a name="46219"><span class=
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parents: 26
diff changeset
1674 "ref">[46219] II&ordf;-IIae, q. 182 a. 2 ad 1</span></a> Ad primum
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parents: 26
diff changeset
1675 ergo dicendum quod labor exterior operatur ad augmentum praemii
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parents: 26
diff changeset
1676 accidentalis, sed augmentum meriti respectu praemii essentialis
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parents: 26
diff changeset
1677 consistit principaliter in caritate. Cuius quoddam signum est labor
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parents: 26
diff changeset
1678 exterior toleratus propter Christum, sed multo expressius eius
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parents: 26
diff changeset
1679 signum est quod aliquis, praetermissis omnibus quae ad hanc vitam
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parents: 26
diff changeset
1680 pertinent, soli divinae contemplationi vacare delectetur.</p>
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parents: 26
diff changeset
1681 <p title="II-II q. 182 a. 2 ad 2"><a name="46220"><span class=
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parents: 26
diff changeset
1682 "ref">[46220] II&ordf;-IIae, q. 182 a. 2 ad 2</span></a> Ad
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parents: 26
diff changeset
1683 secundum dicendum quod in statu felicitatis futurae homo pervenit
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parents: 26
diff changeset
1684 ad perfectum, et ideo non relinquitur locus proficiendi per
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parents: 26
diff changeset
1685 meritum. Si tamen relinqueretur, esset efficacius meritum, propter
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ht
parents: 26
diff changeset
1686 caritatem maiorem. Sed contemplatio praesentis vitae cum quadam
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parents: 26
diff changeset
1687 imperfectione est, et adhuc habet quo proficiat. Et ideo non tollit
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parents: 26
diff changeset
1688 rationem merendi, sed augmentum meriti facit, propter maius
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parents: 26
diff changeset
1689 exercitium caritatis divinae.</p>
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parents: 26
diff changeset
1690 <p title="II-II q. 182 a. 2 ad 3"><a name="46221"><span class=
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parents: 26
diff changeset
1691 "ref">[46221] II&ordf;-IIae, q. 182 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1692 dicendum quod sacrificium spiritualiter Deo offertur cum aliquid ei
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parents: 26
diff changeset
1693 exhibetur. Inter omnia autem bona hominis Deus maxime acceptat
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parents: 26
diff changeset
1694 bonum humanae animae, ut hoc sibi in sacrificium offeratur. Offerre
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parents: 26
diff changeset
1695 autem debet aliquis Deo, primo quidem, animam suam, secundum illud
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parents: 26
diff changeset
1696 Eccli. XXX, miserere animae tuae placens Deo, secundo autem, animas
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parents: 26
diff changeset
1697 aliorum, secundum illud Apoc. ult., qui audit, dicat, veni. Quanto
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parents: 26
diff changeset
1698 autem homo animam suam vel alterius propinquius Deo coniungit,
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parents: 26
diff changeset
1699 tanto sacrificium est Deo magis acceptum. Unde magis acceptum est
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parents: 26
diff changeset
1700 Deo quod aliquis animam suam et aliorum applicet contemplationi,
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parents: 26
diff changeset
1701 quam actioni. Per hoc ergo quod dicitur quod nullum sacrificium est
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parents: 26
diff changeset
1702 Deo magis acceptum quam zelus animarum, non praefertur meritum
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parents: 26
diff changeset
1703 vitae activae merito vitae contemplativae, sed ostenditur magis
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parents: 26
diff changeset
1704 esse meritorium si quis offerat Deo animam suam et aliorum, quam
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parents: 26
diff changeset
1705 quaecumque alia exteriora dona.</p>
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parents: 26
diff changeset
1706 <br />
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parents: 26
diff changeset
1707 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1708 <p title="II-II q. 182 a. 3 arg. 1"><a name="46222"><span class=
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parents: 26
diff changeset
1709 "ref">[46222] II&ordf;-IIae, q. 182 a. 3 arg. 1</span></a> Ad
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parents: 26
diff changeset
1710 tertium sic proceditur. Videtur quod vita contemplativa impediatur
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parents: 26
diff changeset
1711 per activam. Ad vitam enim contemplativam necessaria est quaedam
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parents: 26
diff changeset
1712 vacatio mentis, secundum illud Psalmi, vacate, et videte quoniam
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parents: 26
diff changeset
1713 ego sum Deus. Sed vita activa habet inquietudinem, secundum illud
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parents: 26
diff changeset
1714 Luc. X, <i>Martha, Martha, sollicita es et turbaris erga
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parents: 26
diff changeset
1715 plurima</i>. Ergo vita activa contemplativam impedit.</p>
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parents: 26
diff changeset
1716 <p title="II-II q. 182 a. 3 arg. 2"><a name="46223"><span class=
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parents: 26
diff changeset
1717 "ref">[46223] II&ordf;-IIae, q. 182 a. 3 arg. 2</span></a>
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parents: 26
diff changeset
1718 Praeterea, ad vitam contemplativam requiritur claritas visionis.
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parents: 26
diff changeset
1719 Sed vita activa impedit visionis claritatem, dicit enim Gregorius,
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parents: 26
diff changeset
1720 super Ezech., quod <i>lippa est et fecunda, quia, dum occupatur in
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parents: 26
diff changeset
1721 opere, minus videt</i>. Ergo vita activa impedit
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parents: 26
diff changeset
1722 contemplativam.</p>
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parents: 26
diff changeset
1723 <p title="II-II q. 182 a. 3 arg. 3"><a name="46224"><span class=
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parents: 26
diff changeset
1724 "ref">[46224] II&ordf;-IIae, q. 182 a. 3 arg. 3</span></a>
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parents: 26
diff changeset
1725 Praeterea, unum contrariorum impeditur per aliud. Sed vita activa
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parents: 26
diff changeset
1726 et contemplativa videntur contrarietatem habere ad invicem, quia
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parents: 26
diff changeset
1727 vita activa occupatur circa plurima, vita autem contemplativa
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parents: 26
diff changeset
1728 insistit ad contemplandum unum, unde et ex opposito dividuntur.
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parents: 26
diff changeset
1729 Ergo videtur quod vita contemplativa impediatur per activam.</p>
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parents: 26
diff changeset
1730 <p title="II-II q. 182 a. 3 s. c."><a name="46225"><span class=
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parents: 26
diff changeset
1731 "ref">[46225] II&ordf;-IIae, q. 182 a. 3 s. c.</span></a> Sed
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parents: 26
diff changeset
1732 contra est quod Gregorius dicit, in VI Moral., <i>qui
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parents: 26
diff changeset
1733 contemplationis arcem tenere desiderant, prius se in campo per
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parents: 26
diff changeset
1734 exercitium operis probent</i>.</p>
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parents: 26
diff changeset
1735 <p title="II-II q. 182 a. 3 co."><a name="46226"><span class=
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parents: 26
diff changeset
1736 "ref">[46226] II&ordf;-IIae, q. 182 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
1737 dicendum quod vita activa potest considerari quantum ad duo. Uno
544e12f679ad convert to xml
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parents: 26
diff changeset
1738 modo, quantum ad ipsum studium et exercitium exteriorum actionum.
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parents: 26
diff changeset
1739 Et sic manifestum est quod vita activa impedit contemplativam,
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parents: 26
diff changeset
1740 inquantum impossibile est quod aliquis simul occupetur circa
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parents: 26
diff changeset
1741 exteriores actiones, et divinae contemplationi vacet. Alio modo
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parents: 26
diff changeset
1742 potest considerari vita activa quantum ad hoc quod interiores
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parents: 26
diff changeset
1743 animae passiones componit et ordinat. Et quantum ad hoc, vita
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parents: 26
diff changeset
1744 activa adiuvat ad contemplationem, quae impeditur per
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parents: 26
diff changeset
1745 inordinationem interiorum passionum. Unde Gregorius dicit, in VI
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parents: 26
diff changeset
1746 Moral., <i>cum contemplationis arcem aliqui tenere desiderant,
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parents: 26
diff changeset
1747 prius se in campo per exercitium operis probent, ut sollicite
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parents: 26
diff changeset
1748 sciant si nulla iam mala proximis irrogant, si irrogata a proximis
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parents: 26
diff changeset
1749 aequanimiter portant, si obiectis bonis temporalibus nequaquam mens
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parents: 26
diff changeset
1750 laetitia solvitur, si subtractis non nimio maerore sauciantur. Ac
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parents: 26
diff changeset
1751 deinde perpendant si, cum ad semetipsos introrsus redeunt, in eo
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parents: 26
diff changeset
1752 quod spiritualia rimantur, nequaquam secum rerum corporalium umbras
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parents: 26
diff changeset
1753 trahunt, vel fortasse tractas manu discretionis abigunt</i>. Ex hoc
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parents: 26
diff changeset
1754 ergo exercitium vitae activae confert ad contemplativam, quod
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parents: 26
diff changeset
1755 quietat interiores passiones, ex quibus phantasmata proveniunt, per
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parents: 26
diff changeset
1756 quae contemplatio impeditur.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1757 <p title="II-II q. 182 a. 3 ad arg."><a name="46227"><span class=
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parents: 26
diff changeset
1758 "ref">[46227] II&ordf;-IIae, q. 182 a. 3 ad arg.</span></a> Et per
544e12f679ad convert to xml
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parents: 26
diff changeset
1759 hoc patet responsio ad obiecta. Nam rationes illae procedunt
544e12f679ad convert to xml
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parents: 26
diff changeset
1760 quantum ad ipsam occupationem exteriorum actuum, non autem quantum
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parents: 26
diff changeset
1761 ad effectum, qui est moderatio passionum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1762 <br />
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parents: 26
diff changeset
1763 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
1764 <p title="II-II q. 182 a. 4 arg. 1"><a name="46228"><span class=
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parents: 26
diff changeset
1765 "ref">[46228] II&ordf;-IIae, q. 182 a. 4 arg. 1</span></a> Ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1766 quartum sic proceditur. Videtur quod vita activa non sit prior quam
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parents: 26
diff changeset
1767 contemplativa. Vita enim contemplativa directe pertinet ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1768 dilectionem Dei, vita autem activa ad dilectionem proximi. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
1769 dilectio Dei praecedit dilectionem proximi, inquantum proximus
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parents: 26
diff changeset
1770 propter Deum diligitur. Ergo videtur quod etiam vita contemplativa
544e12f679ad convert to xml
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parents: 26
diff changeset
1771 sit prior quam activa.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1772 <p title="II-II q. 182 a. 4 arg. 2"><a name="46229"><span class=
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parents: 26
diff changeset
1773 "ref">[46229] II&ordf;-IIae, q. 182 a. 4 arg. 2</span></a>
544e12f679ad convert to xml
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parents: 26
diff changeset
1774 Praeterea, Gregorius dicit, super Ezech., <i>sciendum est quod,
544e12f679ad convert to xml
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parents: 26
diff changeset
1775 sicut bonus ordo vivendi est ut ab activa in contemplativam
544e12f679ad convert to xml
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parents: 26
diff changeset
1776 tendatur, ita plerumque utiliter a contemplativa animus ad activam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1777 reflectitur</i>. Non ergo simpliciter vita activa est prior quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1778 contemplativa.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1779 <p title="II-II q. 182 a. 4 arg. 3"><a name="46230"><span class=
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parents: 26
diff changeset
1780 "ref">[46230] II&ordf;-IIae, q. 182 a. 4 arg. 3</span></a>
544e12f679ad convert to xml
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parents: 26
diff changeset
1781 Praeterea, ea quae diversis competunt, non videntur ex necessitate
544e12f679ad convert to xml
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parents: 26
diff changeset
1782 ordinem habere. Sed vita activa et contemplativa diversis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1783 competunt, dicit enim Gregorius, in VI Moral., <i>saepe qui
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parents: 26
diff changeset
1784 contemplari Deum quieti poterant, occupationibus pressi ceciderunt,
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ht
parents: 26
diff changeset
1785 et saepe qui occupati bene humanis usibus viverent, gladio suae
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ht
parents: 26
diff changeset
1786 quietis extincti sunt</i>. Non ergo vita activa prior est quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1787 contemplativa.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1788 <p title="II-II q. 182 a. 4 s. c."><a name="46231"><span class=
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parents: 26
diff changeset
1789 "ref">[46231] II&ordf;-IIae, q. 182 a. 4 s. c.</span></a> Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
1790 contra est quod Gregorius dicit, in III Homil. Ezech., <i>activa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1791 vita prior est tempore quam contemplativa, quia ex bono opere
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ht
parents: 26
diff changeset
1792 tenditur ad contemplationem</i>.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1793 <p title="II-II q. 182 a. 4 co."><a name="46232"><span class=
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parents: 26
diff changeset
1794 "ref">[46232] II&ordf;-IIae, q. 182 a. 4 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
1795 dicendum quod aliquid dicitur esse prius dupliciter. Uno modo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1796 secundum suam naturam. Et hoc modo vita contemplativa est prior
544e12f679ad convert to xml
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parents: 26
diff changeset
1797 quam activa, inquantum prioribus et melioribus insistit. Unde et
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1798 activam vitam movet et dirigit, ratio enim superior, quae
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1799 contemplationi deputatur, comparatur ad inferiorem, quae deputatur
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1800 actioni, sicut vir ad mulierem, quae est per virum regenda, ut
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diff changeset
1801 Augustinus dicit, XII de Trin. Alio modo est aliquid prius quoad
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1802 nos, quod scilicet est prius in via generationis. Et hoc modo vita
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1803 activa est prior quam contemplativa, quia disponit ad
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1804 contemplativam, ut ex supra dictis patet. Dispositio enim in via
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1805 generationis praecedit formam, quae simpliciter et secundum naturam
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1806 est prior.</p>
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1807 <p title="II-II q. 182 a. 4 ad 1"><a name="46233"><span class=
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1808 "ref">[46233] II&ordf;-IIae, q. 182 a. 4 ad 1</span></a> Ad primum
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1809 ergo dicendum quod vita contemplativa non ordinatur ad qualemcumque
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1810 Dei dilectionem, sed ad perfectam. Sed vita activa necessaria est
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1811 ad dilectionem proximi qualemcumque. Unde Gregorius dicit, in III
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1812 Homil. Ezech., <i>sine contemplativa vita intrare possunt ad
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1813 caelestem patriam qui bona quae possunt, operari non negligunt,
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1814 sine activa autem intrare non possunt, si negligunt bona operari
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1815 quae possunt</i>. Ex quo etiam patet quod vita activa praecedit
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1816 contemplativam, sicut id quod est commune omnium, praecedit in via
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1817 generationis id quod est proprium perfectorum.</p>
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1818 <p title="II-II q. 182 a. 4 ad 2"><a name="46234"><span class=
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1819 "ref">[46234] II&ordf;-IIae, q. 182 a. 4 ad 2</span></a> Ad
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1820 secundum dicendum quod a vita activa proceditur ad vitam
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1821 contemplativam secundum ordinem generationis, a vita autem
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1822 contemplativa reditur ad vitam activam per viam directionis, ut
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1823 scilicet vita activa per contemplationem dirigatur. Sicut etiam per
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1824 operationes acquiritur habitus, et per habitum acquisitum
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1825 perfectius aliquis operatur, ut dicitur in II Ethic.</p>
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1826 <p title="II-II q. 182 a. 4 ad 3"><a name="46235"><span class=
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1827 "ref">[46235] II&ordf;-IIae, q. 182 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1828 dicendum quod illi qui sunt proni ad passiones propter eorum
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1829 impetum ad agendum, sunt similiter magis apti ad vitam activam
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diff changeset
1830 propter spiritus inquietudinem. Unde dicit Gregorius, in VI Moral.,
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diff changeset
1831 quod <i>nonnulli ita inquieti sunt ut, si vacationem laboris
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1832 habuerint, gravius laborent, quia tanto deteriores cordis tumultus
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diff changeset
1833 tolerant, quanto eis licentius ad cogitationes vacat</i>. Quidam
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1834 vero habent naturaliter animi puritatem et quietem, per quam ad
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1835 contemplationem sunt apti, qui si totaliter actionibus deputentur,
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1836 detrimentum sustinebunt. Unde Gregorius dicit, in VI Moral., quod
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1837 <i>quorundam hominum ita otiosae mentes sunt ut, si eos labor
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1838 occupationis excipiat, in ipsa operationis inchoatione
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1839 succumbant</i>. Sed, sicut ipse postea subdit, <i>saepe et pigras
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diff changeset
1840 mentes amor ad opus excitat; et inquietas in contemplatione timor
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1841 refrenat</i>. Unde et illi qui sunt magis apti ad activam vitam,
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1842 possunt per exercitium activae ad contemplativam praeparari, et
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1843 illi nihilominus qui sunt magis ad contemplativam apti, possunt
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1844 exercitia vitae activae subire, ut per hoc ad contemplationem
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1845 paratiores reddantur.</p>
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1846 <div class="centro"><br />
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1847 <p><a href="sth3171.html"><img src="icons/ageretro.gif" width="19"
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1848 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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1849 <a href="sth3183.html"><img src="icons/ageultra.gif" width="19"
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1850 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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1851 <br />
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1852 <hr />
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1853 <br />
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1854 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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1855 hanc editionem<br />
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1856 Iura omnia asservantur<br />
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diff changeset
1857 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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1858 style="text-decoration=none">49644264</a></address>
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1859 </div>
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1860 </body>
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1861 </html>