annotate summa/latin/sth4001.html @ 46:6cfdc13efd8a

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date Sun, 20 Dec 2009 22:10:12 +0000
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, III&ordf; q. 1</title>
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23 </head>
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24 <body>
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25 <a href="http://www.corpusthomisticum.org/"></a>
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26 <div class="tres">CORPUS THOMISTICUM</div>
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27 <div class="uno">Sancti Thomae de Aquino</div>
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28 <div class="uno">Summa Theologiae</div>
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29 <div class="dos">tertia pars quaestio I</div>
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30 <br />
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31 <div class="centro">
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32 <table align="center" summary="Imago">
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33 <tr>
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34 <th><img src="icons/bene180.jpg" width="204" height="180" border=
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35 "0" alt="Thomas de Aquino a Sassetta depictus" align=
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36 "middle" /></th>
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37 </tr>
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38 </table>
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39 <br />
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40 <span class="tres">Textum Leoninum Romae 1903 editum<br />
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41 ac automato translatum a Roberto Busa SJ in taenias
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42 magneticas<br />
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43 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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44 <br /></span><br />
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45 <hr />
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46 <br />
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47 <p><a href="sth4000.html"><img src="icons/ageretro.gif" width="19"
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48 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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51 <script language="JavaScript" type="text/javascript">
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52 //<![CDATA[
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53 <!--
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54 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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117 document.write('<\/SELECT>');
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120 document.write('<\/FORM>');
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121 // -->
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122 //]]>
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123 </script><br />
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124 <hr />
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125 <br /></div>
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126 <div class="D">Quaestio 1</div>
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127 <div class="G">Prooemium</div>
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128 <p title="III q. 1 pr."><a name="46732"><span class="ref">[46732]
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129 III&ordf; q. 1 pr.</span></a> Circa primum tria consideranda
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130 occurrunt, primo quidem, de convenientia incarnationis ipsius;
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131 secundo, de modo unionis verbi incarnati; tertio, de his quae
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132 consequuntur ad hanc unionem. Circa primum quaeruntur sex. Primo,
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133 utrum conveniens fuerit Deum incarnari. Secundo, utrum fuerit
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134 necessarium ad reparationem humani generis. Tertio, utrum, si non
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135 fuisset peccatum, Deus incarnatus fuisset. Quarto, utrum
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136 principalius sit incarnatus ad tollendum originale peccatum quam
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137 actuale. Quinto, utrum conveniens fuerit Deum incarnari a principio
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138 mundi. Sexto, utrum eius incarnatio differri debuerit usque in
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139 finem mundi.</p>
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140 <br />
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141 <div class="E">Articulus 1</div>
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142 <p title="III q. 1 a. 1 arg. 1"><a name="46733"><span class=
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143 "ref">[46733] III&ordf; q. 1 a. 1 arg. 1</span></a> Ad primum sic
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144 proceditur. Videtur quod non fuerit conveniens Deum incarnari. Cum
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145 enim Deus ab aeterno sit ipsa essentia bonitatis, sic optimum est
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146 ipsum esse sicut ab aeterno fuit. Sed Deus ab aeterno fuit absque
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147 omni carne. Ergo convenientissimum est ipsum non esse carni unitum.
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148 Non ergo fuit conveniens Deum incarnari.</p>
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149 <p title="III q. 1 a. 1 arg. 2"><a name="46734"><span class=
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150 "ref">[46734] III&ordf; q. 1 a. 1 arg. 2</span></a> Praeterea, quae
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151 sunt in infinitum distantia, inconvenienter iunguntur, sicut
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152 inconveniens esset iunctura si quis pingeret imaginem in qua
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153 <i>humano capiti cervix iungeretur equina</i>. Sed Deus et caro in
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154 infinitum distant, cum Deus sit simplicissimus caro autem
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155 composita, et praecipue humana. Ergo inconveniens fuit quod Deus
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156 carni uniretur humanae.</p>
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157 <p title="III q. 1 a. 1 arg. 3"><a name="46735"><span class=
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158 "ref">[46735] III&ordf; q. 1 a. 1 arg. 3</span></a> Praeterea, sic
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159 distat corpus a summo spiritu sicut malitia a summa bonitate. Sed
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160 omnino esset inconveniens quod Deus, qui est summa bonitas,
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161 malitiam assumeret. Ergo non est conveniens quod summus spiritus
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162 increatus corpus assumeret.</p>
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163 <p title="III q. 1 a. 1 arg. 4"><a name="46736"><span class=
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164 "ref">[46736] III&ordf; q. 1 a. 1 arg. 4</span></a> Praeterea,
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165 inconveniens est ut qui excedit magna, contineatur in minimo; et
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166 cui imminet cura magnorum, ad parva se transferat. Sed Deum, qui
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167 totius mundi curam gerit, tota universitas capere non sufficit.
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168 Ergo videtur inconveniens quod <i>intra corpusculum vagientis
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169 infantiae lateat cui parum putatur universitas; et tandiu a sedibus
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170 suis absit ille regnator, atque ad unum corpusculum totius mundi
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171 cura transferatur</i>; ut Volusianus scribit ad Augustinum.</p>
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172 <p title="III q. 1 a. 1 s. c."><a name="46737"><span class=
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173 "ref">[46737] III&ordf; q. 1 a. 1 s. c.</span></a> Sed contra,
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174 illud videtur esse convenientissimum ut per visibilia monstrentur
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175 invisibilia Dei, ad hoc enim totus mundus est factus, ut patet per
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176 illud apostoli, Rom. I, <i>invisibilia Dei per ea quae facta sunt,
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177 intellecta, conspiciuntur</i>. Sed sicut Damascenus dicit, in
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178 principio III libri, <i>per incarnationis mysterium monstratur
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179 simul bonitas et sapientia et iustitia et potentia Dei</i> vel
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180 virtus, <i>bonitas quidem, quoniam non despexit proprii plasmatis
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181 infirmitatem; iustitia vero, quoniam non alium facit vincere
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182 tyrannum, neque vi eripit ex morte hominem; sapientia vero, quoniam
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183 invenit difficillimi decentissimam solutionem; potentia vero</i>,
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184 sive virtus, <i>infinita, quia nihil est maius quam Deum fieri
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185 hominem</i>. Ergo conveniens fuit Deum incarnari.</p>
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186 <p title="III q. 1 a. 1 co."><a name="46738"><span class=
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187 "ref">[46738] III&ordf; q. 1 a. 1 co.</span></a> Respondeo dicendum
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188 quod unicuique rei conveniens est illud quod competit sibi secundum
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189 rationem propriae naturae, sicut homini conveniens est ratiocinari
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190 quia hoc convenit sibi inquantum est rationalis secundum suam
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191 naturam. Ipsa autem natura Dei est bonitas, ut patet per Dionysium,
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192 I cap. de Div. Nom. Unde quidquid pertinet ad rationem boni,
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193 conveniens est Deo. Pertinet autem ad rationem boni ut se aliis
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194 communicet, ut patet per Dionysium, IV cap. de Div. Nom. Unde ad
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195 rationem summi boni pertinet quod summo modo se creaturae
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196 communicet. Quod quidem maxime fit per hoc quod <i>naturam creatam
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197 sic sibi coniungit ut una persona fiat ex tribus, verbo, anima et
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198 carne</i>, sicut dicit Augustinus, XIII de Trin. Unde manifestum
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199 est quod conveniens fuit Deum incarnari.</p>
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200 <p title="III q. 1 a. 1 ad 1"><a name="46739"><span class=
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201 "ref">[46739] III&ordf; q. 1 a. 1 ad 1</span></a> Ad primum ergo
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202 dicendum quod incarnationis mysterium non est impletum per hoc quod
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203 Deus sit aliquo modo a suo statu immutatus in quo ab aeterno non
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204 fuit, sed per hoc quod novo modo creaturae se univit, vel potius
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205 eam sibi. Est autem conveniens ut creatura, quae secundum rationem
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206 sui mutabilis est, non semper eodem modo se habeat. Et ideo, sicut
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207 creatura, cum prius non esset, in esse producta est, convenienter,
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208 cum prius non esset unita Deo, postmodum fuit ei unita.</p>
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209 <p title="III q. 1 a. 1 ad 2"><a name="46740"><span class=
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210 "ref">[46740] III&ordf; q. 1 a. 1 ad 2</span></a> Ad secundum
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211 dicendum quod uniri Deo in unitate personae non fuit conveniens
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212 carni humanae secundum conditionem suae naturae, quia hoc erat
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213 supra dignitatem ipsius. Conveniens tamen fuit Deo, secundum
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214 infinitam excellentiam bonitatis eius, ut sibi eam uniret pro
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215 salute humana.</p>
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216 <p title="III q. 1 a. 1 ad 3"><a name="46741"><span class=
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217 "ref">[46741] III&ordf; q. 1 a. 1 ad 3</span></a> Ad tertium
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218 dicendum quod quaelibet alia conditio secundum quam quaecumque
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219 creatura differt a creatore, a Dei sapientia est instituta, et ad
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220 Dei bonitatem ordinata, Deus enim propter suam bonitatem, cum sit
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221 increatus, immobilis, incorporeus, produxit creaturas mobiles et
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222 corporeas; et similiter malum poenae a Dei iustitia est introductum
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223 propter gloriam Dei. Malum vero culpae committitur per recessum ab
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224 arte divinae sapientiae et ab ordine divinae bonitatis. Et ideo
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225 conveniens esse potuit assumere naturam creatam, mutabilem,
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226 corpoream et poenalitati subiectam, non autem fuit conveniens ei
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227 assumere malum culpae.</p>
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228 <p title="III q. 1 a. 1 ad 4"><a name="46742"><span class=
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229 "ref">[46742] III&ordf; q. 1 a. 1 ad 4</span></a> Ad quartum
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230 dicendum quod, sicut Augustinus respondet, in epistola ad
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231 Volusianum, <i>non habet hoc Christiana doctrina, quod ita sit Deus
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232 infusus carni humanae ut curam gubernandae universitatis vel
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233 deseruerit vel amiserit, vel ad illud corpusculum quasi contractam
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234 transtulerit, hominum est iste sensus nihil nisi corpus valentium
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235 cogitare. Deus autem non mole, sed virtute magnus est, unde
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236 magnitudo virtutis eius nullas in angusto sentit angustias. Non est
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237 ergo incredibile, ut verbum hominis transiens simul auditur a
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238 multis et a singulis totum, quod verbum Dei permanens simul ubique
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239 sit totum</i>. Unde nullum inconveniens sequitur, Deo
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240 incarnato.</p>
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241 <br />
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242 <div class="E">Articulus 2</div>
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243 <p title="III q. 1 a. 2 arg. 1"><a name="46743"><span class=
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244 "ref">[46743] III&ordf; q. 1 a. 2 arg. 1</span></a> Ad secundum sic
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245 proceditur. Videtur quod non fuerit necessarium ad reparationem
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246 humani generis verbum Dei incarnari. Verbo enim Dei, cum sit Deus
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247 perfectus, ut in primo habitum est, nihil virtutis per carnem
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248 assumptam accrevit. Si ergo verbum Dei incarnatum naturam
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249 reparavit, etiam absque carnis assumptione eam potuit reparare.</p>
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250 <p title="III q. 1 a. 2 arg. 2"><a name="46744"><span class=
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251 "ref">[46744] III&ordf; q. 1 a. 2 arg. 2</span></a> Praeterea, ad
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252 reparationem humanae naturae, quae per peccatum collapsa erat,
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253 nihil aliud requiri videbatur quam quod homo satisfaceret pro
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254 peccato. Non enim Deus ab homine requirere plus debet quam possit,
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255 et, cum pronior sit ad miserendum quam ad puniendum, sicut homini
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256 imputat actum peccati, ita etiam videtur quod ei imputet ad
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257 deletionem peccati actum contrarium. Non ergo fuit necessarium ad
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258 reparationem humanae naturae verbum Dei incarnari.</p>
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259 <p title="III q. 1 a. 2 arg. 3"><a name="46745"><span class=
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260 "ref">[46745] III&ordf; q. 1 a. 2 arg. 3</span></a> Praeterea, ad
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261 salutem hominis praecipue pertinet ut Deum revereatur, unde dicitur
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262 Malach. I, <i>si ego dominus, ubi timor meus? Si pater, ubi honor
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263 meus?</i> Sed ex hoc ipso homines Deum magis reverentur quod eum
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264 considerant super omnia elevatum, et ab hominum sensibus remotum,
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265 unde in Psalmo dicitur, <i>excelsus super omnes gentes dominus, et
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266 super caelos gloria eius</i>; et postea subditur, <i>quis sicut
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267 dominus Deus noster?</i> Quod ad reverentiam pertinet. Ergo videtur
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268 non convenire humanae saluti quod Deus nobis similis fieret per
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269 carnis assumptionem.</p>
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270 <p title="III q. 1 a. 2 s. c."><a name="46746"><span class=
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271 "ref">[46746] III&ordf; q. 1 a. 2 s. c.</span></a> Sed contra,
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272 illud per quod humanum genus liberatur a perditione, est
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273 necessarium ad humanam salutem. Sed mysterium divinae incarnationis
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274 est huiusmodi, secundum illud Ioan. III, <i>sic Deus dilexit mundum
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275 ut filium suum unigenitum daret, ut omnis qui credit in ipsum non
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276 pereat, sed habeat vitam aeternam</i>. Ergo necesse fuit ad humanam
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277 salutem Deum incarnari.</p>
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278 <p title="III q. 1 a. 2 co."><a name="46747"><span class=
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279 "ref">[46747] III&ordf; q. 1 a. 2 co.</span></a> Respondeo dicendum
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280 quod ad finem aliquem dicitur aliquid esse necessarium dupliciter,
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281 uno modo, sine quo aliquid esse non potest, sicut cibus est
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282 necessarius ad conservationem humanae vitae; alio modo, per quod
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283 melius et convenientius pervenitur ad finem, sicut equus
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284 necessarius est ad iter. Primo modo Deum incarnari non fuit
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285 necessarium ad reparationem humanae naturae, Deus enim per suam
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286 omnipotentem virtutem poterat humanam naturam multis aliis modis
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287 reparare. Secundo autem modo necessarium fuit Deum incarnari ad
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288 humanae naturae reparationem. Unde dicit Augustinus, XIII de Trin.,
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289 <i>ostendamus non alium modum possibilem Deo defuisse, cuius
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290 potestati omnia aequaliter subiacent, sed sanandae miseriae nostrae
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291 convenientiorem alium modum non fuisse</i>. Et hoc quidem
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292 considerari potest quantum ad promotionem hominis in bono. Primo
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293 quidem, quantum ad fidem, quae magis certificatur ex hoc quod ipsi
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294 Deo loquenti credit. Unde Augustinus dicit, XI de Civ. Dei, <i>ut
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295 homo fidentius ambularet ad veritatem, ipsa veritas, Dei filius,
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296 homine assumpto, constituit atque fundavit fidem</i>. Secundo,
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297 quantum ad spem, quae per hoc maxime erigitur. Unde Augustinus
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298 dicit, XIII de Trin., <i>nihil tam necessarium fuit ad erigendam
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299 spem nostram quam ut demonstraretur nobis quantum diligeret nos
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300 Deus. Quid vero huius rei isto indicio manifestius, quam ut Dei
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301 filius naturae nostrae dignatus est inire consortium?</i> Tertio,
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302 quantum ad caritatem, quae maxime per hoc excitatur. Unde
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303 Augustinus dicit, in libro de catechizandis rudibus, <i>quae maior
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304 causa est adventus domini, nisi ut ostenderet Deus dilectionem suam
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305 in nobis?</i> Et postea subdit, <i>si amare pigebat, saltem reamare
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306 non pigeat</i>. Quarto, quantum ad rectam operationem, in qua nobis
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307 exemplum se praebuit. Unde Augustinus dicit, in quodam sermone de
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308 nativitate domini, <i>homo sequendus non erat, qui videri poterat,
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309 Deus sequendus erat, qui videri non poterat. Ut ergo exhiberetur
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310 homini et qui ab homine videretur, et quem homo sequeretur, Deus
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311 factus est homo</i>. Quinto, quantum ad plenam participationem
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312 divinitatis, quae vere est hominis beatitudo, et finis humanae
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313 vitae. Et hoc collatum est nobis per Christi humanitatem, dicit
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314 enim Augustinus, in quodam sermone de Nativ. domini, <i>factus est
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315 Deus homo, ut homo fieret Deus</i>. Similiter etiam hoc utile fuit
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316 ad remotionem mali. Primo enim per hoc homo instruitur ne sibi
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317 Diabolum praeferat, et eum veneretur, qui est auctor peccati. Unde
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318 dicit Augustinus, XIII de Trin., <i>quando sic Deo coniungi potuit
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319 humana natura ut fieret una persona, superbi illi maligni spiritus
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320 non ideo se audeant homini praeponere quia non habent carnem</i>.
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321 Secundo, quia per hoc instruimur quanta sit dignitas humanae
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322 naturae, ne eam inquinemus peccando. Unde dicit Augustinus, in
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323 libro de vera religione, <i>demonstravit nobis Deus quam excelsum
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324 locum inter creaturas habeat humana natura, in hoc quod hominibus
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325 in vero homine apparuit</i>. Et Leo Papa dicit, in sermone de
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326 nativitate, <i>agnosce, o Christiane, dignitatem tuam, et divinae
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327 consors factus naturae, noli in veterem vilitatem degeneri
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328 conversatione redire</i>. Tertio quia, ad praesumptionem hominis
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329 tollendam, <i>gratia Dei, nullis meritis praecedentibus, in homine
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330 Christo nobis commendatur</i>, ut dicitur XIII de Trinitate.
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331 Quarto, quia <i>superbia hominis, quae maximum impedimentum est ne
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332 inhaereatur Deo per tantam Dei humilitatem redargui potest atque
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333 sanari</i>, ut Augustinus dicit ibidem. Quinto, ad liberandum
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334 hominem a servitute. Quod quidem, ut Augustinus dicit, XIII de
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335 Trin., <i>fieri debuit sic ut Diabolus iustitia hominis Iesu
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336 Christi superaretur</i>, quod factum est Christo satisfaciente pro
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337 nobis. Homo autem purus satisfacere non poterat pro toto humano
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338 genere; Deus autem satisfacere non debebat; unde oportebat Deum et
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339 hominem esse Iesum Christum. Unde et Leo Papa dicit, in sermone de
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340 Nativ., <i>suscipitur a virtute infirmitas, a maiestate humilitas,
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341 ut, quod nostris remediis congruebat, unus atque idem Dei et
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342 hominum mediator et mori ex uno, et resurgere posset ex altero.
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343 Nisi enim esset verus Deus, non afferret remedium, nisi esset homo
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344 verus, non praeberet exemplum</i>. Sunt autem et aliae plurimae
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345 utilitates quae consecutae sunt, supra comprehensionem sensus
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346 humani.</p>
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347 <p title="III q. 1 a. 2 ad 1"><a name="46748"><span class=
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348 "ref">[46748] III&ordf; q. 1 a. 2 ad 1</span></a> Ad primum ergo
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349 dicendum quod ratio illa procedit secundum primum modum necessarii,
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350 sine quo ad finem perveniri non potest.</p>
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351 <p title="III q. 1 a. 2 ad 2"><a name="46749"><span class=
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352 "ref">[46749] III&ordf; q. 1 a. 2 ad 2</span></a> Ad secundum
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353 dicendum quod aliqua satisfactio potest dici sufficiens dupliciter.
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354 Uno modo, perfecte, quia est condigna per quandam adaequationem ad
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355 recompensationem commissae culpae. Et sic hominis puri satisfactio
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356 sufficiens esse non potuit, quia tota natura humana erat per
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357 peccatum corrupta; nec bonum alicuius personae, vel etiam plurium,
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358 poterat per aequiparantiam totius naturae detrimentum recompensare.
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359 Tum etiam quia peccatum contra Deum commissum quandam infinitatem
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360 habet ex infinitate divinae maiestatis, tanto enim offensa est
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361 gravior, quanto maior est ille in quem delinquitur. Unde oportuit,
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362 ad condignam satisfactionem, ut actio satisfacientis haberet
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363 efficaciam infinitam, ut puta Dei et hominis existens. Alio modo
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364 potest dici satisfactio sufficiens imperfecte, scilicet secundum
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365 acceptationem eius qui est ea contentus, quamvis non sit condigna.
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366 Et hoc modo satisfactio puri hominis est sufficiens. Et quia omne
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367 imperfectum praesupponit aliquid perfectum, a quo sustentetur, inde
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368 est quod omnis puri hominis satisfactio efficaciam habet a
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369 satisfactione Christi.</p>
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370 <p title="III q. 1 a. 2 ad 3"><a name="46750"><span class=
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371 "ref">[46750] III&ordf; q. 1 a. 2 ad 3</span></a> Ad tertium
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372 dicendum quod Deus, assumendo carnem, suam maiestatem non minuit,
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373 et per consequens non minuitur ratio reverentiae ad ipsum. Quae
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374 augetur per augmentum cognitionis ipsius. Ex hoc autem quod nobis
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375 appropinquare voluit per carnis assumptionem, magis nos ad se
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376 cognoscendum attraxit.</p>
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377 <br />
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diff changeset
378 <div class="E">Articulus 3</div>
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379 <p title="III q. 1 a. 3 arg. 1"><a name="46751"><span class=
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380 "ref">[46751] III&ordf; q. 1 a. 3 arg. 1</span></a> Ad tertium sic
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381 proceditur. Videtur quod, si homo non peccasset, nihilominus Deus
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382 incarnatus fuisset. Manente enim causa, manet effectus. Sed sicut
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383 Augustinus dicit, XIII de Trin., <i>alia multa sunt cogitanda in
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384 Christi incarnatione</i> praeter absolutionem a peccato, de quibus
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385 dictum est. Ergo, etiam si homo non peccasset, Deus incarnatus
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386 fuisset.</p>
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387 <p title="III q. 1 a. 3 arg. 2"><a name="46752"><span class=
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388 "ref">[46752] III&ordf; q. 1 a. 3 arg. 2</span></a> Praeterea, ad
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389 omnipotentiam divinae virtutis pertinet ut opera sua perficiat, et
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390 se manifestet per aliquem infinitum effectum. Sed nulla pura
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391 creatura potest dici infinitus effectus, cum sit finita per suam
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392 essentiam. In solo autem opere incarnationis videtur praecipue
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393 manifestari infinitus effectus divinae potentiae, per hoc quod in
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394 infinitum distantia coniunguntur, inquantum factum est quod homo
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395 esset Deus. In quo etiam opere maxime videtur perfici universum,
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396 per hoc quod ultima creatura, scilicet homo, primo principio
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397 coniungitur, scilicet Deo. Ergo, etiam si homo non peccasset, Deus
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398 incarnatus fuisset.</p>
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399 <p title="III q. 1 a. 3 arg. 3"><a name="46753"><span class=
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400 "ref">[46753] III&ordf; q. 1 a. 3 arg. 3</span></a> Praeterea,
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401 humana natura per peccatum non est facta capacior gratiae. Sed post
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402 peccatum capax est gratiae unionis, quae est maxima gratia. Ergo,
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403 si homo non peccasset, humana natura huius gratiae capax fuisset.
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404 Nec Deus subtraxisset naturae humanae bonum cuius capax erat. Ergo,
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405 si homo non peccasset, Deus incarnatus fuisset.</p>
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406 <p title="III q. 1 a. 3 arg. 4"><a name="46754"><span class=
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407 "ref">[46754] III&ordf; q. 1 a. 3 arg. 4</span></a> Praeterea,
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408 praedestinatio Dei est aeterna. Sed dicitur, Rom. I, de Christo,
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409 quod <i>praedestinatus est filius Dei in virtute</i>. Ergo etiam
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410 ante peccatum necessarium erat filium Dei incarnari, ad hoc quod
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411 Dei praedestinatio impleretur.</p>
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412 <p title="III q. 1 a. 3 arg. 5"><a name="46755"><span class=
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413 "ref">[46755] III&ordf; q. 1 a. 3 arg. 5</span></a> Praeterea,
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414 incarnationis mysterium est primo homini revelatum, ut patet per
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415 hoc quod dixit, <i>hoc nunc os ex ossibus meis</i>, etc., quod
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416 apostolus dicit esse <i>magnum sacramentum in Christo et
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417 Ecclesia</i>, ut patet Ephes. V. Sed homo non potuit esse praescius
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418 sui casus, eadem ratione qua nec Angelus, ut Augustinus probat,
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419 super Gen. ad Litt. Ergo, etiam si homo non peccasset, Deus
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420 incarnatus fuisset.</p>
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421 <p title="III q. 1 a. 3 s. c."><a name="46756"><span class=
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422 "ref">[46756] III&ordf; q. 1 a. 3 s. c.</span></a> Sed contra est
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423 quod Augustinus dicit, in libro de verbis Dom., exponens illud quod
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424 habetur Luc. XIX, <i>venit filius hominis quaerere et salvum facere
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425 quod perierat, si homo non peccasset, filius hominis non
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426 venisset</i>. Et I ad Tim. I, super illud verbum, <i>Christus venit
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427 in hunc mundum ut peccatores salvos faceret</i>, dicit Glossa,
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428 <i>nulla causa veniendi fuit Christo domino, nisi peccatores salvos
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429 facere. Tolle morbos, tolle vulnera, et nulla medicinae est
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430 causa</i>.</p>
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431 <p title="III q. 1 a. 3 co."><a name="46757"><span class=
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432 "ref">[46757] III&ordf; q. 1 a. 3 co.</span></a> Respondeo dicendum
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433 quod aliqui circa hoc diversimode opinantur. Quidam enim dicunt
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434 quod, etiam si homo non peccasset, Dei filius fuisset incarnatus.
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435 Alii vero contrarium asserunt. Quorum assertioni magis assentiendum
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436 videtur. Ea enim quae ex sola Dei voluntate proveniunt, supra omne
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437 debitum creaturae, nobis innotescere non possunt nisi quatenus in
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438 sacra Scriptura traduntur, per quam divina voluntas innotescit.
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439 Unde, cum in sacra Scriptura ubique incarnationis ratio ex peccato
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440 primi hominis assignetur, convenientius dicitur incarnationis opus
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441 ordinatum esse a Deo in remedium peccati, ita quod, peccato non
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442 existente, incarnatio non fuisset. Quamvis potentia Dei ad hoc non
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443 limitetur, potuisset enim, etiam peccato non existente, Deus
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444 incarnari.</p>
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445 <p title="III q. 1 a. 3 ad 1"><a name="46758"><span class=
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446 "ref">[46758] III&ordf; q. 1 a. 3 ad 1</span></a> Ad primum ergo
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447 dicendum quod omnes aliae causae quae sunt assignatae, pertinent ad
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448 remedium peccati. Si enim homo non peccasset, perfusus fuisset
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449 lumine divinae sapientiae, et iustitiae rectitudine perfectus a
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450 Deo, ad omnia necessaria cognoscenda. Sed quia homo, deserto Deo,
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451 ad corporalia collapsus erat, conveniens fuit ut Deus, carne
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452 assumpta, etiam per corporalia ei salutis remedium exhiberet. Unde
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453 dicit Augustinus, super illud Ioan. I cap., <i>verbum caro factum
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454 est, caro te obcaecaverat, caro te sanat, quoniam sic venit
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455 Christus ut de carne vitia carnis exstingueret</i>.</p>
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456 <p title="III q. 1 a. 3 ad 2"><a name="46759"><span class=
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457 "ref">[46759] III&ordf; q. 1 a. 3 ad 2</span></a> Ad secundum
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diff changeset
458 dicendum quod in ipso modo productionis rerum ex nihilo divina
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459 virtus infinita ostenditur. Ad perfectionem etiam universi sufficit
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460 quod naturali modo creatura ordinetur sic in Deum sicut in finem.
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461 Hoc autem excedit limites perfectionis naturae, ut creatura uniatur
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462 Deo in persona.</p>
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463 <p title="III q. 1 a. 3 ad 3"><a name="46760"><span class=
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464 "ref">[46760] III&ordf; q. 1 a. 3 ad 3</span></a> Ad tertium
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diff changeset
465 dicendum quod duplex capacitas attendi potest in humana natura. Una
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466 quidem secundum ordinem potentiae naturalis. Quae a Deo semper
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467 impletur, qui dat unicuique rei secundum suam capacitatem
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468 naturalem. Alia vero secundum ordinem divinae potentiae, cui omnis
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469 creatura obedit ad nutum. Et ad hoc pertinet ista capacitas. Non
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470 autem Deus omnem talem capacitatem naturae replet, alioquin, Deus
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471 non posset facere in creatura nisi quod facit; quod falsum est, ut
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472 in primo habitum est. Nihil autem prohibet ad aliquid maius humanam
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473 naturam productam esse post peccatum, Deus enim permittit mala
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474 fieri ut inde aliquid melius eliciat. Unde dicitur Rom. V, <i>ubi
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475 abundavit iniquitas, superabundavit et gratia</i>. Unde et in
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476 benedictione cerei paschalis dicitur, <i>o felix culpa, quae talem
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477 ac tantum meruit habere redemptorem</i>.</p>
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478 <p title="III q. 1 a. 3 ad 4"><a name="46761"><span class=
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diff changeset
479 "ref">[46761] III&ordf; q. 1 a. 3 ad 4</span></a> Ad quartum
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diff changeset
480 dicendum quod praedestinatio praesupponit praescientiam futurorum.
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481 Et ideo, sicut Deus praedestinat salutem alicuius hominis per
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482 orationem aliorum implendam, ita etiam praedestinavit opus
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483 incarnationis in remedium humani peccati.</p>
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diff changeset
484 <p title="III q. 1 a. 3 ad 5"><a name="46762"><span class=
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485 "ref">[46762] III&ordf; q. 1 a. 3 ad 5</span></a> Ad quintum
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diff changeset
486 dicendum quod nihil prohibet alicui revelari effectus cui non
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487 revelatur causa. Potuit ergo primo homini revelari incarnationis
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488 mysterium sine hoc quod esset praescius sui casus, non enim
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489 quicumque cognoscit effectum, cognoscit et causam.</p>
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490 <br />
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491 <div class="E">Articulus 4</div>
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492 <p title="III q. 1 a. 4 arg. 1"><a name="46763"><span class=
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diff changeset
493 "ref">[46763] III&ordf; q. 1 a. 4 arg. 1</span></a> Ad quartum sic
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diff changeset
494 proceditur. Videtur quod Deus principalius incarnatus fuerit in
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diff changeset
495 remedium actualium peccatorum quam in remedium originalis peccati.
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diff changeset
496 Quanto enim peccatum est gravius, tanto magis humanae saluti
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diff changeset
497 adversatur, propter quam Deus est incarnatus. Sed peccatum actuale
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diff changeset
498 est gravius quam originale peccatum, minima enim poena debetur
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parents: 26
diff changeset
499 originali peccato, ut Augustinus dicit, contra Iulianum. Ergo
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parents: 26
diff changeset
500 principalius incarnatio Christi ordinatur ad deletionem actualium
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diff changeset
501 peccatorum.</p>
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diff changeset
502 <p title="III q. 1 a. 4 arg. 2"><a name="46764"><span class=
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diff changeset
503 "ref">[46764] III&ordf; q. 1 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
504 peccato originali non debetur poena sensus, sed solum poena damni,
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diff changeset
505 ut in secundo habitum est. Sed Christus venit pro satisfactione
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diff changeset
506 peccatorum poenam sensus pati in cruce, non autem poenam damni,
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diff changeset
507 quia nullum defectum habuit divinae visionis aut fruitionis. Ergo
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parents: 26
diff changeset
508 principalius venit ad deletionem peccati actualis quam
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diff changeset
509 originalis.</p>
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diff changeset
510 <p title="III q. 1 a. 4 arg. 3"><a name="46765"><span class=
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diff changeset
511 "ref">[46765] III&ordf; q. 1 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
512 sicut Chrysostomus dicit, in II de compunctione cordis, <i>hic est
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diff changeset
513 affectus servi fidelis, ut beneficia domini sui quae communiter
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diff changeset
514 omnibus data sunt, quasi sibi soli praestita reputet</i>, quasi
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diff changeset
515 enim de se solo loquens Paulus ita scribit, ad Galat. II,
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diff changeset
516 <i>dilexit me, et tradidit semetipsum pro me</i>. Sed propria
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diff changeset
517 peccata nostra sunt actualia, originale enim est commune peccatum.
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diff changeset
518 Ergo hunc affectum debemus habere, ut aestimemus eum principaliter
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diff changeset
519 propter actualia peccata venisse.</p>
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diff changeset
520 <p title="III q. 1 a. 4 s. c."><a name="46766"><span class=
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diff changeset
521 "ref">[46766] III&ordf; q. 1 a. 4 s. c.</span></a> Sed contra est
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diff changeset
522 quod Ioan. I dicitur, <i>ecce agnus Dei, ecce qui tollit peccata
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diff changeset
523 mundi</i>.</p>
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diff changeset
524 <p title="III q. 1 a. 4 co."><a name="46767"><span class=
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diff changeset
525 "ref">[46767] III&ordf; q. 1 a. 4 co.</span></a> Respondeo dicendum
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diff changeset
526 quod certum est Christum venisse in hunc mundum non solum ad
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diff changeset
527 delendum illud peccatum quod traductum est originaliter in
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diff changeset
528 posteros, sed etiam ad deletionem omnium peccatorum quae postmodum
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parents: 26
diff changeset
529 superaddita sunt, non quod omnia deleantur (quod est propter
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diff changeset
530 defectum hominum, qui Christo non inhaerent, secundum illud Ioan.
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diff changeset
531 III, <i>venit lux in mundum, et dilexerunt homines magis tenebras
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diff changeset
532 quam lucem</i>), sed quia ipse exhibuit quod sufficiens fuit ad
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diff changeset
533 omnem deletionem. Unde dicitur Rom. V, <i>non sicut delictum, sic
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diff changeset
534 et donum, nam iudicium ex uno in condemnationem, gratia autem ex
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diff changeset
535 multis delictis in iustificationem</i>. Tanto autem principalius ad
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diff changeset
536 alicuius peccati deletionem Christus venit, quanto illud peccatum
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diff changeset
537 maius est. Dicitur autem maius aliquid dupliciter. Uno modo,
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diff changeset
538 intensive, sicut est maior albedo quae est intensior. Et per hunc
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diff changeset
539 modum maius est peccatum actuale quam originale, quia plus habet de
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diff changeset
540 ratione voluntarii, ut in secundo dictum est. Alio modo dicitur
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diff changeset
541 aliquid maius extensive, sicut dicitur maior albedo quae est in
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diff changeset
542 maiori superficie. Et hoc modo peccatum originale, per quod totum
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diff changeset
543 genus humanum inficitur, est maius quolibet peccato actuali, quod
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544 est proprium singularis personae. Et quantum ad hoc, Christus
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diff changeset
545 principalius venit ad tollendum originale peccatum, inquantum
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diff changeset
546 <i>bonum gentis divinius est quam bonum unius</i>, ut dicitur in I
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diff changeset
547 Ethic.</p>
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diff changeset
548 <p title="III q. 1 a. 4 ad 1"><a name="46768"><span class=
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diff changeset
549 "ref">[46768] III&ordf; q. 1 a. 4 ad 1</span></a> Ad primum ergo
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diff changeset
550 dicendum quod ratio illa procedit de intensiva magnitudine
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diff changeset
551 peccati.</p>
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diff changeset
552 <p title="III q. 1 a. 4 ad 2"><a name="46769"><span class=
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diff changeset
553 "ref">[46769] III&ordf; q. 1 a. 4 ad 2</span></a> Ad secundum
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diff changeset
554 dicendum quod peccato originali in futura retributione non debetur
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diff changeset
555 poena sensus, poenalitates tamen quas sensibiliter in hac vita
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diff changeset
556 patimur, sicut famem, sitim, mortem et alia huiusmodi, ex peccato
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diff changeset
557 originali procedunt. Et ideo Christus, ut plene pro peccato
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diff changeset
558 originali satisfaceret, voluit sensibilem dolorem pati, ut mortem
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diff changeset
559 et alia huiusmodi in seipso consummaret.</p>
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diff changeset
560 <p title="III q. 1 a. 4 ad 3"><a name="46770"><span class=
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diff changeset
561 "ref">[46770] III&ordf; q. 1 a. 4 ad 3</span></a> Ad tertium
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diff changeset
562 dicendum quod, sicut Chrysostomus ibidem inducit, verba illa
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diff changeset
563 dicebat apostolus, <i>non quasi diminuere volens amplissima et per
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diff changeset
564 orbem terrarum diffusa Christi munera, sed ut pro omnibus se solum
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diff changeset
565 indicaret obnoxium. Quid enim interest si et aliis praestitit, cum
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diff changeset
566 quae tibi sunt praestita ita integra sunt et ita perfecta quasi
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diff changeset
567 nulli alii ex his aliquid fuerit praestitum?</i> Ex hoc ergo quod
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diff changeset
568 aliquis debet sibi reputare beneficia Christi praestita esse, non
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diff changeset
569 debet existimare quod non sint praestita aliis. Et ideo non
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570 excluditur quin principalius venerit abolere peccatum totius
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diff changeset
571 naturae quam peccatum unius personae. Sed illud peccatum commune
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diff changeset
572 ita perfecte curatum est in unoquoque ac si in eo solo esset
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diff changeset
573 curatum. Et praeterea, propter unionem caritatis, totum quod
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diff changeset
574 omnibus est impensum, unusquisque debet sibi adscribere.</p>
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diff changeset
575 <br />
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diff changeset
576 <div class="E">Articulus 5</div>
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diff changeset
577 <p title="III q. 1 a. 5 arg. 1"><a name="46771"><span class=
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diff changeset
578 "ref">[46771] III&ordf; q. 1 a. 5 arg. 1</span></a> Ad quintum sic
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diff changeset
579 proceditur. Videtur quod conveniens fuisset Deum incarnari a
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diff changeset
580 principio humani generis. Incarnationis enim opus ex immensitate
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diff changeset
581 divinae caritatis processit, secundum illud Ephes. II, <i>Deus, qui
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diff changeset
582 dives est in misericordia, propter nimiam caritatem suam qua
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diff changeset
583 dilexit nos, cum essemus mortui peccatis, convivificavit nos in
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diff changeset
584 Christo</i>. Sed caritas non tardat subvenire amico necessitatem
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diff changeset
585 patienti, secundum illud Prov. III, <i>ne dicas amico tuo, vade et
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586 revertere, cras dabo tibi; cum statim possis dare</i>. Ergo Deus
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diff changeset
587 incarnationis opus differre non debuit, sed statim a principio per
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588 suam incarnationem humano generi subvenire.</p>
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diff changeset
589 <p title="III q. 1 a. 5 arg. 2"><a name="46772"><span class=
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diff changeset
590 "ref">[46772] III&ordf; q. 1 a. 5 arg. 2</span></a> Praeterea, I
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diff changeset
591 Tim. I dicitur, <i>Christus venit in hunc mundum peccatores salvos
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diff changeset
592 facere</i>. Sed plures salvati fuissent si a principio humani
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diff changeset
593 generis Deus incarnatus fuisset, plurimi enim, ignorantes Deum, in
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diff changeset
594 suo peccato perierunt in diversis saeculis. Ergo convenientius
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parents: 26
diff changeset
595 fuisset quod a principio humani generis Deus incarnatus
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diff changeset
596 fuisset.</p>
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diff changeset
597 <p title="III q. 1 a. 5 arg. 3"><a name="46773"><span class=
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diff changeset
598 "ref">[46773] III&ordf; q. 1 a. 5 arg. 3</span></a> Praeterea, opus
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diff changeset
599 gratiae non est minus ordinatum quam opus naturae. Sed <i>natura
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diff changeset
600 initium sumit a perfectis</i>, ut dicit Boetius, in libro de
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diff changeset
601 consolatione. Ergo opus gratiae debuit a principio esse perfectum.
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diff changeset
602 Sed in opere incarnationis consideratur perfectio gratiae, secundum
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diff changeset
603 illud, <i>verbum caro factum est</i>, et postea subditur, <i>plenum
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diff changeset
604 gratiae et veritatis</i>. Ergo Christus a principio humani generis
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diff changeset
605 debuit incarnari.</p>
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diff changeset
606 <p title="III q. 1 a. 5 s. c."><a name="46774"><span class=
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diff changeset
607 "ref">[46774] III&ordf; q. 1 a. 5 s. c.</span></a> Sed contra est
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diff changeset
608 quod dicitur Galat. IV, <i>at ubi venit plenitudo temporis, misit
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diff changeset
609 Deus filium suum, factum ex muliere</i>, ubi dicit Glossa quod
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diff changeset
610 <i>plenitudo temporis est quod praefinitum fuit a Deo patre quando
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diff changeset
611 mitteret filium suum</i>. Sed Deus sua sapientia omnia definivit.
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diff changeset
612 Ergo convenientissimo tempore Deus est incarnatus. Et sic non fuit
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613 conveniens quod a principio humani generis Deus incarnaretur.</p>
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diff changeset
614 <p title="III q. 1 a. 5 co."><a name="46775"><span class=
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diff changeset
615 "ref">[46775] III&ordf; q. 1 a. 5 co.</span></a> Respondeo dicendum
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diff changeset
616 quod, cum opus incarnationis principaliter ordinetur ad
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diff changeset
617 reparationem naturae humanae per peccati abolitionem manifestum est
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diff changeset
618 quod non fuit conveniens a principio humani generis, ante peccatum,
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diff changeset
619 Deum incarnatum fuisse, non enim datur medicina nisi iam infirmis.
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diff changeset
620 Unde ipse dominus dicit, Matth. IX, <i>non est opus valentibus
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diff changeset
621 medicus, sed male habentibus, non enim veni vocare iustos, sed
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diff changeset
622 peccatores</i>. Sed non etiam statim post peccatum conveniens fuit
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diff changeset
623 Deum incarnari. Primo quidem, propter conditionem humani peccati,
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diff changeset
624 quod ex superbia provenerat, unde eo modo erat homo liberandus ut,
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diff changeset
625 humiliatus, recognosceret se liberatore indigere. Unde super illud
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diff changeset
626 Galat. III, <i>ordinata per Angelos in manu mediatoris</i>, dicit
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diff changeset
627 Glossa, <i>magno consilio factum est ut, post hominis casum, non
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diff changeset
628 illico Dei filius mitteretur. Reliquit enim Deus prius hominem in
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diff changeset
629 libertate arbitrii, in lege naturali, ut sic vires naturae suae
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diff changeset
630 cognosceret. Ubi cum deficeret, legem accepit. Qua data, invaluit
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diff changeset
631 morbus, non legis, sed naturae vitio, ut ita, cognita sua
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diff changeset
632 infirmitate, clamaret ad medicum, et gratiae quaereret
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diff changeset
633 auxilium</i>. Secundo, propter ordinem promotionis in bonum,
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diff changeset
634 secundum quem ab imperfecto ad perfectum proceditur. Unde apostolus
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diff changeset
635 dicit, I ad Cor. XV, <i>non prius quod spirituale est, sed quod
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diff changeset
636 animale, deinde quod spirituale. Primus homo de terra, terrenus,
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diff changeset
637 secundus homo de caelo, caelestis</i>. Tertio, propter dignitatem
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diff changeset
638 ipsius verbi incarnati. Quia super illud Galat. IV, <i>ubi venit
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diff changeset
639 plenitudo temporis</i>, dicit Glossa, <i>quanto maior iudex
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diff changeset
640 veniebat, tanto praeconum series longior praecedere debebat</i>.
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diff changeset
641 Quarto, ne fervor fidei temporis prolixitate tepesceret. Quia circa
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diff changeset
642 finem mundi <i>refrigescet caritas multorum</i>, et Luc. XVIII
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diff changeset
643 dicitur, <i>cum filius hominis veniet, putasne inveniet fidem super
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diff changeset
644 terram?</i></p>
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diff changeset
645 <p title="III q. 1 a. 5 ad 1"><a name="46776"><span class=
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diff changeset
646 "ref">[46776] III&ordf; q. 1 a. 5 ad 1</span></a> Ad primum ergo
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diff changeset
647 dicendum quod caritas non differt amico subvenire, salva tamen
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diff changeset
648 negotiorum opportunitate et personarum conditione. Si enim medicus
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diff changeset
649 statim a principio aegritudinis medicinam daret infirmo, minus
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diff changeset
650 proficeret, vel magis laederet quam iuvaret. Et ideo etiam dominus
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diff changeset
651 non statim incarnationis remedium humano generi exhibuit, ne illud
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diff changeset
652 contemneret ex superbia, si prius suam infirmitatem non
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diff changeset
653 cognosceret.</p>
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diff changeset
654 <p title="III q. 1 a. 5 ad 2"><a name="46777"><span class=
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diff changeset
655 "ref">[46777] III&ordf; q. 1 a. 5 ad 2</span></a> Ad secundum
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diff changeset
656 dicendum quod Augustinus ad hoc respondet, in libro de sex
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parents: 26
diff changeset
657 quaestionibus Paganorum, dicens, qu. II, quod <i>tunc voluit
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diff changeset
658 Christus hominibus apparere, et apud eos praedicari suam doctrinam,
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diff changeset
659 quando et ubi sciebat esse qui in eum fuerant credituri. His enim
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diff changeset
660 temporibus, et his in locis, tales homines in eius praedicatione
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diff changeset
661 futuros esse sciebat quales, non quidem omnes, sed tamen multi in
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diff changeset
662 eius corporali praesentia fuerunt, qui nec in eum, suscitatis
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diff changeset
663 mortuis, credere voluerunt</i>. Sed hanc responsionem reprobans
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664 idem Augustinus dicit, in libro de perseverantia, <i>nunquid
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665 possumus dicere Tyrios aut Sidonios, talibus apud se virtutibus
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666 factis, credere noluisse, aut credituros non fuisse si fierent, cum
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667 ipse dominus eis attestetur quod acturi essent magnae humilitatis
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668 poenitentiam, si in eis facta essent divinarum illa signa
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669 virtutum?</i> Proinde, ut ipse solvens subdit, <i>sicut apostolus
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670 ait, non est volentis neque currentis, sed miserentis Dei, qui his
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671 quos praevidit, si apud eos facta essent, suis miraculis
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672 credituros, quibus voluit subvenit, aliis autem non subvenit, de
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673 quibus in sua praedestinatione, occulte quidem sed iuste, aliud
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674 iudicavit. Ita misericordiam eius in his qui liberantur, et
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675 veritatem in his qui puniuntur sine dubitatione credamus</i>.</p>
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676 <p title="III q. 1 a. 5 ad 3"><a name="46778"><span class=
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677 "ref">[46778] III&ordf; q. 1 a. 5 ad 3</span></a> Ad tertium
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678 dicendum quod perfectum est prius imperfecto, in diversis quidem,
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679 tempore et natura, oportet enim quod perfectum sit quod alia ad
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680 perfectionem adducit, sed in uno et eodem imperfectum est prius
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681 tempore, etsi sit posterius natura. Sic ergo imperfectionem naturae
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682 humanae duratione praecedit aeterna Dei perfectio, sed sequitur
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683 ipsam consummata perfectio in unione ad Deum.</p>
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684 <br />
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diff changeset
685 <div class="E">Articulus 6</div>
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686 <p title="III q. 1 a. 6 arg. 1"><a name="46779"><span class=
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diff changeset
687 "ref">[46779] III&ordf; q. 1 a. 6 arg. 1</span></a> Ad sextum sic
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688 proceditur. Videtur quod incarnationis opus differri debuerit usque
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689 in finem mundi. Dicitur enim in Psalmo, <i>senectus mea in
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diff changeset
690 misericordia uberi</i>, idest, in novissimo, ut Glossa dicit. Sed
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691 tempus incarnationis est maxime tempus misericordiae, secundum
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diff changeset
692 illud Psalmi, <i>quoniam venit tempus miserendi eius</i>. Ergo
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693 incarnatio debuit differri usque in finem mundi.</p>
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diff changeset
694 <p title="III q. 1 a. 6 arg. 2"><a name="46780"><span class=
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diff changeset
695 "ref">[46780] III&ordf; q. 1 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
696 sicut dictum est, perfectum, in eodem, tempore est posterius
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697 imperfecto. Ergo id quod est maxime perfectum, debet esse ultimo in
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698 tempore. Sed summa perfectio humanae naturae est in unione ad
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diff changeset
699 verbum, quia <i>in Christo complacuit omnem plenitudinem
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diff changeset
700 divinitatis inhabitare</i>, ut apostolus dicit, Coloss. I. Ergo
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701 incarnatio debuit differri usque in finem mundi.</p>
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702 <p title="III q. 1 a. 6 arg. 3"><a name="46781"><span class=
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diff changeset
703 "ref">[46781] III&ordf; q. 1 a. 6 arg. 3</span></a> Praeterea, non
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704 est conveniens fieri per duo quod per unum fieri potest. Sed unus
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705 Christi adventus sufficere poterat ad salutem humanae naturae, qui
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706 erit in fine mundi. Ergo non oportuit quod antea veniret per
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diff changeset
707 incarnationem. Et ita incarnatio differri debuit usque in finem
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708 mundi.</p>
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709 <p title="III q. 1 a. 6 s. c."><a name="46782"><span class=
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diff changeset
710 "ref">[46782] III&ordf; q. 1 a. 6 s. c.</span></a> Sed contra est
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711 quod dicitur Habacuc III, <i>in medio annorum notum facies</i>. Non
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712 ergo debuit incarnationis mysterium, per quod mundo innotuit, usque
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713 in finem mundi differri.</p>
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diff changeset
714 <p title="III q. 1 a. 6 co."><a name="46783"><span class=
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diff changeset
715 "ref">[46783] III&ordf; q. 1 a. 6 co.</span></a> Respondeo dicendum
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716 quod, sicut non fuit conveniens Deum incarnari a principio mundi,
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717 ita non fuit conveniens quod incarnatio differretur usque in finem
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718 mundi. Quod quidem apparet, primo, ex unione divinae et humanae
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diff changeset
719 naturae. Sicut enim dictum est, perfectum uno modo tempore
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720 praecedit imperfectum, in eo enim quod de imperfecto fit perfectum,
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diff changeset
721 imperfectum tempore praecedit perfectum; in eo vero quod est
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722 perfectionis causa efficiens, perfectum tempore praecedit
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723 imperfectum. In opere autem incarnationis utrumque concurrit. Quia
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724 natura humana in ipsa incarnatione est perducta ad summam
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725 perfectionem, et ideo non decuit quod a principio humani generis
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726 incarnatio facta fuisset. Sed ipsum verbum incarnatum est
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727 perfectionis humanae causa efficiens, secundum illud Ioan. I, <i>de
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728 plenitudine eius omnes accepimus</i>, et ideo non debuit
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729 incarnationis opus usque in finem mundi differri. Sed perfectio
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730 gloriae, ad quam perducenda est ultimo natura humana per verbum
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diff changeset
731 incarnatum, erit in fine mundi. Secundo, ex effectu humanae
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732 salutis. Ut enim dicitur in libro de quaest. Nov. et Vet. Test.,
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733 <i>in potestate dantis est quando vel quantum velit misereri. Venit
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diff changeset
734 ergo quando et subveniri debere scivit, et gratum futurum
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735 beneficium. Cum enim languore quodam humani generis obsolescere
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diff changeset
736 coepisset cognitio Dei inter homines et mores immutarentur, eligere
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diff changeset
737 dignatus est Abraham, in quo forma esset renovatae notitiae Dei et
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diff changeset
738 morum. Et cum adhuc reverentia segnior esset, postea per Moysen
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diff changeset
739 legem litteris dedit. Et quia eam gentes spreverunt non se
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740 subiicientes ei, neque hi qui acceperunt servaverunt, motus
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diff changeset
741 misericordia dominus misit filium suum, qui, data omnibus
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diff changeset
742 remissione peccatorum, Deo patri illos iustificatos offerret</i>.
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diff changeset
743 Si autem hoc remedium differretur usque in finem mundi, totaliter
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744 Dei notitia et reverentia et morum honestas abolita fuisset in
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745 terris. Tertio apparet quod hoc non fuisset conveniens ad
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diff changeset
746 manifestationem divinae virtutis, quae pluribus modis homines
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diff changeset
747 salvavit, non solum per fidem futuri, sed etiam per fidem
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diff changeset
748 praesentis et praeteriti.</p>
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diff changeset
749 <p title="III q. 1 a. 6 ad 1"><a name="46784"><span class=
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750 "ref">[46784] III&ordf; q. 1 a. 6 ad 1</span></a> Ad primum ergo
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diff changeset
751 dicendum quod Glossa illa exponit de misericordia perducente ad
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752 gloriam. Si tamen referatur ad misericordiam exhibitam humano
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753 generi per incarnationem Christi, sciendum est quod, sicut
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754 Augustinus dicit, in libro Retractationum, tempus incarnationis
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755 potest comparari iuventuti humani generis, <i>propter vigorem
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756 fervoremque fidei, quae per dilectionem operatur</i>, senectuti
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757 autem, quae est sexta aetas, <i>propter numerum temporum, quia
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758 Christus venit in sexta aetate. Et quamvis in corpore non possit
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759 esse simul iuventus et senectus, potest tamen simul esse in anima,
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760 illa propter alacritatem, ista propter gravitatem</i>. Et ideo in
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diff changeset
761 libro octogintatrium quaest., alicubi dixit Augustinus quod <i>non
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762 oportuit divinitus venire magistrum, cuius imitatione humanum genus
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763 in mores optimos formaretur, nisi tempore iuventutis</i> alibi
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764 autem dixit Christum in sexta aetate humani generis, tanquam in
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765 senectute, venisse.</p>
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diff changeset
766 <p title="III q. 1 a. 6 ad 2"><a name="46785"><span class=
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diff changeset
767 "ref">[46785] III&ordf; q. 1 a. 6 ad 2</span></a> Ad secundum
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diff changeset
768 dicendum quod opus incarnationis non solum est considerandum ut
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diff changeset
769 terminus motus de imperfecto ad perfectum, sed ut principium
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diff changeset
770 perfectionis in humana natura, ut dictum est.</p>
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diff changeset
771 <p title="III q. 1 a. 6 ad 3"><a name="46786"><span class=
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diff changeset
772 "ref">[46786] III&ordf; q. 1 a. 6 ad 3</span></a> Ad tertium
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diff changeset
773 dicendum quod, sicut Chrysostomus dicit, super illud Ioan., <i>non
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774 misit Deus filium suum in mundum ut iudicet mundum, duo sunt
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diff changeset
775 Christi adventus, primus quidem, ut remittat peccata; secundus, ut
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diff changeset
776 iudicet. Si enim hoc non fecisset, universi simul perditi essent,
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diff changeset
777 omnes enim peccaverunt, et egent gloria Dei</i>. Unde patet quod
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778 non debuit adventum misericordiae differre usque in finem
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779 mundi.</p>
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diff changeset
780 <div class="centro"><br />
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diff changeset
781 <p><a href="sth4000.html"><img src="icons/ageretro.gif" width="19"
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782 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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783 <a href="sth4002.html"><img src="icons/ageultra.gif" width="19"
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784 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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785 <br />
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diff changeset
786 <hr />
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diff changeset
787 <br />
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788 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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789 hanc editionem<br />
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790 Iura omnia asservantur<br />
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diff changeset
791 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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792 style="text-decoration=none">49644264</a></address>
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793 </div>
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794 </body>
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795 </html>