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annotate summa/latin/sth2090.html @ 99:71f2c033089e

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change dtd location for new machine
author ht
date Sat, 01 Nov 2014 15:28:52 +0000
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1 <?xml version="1.0" encoding="UTF-8"?>
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2 <!DOCTYPE html
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3 PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "file:///c:/C64/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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4 <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA" lang="LA">
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5 <head>
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6 <meta content="HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" name="generator"/>
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7 <meta content="text/html; charset=us-ascii" http-equiv="Content-Type"/>
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8 <meta content="text/css" http-equiv="Content-Style-Type"/>
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9 <meta content="text/javascript" http-equiv="Content-Script-Type"/>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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11 <meta content="Latin" name="language"/>
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12 <meta content="public" name="security"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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15 <meta content="" name="abstract"/>
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16 <link type="text/css" href="vscreen.css" media="screen" rel="stylesheet"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, Iª-IIae q.
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19 90-92</title>
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20 </head>
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21 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">prima pars secundae partis a quaestione XC ad
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22 quaestionem XCII</div><div class="centro">
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23 <table summary="Imago" align="center">
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24 <tr>
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25 <th><img align="middle" alt="Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)" border="0" height="190" width="275" src="icons/fugit190.jpg"/></th>
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26 </tr>
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27 </table>
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28 <br/>
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29 <span class="tres">Textum Leoninum Romae 1892 editum<br/>
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30 ac automato translatum a Roberto Busa SJ in taenias
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31 magneticas<br/>
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32 denuo recognovit Enrique Alarcón atque instruxit<br/>
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33 <br/></span><br/>
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34 <hr/>
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35 <br/>
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36 <p><a href="sth2085.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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37 <a href="sth2093.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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38 <script type="text/javascript" language="JavaScript">
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39 //
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40 &lt;!--
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41 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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42 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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45 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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47 document.write('&lt;OPTION VALUE="iopera.html"&gt;Opera omnia');
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134 document.write('&lt;OPTION VALUE="#37509"&gt;I&amp;ordf;-IIae q. 92 a. 1 arg. 2');
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135 document.write('&lt;OPTION VALUE="#37510"&gt;I&amp;ordf;-IIae q. 92 a. 1 arg. 3');
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136 document.write('&lt;OPTION VALUE="#37511"&gt;I&amp;ordf;-IIae q. 92 a. 1 arg. 4');
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137 document.write('&lt;OPTION VALUE="#37512"&gt;I&amp;ordf;-IIae q. 92 a. 1 s. c.');
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138 document.write('&lt;OPTION VALUE="#37513"&gt;I&amp;ordf;-IIae q. 92 a. 1 co.');
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139 document.write('&lt;OPTION VALUE="#37514"&gt;I&amp;ordf;-IIae q. 92 a. 1 ad 1');
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140 document.write('&lt;OPTION VALUE="#37515"&gt;I&amp;ordf;-IIae q. 92 a. 1 ad 2');
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141 document.write('&lt;OPTION VALUE="#37516"&gt;I&amp;ordf;-IIae q. 92 a. 1 ad 3');
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142 document.write('&lt;OPTION VALUE="#37517"&gt;I&amp;ordf;-IIae q. 92 a. 1 ad 4');
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143 document.write('&lt;OPTION VALUE="#37518"&gt;I&amp;ordf;-IIae q. 92 a. 2 arg. 1');
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144 document.write('&lt;OPTION VALUE="#37519"&gt;I&amp;ordf;-IIae q. 92 a. 2 arg. 2');
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145 document.write('&lt;OPTION VALUE="#37520"&gt;I&amp;ordf;-IIae q. 92 a. 2 arg. 3');
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146 document.write('&lt;OPTION VALUE="#37521"&gt;I&amp;ordf;-IIae q. 92 a. 2 arg. 4');
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147 document.write('&lt;OPTION VALUE="#37522"&gt;I&amp;ordf;-IIae q. 92 a. 2 s. c.');
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148 document.write('&lt;OPTION VALUE="#37523"&gt;I&amp;ordf;-IIae q. 92 a. 2 co.');
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149 document.write('&lt;OPTION VALUE="#37524"&gt;I&amp;ordf;-IIae q. 92 a. 2 ad 1');
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150 document.write('&lt;OPTION VALUE="#37525"&gt;I&amp;ordf;-IIae q. 92 a. 2 ad 2');
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151 document.write('&lt;OPTION VALUE="#37526"&gt;I&amp;ordf;-IIae q. 92 a. 2 ad 3');
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152 document.write('&lt;OPTION VALUE="#37527"&gt;I&amp;ordf;-IIae q. 92 a. 2 ad 4');
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153 document.write('&lt;\/SELECT&gt;');
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154 document.write('&lt;BR&gt;&lt;BR&gt;');
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155 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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156 document.write('&lt;\/FORM&gt;');
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157 // --&gt;
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158 //
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159 </script><br/>
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160 <hr/>
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161 <br/></div><div class="q" id="q90"><h2>Quaestio 90</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 90 pr."><a name="37425"><span class="ref">[37425]
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162 Iª-IIae q. 90 pr.</span></a> Consequenter considerandum est de
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163 principiis exterioribus actuum. Principium autem exterius ad malum
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164 inclinans est Diabolus, de cuius tentatione in primo dictum est.
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165 Principium autem exterius movens ad bonum est Deus, qui et nos
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166 instruit per legem, et iuvat per gratiam. Unde primo, de lege;
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167 secundo, de gratia dicendum est. Circa legem autem, primo oportet
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168 considerare de ipsa lege in communi; secundo, de partibus eius.
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169 Circa legem autem in communi tria occurrunt consideranda, primo
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170 quidem, de essentia ipsius; secundo, de differentia legum; tertio,
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171 de effectibus legis. Circa primum quaeruntur quatuor. Primo, utrum
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172 lex sit aliquid rationis. Secundo, de fine legis. Tertio, de causa
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173 eius. Quarto, de promulgatione ipsius.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 90 a. 1 arg. 1"><a name="37426"><span class="ref">[37426] Iª-IIae q. 90 a. 1 arg. 1</span></a> Ad primum
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174 sic proceditur. Videtur quod lex non sit aliquid rationis. Dicit
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175 enim apostolus, ad Rom. VII, <i>video aliam legem in membris
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176 meis,</i> et cetera. Sed nihil quod est rationis, est in membris,
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177 quia ratio non utitur organo corporali. Ergo lex non est aliquid
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178 rationis.</p><p title="I-II q. 90 a. 1 arg. 2"><a name="37427"><span class="ref">[37427] Iª-IIae q. 90 a. 1 arg. 2</span></a> Praeterea,
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179 in ratione non est nisi potentia, habitus et actus. Sed lex non est
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180 ipsa potentia rationis. Similiter etiam non est aliquis habitus
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181 rationis, quia habitus rationis sunt virtutes intellectuales, de
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182 quibus supra dictum est. Nec etiam est actus rationis, quia
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183 cessante rationis actu, lex cessaret, puta in dormientibus. Ergo
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184 lex non est aliquid rationis.</p><p title="I-II q. 90 a. 1 arg. 3"><a name="37428"><span class="ref">[37428] Iª-IIae q. 90 a. 1 arg. 3</span></a> Praeterea,
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185 lex movet eos qui subiiciuntur legi, ad recte agendum. Sed movere
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186 ad agendum proprie pertinet ad voluntatem, ut patet ex praemissis.
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187 Ergo lex non pertinet ad rationem, sed magis ad voluntatem,
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188 secundum quod etiam iurisperitus dicit, <i>quod placuit principi,
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189 legis habet vigorem</i>.</p><p title="I-II q. 90 a. 1 s. c."><a name="37429"><span class="ref">[37429] Iª-IIae q. 90 a. 1 s. c.</span></a> Sed contra
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190 est quod ad legem pertinet praecipere et prohibere. Sed imperare
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191 est rationis, ut supra habitum est. Ergo lex est aliquid
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192 rationis.</p><p title="I-II q. 90 a. 1 co."><a name="37430"><span class="ref">[37430] Iª-IIae q. 90 a. 1 co.</span></a> Respondeo
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193 dicendum quod lex quaedam regula est et mensura actuum, secundum
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194 quam inducitur aliquis ad agendum, vel ab agendo retrahitur,
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195 dicitur enim lex a ligando, quia obligat ad agendum. Regula autem
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196 et mensura humanorum actuum est ratio, quae est primum principium
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197 actuum humanorum, ut ex praedictis patet, rationis enim est
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198 ordinare ad finem, qui est primum principium in agendis, secundum
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199 philosophum. In unoquoque autem genere id quod est principium, est
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200 mensura et regula illius generis, sicut unitas in genere numeri, et
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201 motus primus in genere motuum. Unde relinquitur quod lex sit
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202 aliquid pertinens ad rationem.</p><p title="I-II q. 90 a. 1 ad 1"><a name="37431"><span class="ref">[37431] Iª-IIae q. 90 a. 1 ad 1</span></a> Ad primum
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203 ergo dicendum quod, cum lex sit regula quaedam et mensura, dicitur
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204 dupliciter esse in aliquo. Uno modo, sicut in mensurante et
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205 regulante. Et quia hoc est proprium rationis, ideo per hunc modum
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206 lex est in ratione sola. Alio modo, sicut in regulato et mensurato.
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207 Et sic lex est in omnibus quae inclinantur in aliquid ex aliqua
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208 lege, ita quod quaelibet inclinatio proveniens ex aliqua lege,
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209 potest dici lex, non essentialiter, sed quasi participative. Et hoc
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210 modo inclinatio ipsa membrorum ad concupiscendum lex membrorum
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211 vocatur.</p><p title="I-II q. 90 a. 1 ad 2"><a name="37432"><span class="ref">[37432] Iª-IIae q. 90 a. 1 ad 2</span></a> Ad secundum
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212 dicendum quod, sicut in actibus exterioribus est considerare
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213 operationem et operatum, puta aedificationem et aedificatum; ita in
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214 operibus rationis est considerare ipsum actum rationis, qui est
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215 intelligere et ratiocinari, et aliquid per huiusmodi actum
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216 constitutum. Quod quidem in speculativa ratione primo quidem est
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217 definitio; secundo, enunciatio; tertio vero, syllogismus vel
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218 argumentatio. Et quia ratio etiam practica utitur quodam syllogismo
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219 in operabilibus, ut supra habitum est, secundum quod philosophus
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220 docet in VII Ethic.; ideo est invenire aliquid in ratione practica
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221 quod ita se habeat ad operationes, sicut se habet propositio in
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222 ratione speculativa ad conclusiones. Et huiusmodi propositiones
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223 universales rationis practicae ordinatae ad actiones, habent
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224 rationem legis. Quae quidem propositiones aliquando actualiter
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225 considerantur, aliquando vero habitualiter a ratione tenentur.</p><p title="I-II q. 90 a. 1 ad 3"><a name="37433"><span class="ref">[37433] Iª-IIae q. 90 a. 1 ad 3</span></a> Ad tertium
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226 dicendum quod ratio habet vim movendi a voluntate, ut supra dictum
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227 est, ex hoc enim quod aliquis vult finem, ratio imperat de his quae
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228 sunt ad finem. Sed voluntas de his quae imperantur, ad hoc quod
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229 legis rationem habeat, oportet quod sit aliqua ratione regulata. Et
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230 hoc modo intelligitur quod voluntas principis habet vigorem legis,
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231 alioquin voluntas principis magis esset iniquitas quam lex.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 90 a. 2 arg. 1"><a name="37434"><span class="ref">[37434] Iª-IIae q. 90 a. 2 arg. 1</span></a> Ad secundum
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232 sic proceditur. Videtur quod lex non ordinetur semper ad bonum
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233 commune sicut ad finem. Ad legem enim pertinet praecipere et
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234 prohibere. Sed praecepta ordinantur ad quaedam singularia bona. Non
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235 ergo semper finis legis est bonum commune.</p><p title="I-II q. 90 a. 2 arg. 2"><a name="37435"><span class="ref">[37435] Iª-IIae q. 90 a. 2 arg. 2</span></a> Praeterea,
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236 lex dirigit hominem ad agendum. Sed actus humani sunt in
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237 particularibus. Ergo et lex ad aliquod particulare bonum
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238 ordinatur.</p><p title="I-II q. 90 a. 2 arg. 3"><a name="37436"><span class="ref">[37436] Iª-IIae q. 90 a. 2 arg. 3</span></a> Praeterea,
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239 Isidorus dicit, in libro Etymol., <i>si ratione lex constat, lex
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240 erit omne quod ratione constiterit</i>. Sed ratione consistit non
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241 solum quod ordinatur ad bonum commune, sed etiam quod ordinatur ad
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242 bonum privatum. Ergo lex non ordinatur solum ad bonum commune, sed
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243 etiam ad bonum privatum unius.</p><p title="I-II q. 90 a. 2 s. c."><a name="37437"><span class="ref">[37437] Iª-IIae q. 90 a. 2 s. c.</span></a> Sed contra
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244 est quod Isidorus dicit, in V Etymol., quod <i>lex est nullo
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245 privato commodo, sed pro communi utilitate civium
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246 conscripta</i>.</p><p title="I-II q. 90 a. 2 co."><a name="37438"><span class="ref">[37438] Iª-IIae q. 90 a. 2 co.</span></a> Respondeo
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247 dicendum quod, sicut dictum est, lex pertinet ad id quod est
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248 principium humanorum actuum, ex eo quod est regula et mensura.
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249 Sicut autem ratio est principium humanorum actuum, ita etiam in
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250 ipsa ratione est aliquid quod est principium respectu omnium
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251 aliorum. Unde ad hoc oportet quod principaliter et maxime pertineat
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252 lex. Primum autem principium in operativis, quorum est ratio
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253 practica, est finis ultimus. Est autem ultimus finis humanae vitae
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254 felicitas vel beatitudo, ut supra habitum est. Unde oportet quod
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255 lex maxime respiciat ordinem qui est in beatitudinem. Rursus, cum
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256 omnis pars ordinetur ad totum sicut imperfectum ad perfectum; unus
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257 autem homo est pars communitatis perfectae, necesse est quod lex
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258 proprie respiciat ordinem ad felicitatem communem. Unde et
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259 philosophus, in praemissa definitione legalium, mentionem facit et
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260 de felicitate et communione politica. Dicit enim, in V Ethic., quod
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261 <i>legalia iusta dicimus factiva et conservativa felicitatis et
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262 particularum ipsius, politica communicatione</i>, perfecta enim
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263 communitas civitas est, ut dicitur in I Polit. In quolibet autem
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264 genere id quod maxime dicitur, est principium aliorum, et alia
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265 dicuntur secundum ordinem ad ipsum, sicut ignis, qui est maxime
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266 calidus, est causa caliditatis in corporibus mixtis, quae intantum
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267 dicuntur calida, inquantum participant de igne. Unde oportet quod,
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268 cum lex maxime dicatur secundum ordinem ad bonum commune,
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269 quodcumque aliud praeceptum de particulari opere non habeat
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270 rationem legis nisi secundum ordinem ad bonum commune. Et ideo
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271 omnis lex ad bonum commune ordinatur.</p><p title="I-II q. 90 a. 2 ad 1"><a name="37439"><span class="ref">[37439] Iª-IIae q. 90 a. 2 ad 1</span></a> Ad primum
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272 ergo dicendum quod praeceptum importat applicationem legis ad ea
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273 quae ex lege regulantur. Ordo autem ad bonum commune, qui pertinet
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274 ad legem, est applicabilis ad singulares fines. Et secundum hoc,
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275 etiam de particularibus quibusdam praecepta dantur.</p><p title="I-II q. 90 a. 2 ad 2"><a name="37440"><span class="ref">[37440] Iª-IIae q. 90 a. 2 ad 2</span></a> Ad secundum
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276 dicendum quod operationes quidem sunt in particularibus, sed illa
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277 particularia referri possunt ad bonum commune, non quidem
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278 communitate generis vel speciei, sed communitate causae finalis,
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279 secundum quod bonum commune dicitur finis communis.</p><p title="I-II q. 90 a. 2 ad 3"><a name="37441"><span class="ref">[37441] Iª-IIae q. 90 a. 2 ad 3</span></a> Ad tertium
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280 dicendum quod, sicut nihil constat firmiter secundum rationem
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281 speculativam nisi per resolutionem ad prima principia
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282 indemonstrabilia, ita firmiter nihil constat per rationem practicam
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283 nisi per ordinationem ad ultimum finem, qui est bonum commune. Quod
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284 autem hoc modo ratione constat, legis rationem habet.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 90 a. 3 arg. 1"><a name="37442"><span class="ref">[37442] Iª-IIae q. 90 a. 3 arg. 1</span></a> Ad tertium
28
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285 sic proceditur. Videtur quod cuiuslibet ratio sit factiva legis.
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286 Dicit enim apostolus, ad Rom. II, quod <i>cum gentes, quae legem
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287 non habent, naturaliter ea quae legis sunt faciunt, ipsi sibi sunt
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288 lex</i>. Hoc autem communiter de omnibus dicit. Ergo quilibet
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289 potest facere sibi legem.</p><p title="I-II q. 90 a. 3 arg. 2"><a name="37443"><span class="ref">[37443] Iª-IIae q. 90 a. 3 arg. 2</span></a> Praeterea,
28
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290 sicut philosophus dicit, in libro II Ethic., <i>intentio
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291 legislatoris est ut inducat hominem ad virtutem</i>. Sed quilibet
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292 homo potest alium inducere ad virtutem. Ergo cuiuslibet hominis
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293 ratio est factiva legis.</p><p title="I-II q. 90 a. 3 arg. 3"><a name="37444"><span class="ref">[37444] Iª-IIae q. 90 a. 3 arg. 3</span></a> Praeterea,
28
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294 sicut princeps civitatis est civitatis gubernator, ita quilibet
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295 paterfamilias est gubernator domus. Sed princeps civitatis potest
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296 legem in civitate facere. Ergo quilibet paterfamilias potest in sua
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297 domo facere legem.</p><p title="I-II q. 90 a. 3 s. c."><a name="37445"><span class="ref">[37445] Iª-IIae q. 90 a. 3 s. c.</span></a> Sed contra
28
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298 est quod Isidorus dicit, in libro Etymol., et habetur in decretis,
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299 dist. II, <i>lex est constitutio populi, secundum quam maiores natu
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300 simul cum plebibus aliquid sanxerunt</i>. Non est ergo cuiuslibet
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301 facere legem.</p><p title="I-II q. 90 a. 3 co."><a name="37446"><span class="ref">[37446] Iª-IIae q. 90 a. 3 co.</span></a> Respondeo
28
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302 dicendum quod lex proprie, primo et principaliter respicit ordinem
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303 ad bonum commune. Ordinare autem aliquid in bonum commune est vel
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304 totius multitudinis, vel alicuius gerentis vicem totius
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305 multitudinis. Et ideo condere legem vel pertinet ad totam
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306 multitudinem, vel pertinet ad personam publicam quae totius
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307 multitudinis curam habet. Quia et in omnibus aliis ordinare in
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308 finem est eius cuius est proprius ille finis.</p><p title="I-II q. 90 a. 3 ad 1"><a name="37447"><span class="ref">[37447] Iª-IIae q. 90 a. 3 ad 1</span></a> Ad primum
28
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309 ergo dicendum quod, sicut supra dictum est, lex est in aliquo non
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310 solum sicut in regulante, sed etiam participative sicut in
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311 regulato. Et hoc modo unusquisque sibi est lex, inquantum
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312 participat ordinem alicuius regulantis. Unde et ibidem subditur,
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313 <i>qui ostendunt opus legis scriptum in cordibus suis</i>.</p><p title="I-II q. 90 a. 3 ad 2"><a name="37448"><span class="ref">[37448] Iª-IIae q. 90 a. 3 ad 2</span></a> Ad secundum
28
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314 dicendum quod persona privata non potest inducere efficaciter ad
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315 virtutem. Potest enim solum monere, sed si sua monitio non
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316 recipiatur, non habet vim coactivam; quam debet habere lex, ad hoc
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317 quod efficaciter inducat ad virtutem, ut philosophus dicit, in X
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318 Ethic. Hanc autem virtutem coactivam habet multitudo vel persona
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319 publica, ad quam pertinet poenas infligere, ut infra dicetur. Et
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320 ideo solius eius est leges facere.</p><p title="I-II q. 90 a. 3 ad 3"><a name="37449"><span class="ref">[37449] Iª-IIae q. 90 a. 3 ad 3</span></a> Ad tertium
28
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321 dicendum quod, sicut homo est pars domus, ita domus est pars
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322 civitatis, civitas autem est communitas perfecta, ut dicitur in I
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323 Politic. Et ideo sicut bonum unius hominis non est ultimus finis,
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324 sed ordinatur ad commune bonum; ita etiam et bonum unius domus
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325 ordinatur ad bonum unius civitatis, quae est communitas perfecta.
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326 Unde ille qui gubernat aliquam familiam, potest quidem facere
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327 aliqua praecepta vel statuta; non tamen quae proprie habeant
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328 rationem legis.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 90 a. 4 arg. 1"><a name="37450"><span class="ref">[37450] Iª-IIae q. 90 a. 4 arg. 1</span></a> Ad quartum
28
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329 sic proceditur. Videtur quod promulgatio non sit de ratione legis.
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330 Lex enim naturalis maxime habet rationem legis. Sed lex naturalis
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331 non indiget promulgatione. Ergo non est de ratione legis quod
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332 promulgetur.</p><p title="I-II q. 90 a. 4 arg. 2"><a name="37451"><span class="ref">[37451] Iª-IIae q. 90 a. 4 arg. 2</span></a> Praeterea,
28
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333 ad legem pertinet proprie obligare ad aliquid faciendum vel non
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334 faciendum. Sed non solum obligantur ad implendam legem illi coram
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335 quibus promulgatur lex, sed etiam alii. Ergo promulgatio non est de
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336 ratione legis.</p><p title="I-II q. 90 a. 4 arg. 3"><a name="37452"><span class="ref">[37452] Iª-IIae q. 90 a. 4 arg. 3</span></a> Praeterea,
28
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337 obligatio legis extenditur etiam in futurum, quia leges futuris
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338 negotiis necessitatem imponunt, ut iura dicunt. Sed promulgatio fit
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339 ad praesentes. Ergo promulgatio non est de necessitate legis.</p><p title="I-II q. 90 a. 4 s. c."><a name="37453"><span class="ref">[37453] Iª-IIae q. 90 a. 4 s. c.</span></a> Sed contra
28
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340 est quod dicitur in decretis, IV dist., quod <i>leges instituuntur
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341 cum promulgantur</i>.</p><p title="I-II q. 90 a. 4 co."><a name="37454"><span class="ref">[37454] Iª-IIae q. 90 a. 4 co.</span></a> Respondeo
28
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342 dicendum quod, sicut dictum est, lex imponitur aliis per modum
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343 regulae et mensurae. Regula autem et mensura imponitur per hoc quod
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344 applicatur his quae regulantur et mensurantur. Unde ad hoc quod lex
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345 virtutem obligandi obtineat, quod est proprium legis, oportet quod
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346 applicetur hominibus qui secundum eam regulari debent. Talis autem
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347 applicatio fit per hoc quod in notitiam eorum deducitur ex ipsa
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348 promulgatione. Unde promulgatio necessaria est ad hoc quod lex
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349 habeat suam virtutem. Et sic ex quatuor praedictis potest colligi
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350 definitio legis, quae nihil est aliud quam quaedam rationis
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351 ordinatio ad bonum commune, ab eo qui curam communitatis habet,
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352 promulgata.</p><p title="I-II q. 90 a. 4 ad 1"><a name="37455"><span class="ref">[37455] Iª-IIae q. 90 a. 4 ad 1</span></a> Ad primum
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353 ergo dicendum quod promulgatio legis naturae est ex hoc ipso quod
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354 Deus eam mentibus hominum inseruit naturaliter cognoscendam.</p><p title="I-II q. 90 a. 4 ad 2"><a name="37456"><span class="ref">[37456] Iª-IIae q. 90 a. 4 ad 2</span></a> Ad secundum
28
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355 dicendum quod illi coram quibus lex non promulgatur, obligantur ad
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356 legem servandam, inquantum in eorum notitiam devenit per alios, vel
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357 devenire potest, promulgatione facta.</p><p title="I-II q. 90 a. 4 ad 3"><a name="37457"><span class="ref">[37457] Iª-IIae q. 90 a. 4 ad 3</span></a> Ad tertium
28
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358 dicendum quod promulgatio praesens in futurum extenditur per
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359 firmitatem Scripturae, quae quodammodo semper eam promulgat. Unde
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360 Isidorus dicit, in II Etymol., quod <i>lex a legendo vocata est,
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361 quia scripta est</i>.</p></div></div><div class="q" id="q91"><h2>Quaestio 91</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 91 pr."><a name="37458"><span class="ref">[37458]
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362 Iª-IIae q. 91 pr.</span></a> Deinde considerandum est de
28
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363 diversitate legum. Et circa hoc quaeruntur sex. Primo, utrum sit
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364 aliqua lex aeterna. Secundo, utrum sit aliqua lex naturalis.
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365 Tertio, utrum sit aliqua lex humana. Quarto, utrum sit aliqua lex
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366 divina. Quinto, utrum sit una tantum, vel plures. Sexto, utrum sit
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367 aliqua lex peccati.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 91 a. 1 arg. 1"><a name="37459"><span class="ref">[37459] Iª-IIae q. 91 a. 1 arg. 1</span></a> Ad primum
28
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368 sic proceditur. Videtur quod non sit aliqua lex aeterna. Omnis enim
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369 lex aliquibus imponitur. Sed non fuit ab aeterno aliquis cui lex
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370 posset imponi, solus enim Deus fuit ab aeterno. Ergo nulla lex est
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371 aeterna.</p><p title="I-II q. 91 a. 1 arg. 2"><a name="37460"><span class="ref">[37460] Iª-IIae q. 91 a. 1 arg. 2</span></a> Praeterea,
28
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372 promulgatio est de ratione legis. Sed promulgatio non potuit esse
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373 ab aeterno, quia non erat ab aeterno cui promulgaretur. Ergo nulla
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374 lex potest esse aeterna.</p><p title="I-II q. 91 a. 1 arg. 3"><a name="37461"><span class="ref">[37461] Iª-IIae q. 91 a. 1 arg. 3</span></a> Praeterea,
28
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375 lex importat ordinem ad finem. Sed nihil est aeternum quod
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376 ordinetur ad finem, solus enim ultimus finis est aeternus. Ergo
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377 nulla lex est aeterna.</p><p title="I-II q. 91 a. 1 s. c."><a name="37462"><span class="ref">[37462] Iª-IIae q. 91 a. 1 s. c.</span></a> Sed contra
28
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378 est quod Augustinus dicit, in I de Lib. Arb., <i>lex quae summa
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379 ratio nominatur, non potest cuipiam intelligenti non incommutabilis
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380 aeternaque videri</i>.</p><p title="I-II q. 91 a. 1 co."><a name="37463"><span class="ref">[37463] Iª-IIae q. 91 a. 1 co.</span></a> Respondeo
28
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381 dicendum quod, sicut supra dictum est, nihil est aliud lex quam
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382 quoddam dictamen practicae rationis in principe qui gubernat
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383 aliquam communitatem perfectam. Manifestum est autem, supposito
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384 quod mundus divina providentia regatur, ut in primo habitum est,
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385 quod tota communitas universi gubernatur ratione divina. Et ideo
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386 ipsa ratio gubernationis rerum in Deo sicut in principe
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387 universitatis existens, legis habet rationem. Et quia divina ratio
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388 nihil concipit ex tempore, sed habet aeternum conceptum, ut dicitur
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389 Prov. VIII; inde est quod huiusmodi legem oportet dicere
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390 aeternam.</p><p title="I-II q. 91 a. 1 ad 1"><a name="37464"><span class="ref">[37464] Iª-IIae q. 91 a. 1 ad 1</span></a> Ad primum
28
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391 ergo dicendum quod ea quae in seipsis non sunt, apud Deum existunt,
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392 inquantum sunt ab ipso praecognita et praeordinata; secundum illud
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393 Rom. IV, <i>qui vocat ea quae non sunt, tanquam ea quae sunt</i>.
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394 Sic igitur aeternus divinae legis conceptus habet rationem legis
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395 aeternae, secundum quod a Deo ordinatur ad gubernationem rerum ab
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396 ipso praecognitarum.</p><p title="I-II q. 91 a. 1 ad 2"><a name="37465"><span class="ref">[37465] Iª-IIae q. 91 a. 1 ad 2</span></a> Ad secundum
28
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397 dicendum quod promulgatio fit et verbo et scripto; et utroque modo
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398 lex aeterna habet promulgationem ex parte Dei promulgantis, quia et
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399 verbum divinum est aeternum, et Scriptura libri vitae est aeterna.
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400 Sed ex parte creaturae audientis aut inspicientis, non potest esse
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401 promulgatio aeterna.</p><p title="I-II q. 91 a. 1 ad 3"><a name="37466"><span class="ref">[37466] Iª-IIae q. 91 a. 1 ad 3</span></a> Ad tertium
28
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402 dicendum quod lex importat ordinem ad finem active, inquantum
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403 scilicet per eam ordinantur aliqua in finem, non autem passive,
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404 idest quod ipsa lex ordinetur ad finem, nisi per accidens in
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405 gubernante cuius finis est extra ipsum, ad quem etiam necesse est
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406 ut lex eius ordinetur. Sed finis divinae gubernationis est ipse
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407 Deus, nec eius lex est aliud ab ipso. Unde lex aeterna non
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408 ordinatur in alium finem.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 91 a. 2 arg. 1"><a name="37467"><span class="ref">[37467] Iª-IIae q. 91 a. 2 arg. 1</span></a> Ad secundum
28
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409 sic proceditur. Videtur quod non sit in nobis aliqua lex naturalis.
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410 Sufficienter enim homo gubernatur per legem aeternam, dicit enim
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411 Augustinus, in I de Lib. Arb., quod <i>lex aeterna est qua iustum
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412 est ut omnia sint ordinatissima</i>. Sed natura non abundat in
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413 superfluis, sicut nec deficit in necessariis. Ergo non est aliqua
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414 lex homini naturalis.</p><p title="I-II q. 91 a. 2 arg. 2"><a name="37468"><span class="ref">[37468] Iª-IIae q. 91 a. 2 arg. 2</span></a> Praeterea,
28
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415 per legem ordinatur homo in suis actibus ad finem, ut supra habitum
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416 est. Sed ordinatio humanorum actuum ad finem non est per naturam,
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417 sicut accidit in creaturis irrationabilibus, quae solo appetitu
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418 naturali agunt propter finem, sed agit homo propter finem per
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419 rationem et voluntatem. Ergo non est aliqua lex homini
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420 naturalis.</p><p title="I-II q. 91 a. 2 arg. 3"><a name="37469"><span class="ref">[37469] Iª-IIae q. 91 a. 2 arg. 3</span></a> Praeterea,
28
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421 quanto aliquis est liberior, tanto minus est sub lege. Sed homo est
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422 liberior omnibus animalibus, propter liberum arbitrium, quod prae
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423 aliis animalibus habet. Cum igitur alia animalia non subdantur legi
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424 naturali, nec homo alicui legi naturali subditur.</p><p title="I-II q. 91 a. 2 s. c."><a name="37470"><span class="ref">[37470] Iª-IIae q. 91 a. 2 s. c.</span></a> Sed contra
28
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425 est quod, Rom. II, super illud, <i>cum gentes, quae legem non
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426 habent, naturaliter ea quae legis sunt faciunt</i>, dicit Glossa,
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427 <i>etsi non habent legem scriptam, habent tamen legem naturalem,
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428 qua quilibet intelligit et sibi conscius est quid sit bonum et quid
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429 malum</i>.</p><p title="I-II q. 91 a. 2 co."><a name="37471"><span class="ref">[37471] Iª-IIae q. 91 a. 2 co.</span></a> Respondeo
28
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430 dicendum quod, sicut supra dictum est, lex, cum sit regula et
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431 mensura, dupliciter potest esse in aliquo, uno modo, sicut in
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432 regulante et mensurante; alio modo, sicut in regulato et mensurato,
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433 quia inquantum participat aliquid de regula vel mensura, sic
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434 regulatur vel mensuratur. Unde cum omnia quae divinae providentiae
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435 subduntur, a lege aeterna regulentur et mensurentur, ut ex dictis
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436 patet; manifestum est quod omnia participant aliqualiter legem
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437 aeternam, inquantum scilicet ex impressione eius habent
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438 inclinationes in proprios actus et fines. Inter cetera autem
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439 rationalis creatura excellentiori quodam modo divinae providentiae
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440 subiacet, inquantum et ipsa fit providentiae particeps, sibi ipsi
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441 et aliis providens. Unde et in ipsa participatur ratio aeterna, per
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442 quam habet naturalem inclinationem ad debitum actum et finem. Et
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443 talis participatio legis aeternae in rationali creatura lex
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444 naturalis dicitur. Unde cum Psalmista dixisset, sacrificate
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445 sacrificium iustitiae, quasi quibusdam quaerentibus quae sunt
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446 iustitiae opera, subiungit, multi dicunt, quis ostendit nobis bona?
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447 Cui quaestioni respondens, dicit, signatum est super nos lumen
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448 vultus tui, domine, quasi lumen rationis naturalis, quo discernimus
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449 quid sit bonum et malum, quod pertinet ad naturalem legem, nihil
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450 aliud sit quam impressio divini luminis in nobis. Unde patet quod
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451 lex naturalis nihil aliud est quam participatio legis aeternae in
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452 rationali creatura.</p><p title="I-II q. 91 a. 2 ad 1"><a name="37472"><span class="ref">[37472] Iª-IIae q. 91 a. 2 ad 1</span></a> Ad primum
28
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453 ergo dicendum quod ratio illa procederet, si lex naturalis esset
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454 aliquid diversum a lege aeterna. Non autem est nisi quaedam
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455 participatio eius, ut dictum est.</p><p title="I-II q. 91 a. 2 ad 2"><a name="37473"><span class="ref">[37473] Iª-IIae q. 91 a. 2 ad 2</span></a> Ad secundum
28
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456 dicendum quod omnis operatio, rationis et voluntatis derivatur in
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457 nobis ab eo quod est secundum naturam, ut supra habitum est, nam
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458 omnis ratiocinatio derivatur a principiis naturaliter notis, et
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459 omnis appetitus eorum quae sunt ad finem, derivatur a naturali
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460 appetitu ultimi finis. Et sic etiam oportet quod prima directio
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461 actuum nostrorum ad finem, fiat per legem naturalem.</p><p title="I-II q. 91 a. 2 ad 3"><a name="37474"><span class="ref">[37474] Iª-IIae q. 91 a. 2 ad 3</span></a> Ad tertium
28
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462 dicendum quod etiam animalia irrationalia participant rationem
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463 aeternam suo modo, sicut et rationalis creatura. Sed quia
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464 rationalis creatura participat eam intellectualiter et
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465 rationaliter, ideo participatio legis aeternae in creatura
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466 rationali proprie lex vocatur, nam lex est aliquid rationis, ut
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467 supra dictum est. In creatura autem irrationali non participatur
53
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468 rationaliter, unde non potest dici lex nisi per similitudinem.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 91 a. 3 arg. 1"><a name="37475"><span class="ref">[37475] Iª-IIae q. 91 a. 3 arg. 1</span></a> Ad tertium
28
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469 sic proceditur. Videtur quod non sit aliqua lex humana. Lex enim
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470 naturalis est participatio legis aeternae, ut dictum est. Sed per
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471 legem aeternam omnia sunt ordinatissima, ut Augustinus dicit, in I
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472 de Lib. Arb. Ergo lex naturalis sufficit ad omnia humana ordinanda.
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473 Non est ergo necessarium quod sit aliqua lex humana.</p><p title="I-II q. 91 a. 3 arg. 2"><a name="37476"><span class="ref">[37476] Iª-IIae q. 91 a. 3 arg. 2</span></a> Praeterea,
28
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474 lex habet rationem mensurae, ut dictum est. Sed ratio humana non
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475 est mensura rerum, sed potius e converso, ut in X Metaphys.
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476 dicitur. Ergo ex ratione humana nulla lex procedere potest.</p><p title="I-II q. 91 a. 3 arg. 3"><a name="37477"><span class="ref">[37477] Iª-IIae q. 91 a. 3 arg. 3</span></a> Praeterea,
28
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477 mensura debet esse certissima, ut dicitur in X Metaphys. Sed
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478 dictamen humanae rationis de rebus gerendis est incertum; secundum
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479 illud Sap. IX, <i>cogitationes mortalium timidae, et incertae
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480 providentiae nostrae</i>. Ergo ex ratione humana nulla lex
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481 procedere potest.</p><p title="I-II q. 91 a. 3 s. c."><a name="37478"><span class="ref">[37478] Iª-IIae q. 91 a. 3 s. c.</span></a> Sed contra
28
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482 est quod Augustinus, in I de Lib. Arb., ponit duas leges, unam
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483 aeternam et aliam temporalem, quam dicit esse humanam.</p><p title="I-II q. 91 a. 3 co."><a name="37479"><span class="ref">[37479] Iª-IIae q. 91 a. 3 co.</span></a> Respondeo
28
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484 dicendum quod, sicut supra dictum est, lex est quoddam dictamen
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485 practicae rationis. Similis autem processus esse invenitur rationis
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486 practicae et speculativae, utraque enim ex quibusdam principiis ad
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487 quasdam conclusiones procedit, ut superius habitum est. Secundum
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488 hoc ergo dicendum est quod, sicut in ratione speculativa ex
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489 principiis indemonstrabilibus naturaliter cognitis producuntur
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490 conclusiones diversarum scientiarum, quarum cognitio non est nobis
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491 naturaliter indita, sed per industriam rationis inventa; ita etiam
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492 ex praeceptis legis naturalis, quasi ex quibusdam principiis
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493 communibus et indemonstrabilibus, necesse est quod ratio humana
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494 procedat ad aliqua magis particulariter disponenda. Et istae
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495 particulares dispositiones adinventae secundum rationem humanam,
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496 dicuntur leges humanae, servatis aliis conditionibus quae pertinent
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497 ad rationem legis, ut supra dictum est. Unde et Tullius dicit, in
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498 sua Rhetor., quod <i>initium iuris est a natura profectum; deinde
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499 quaedam in consuetudinem ex utilitate rationis venerunt; postea res
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500 et a natura profectas et a consuetudine probatas legum metus et
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501 religio sanxit</i>.</p><p title="I-II q. 91 a. 3 ad 1"><a name="37480"><span class="ref">[37480] Iª-IIae q. 91 a. 3 ad 1</span></a> Ad primum
28
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502 ergo dicendum quod ratio humana non potest participare ad plenum
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503 dictamen rationis divinae, sed suo modo et imperfecte. Et ideo
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504 sicut ex parte rationis speculativae, per naturalem participationem
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505 divinae sapientiae, inest nobis cognitio quorundam communium
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506 principiorum, non autem cuiuslibet veritatis propria cognitio,
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507 sicut in divina sapientia continetur; ita etiam ex parte rationis
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508 practicae naturaliter homo participat legem aeternam secundum
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509 quaedam communia principia, non autem secundum particulares
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510 directiones singulorum, quae tamen in aeterna lege continentur. Et
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511 ideo necesse est ulterius quod ratio humana procedat ad
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512 particulares quasdam legum sanctiones.</p><p title="I-II q. 91 a. 3 ad 2"><a name="37481"><span class="ref">[37481] Iª-IIae q. 91 a. 3 ad 2</span></a> Ad secundum
28
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513 dicendum quod ratio humana secundum se non est regula rerum, sed
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514 principia ei naturaliter indita, sunt quaedam regulae generales et
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515 mensurae omnium eorum quae sunt per hominem agenda, quorum ratio
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516 naturalis est regula et mensura, licet non sit mensura eorum quae
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517 sunt a natura.</p><p title="I-II q. 91 a. 3 ad 3"><a name="37482"><span class="ref">[37482] Iª-IIae q. 91 a. 3 ad 3</span></a> Ad tertium
28
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518 dicendum quod ratio practica est circa operabilia, quae sunt
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519 singularia et contingentia, non autem circa necessaria, sicut ratio
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520 speculativa. Et ideo leges humanae non possunt illam
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diff changeset
521 infallibilitatem habere quam habent conclusiones demonstrativae
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diff changeset
522 scientiarum. Nec oportet quod omnis mensura sit omni modo
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523 infallibilis et certa, sed secundum quod est possibile in genere
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524 suo.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 91 a. 4 arg. 1"><a name="37483"><span class="ref">[37483] Iª-IIae q. 91 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
525 sic proceditur. Videtur quod non fuerit necessarium esse aliquam
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diff changeset
526 legem divinam. Quia, ut dictum est, lex naturalis est quaedam
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diff changeset
527 participatio legis aeternae in nobis. Sed lex aeterna est lex
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diff changeset
528 divina, ut dictum est. Ergo non oportet quod praeter legem
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diff changeset
529 naturalem, et leges humanas ab ea derivatas, sit aliqua alia lex
53
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diff changeset
530 divina.</p><p title="I-II q. 91 a. 4 arg. 2"><a name="37484"><span class="ref">[37484] Iª-IIae q. 91 a. 4 arg. 2</span></a> Praeterea,
28
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diff changeset
531 Eccli. XV dicitur quod <i>Deus dimisit hominem in manu consilii
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diff changeset
532 sui</i>. Consilium autem est actus rationis, ut supra habitum est.
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diff changeset
533 Ergo homo dimissus est gubernationi suae rationis. Sed dictamen
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diff changeset
534 rationis humanae est lex humana, ut dictum est. Ergo non oportet
53
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535 quod homo alia lege divina gubernetur.</p><p title="I-II q. 91 a. 4 arg. 3"><a name="37485"><span class="ref">[37485] Iª-IIae q. 91 a. 4 arg. 3</span></a> Praeterea,
28
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diff changeset
536 natura humana est sufficientior irrationalibus creaturis. Sed
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diff changeset
537 irrationales creaturae non habent aliquam legem divinam praeter
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diff changeset
538 inclinationem naturalem eis inditam. Ergo multo minus creatura
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diff changeset
539 rationalis debet habere aliquam legem divinam praeter naturalem
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diff changeset
540 legem.</p><p title="I-II q. 91 a. 4 s. c."><a name="37486"><span class="ref">[37486] Iª-IIae q. 91 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
541 est quod David expetit legem a Deo sibi poni, dicens, <i>legem pone
53
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542 mihi, domine, in via iustificationum tuarum</i>.</p><p title="I-II q. 91 a. 4 co."><a name="37487"><span class="ref">[37487] Iª-IIae q. 91 a. 4 co.</span></a> Respondeo
28
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diff changeset
543 dicendum quod praeter legem naturalem et legem humanam, necessarium
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diff changeset
544 fuit ad directionem humanae vitae habere legem divinam. Et hoc
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diff changeset
545 propter quatuor rationes. Primo quidem, quia per legem dirigitur
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546 homo ad actus proprios in ordine ad ultimum finem. Et si quidem
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diff changeset
547 homo ordinaretur tantum ad finem qui non excederet proportionem
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diff changeset
548 naturalis facultatis hominis, non oporteret quod homo haberet
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diff changeset
549 aliquid directivum ex parte rationis, supra legem naturalem et
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diff changeset
550 legem humanitus positam, quae ab ea derivatur. Sed quia homo
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diff changeset
551 ordinatur ad finem beatitudinis aeternae, quae excedit proportionem
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diff changeset
552 naturalis facultatis humanae, ut supra habitum est; ideo
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diff changeset
553 necessarium fuit ut supra legem naturalem et humanam, dirigeretur
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diff changeset
554 etiam ad suum finem lege divinitus data. Secundo, quia propter
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diff changeset
555 incertitudinem humani iudicii, praecipue de rebus contingentibus et
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diff changeset
556 particularibus, contingit de actibus humanis diversorum esse
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parents: 26
diff changeset
557 diversa iudicia, ex quibus etiam diversae et contrariae leges
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diff changeset
558 procedunt. Ut ergo homo absque omni dubitatione scire possit quid
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diff changeset
559 ei sit agendum et quid vitandum, necessarium fuit ut in actibus
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diff changeset
560 propriis dirigeretur per legem divinitus datam, de qua constat quod
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561 non potest errare. Tertio, quia de his potest homo legem ferre, de
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diff changeset
562 quibus potest iudicare. Iudicium autem hominis esse non potest de
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diff changeset
563 interioribus motibus, qui latent, sed solum de exterioribus
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diff changeset
564 actibus, qui apparent. Et tamen ad perfectionem virtutis requiritur
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diff changeset
565 quod in utrisque actibus homo rectus existat. Et ideo lex humana
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566 non potuit cohibere et ordinare sufficienter interiores actus, sed
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diff changeset
567 necessarium fuit quod ad hoc superveniret lex divina. Quarto quia,
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diff changeset
568 sicut Augustinus dicit, in I de Lib. Arb., lex humana non potest
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diff changeset
569 omnia quae male fiunt, punire vel prohibere, quia dum auferre
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570 vellet omnia mala, sequeretur quod etiam multa bona tollerentur, et
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diff changeset
571 impediretur utilitas boni communis, quod est necessarium ad
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diff changeset
572 conversationem humanam. Ut ergo nullum malum improhibitum et
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diff changeset
573 impunitum remaneat, necessarium fuit supervenire legem divinam, per
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diff changeset
574 quam omnia peccata prohibentur. Et istae quatuor causae tanguntur
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diff changeset
575 in Psalmo XVIII, ubi dicitur, lex domini immaculata, idest nullam
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diff changeset
576 peccati turpitudinem permittens; convertens animas, quia non solum
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diff changeset
577 exteriores actus, sed etiam interiores dirigit; testimonium domini
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diff changeset
578 fidele, propter certitudinem veritatis et rectitudinis; sapientiam
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diff changeset
579 praestans parvulis, inquantum ordinat hominem ad supernaturalem
53
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580 finem et divinum.</p><p title="I-II q. 91 a. 4 ad 1"><a name="37488"><span class="ref">[37488] Iª-IIae q. 91 a. 4 ad 1</span></a> Ad primum
28
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diff changeset
581 ergo dicendum quod per naturalem legem participatur lex aeterna
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diff changeset
582 secundum proportionem capacitatis humanae naturae. Sed oportet ut
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diff changeset
583 altiori modo dirigatur homo in ultimum finem supernaturalem. Et
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584 ideo superadditur lex divinitus data, per quam lex aeterna
53
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585 participatur altiori modo.</p><p title="I-II q. 91 a. 4 ad 2"><a name="37489"><span class="ref">[37489] Iª-IIae q. 91 a. 4 ad 2</span></a> Ad secundum
28
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586 dicendum quod consilium est inquisitio quaedam, unde oportet quod
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587 procedat ex aliquibus principiis. Nec sufficit quod procedat ex
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diff changeset
588 principiis naturaliter inditis, quae sunt praecepta legis naturae,
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589 propter praedicta, sed oportet quod superaddantur quaedam alia
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590 principia, scilicet praecepta legis divinae.</p><p title="I-II q. 91 a. 4 ad 3"><a name="37490"><span class="ref">[37490] Iª-IIae q. 91 a. 4 ad 3</span></a> Ad tertium
28
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591 dicendum quod creaturae irrationales non ordinantur ad altiorem
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592 finem quam sit finis qui est proportionatus naturali virtuti
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593 ipsarum. Et ideo non est similis ratio.</p></div><div class="a"><h3>Articulus 5</h3><p title="I-II q. 91 a. 5 arg. 1"><a name="37491"><span class="ref">[37491] Iª-IIae q. 91 a. 5 arg. 1</span></a> Ad quintum
28
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diff changeset
594 sic proceditur. Videtur quod lex divina sit una tantum. Unius enim
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diff changeset
595 regis in uno regno est una lex. Sed totum humanum genus comparatur
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596 ad Deum sicut ad unum regem; secundum illud Psalmi XLVI, <i>rex
53
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597 omnis terrae Deus</i>. Ergo est una tantum lex divina.</p><p title="I-II q. 91 a. 5 arg. 2"><a name="37492"><span class="ref">[37492] Iª-IIae q. 91 a. 5 arg. 2</span></a> Praeterea,
28
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598 omnis lex ordinatur ad finem quem legislator intendit in eis quibus
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599 legem fert. Sed unum et idem est quod Deus intendit in omnibus
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diff changeset
600 hominibus; secundum illud I ad Tim. II, <i>vult omnes homines
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601 salvos fieri, et ad agnitionem veritatis venire</i>. Ergo una
53
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diff changeset
602 tantum est lex divina.</p><p title="I-II q. 91 a. 5 arg. 3"><a name="37493"><span class="ref">[37493] Iª-IIae q. 91 a. 5 arg. 3</span></a> Praeterea,
28
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603 lex divina propinquior esse videtur legi aeternae, quae est una,
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diff changeset
604 quam lex naturalis, quanto altior est revelatio gratiae quam
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605 cognitio naturae. Sed lex naturalis est una omnium hominum. Ergo
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606 multo magis lex divina.</p><p title="I-II q. 91 a. 5 s. c."><a name="37494"><span class="ref">[37494] Iª-IIae q. 91 a. 5 s. c.</span></a> Sed contra
28
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607 est quod apostolus dicit, ad Heb. VII, <i>translato sacerdotio,
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608 necesse est ut legis translatio fiat</i>. Sed sacerdotium est
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609 duplex, ut ibidem dicitur, scilicet sacerdotium leviticum, et
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610 sacerdotium Christi. Ergo etiam duplex est lex divina, scilicet lex
53
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611 vetus, et lex nova.</p><p title="I-II q. 91 a. 5 co."><a name="37495"><span class="ref">[37495] Iª-IIae q. 91 a. 5 co.</span></a> Respondeo
28
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612 dicendum quod, sicut in primo dictum est, distinctio est causa
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613 numeri. Dupliciter autem inveniuntur aliqua distingui. Uno modo,
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614 sicut ea quae sunt omnino specie diversa, ut equus et bos. Alio
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diff changeset
615 modo, sicut perfectum et imperfectum in eadem specie, sicut puer et
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616 vir. Et hoc modo lex divina distinguitur in legem veterem et legem
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617 novam. Unde apostolus, ad Gal. III, comparat statum veteris legis
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diff changeset
618 statui puerili existenti sub paedagogo, statum autem novae legis
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619 comparat statui viri perfecti, qui iam non est sub paedagogo.
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620 Attenditur autem perfectio et imperfectio utriusque legis secundum
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621 tria quae ad legem pertinent, ut supra dictum est. Primo enim ad
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622 legem pertinet ut ordinetur ad bonum commune sicut ad finem, ut
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diff changeset
623 supra dictum est. Quod quidem potest esse duplex. Scilicet bonum
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624 sensibile et terrenum, et ad tale bonum ordinabat directe lex
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625 vetus; unde statim, Exodi III, in principio legis, invitatur
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626 populus ad regnum terrenum Chananaeorum. Et iterum bonum
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627 intelligibile et caeleste, et ad hoc ordinat lex nova. Unde statim
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628 Christus ad regnum caelorum in suae praedicationis principio
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629 invitavit, dicens, <i>poenitentiam agite, appropinquavit enim
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diff changeset
630 regnum caelorum</i>, Matth. IV. Et ideo Augustinus dicit, in IV
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631 contra Faustum, quod <i>temporalium rerum promissiones testamento
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632 veteri continentur, et ideo vetus appellatur, sed aeternae vitae
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633 promissio ad novum pertinet testamentum</i>. Secundo ad legem
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diff changeset
634 pertinet dirigere humanos actus secundum ordinem iustitiae. In quo
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diff changeset
635 etiam superabundat lex nova legi veteri, interiores actus animi
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636 ordinando; secundum illud Matth. V, <i>nisi abundaverit iustitia
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637 vestra plus quam Scribarum et Pharisaeorum, non intrabitis in
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638 regnum caelorum</i>. Et ideo dicitur quod <i>lex vetus cohibet
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639 manum, lex nova animum</i>. Tertio ad legem pertinet inducere
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640 homines ad observantias mandatorum. Et hoc quidem lex vetus
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641 faciebat timore poenarum, lex autem nova facit hoc per amorem, qui
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642 in cordibus nostris infunditur per gratiam Christi, quae in lege
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643 nova confertur, sed in lege veteri figurabatur. Et ideo dicit
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644 Augustinus, contra Adimantum Manichaei discipulum, <i>quod brevis
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645 differentia est legis et Evangelii, timor et amor</i>.</p><p title="I-II q. 91 a. 5 ad 1"><a name="37496"><span class="ref">[37496] Iª-IIae q. 91 a. 5 ad 1</span></a> Ad primum
28
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646 ergo dicendum quod, sicut paterfamilias in domo alia mandata
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647 proponit pueris et adultis, ita etiam unus rex Deus, in uno suo
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648 regno, aliam legem dedit hominibus adhuc imperfectis existentibus;
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649 et aliam perfectiorem iam manuductis per priorem legem ad maiorem
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650 capacitatem divinorum.</p><p title="I-II q. 91 a. 5 ad 2"><a name="37497"><span class="ref">[37497] Iª-IIae q. 91 a. 5 ad 2</span></a> Ad secundum
28
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651 dicendum quod salus hominum non poterat esse nisi per Christum;
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652 secundum illud Act. IV, <i>non est aliud nomen datum hominibus, in
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653 quo oporteat nos salvos fieri</i>. Et ideo lex perfecte ad salutem
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654 omnes inducens, dari non potuit nisi post Christi adventum. Antea
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655 vero dari oportuit populo ex quo Christus erat nasciturus, legem
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656 praeparatoriam ad Christi susceptionem, in qua quaedam rudimenta
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657 salutaris iustitiae continerentur.</p><p title="I-II q. 91 a. 5 ad 3"><a name="37498"><span class="ref">[37498] Iª-IIae q. 91 a. 5 ad 3</span></a> Ad tertium
28
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658 dicendum quod lex naturalis dirigit hominem secundum quaedam
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659 praecepta communia, in quibus conveniunt tam perfecti quam
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660 imperfecti, et ideo est una omnium. Sed lex divina dirigit hominem
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661 etiam in quibusdam particularibus, ad quae non similiter se habent
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662 perfecti et imperfecti. Et ideo oportuit legem divinam esse
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663 duplicem, sicut iam dictum est.</p></div><div class="a"><h3>Articulus 6</h3><p title="I-II q. 91 a. 6 arg. 1"><a name="37499"><span class="ref">[37499] Iª-IIae q. 91 a. 6 arg. 1</span></a> Ad sextum
28
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664 sic proceditur. Videtur quod non sit aliqua lex fomitis. Dicit enim
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diff changeset
665 Isidorus, in V Etymol., quod <i>lex ratione consistit</i>. Fomes
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666 autem non consistit ratione, sed magis a ratione deviat. Ergo fomes
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667 non habet rationem legis.</p><p title="I-II q. 91 a. 6 arg. 2"><a name="37500"><span class="ref">[37500] Iª-IIae q. 91 a. 6 arg. 2</span></a> Praeterea,
28
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668 omnis lex obligatoria est, ita quod qui ipsam non servant,
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669 transgressores dicuntur. Sed fomes non constituit aliquem
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670 transgressorem ex hoc quod ipsum non sequitur, sed magis
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671 transgressor redditur si quis ipsum sequatur. Ergo fomes non habet
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672 rationem legis.</p><p title="I-II q. 91 a. 6 arg. 3"><a name="37501"><span class="ref">[37501] Iª-IIae q. 91 a. 6 arg. 3</span></a> Praeterea,
28
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diff changeset
673 lex ordinatur ad bonum commune, ut supra habitum est. Sed fomes non
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674 inclinat ad bonum commune, sed magis ad bonum privatum. Ergo fomes
53
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diff changeset
675 non habet rationem legis.</p><p title="I-II q. 91 a. 6 s. c."><a name="37502"><span class="ref">[37502] Iª-IIae q. 91 a. 6 s. c.</span></a> Sed contra
28
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676 est quod apostolus dicit, Rom. VII, <i>video aliam legem in membris
53
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677 meis, repugnantem legi mentis meae</i>.</p><p title="I-II q. 91 a. 6 co."><a name="37503"><span class="ref">[37503] Iª-IIae q. 91 a. 6 co.</span></a> Respondeo
28
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diff changeset
678 dicendum quod, sicut supra dictum est, lex essentialiter invenitur
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679 in regulante et mensurante, participative autem in eo quod
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680 mensuratur et regulatur; ita quod omnis inclinatio vel ordinatio
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681 quae invenitur in his quae subiecta sunt legi, participative
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diff changeset
682 dicitur lex, ut ex supradictis patet. Potest autem in his quae
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diff changeset
683 subduntur legi, aliqua inclinatio inveniri dupliciter a
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684 legislatore. Uno modo, inquantum directe inclinat suos subditos ad
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diff changeset
685 aliquid; et diversos interdum ad diversos actus; secundum quem
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diff changeset
686 modum potest dici quod alia est lex militum, et alia est lex
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diff changeset
687 mercatorum. Alio modo, indirecte, inquantum scilicet per hoc quod
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diff changeset
688 legislator destituit aliquem sibi subditum aliqua dignitate,
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diff changeset
689 sequitur quod transeat in alium ordinem et quasi in aliam legem,
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690 puta si miles ex militia destituatur, transibit in legem rusticorum
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diff changeset
691 vel mercatorum. Sic igitur sub Deo legislatore diversae creaturae
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diff changeset
692 diversas habent naturales inclinationes, ita ut quod uni est
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diff changeset
693 quodammodo lex, alteri sit contra legem, ut si dicam quod
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diff changeset
694 furibundum esse est quodammodo lex canis, est autem contra legem
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diff changeset
695 ovis vel alterius mansueti animalis. Est ergo hominis lex, quam
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diff changeset
696 sortitur ex ordinatione divina secundum propriam conditionem, ut
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diff changeset
697 secundum rationem operetur. Quae quidem lex fuit tam valida in
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diff changeset
698 primo statu, ut nihil vel praeter rationem vel contra rationem
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diff changeset
699 posset subrepere homini. Sed dum homo a Deo recessit, incurrit in
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diff changeset
700 hoc quod feratur secundum impetum sensualitatis, et unicuique etiam
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diff changeset
701 particulariter hoc contingit, quanto magis a ratione recesserit, ut
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diff changeset
702 sic quodammodo bestiis assimiletur, quae sensualitatis impetu
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diff changeset
703 feruntur; secundum illud Psalmi XLVIII, <i>homo, cum in honore
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diff changeset
704 esset, non intellexit, comparatus est iumentis insipientibus, et
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diff changeset
705 similis factus est illis</i>. Sic igitur ipsa sensualitatis
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diff changeset
706 inclinatio, quae fomes dicitur, in aliis quidem animalibus
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diff changeset
707 simpliciter habet rationem legis, illo tamen modo quo in talibus
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diff changeset
708 lex dici potest, secundum directam inclinationem. In hominibus
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diff changeset
709 autem secundum hoc non habet rationem legis, sed magis est deviatio
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diff changeset
710 a lege rationis. Sed inquantum per divinam iustitiam homo
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parents: 26
diff changeset
711 destituitur originali iustitia et vigore rationis, ipse impetus
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diff changeset
712 sensualitatis qui eum ducit, habet rationem legis, inquantum est
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parents: 26
diff changeset
713 poenalis et ex lege divina consequens, hominem destituente propria
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714 dignitate.</p><p title="I-II q. 91 a. 6 ad 1"><a name="37504"><span class="ref">[37504] Iª-IIae q. 91 a. 6 ad 1</span></a> Ad primum
28
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diff changeset
715 ergo dicendum quod ratio illa procedit de fomite secundum se
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diff changeset
716 considerato, prout inclinat ad malum. Sic enim non habet rationem
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diff changeset
717 legis, ut dictum est, sed secundum quod sequitur ex divinae legis
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718 iustitia, tanquam si diceretur lex esse quod aliquis nobilis,
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diff changeset
719 propter suam culpam, ad servilia opera induci permitteretur.</p><p title="I-II q. 91 a. 6 ad 2"><a name="37505"><span class="ref">[37505] Iª-IIae q. 91 a. 6 ad 2</span></a> Ad secundum
28
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diff changeset
720 dicendum quod obiectio illa procedit de eo quod est lex quasi
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diff changeset
721 regula et mensura, sic enim deviantes a lege transgressores
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diff changeset
722 constituuntur. Sic autem fomes non est lex, sed per quandam
53
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diff changeset
723 participationem, ut supra dictum est.</p><p title="I-II q. 91 a. 6 ad 3"><a name="37506"><span class="ref">[37506] Iª-IIae q. 91 a. 6 ad 3</span></a> Ad tertium
28
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diff changeset
724 dicendum quod ratio illa procedit de fomite quantum ad
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parents: 26
diff changeset
725 inclinationem propriam, non autem quantum ad suam originem. Et
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diff changeset
726 tamen si consideretur inclinatio sensualitatis prout est in aliis
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diff changeset
727 animalibus, sic ordinatur ad bonum commune, idest ad conservationem
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diff changeset
728 naturae in specie vel in individuo. Et hoc est etiam in homine,
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729 prout sensualitas subditur rationi. Sed fomes dicitur secundum quod
53
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730 exit rationis ordinem.</p></div></div><div class="q" id="q92"><h2>Quaestio 92</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 92 pr."><a name="37507"><span class="ref">[37507]
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diff changeset
731 Iª-IIae q. 92 pr.</span></a> Deinde considerandum est de
28
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diff changeset
732 effectibus legis. Et circa hoc quaeruntur duo. Primo, utrum
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733 effectus legis sit homines facere bonos. Secundo, utrum effectus
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diff changeset
734 legis sint imperare, vetare, permittere et punire, sicut
53
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735 legisperitus dicit.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 92 a. 1 arg. 1"><a name="37508"><span class="ref">[37508] Iª-IIae q. 92 a. 1 arg. 1</span></a> Ad primum
28
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736 sic proceditur. Videtur quod legis non sit facere homines bonos.
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diff changeset
737 Homines enim sunt boni per virtutem, virtus enim est quae bonum
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parents: 26
diff changeset
738 facit habentem, ut dicitur in II Ethic. Sed virtus est homini a
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739 solo Deo, ipse enim eam facit in nobis sine nobis, ut supra dictum
544e12f679ad convert to xml
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diff changeset
740 est in definitione virtutis. Ergo legis non est facere homines
53
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741 bonos.</p><p title="I-II q. 92 a. 1 arg. 2"><a name="37509"><span class="ref">[37509] Iª-IIae q. 92 a. 1 arg. 2</span></a> Praeterea,
28
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diff changeset
742 lex non prodest homini nisi legi obediat. Sed hoc ipsum quod homo
544e12f679ad convert to xml
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diff changeset
743 obedit legi, est ex bonitate. Ergo bonitas praeexigitur in homine
53
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744 ad legem. Non igitur lex facit homines bonos.</p><p title="I-II q. 92 a. 1 arg. 3"><a name="37510"><span class="ref">[37510] Iª-IIae q. 92 a. 1 arg. 3</span></a> Praeterea,
28
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diff changeset
745 lex ordinatur ad bonum commune, ut supra dictum est. Sed quidam
544e12f679ad convert to xml
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parents: 26
diff changeset
746 bene se habent in his quae ad commune pertinent, qui tamen in
544e12f679ad convert to xml
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747 propriis non bene se habent. Non ergo ad legem pertinet quod faciat
53
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748 homines bonos.</p><p title="I-II q. 92 a. 1 arg. 4"><a name="37511"><span class="ref">[37511] Iª-IIae q. 92 a. 1 arg. 4</span></a> Praeterea,
28
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diff changeset
749 quaedam leges sunt tyrannicae, ut philosophus dicit, in sua
544e12f679ad convert to xml
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diff changeset
750 politica. Sed tyrannus non intendit ad bonitatem subditorum, sed
544e12f679ad convert to xml
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diff changeset
751 solum ad propriam utilitatem. Non ergo legis est facere homines
53
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diff changeset
752 bonos.</p><p title="I-II q. 92 a. 1 s. c."><a name="37512"><span class="ref">[37512] Iª-IIae q. 92 a. 1 s. c.</span></a> Sed contra
28
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diff changeset
753 est quod philosophus dicit, in II Ethic., quod <i>voluntas
53
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754 cuiuslibet legislatoris haec est, ut faciat cives bonos</i>.</p><p title="I-II q. 92 a. 1 co."><a name="37513"><span class="ref">[37513] Iª-IIae q. 92 a. 1 co.</span></a> Respondeo
28
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diff changeset
755 dicendum quod, sicut supra dictum est, lex nihil aliud est quam
544e12f679ad convert to xml
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diff changeset
756 dictamen rationis in praesidente, quo subditi gubernantur.
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diff changeset
757 Cuiuslibet autem subditi virtus est ut bene subdatur ei a quo
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diff changeset
758 gubernatur, sicut videmus quod virtus irascibilis et
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759 concupiscibilis in hoc consistit quod sint bene obedientes rationi.
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760 Et per hunc modum <i>virtus cuiuslibet subiecti est ut bene
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diff changeset
761 subiiciatur principanti</i>, ut philosophus dicit, in I Polit. Ad
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diff changeset
762 hoc autem ordinatur unaquaeque lex, ut obediatur ei a subditis.
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diff changeset
763 Unde manifestum est quod hoc sit proprium legis, inducere subiectos
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diff changeset
764 ad propriam ipsorum virtutem. Cum igitur virtus sit quae bonum
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diff changeset
765 facit habentem, sequitur quod proprius effectus legis sit bonos
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diff changeset
766 facere eos quibus datur, vel simpliciter vel secundum quid. Si enim
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diff changeset
767 intentio ferentis legem tendat in verum bonum, quod est bonum
544e12f679ad convert to xml
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diff changeset
768 commune secundum iustitiam divinam regulatum, sequitur quod per
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diff changeset
769 legem homines fiant boni simpliciter. Si vero intentio legislatoris
544e12f679ad convert to xml
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diff changeset
770 feratur ad id quod non est bonum simpliciter, sed utile vel
544e12f679ad convert to xml
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diff changeset
771 delectabile sibi, vel repugnans iustitiae divinae; tunc lex non
544e12f679ad convert to xml
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diff changeset
772 facit homines bonos simpliciter, sed secundum quid, scilicet in
544e12f679ad convert to xml
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diff changeset
773 ordine ad tale regimen. Sic autem bonum invenitur etiam in per se
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diff changeset
774 malis, sicut aliquis dicitur bonus latro, quia operatur accommode
53
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diff changeset
775 ad finem.</p><p title="I-II q. 92 a. 1 ad 1"><a name="37514"><span class="ref">[37514] Iª-IIae q. 92 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
776 ergo dicendum quod duplex est virtus, ut ex supradictis patet,
544e12f679ad convert to xml
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diff changeset
777 scilicet acquisita, et infusa. Ad utramque autem aliquid operatur
544e12f679ad convert to xml
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diff changeset
778 operum assuetudo, sed diversimode, nam virtutem quidem acquisitam
544e12f679ad convert to xml
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diff changeset
779 causat; ad virtutem autem infusam disponit, et eam iam habitam
544e12f679ad convert to xml
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diff changeset
780 conservat et promovet. Et quia lex ad hoc datur ut dirigat actus
544e12f679ad convert to xml
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diff changeset
781 humanos, inquantum actus humani operantur ad virtutem, intantum lex
544e12f679ad convert to xml
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diff changeset
782 facit homines bonos. Unde et philosophus dicit, II Polit., quod
53
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783 <i>legislatores assuefacientes faciunt bonos</i>.</p><p title="I-II q. 92 a. 1 ad 2"><a name="37515"><span class="ref">[37515] Iª-IIae q. 92 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
784 dicendum quod non semper aliquis obedit legi ex bonitate perfecta
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785 virtutis, sed quandoque quidem ex timore poenae; quandoque autem ex
544e12f679ad convert to xml
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diff changeset
786 solo dictamine rationis, quod est quoddam principium virtutis, ut
53
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diff changeset
787 supra habitum est.</p><p title="I-II q. 92 a. 1 ad 3"><a name="37516"><span class="ref">[37516] Iª-IIae q. 92 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
788 dicendum quod bonitas cuiuslibet partis consideratur in proportione
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diff changeset
789 ad suum totum, unde et Augustinus dicit, in III Confess., quod
544e12f679ad convert to xml
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diff changeset
790 <i>turpis omnis pars est quae suo toti non congruit</i>. Cum igitur
544e12f679ad convert to xml
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diff changeset
791 quilibet homo sit pars civitatis, impossibile est quod aliquis homo
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diff changeset
792 sit bonus, nisi sit bene proportionatus bono communi, nec totum
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diff changeset
793 potest bene consistere nisi ex partibus sibi proportionatis. Unde
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diff changeset
794 impossibile est quod bonum commune civitatis bene se habeat, nisi
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diff changeset
795 cives sint virtuosi, ad minus illi quibus convenit principari.
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diff changeset
796 Sufficit autem, quantum ad bonum communitatis, quod alii intantum
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diff changeset
797 sint virtuosi quod principum mandatis obediant. Et ideo philosophus
544e12f679ad convert to xml
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diff changeset
798 dicit, in III Polit., quod <i>eadem est virtus principis et boni
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diff changeset
799 viri; non autem eadem est virtus cuiuscumque civis et boni
53
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diff changeset
800 viri</i>.</p><p title="I-II q. 92 a. 1 ad 4"><a name="37517"><span class="ref">[37517] Iª-IIae q. 92 a. 1 ad 4</span></a> Ad quartum
28
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diff changeset
801 dicendum quod lex tyrannica, cum non sit secundum rationem, non est
544e12f679ad convert to xml
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diff changeset
802 simpliciter lex, sed magis est quaedam perversitas legis. Et tamen
544e12f679ad convert to xml
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diff changeset
803 inquantum habet aliquid de ratione legis, intendit ad hoc quod
544e12f679ad convert to xml
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diff changeset
804 cives sint boni. Non enim habet de ratione legis nisi secundum hoc
544e12f679ad convert to xml
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diff changeset
805 quod est dictamen alicuius praesidentis in subditis, et ad hoc
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806 tendit ut subditi legi sint bene obedientes; quod est eos esse
53
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807 bonos, non simpliciter, sed in ordine ad tale regimen.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 92 a. 2 arg. 1"><a name="37518"><span class="ref">[37518] Iª-IIae q. 92 a. 2 arg. 1</span></a> Ad secundum
28
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808 sic proceditur. Videtur quod legis actus non sint convenienter
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diff changeset
809 assignati in hoc quod dicitur quod legis actus est imperare,
544e12f679ad convert to xml
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810 vetare, permittere et punire. Lex enim omnis praeceptum commune
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811 est, ut legisconsultus dicit. Sed idem est imperare quod
53
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812 praecipere. Ergo alia tria superfluunt.</p><p title="I-II q. 92 a. 2 arg. 2"><a name="37519"><span class="ref">[37519] Iª-IIae q. 92 a. 2 arg. 2</span></a> Praeterea,
28
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813 effectus legis est ut inducat subditos ad bonum, sicut supra dictum
544e12f679ad convert to xml
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814 est. Sed consilium est de meliori bono quam praeceptum. Ergo magis
53
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815 pertinet ad legem consulere quam praecipere.</p><p title="I-II q. 92 a. 2 arg. 3"><a name="37520"><span class="ref">[37520] Iª-IIae q. 92 a. 2 arg. 3</span></a> Praeterea,
28
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diff changeset
816 sicut homo aliquis incitatur ad bonum per poenas, ita etiam et per
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817 praemia. Ergo sicut punire ponitur effectus legis, ita etiam et
53
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818 praemiare.</p><p title="I-II q. 92 a. 2 arg. 4"><a name="37521"><span class="ref">[37521] Iª-IIae q. 92 a. 2 arg. 4</span></a> Praeterea,
28
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diff changeset
819 intentio legislatoris est ut homines faciat bonos, sicut supra
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diff changeset
820 dictum est. Sed ille qui solo metu poenarum obedit legi, non est
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diff changeset
821 bonus, nam <i>timore servili, qui est timor poenarum, etsi bonum
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diff changeset
822 aliquis faciat, non tamen bene aliquid fit</i>, ut Augustinus
53
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823 dicit. Non ergo videtur esse proprium legis quod puniat.</p><p title="I-II q. 92 a. 2 s. c."><a name="37522"><span class="ref">[37522] Iª-IIae q. 92 a. 2 s. c.</span></a> Sed contra
28
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824 est quod Isidorus dicit, in V Etymol., <i>omnis lex aut permittit
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diff changeset
825 aliquid, ut, vir fortis praemium petat. Aut vetat, ut, sacrarum
544e12f679ad convert to xml
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826 virginum nuptias nulli liceat petere. Aut punit, ut, qui caedem
53
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827 fecerit, capite plectatur</i>.</p><p title="I-II q. 92 a. 2 co."><a name="37523"><span class="ref">[37523] Iª-IIae q. 92 a. 2 co.</span></a> Respondeo
28
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diff changeset
828 dicendum quod, sicut enuntiatio est rationis dictamen per modum
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diff changeset
829 enuntiandi, ita etiam lex per modum praecipiendi. Rationis autem
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diff changeset
830 proprium est ut ex aliquo ad aliquid inducat. Unde sicut in
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diff changeset
831 demonstrativis scientiis ratio inducit ut assentiatur conclusioni
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diff changeset
832 per quaedam principia, ita etiam inducit ut assentiatur legis
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833 praecepto per aliquid. Praecepta autem legis sunt de actibus
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diff changeset
834 humanis, in quibus lex dirigit, ut supra dictum est. Sunt autem
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diff changeset
835 tres differentiae humanorum actuum. Nam sicut supra dictum est,
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diff changeset
836 quidam actus sunt boni ex genere, qui sunt actus virtutum, et
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diff changeset
837 respectu horum, ponitur legis actus praecipere vel imperare;
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diff changeset
838 praecipit enim lex omnes actus virtutum, ut dicitur in V Ethic.
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diff changeset
839 Quidam vero sunt actus mali ex genere, sicut actus vitiosi, et
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diff changeset
840 respectu horum, lex habet prohibere. Quidam vero ex genere suo sunt
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diff changeset
841 actus indifferentes, et respectu horum, lex habet permittere. Et
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842 possunt etiam indifferentes dici omnes illi actus qui sunt vel
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diff changeset
843 parum boni vel parum mali. Id autem per quod inducit lex ad hoc
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844 quod sibi obediatur, est timor poenae, et quantum ad hoc, ponitur
53
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845 legis effectus punire.</p><p title="I-II q. 92 a. 2 ad 1"><a name="37524"><span class="ref">[37524] Iª-IIae q. 92 a. 2 ad 1</span></a> Ad primum
28
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846 ergo dicendum quod, sicut cessare a malo habet quandam rationem
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847 boni, ita etiam prohibitio habet quandam rationem praecepti. Et
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diff changeset
848 secundum hoc, large accipiendo praeceptum, universaliter lex
53
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849 praeceptum dicitur.</p><p title="I-II q. 92 a. 2 ad 2"><a name="37525"><span class="ref">[37525] Iª-IIae q. 92 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
850 dicendum quod consulere non est proprius actus legis, sed potest
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diff changeset
851 pertinere etiam ad personam privatam, cuius non est condere legem.
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diff changeset
852 Unde etiam apostolus, I ad Cor. VII, cum consilium quoddam daret,
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853 dixit, ego dico, non dominus. Et ideo non ponitur inter effectus
53
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854 legis.</p><p title="I-II q. 92 a. 2 ad 3"><a name="37526"><span class="ref">[37526] Iª-IIae q. 92 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
855 dicendum quod etiam praemiare potest ad quemlibet pertinere, sed
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diff changeset
856 punire non pertinet nisi ad ministrum legis, cuius auctoritate
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diff changeset
857 poena infertur. Et ideo praemiare non ponitur actus legis, sed
53
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diff changeset
858 solum punire.</p><p title="I-II q. 92 a. 2 ad 4"><a name="37527"><span class="ref">[37527] Iª-IIae q. 92 a. 2 ad 4</span></a> Ad quartum
28
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diff changeset
859 dicendum quod per hoc quod aliquis incipit assuefieri ad vitandum
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diff changeset
860 mala et ad implendum bona propter metum poenae, perducitur
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diff changeset
861 quandoque ad hoc quod delectabiliter et ex propria voluntate hoc
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862 faciat. Et secundum hoc, lex etiam puniendo perducit ad hoc quod
53
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863 homines sint boni.</p></div></div><div class="centro"><br/>
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864 <p><a href="sth2085.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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865 <a href="sth2093.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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866 <br/>
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867 <hr/>
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868 <br/>
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869 <address>© 2006 Fundación Tomás de Aquino quoad
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870 hanc editionem<br/>
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871 Iura omnia asservantur<br/>
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872 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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873 </div></body>
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874 </html>