annotate summa/latin/sth1001.html @ 115:b3d53c87d7ea

towards dictionary lookup support
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date Sat, 23 Mar 2019 17:34:03 +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:/cygwin/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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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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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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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, Iª q. 1</title>
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19 </head>
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20 <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 quaestio I</div><div class="centro">
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21 <table summary="Imago" align="center">
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22 <tr>
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23 <th><img align="middle" alt="Thomas de Aquino a Justo Ghent depictus" border="0" height="190" width="120" src="icons/ghent190.jpg"/></th>
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24 </tr>
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25 </table>
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26 <br/>
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27 <span class="tres">Textum Leoninum Romae 1888 editum<br/>
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28 ac automato translatum a Roberto Busa SJ in taenias
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29 magneticas<br/>
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30 denuo recognovit Enrique Alarcón atque instruxit<br/>
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31 <br/></span><br/>
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32 <hr/>
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33 <br/>
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34 <p><a href="sth0000.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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35 <a href="sth1002.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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36 <script type="text/javascript" language="JavaScript">
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37 //
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38 &lt;!--
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39 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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118 // --&gt;
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119 //
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120 </script><br/>
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121 <hr/>
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122 <br/></div><div class="q" id="q"><h2>Prima pars</h2></div><div class="q" id="q1"><h2>Quaestio 1</h2><div class="p"><h3>Prooemium</h3><p title="I q. 1 pr."><a name="28232"><span class="ref">[28232]
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123 Iª q. 1 pr.</span></a> Et ut intentio nostra sub aliquibus
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124 certis limitibus comprehendatur, necessarium est primo investigare
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125 de ipsa sacra doctrina, qualis sit, et ad quae se extendat. Circa
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126 quae quaerenda sunt decem. Primo, de necessitate huius doctrinae.
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127 Secundo, utrum sit scientia. Tertio, utrum sit una vel plures.
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128 Quarto, utrum sit speculativa vel practica. Quinto, de comparatione
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129 eius ad alias scientias. Sexto, utrum sit sapientia. Septimo, quid
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130 sit subiectum eius. Octavo, utrum sit argumentativa. Nono, utrum
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131 uti debeat metaphoricis vel symbolicis locutionibus. Decimo, utrum
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132 Scriptura sacra huius doctrinae sit secundum plures sensus
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133 exponenda.</p></div><div class="a"><h3>Articulus 1</h3><p title="I q. 1 a. 1 arg. 1"><a name="28233"><span class="ref">[28233] Iª q. 1 a. 1 arg. 1</span></a> Ad primum sic
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134 proceditur. Videtur quod non sit necessarium, praeter philosophicas
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135 disciplinas, aliam doctrinam haberi. Ad ea enim quae supra rationem
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136 sunt, homo non debet conari, secundum illud Eccli. III, <i>altiora
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137 te ne quaesieris</i>. Sed ea quae rationi subduntur, sufficienter
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138 traduntur in philosophicis disciplinis. Superfluum igitur videtur,
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139 praeter philosophicas disciplinas, aliam doctrinam haberi.</p><p title="I q. 1 a. 1 arg. 2"><a name="28234"><span class="ref">[28234] Iª q. 1 a. 1 arg. 2</span></a> Praeterea,
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140 doctrina non potest esse nisi de ente, nihil enim scitur nisi
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141 verum, quod cum ente convertitur. Sed de omnibus entibus tractatur
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142 in philosophicis disciplinis, et etiam de Deo, unde quaedam pars
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143 philosophiae dicitur theologia, sive scientia divina, ut patet per
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144 philosophum in VI Metaphys. Non fuit igitur necessarium, praeter
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145 philosophicas disciplinas, aliam doctrinam haberi.</p><p title="I q. 1 a. 1 s. c."><a name="28235"><span class="ref">[28235] Iª q. 1 a. 1 s. c.</span></a> Sed contra est
28
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146 quod dicitur II ad Tim. III, <i>omnis Scriptura divinitus inspirata
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147 utilis est ad docendum, ad arguendum, ad corripiendum, ad
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148 erudiendum ad iustitiam</i>. Scriptura autem divinitus inspirata
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149 non pertinet ad philosophicas disciplinas, quae sunt secundum
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150 rationem humanam inventae. Utile igitur est, praeter philosophicas
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151 disciplinas, esse aliam scientiam divinitus inspiratam.</p><p title="I q. 1 a. 1 co."><a name="28236"><span class="ref">[28236] Iª q. 1 a. 1 co.</span></a> Respondeo dicendum
28
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152 quod necessarium fuit ad humanam salutem, esse doctrinam quandam
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153 secundum revelationem divinam, praeter philosophicas disciplinas,
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154 quae ratione humana investigantur. Primo quidem, quia homo
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155 ordinatur ad Deum sicut ad quendam finem qui comprehensionem
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156 rationis excedit, secundum illud Isaiae LXIV, <i>oculus non vidit
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157 Deus absque te, quae praeparasti diligentibus te</i>. Finem autem
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158 oportet esse praecognitum hominibus, qui suas intentiones et
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159 actiones debent ordinare in finem. Unde necessarium fuit homini ad
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160 salutem, quod ei nota fierent quaedam per revelationem divinam,
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161 quae rationem humanam excedunt. Ad ea etiam quae de Deo ratione
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162 humana investigari possunt, necessarium fuit hominem instrui
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163 revelatione divina. Quia veritas de Deo, per rationem investigata,
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164 a paucis, et per longum tempus, et cum admixtione multorum errorum,
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165 homini proveniret, a cuius tamen veritatis cognitione dependet tota
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166 hominis salus, quae in Deo est. Ut igitur salus hominibus et
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167 convenientius et certius proveniat, necessarium fuit quod de
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168 divinis per divinam revelationem instruantur. Necessarium igitur
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169 fuit, praeter philosophicas disciplinas, quae per rationem
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170 investigantur, sacram doctrinam per revelationem haberi.</p><p title="I q. 1 a. 1 ad 1"><a name="28237"><span class="ref">[28237] Iª q. 1 a. 1 ad 1</span></a> Ad primum ergo
28
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171 dicendum quod, licet ea quae sunt altiora hominis cognitione, non
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172 sint ab homine per rationem inquirenda, sunt tamen, a Deo revelata,
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173 suscipienda per fidem. Unde et ibidem subditur, <i>plurima supra
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174 sensum hominum ostensa sunt tibi</i>. Et in huiusmodi sacra
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175 doctrina consistit.</p><p title="I q. 1 a. 1 ad 2"><a name="28238"><span class="ref">[28238] Iª q. 1 a. 1 ad 2</span></a> Ad secundum
28
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176 dicendum quod diversa ratio cognoscibilis diversitatem scientiarum
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177 inducit. Eandem enim conclusionem demonstrat astrologus et
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178 naturalis, puta quod terra est rotunda, sed astrologus per medium
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179 mathematicum, idest a materia abstractum; naturalis autem per
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180 medium circa materiam consideratum. Unde nihil prohibet de eisdem
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181 rebus, de quibus philosophicae disciplinae tractant secundum quod
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182 sunt cognoscibilia lumine naturalis rationis, et aliam scientiam
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183 tractare secundum quod cognoscuntur lumine divinae revelationis.
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184 Unde theologia quae ad sacram doctrinam pertinet, differt secundum
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185 genus ab illa theologia quae pars philosophiae ponitur.</p></div><div class="a"><h3>Articulus 2</h3><p title="I q. 1 a. 2 arg. 1"><a name="28239"><span class="ref">[28239] Iª q. 1 a. 2 arg. 1</span></a> Ad secundum sic
28
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186 proceditur. Videtur quod sacra doctrina non sit scientia. Omnis
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187 enim scientia procedit ex principiis per se notis. Sed sacra
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188 doctrina procedit ex articulis fidei, qui non sunt per se noti, cum
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189 non ab omnibus concedantur, <i>non enim omnium est fides</i>, ut
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190 dicitur II Thessalon. III. Non igitur sacra doctrina est
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191 scientia.</p><p title="I q. 1 a. 2 arg. 2"><a name="28240"><span class="ref">[28240] Iª q. 1 a. 2 arg. 2</span></a> Praeterea,
28
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192 scientia non est singularium. Sed sacra doctrina tractat de
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193 singularibus, puta de gestis Abrahae, Isaac et Iacob, et similibus.
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194 Ergo sacra doctrina non est scientia.</p><p title="I q. 1 a. 2 s. c."><a name="28241"><span class="ref">[28241] Iª q. 1 a. 2 s. c.</span></a> Sed contra est
28
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195 quod Augustinus dicit, XIV de Trinitate, <i>huic scientiae
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196 attribuitur illud tantummodo quo fides saluberrima gignitur,
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197 nutritur, defenditur, roboratur</i>. Hoc autem ad nullam scientiam
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198 pertinet nisi ad sacram doctrinam. Ergo sacra doctrina est
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199 scientia.</p><p title="I q. 1 a. 2 co."><a name="28242"><span class="ref">[28242] Iª q. 1 a. 2 co.</span></a> Respondeo dicendum
28
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200 sacram doctrinam esse scientiam. Sed sciendum est quod duplex est
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201 scientiarum genus. Quaedam enim sunt, quae procedunt ex principiis
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202 notis lumine naturali intellectus, sicut arithmetica, geometria, et
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203 huiusmodi. Quaedam vero sunt, quae procedunt ex principiis notis
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204 lumine superioris scientiae, sicut perspectiva procedit ex
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205 principiis notificatis per geometriam, et musica ex principiis per
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206 arithmeticam notis. Et hoc modo sacra doctrina est scientia, quia
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207 procedit ex principiis notis lumine superioris scientiae, quae
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208 scilicet est scientia Dei et beatorum. Unde sicut musica credit
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209 principia tradita sibi ab arithmetico, ita doctrina sacra credit
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210 principia revelata sibi a Deo.</p><p title="I q. 1 a. 2 ad 1"><a name="28243"><span class="ref">[28243] Iª q. 1 a. 2 ad 1</span></a> Ad primum ergo
28
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211 dicendum quod principia cuiuslibet scientiae vel sunt nota per se,
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212 vel reducuntur ad notitiam superioris scientiae. Et talia sunt
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213 principia sacrae doctrinae, ut dictum est.</p><p title="I q. 1 a. 2 ad 2"><a name="28244"><span class="ref">[28244] Iª q. 1 a. 2 ad 2</span></a> Ad secundum
28
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214 dicendum quod singularia traduntur in sacra doctrina, non quia de
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215 eis principaliter tractetur, sed introducuntur tum in exemplum
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216 vitae, sicut in scientiis moralibus; tum etiam ad declarandum
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217 auctoritatem virorum per quos ad nos revelatio divina processit,
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218 super quam fundatur sacra Scriptura seu doctrina.</p></div><div class="a"><h3>Articulus 3</h3><p title="I q. 1 a. 3 arg. 1"><a name="28245"><span class="ref">[28245] Iª q. 1 a. 3 arg. 1</span></a> Ad tertium sic
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219 proceditur. Videtur quod sacra doctrina non sit una scientia. Quia
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220 secundum philosophum in I Poster., <i>una scientia est quae est
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221 unius generis subiecti</i>. Creator autem et creatura, de quibus in
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222 sacra doctrina tractatur, non continentur sub uno genere subiecti.
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223 Ergo sacra doctrina non est una scientia.</p><p title="I q. 1 a. 3 arg. 2"><a name="28246"><span class="ref">[28246] Iª q. 1 a. 3 arg. 2</span></a> Praeterea, in
28
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224 sacra doctrina tractatur de Angelis, de creaturis corporalibus, de
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225 moribus hominum. Huiusmodi autem ad diversas scientias
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226 philosophicas pertinent. Igitur sacra doctrina non est una
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227 scientia.</p><p title="I q. 1 a. 3 s. c."><a name="28247"><span class="ref">[28247] Iª q. 1 a. 3 s. c.</span></a> Sed contra est
28
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228 quod sacra Scriptura de ea loquitur sicut de una scientia, dicitur
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229 enim Sap. X, <i>dedit illi scientiam sanctorum</i>.</p><p title="I q. 1 a. 3 co."><a name="28248"><span class="ref">[28248] Iª q. 1 a. 3 co.</span></a> Respondeo dicendum
28
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230 sacram doctrinam unam scientiam esse. Est enim unitas potentiae et
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231 habitus consideranda secundum obiectum, non quidem materialiter,
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232 sed secundum rationem formalem obiecti, puta homo, asinus et lapis
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233 conveniunt in una formali ratione colorati, quod est obiectum
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234 visus. Quia igitur sacra Scriptura considerat aliqua secundum quod
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235 sunt divinitus revelata, secundum quod dictum est, omnia quaecumque
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236 sunt divinitus revelabilia, communicant in una ratione formali
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237 obiecti huius scientiae. Et ideo comprehenduntur sub sacra doctrina
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238 sicut sub scientia una.</p><p title="I q. 1 a. 3 ad 1"><a name="28249"><span class="ref">[28249] Iª q. 1 a. 3 ad 1</span></a> Ad primum ergo
28
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239 dicendum quod sacra doctrina non determinat de Deo et de creaturis
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240 ex aequo, sed de Deo principaliter, et de creaturis secundum quod
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241 referuntur ad Deum, ut ad principium vel finem. Unde unitas
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242 scientiae non impeditur.</p><p title="I q. 1 a. 3 ad 2"><a name="28250"><span class="ref">[28250] Iª q. 1 a. 3 ad 2</span></a> Ad secundum
28
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243 dicendum quod nihil prohibet inferiores potentias vel habitus
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244 diversificari circa illas materias, quae communiter cadunt sub una
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245 potentia vel habitu superiori, quia superior potentia vel habitus
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246 respicit obiectum sub universaliori ratione formali. Sicut obiectum
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247 sensus communis est sensibile, quod comprehendit sub se visibile et
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248 audibile, unde sensus communis, cum sit una potentia, extendit se
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249 ad omnia obiecta quinque sensuum. Et similiter ea quae in diversis
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250 scientiis philosophicis tractantur, potest sacra doctrina, una
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251 existens, considerare sub una ratione, inquantum scilicet sunt
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252 divinitus revelabilia, ut sic sacra doctrina sit velut quaedam
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253 impressio divinae scientiae, quae est una et simplex omnium.</p></div><div class="a"><h3>Articulus 4</h3><p title="I q. 1 a. 4 arg. 1"><a name="28251"><span class="ref">[28251] Iª q. 1 a. 4 arg. 1</span></a> Ad quartum sic
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254 proceditur. Videtur quod sacra doctrina sit scientia practica.
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255 Finis enim practicae est operatio, secundum philosophum in II
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256 Metaphys. Sacra autem doctrina ad operationem ordinatur, secundum
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257 illud Iac. I, <i>estote factores verbi, et non auditores
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258 tantum</i>. Ergo sacra doctrina est practica scientia.</p><p title="I q. 1 a. 4 arg. 2"><a name="28252"><span class="ref">[28252] Iª q. 1 a. 4 arg. 2</span></a> Praeterea, sacra
28
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259 doctrina dividitur per legem veterem et novam. Lex autem pertinet
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260 ad scientiam moralem, quae est scientia practica. Ergo sacra
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261 doctrina est scientia practica.</p><p title="I q. 1 a. 4 s. c."><a name="28253"><span class="ref">[28253] Iª q. 1 a. 4 s. c.</span></a> Sed contra, omnis
28
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262 scientia practica est de rebus operabilibus ab homine; ut moralis
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263 de actibus hominum, et aedificativa de aedificiis. Sacra autem
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264 doctrina est principaliter de Deo, cuius magis homines sunt opera.
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265 Non ergo est scientia practica, sed magis speculativa.</p><p title="I q. 1 a. 4 co."><a name="28254"><span class="ref">[28254] Iª q. 1 a. 4 co.</span></a> Respondeo dicendum
28
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266 quod sacra doctrina, ut dictum est, una existens, se extendit ad ea
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267 quae pertinent ad diversas scientias philosophicas, propter
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268 rationem formalem quam in diversis attendit, scilicet prout sunt
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269 divino lumine cognoscibilia. Unde licet in scientiis philosophicis
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270 alia sit speculativa et alia practica, sacra tamen doctrina
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271 comprehendit sub se utramque; sicut et Deus eadem scientia se
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272 cognoscit, et ea quae facit. Magis tamen est speculativa quam
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273 practica, quia principalius agit de rebus divinis quam de actibus
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274 humanis; de quibus agit secundum quod per eos ordinatur homo ad
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275 perfectam Dei cognitionem, in qua aeterna beatitudo consistit.</p><p title="I q. 1 a. 4 ad arg."><a name="28255"><span class="ref">[28255] Iª q. 1 a. 4 ad arg.</span></a> Et per hoc patet
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276 responsio ad obiecta.</p></div><div class="a"><h3>Articulus 5</h3><p title="I q. 1 a. 5 arg. 1"><a name="28256"><span class="ref">[28256] Iª q. 1 a. 5 arg. 1</span></a> Ad quintum sic
28
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277 proceditur. Videtur quod sacra doctrina non sit dignior aliis
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278 scientiis. Certitudo enim pertinet ad dignitatem scientiae. Sed
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279 aliae scientiae, de quarum principiis dubitari non potest, videntur
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280 esse certiores sacra doctrina, cuius principia, scilicet articuli
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281 fidei, dubitationem recipiunt. Aliae igitur scientiae videntur ista
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282 digniores.</p><p title="I q. 1 a. 5 arg. 2"><a name="28257"><span class="ref">[28257] Iª q. 1 a. 5 arg. 2</span></a> Praeterea,
28
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283 inferioris scientiae est a superiori accipere, sicut musicus ab
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284 arithmetico. Sed sacra doctrina accipit aliquid a philosophicis
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285 disciplinis, dicit enim Hieronymus in epistola ad magnum oratorem
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286 urbis Romae, quod <i>doctores antiqui intantum philosophorum
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287 doctrinis atque sententiis suos resperserunt libros, ut nescias
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288 quid in illis prius admirari debeas, eruditionem saeculi, an
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289 scientiam Scripturarum</i>. Ergo sacra doctrina est inferior aliis
53
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290 scientiis.</p><p title="I q. 1 a. 5 s. c."><a name="28258"><span class="ref">[28258] Iª q. 1 a. 5 s. c.</span></a> Sed contra est
28
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291 quod aliae scientiae dicuntur ancillae huius, Prov. IX, <i>misit
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292 ancillas suas vocare ad arcem</i>.</p><p title="I q. 1 a. 5 co."><a name="28259"><span class="ref">[28259] Iª q. 1 a. 5 co.</span></a> Respondeo dicendum
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293 quod, cum ista scientia quantum ad aliquid sit speculativa, et
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294 quantum ad aliquid sit practica, omnes alias transcendit tam
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295 speculativas quam practicas. Speculativarum enim scientiarum una
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296 altera dignior dicitur, tum propter certitudinem, tum propter
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297 dignitatem materiae. Et quantum ad utrumque, haec scientia alias
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298 speculativas scientias excedit. Secundum certitudinem quidem, quia
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299 aliae scientiae certitudinem habent ex naturali lumine rationis
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300 humanae, quae potest errare, haec autem certitudinem habet ex
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301 lumine divinae scientiae, quae decipi non potest. Secundum
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302 dignitatem vero materiae, quia ista scientia est principaliter de
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303 his quae sua altitudine rationem transcendunt, aliae vero scientiae
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304 considerant ea tantum quae rationi subduntur. Practicarum vero
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305 scientiarum illa dignior est, quae ad ulteriorem finem ordinatur,
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306 sicut civilis militari, nam bonum exercitus ad bonum civitatis
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307 ordinatur. Finis autem huius doctrinae inquantum est practica, est
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308 beatitudo aeterna, ad quam sicut ad ultimum finem ordinantur omnes
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309 alii fines scientiarum practicarum. Unde manifestum est, secundum
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310 omnem modum, eam digniorem esse aliis.</p><p title="I q. 1 a. 5 ad 1"><a name="28260"><span class="ref">[28260] Iª q. 1 a. 5 ad 1</span></a> Ad primum ergo
28
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311 dicendum quod nihil prohibet id quod est certius secundum naturam,
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312 esse quoad nos minus certum, propter debilitatem intellectus
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313 nostri, qui se habet ad manifestissima naturae, sicut oculus
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314 noctuae ad lumen solis, sicut dicitur in II Metaphys. Unde
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315 dubitatio quae accidit in aliquibus circa articulos fidei, non est
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316 propter incertitudinem rei, sed propter debilitatem intellectus
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317 humani. Et tamen minimum quod potest haberi de cognitione rerum
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318 altissimarum, desiderabilius est quam certissima cognitio quae
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319 habetur de minimis rebus, ut dicitur in XI de animalibus.</p><p title="I q. 1 a. 5 ad 2"><a name="28261"><span class="ref">[28261] Iª q. 1 a. 5 ad 2</span></a> Ad secundum
28
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320 dicendum quod haec scientia accipere potest aliquid a philosophicis
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321 disciplinis, non quod ex necessitate eis indigeat, sed ad maiorem
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322 manifestationem eorum quae in hac scientia traduntur. Non enim
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323 accipit sua principia ab aliis scientiis, sed immediate a Deo per
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324 revelationem. Et ideo non accipit ab aliis scientiis tanquam a
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325 superioribus, sed utitur eis tanquam inferioribus et ancillis;
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326 sicut architectonicae utuntur subministrantibus, ut civilis
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327 militari. Et hoc ipsum quod sic utitur eis, non est propter
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328 defectum vel insufficientiam eius, sed propter defectum intellectus
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329 nostri; qui ex his quae per naturalem rationem (ex qua procedunt
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330 aliae scientiae) cognoscuntur, facilius manuducitur in ea quae sunt
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331 supra rationem, quae in hac scientia traduntur.</p></div><div class="a"><h3>Articulus 6</h3><p title="I q. 1 a. 6 arg. 1"><a name="28262"><span class="ref">[28262] Iª q. 1 a. 6 arg. 1</span></a> Ad sextum sic
28
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332 proceditur. Videtur quod haec doctrina non sit sapientia. Nulla
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333 enim doctrina quae supponit sua principia aliunde, digna est nomine
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334 sapientiae, <i>quia sapientis est ordinare, et non ordinari</i> (I
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335 Metaphys.). Sed haec doctrina supponit principia sua aliunde, ut ex
53
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336 dictis patet. Ergo haec doctrina non est sapientia.</p><p title="I q. 1 a. 6 arg. 2"><a name="28263"><span class="ref">[28263] Iª q. 1 a. 6 arg. 2</span></a> Praeterea, ad
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337 sapientiam pertinet probare principia aliarum scientiarum, unde ut
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338 caput dicitur scientiarum, ut VI Ethic. patet. Sed haec doctrina
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339 non probat principia aliarum scientiarum. Ergo non est
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340 sapientia.</p><p title="I q. 1 a. 6 arg. 3"><a name="28264"><span class="ref">[28264] Iª q. 1 a. 6 arg. 3</span></a> Praeterea, haec
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341 doctrina per studium acquiritur. Sapientia autem per infusionem
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342 habetur, unde inter septem dona spiritus sancti connumeratur, ut
53
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343 patet Isaiae XI. Ergo haec doctrina non est sapientia.</p><p title="I q. 1 a. 6 s. c."><a name="28265"><span class="ref">[28265] Iª q. 1 a. 6 s. c.</span></a> Sed contra est
28
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344 quod dicitur Deut. IV, in principio legis, <i>haec est nostra
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345 sapientia et intellectus coram populis</i>.</p><p title="I q. 1 a. 6 co."><a name="28266"><span class="ref">[28266] Iª q. 1 a. 6 co.</span></a> Respondeo dicendum
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346 quod haec doctrina maxime sapientia est inter omnes sapientias
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347 humanas, non quidem in aliquo genere tantum, sed simpliciter. Cum
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348 enim sapientis sit ordinare et iudicare, iudicium autem per
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349 altiorem causam de inferioribus habeatur; ille sapiens dicitur in
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350 unoquoque genere, qui considerat causam altissimam illius generis.
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351 Ut in genere aedificii, artifex qui disponit formam domus, dicitur
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352 sapiens et architector, respectu inferiorum artificum, qui dolant
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353 ligna vel parant lapides, unde dicitur I Cor. III, <i>ut sapiens
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354 architector fundamentum posui</i>. Et rursus, in genere totius
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355 humanae vitae, prudens sapiens dicitur, inquantum ordinat humanos
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356 actus ad debitum finem, unde dicitur Prov. X, <i>sapientia est viro
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357 prudentia</i>. Ille igitur qui considerat simpliciter altissimam
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358 causam totius universi, quae Deus est, maxime sapiens dicitur, unde
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359 et sapientia dicitur esse divinorum cognitio, ut patet per
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360 Augustinum, XII de Trinitate. Sacra autem doctrina propriissime
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361 determinat de Deo secundum quod est altissima causa, quia non solum
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362 quantum ad illud quod est per creaturas cognoscibile (quod
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363 philosophi cognoverunt, ut dicitur Rom. I, <i>quod notum est Dei,
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364 manifestum est illis</i>); sed etiam quantum ad id quod notum est
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365 sibi soli de seipso, et aliis per revelationem communicatum. Unde
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366 sacra doctrina maxime dicitur sapientia.</p><p title="I q. 1 a. 6 ad 1"><a name="28267"><span class="ref">[28267] Iª q. 1 a. 6 ad 1</span></a> Ad primum ergo
28
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367 dicendum quod sacra doctrina non supponit sua principia ab aliqua
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368 scientia humana, sed a scientia divina, a qua, sicut a summa
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369 sapientia, omnis nostra cognitio ordinatur.</p><p title="I q. 1 a. 6 ad 2"><a name="28268"><span class="ref">[28268] Iª q. 1 a. 6 ad 2</span></a> Ad secundum
28
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370 dicendum quod aliarum scientiarum principia vel sunt per se nota,
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371 et probari non possunt, vel per aliquam rationem naturalem
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372 probantur in aliqua alia scientia. Propria autem huius scientiae
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373 cognitio est, quae est per revelationem, non autem quae est per
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374 naturalem rationem. Et ideo non pertinet ad eam probare principia
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375 aliarum scientiarum, sed solum iudicare de eis, quidquid enim in
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376 aliis scientiis invenitur veritati huius scientiae repugnans, totum
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377 condemnatur ut falsum, unde dicitur II Cor. X, <i>consilia
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378 destruentes, et omnem altitudinem extollentem se adversus scientiam
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379 Dei</i>.</p><p title="I q. 1 a. 6 ad 3"><a name="28269"><span class="ref">[28269] Iª q. 1 a. 6 ad 3</span></a> Ad tertium dicendum
28
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380 quod, cum iudicium ad sapientem pertineat, secundum duplicem modum
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381 iudicandi, dupliciter sapientia accipitur. Contingit enim aliquem
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382 iudicare, uno modo per modum inclinationis, sicut qui habet habitum
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383 virtutis, recte iudicat de his quae sunt secundum virtutem agenda,
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384 inquantum ad illa inclinatur, unde et in X Ethic. dicitur quod
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385 virtuosus est mensura et regula actuum humanorum. Alio modo, per
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386 modum cognitionis, sicut aliquis instructus in scientia morali,
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387 posset iudicare de actibus virtutis, etiam si virtutem non haberet.
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388 Primus igitur modus iudicandi de rebus divinis, pertinet ad
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389 sapientiam quae ponitur donum spiritus sancti secundum illud I Cor.
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390 II, <i>spiritualis homo iudicat omnia,</i> etc., et Dionysius
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391 dicit, II cap. de divinis nominibus, <i>Hierotheus doctus est non
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392 solum discens, sed et patiens divina</i>. Secundus autem modus
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393 iudicandi pertinet ad hanc doctrinam, secundum quod per studium
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394 habetur; licet eius principia ex revelatione habeantur.</p></div><div class="a"><h3>Articulus 7</h3><p title="I q. 1 a. 7 arg. 1"><a name="28270"><span class="ref">[28270] Iª q. 1 a. 7 arg. 1</span></a> Ad septimum sic
28
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395 proceditur. Videtur quod Deus non sit subiectum huius scientiae. In
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396 qualibet enim scientia oportet supponere de subiecto quid est,
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397 secundum philosophum in I Poster. Sed haec scientia non supponit de
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398 Deo quid est, dicit enim Damascenus, <i>in Deo quid est, dicere
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399 impossibile est</i>. Ergo Deus non est subiectum huius
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400 scientiae.</p><p title="I q. 1 a. 7 arg. 2"><a name="28271"><span class="ref">[28271] Iª q. 1 a. 7 arg. 2</span></a> Praeterea, omnia
28
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401 quae determinantur in aliqua scientia, comprehenduntur sub subiecto
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402 illius scientiae. Sed in sacra Scriptura determinatur de multis
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403 aliis quam de Deo, puta de creaturis, et de moribus hominum. Ergo
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404 Deus non est subiectum huius scientiae.</p><p title="I q. 1 a. 7 s. c."><a name="28272"><span class="ref">[28272] Iª q. 1 a. 7 s. c.</span></a> Sed contra, illud
28
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405 est subiectum scientiae, de quo est sermo in scientia. Sed in hac
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406 scientia fit sermo de Deo, dicitur enim theologia, quasi sermo de
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407 Deo. Ergo Deus est subiectum huius scientiae.</p><p title="I q. 1 a. 7 co."><a name="28273"><span class="ref">[28273] Iª q. 1 a. 7 co.</span></a> Respondeo dicendum
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408 quod Deus est subiectum huius scientiae. Sic enim se habet
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409 subiectum ad scientiam, sicut obiectum ad potentiam vel habitum.
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410 Proprie autem illud assignatur obiectum alicuius potentiae vel
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411 habitus, sub cuius ratione omnia referuntur ad potentiam vel
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412 habitum, sicut homo et lapis referuntur ad visum inquantum sunt
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413 colorata, unde coloratum est proprium obiectum visus. Omnia autem
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414 pertractantur in sacra doctrina sub ratione Dei, vel quia sunt ipse
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415 Deus; vel quia habent ordinem ad Deum, ut ad principium et finem.
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416 Unde sequitur quod Deus vere sit subiectum huius scientiae. Quod
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417 etiam manifestum fit ex principiis huius scientiae, quae sunt
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418 articuli fidei, quae est de Deo, idem autem est subiectum
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419 principiorum et totius scientiae, cum tota scientia virtute
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420 contineatur in principiis. Quidam vero, attendentes ad ea quae in
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421 ista scientia tractantur, et non ad rationem secundum quam
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422 considerantur, assignaverunt aliter subiectum huius scientiae, vel
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423 res et signa; vel opera reparationis; vel totum Christum, idest
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424 caput et membra. De omnibus enim istis tractatur in ista scientia,
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425 sed secundum ordinem ad Deum.</p><p title="I q. 1 a. 7 ad 1"><a name="28274"><span class="ref">[28274] Iª q. 1 a. 7 ad 1</span></a> Ad primum ergo
28
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426 dicendum quod, licet de Deo non possimus scire quid est, utimur
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427 tamen eius effectu, in hac doctrina, vel naturae vel gratiae, loco
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428 definitionis, ad ea quae de Deo in hac doctrina considerantur,
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429 sicut et in aliquibus scientiis philosophicis demonstratur aliquid
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430 de causa per effectum, accipiendo effectum loco definitionis
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431 causae.</p><p title="I q. 1 a. 7 ad 2"><a name="28275"><span class="ref">[28275] Iª q. 1 a. 7 ad 2</span></a> Ad secundum
28
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432 dicendum quod omnia alia quae determinantur in sacra doctrina,
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433 comprehenduntur sub Deo, non ut partes vel species vel accidentia,
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434 sed ut ordinata aliqualiter ad ipsum.</p></div><div class="a"><h3>Articulus 8</h3><p title="I q. 1 a. 8 arg. 1"><a name="28276"><span class="ref">[28276] Iª q. 1 a. 8 arg. 1</span></a> Ad octavum sic
28
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435 proceditur. Videtur quod haec doctrina non sit argumentativa. Dicit
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436 enim Ambrosius in libro I de fide Catholica, <i>tolle argumenta,
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437 ubi fides quaeritur</i>. Sed in hac doctrina praecipue fides
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438 quaeritur, unde dicitur Ioan. XX, <i>haec scripta sunt ut
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439 credatis</i>. Ergo sacra doctrina non est argumentativa.</p><p title="I q. 1 a. 8 arg. 2"><a name="28277"><span class="ref">[28277] Iª q. 1 a. 8 arg. 2</span></a> Praeterea, si sit
28
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440 argumentativa, aut argumentatur ex auctoritate, aut ex ratione. Si
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441 ex auctoritate, non videtur hoc congruere eius dignitati, nam locus
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442 ab auctoritate est infirmissimus, secundum Boetium. Si etiam ex
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diff changeset
443 ratione, hoc non congruit eius fini, quia secundum Gregorium in
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444 homilia, <i>fides non habet meritum, ubi humana ratio praebet
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445 experimentum</i>. Ergo sacra doctrina non est argumentativa.</p><p title="I q. 1 a. 8 s. c."><a name="28278"><span class="ref">[28278] Iª q. 1 a. 8 s. c.</span></a> Sed contra est
28
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446 quod dicitur ad Titum I, de episcopo, <i>amplectentem eum qui
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447 secundum doctrinam est, fidelem sermonem, ut potens sit exhortari
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448 in doctrina sana, et eos qui contradicunt arguere</i>.</p><p title="I q. 1 a. 8 co."><a name="28279"><span class="ref">[28279] Iª q. 1 a. 8 co.</span></a> Respondeo dicendum
28
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449 quod, sicut aliae scientiae non argumentantur ad sua principia
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450 probanda, sed ex principiis argumentantur ad ostendendum alia in
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451 ipsis scientiis; ita haec doctrina non argumentatur ad sua
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diff changeset
452 principia probanda, quae sunt articuli fidei; sed ex eis procedit
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453 ad aliquid aliud ostendendum; sicut apostolus, I ad Cor. XV, ex
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454 resurrectione Christi argumentatur ad resurrectionem communem
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455 probandam. Sed tamen considerandum est in scientiis philosophicis,
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456 quod inferiores scientiae nec probant sua principia, nec contra
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457 negantem principia disputant, sed hoc relinquunt superiori
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458 scientiae, suprema vero inter eas, scilicet metaphysica, disputat
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diff changeset
459 contra negantem sua principia, si adversarius aliquid concedit, si
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460 autem nihil concedit, non potest cum eo disputare, potest tamen
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461 solvere rationes ipsius. Unde sacra Scriptura, cum non habeat
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462 superiorem, disputat cum negante sua principia, argumentando
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463 quidem, si adversarius aliquid concedat eorum quae per divinam
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464 revelationem habentur; sicut per auctoritates sacrae doctrinae
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465 disputamus contra haereticos, et per unum articulum contra negantes
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466 alium. Si vero adversarius nihil credat eorum quae divinitus
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467 revelantur, non remanet amplius via ad probandum articulos fidei
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468 per rationes, sed ad solvendum rationes, si quas inducit, contra
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469 fidem. Cum enim fides infallibili veritati innitatur, impossibile
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470 autem sit de vero demonstrari contrarium, manifestum est
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471 probationes quae contra fidem inducuntur, non esse demonstrationes,
53
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472 sed solubilia argumenta.</p><p title="I q. 1 a. 8 ad 1"><a name="28280"><span class="ref">[28280] Iª q. 1 a. 8 ad 1</span></a> Ad primum ergo
28
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473 dicendum quod, licet argumenta rationis humanae non habeant locum
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474 ad probandum quae fidei sunt, tamen ex articulis fidei haec
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475 doctrina ad alia argumentatur, ut dictum est.</p><p title="I q. 1 a. 8 ad 2"><a name="28281"><span class="ref">[28281] Iª q. 1 a. 8 ad 2</span></a> Ad secundum
28
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476 dicendum quod argumentari ex auctoritate est maxime proprium huius
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477 doctrinae, eo quod principia huius doctrinae per revelationem
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478 habentur, et sic oportet quod credatur auctoritati eorum quibus
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479 revelatio facta est. Nec hoc derogat dignitati huius doctrinae, nam
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480 licet locus ab auctoritate quae fundatur super ratione humana, sit
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481 infirmissimus; locus tamen ab auctoritate quae fundatur super
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482 revelatione divina, est efficacissimus. Utitur tamen sacra doctrina
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483 etiam ratione humana, non quidem ad probandum fidem, quia per hoc
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diff changeset
484 tolleretur meritum fidei; sed ad manifestandum aliqua alia quae
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485 traduntur in hac doctrina. Cum enim gratia non tollat naturam, sed
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486 perficiat, oportet quod naturalis ratio subserviat fidei; sicut et
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diff changeset
487 naturalis inclinatio voluntatis obsequitur caritati. Unde et
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diff changeset
488 apostolus dicit, II ad Cor. X, <i>in captivitatem redigentes omnem
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489 intellectum in obsequium Christi</i>. Et inde est quod etiam
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diff changeset
490 auctoritatibus philosophorum sacra doctrina utitur, ubi per
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diff changeset
491 rationem naturalem veritatem cognoscere potuerunt; sicut Paulus,
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diff changeset
492 actuum XVII, inducit verbum Arati, dicens, <i>sicut et quidam
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493 poetarum vestrorum dixerunt, genus Dei sumus</i>. Sed tamen sacra
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diff changeset
494 doctrina huiusmodi auctoritatibus utitur quasi extraneis
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495 argumentis, et probabilibus. Auctoritatibus autem canonicae
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496 Scripturae utitur proprie, ex necessitate argumentando.
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497 Auctoritatibus autem aliorum doctorum Ecclesiae, quasi arguendo ex
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498 propriis, sed probabiliter. Innititur enim fides nostra revelationi
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499 apostolis et prophetis factae, qui canonicos libros scripserunt,
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500 non autem revelationi, si qua fuit aliis doctoribus facta. Unde
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501 dicit Augustinus, in epistola ad Hieronymum, <i>solis eis
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502 Scripturarum libris qui canonici appellantur, didici hunc honorem
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503 deferre, ut nullum auctorem eorum in scribendo errasse aliquid
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504 firmissime credam. Alios autem ita lego, ut, quantalibet sanctitate
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505 doctrinaque praepolleant, non ideo verum putem, quod ipsi ita
53
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506 senserunt vel scripserunt</i>.</p></div><div class="a"><h3>Articulus 9</h3><p title="I q. 1 a. 9 arg. 1"><a name="28282"><span class="ref">[28282] Iª q. 1 a. 9 arg. 1</span></a> Ad nonum sic
28
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507 proceditur. Videtur quod sacra Scriptura non debeat uti metaphoris.
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508 Illud enim quod est proprium infimae doctrinae, non videtur
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509 competere huic scientiae, quae inter alias tenet locum supremum, ut
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510 iam dictum est. Procedere autem per similitudines varias et
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511 repraesentationes, est proprium poeticae, quae est infima inter
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512 omnes doctrinas. Ergo huiusmodi similitudinibus uti, non est
53
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513 conveniens huic scientiae.</p><p title="I q. 1 a. 9 arg. 2"><a name="28283"><span class="ref">[28283] Iª q. 1 a. 9 arg. 2</span></a> Praeterea, haec
28
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514 doctrina videtur esse ordinata ad veritatis manifestationem, unde
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515 et manifestatoribus eius praemium promittitur, Eccli. XXIV, <i>qui
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516 elucidant me, vitam aeternam habebunt</i>. Sed per huiusmodi
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517 similitudines veritas occultatur. Non ergo competit huic doctrinae
53
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518 divina tradere sub similitudine corporalium rerum.</p><p title="I q. 1 a. 9 arg. 3"><a name="28284"><span class="ref">[28284] Iª q. 1 a. 9 arg. 3</span></a> Praeterea, quanto
28
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519 aliquae creaturae sunt sublimiores, tanto magis ad divinam
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520 similitudinem accedunt. Si igitur aliquae ex creaturis
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521 transumerentur ad Deum, tunc oporteret talem transumptionem maxime
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522 fieri ex sublimioribus creaturis, et non ex infimis. Quod tamen in
53
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523 Scripturis frequenter invenitur.</p><p title="I q. 1 a. 9 s. c."><a name="28285"><span class="ref">[28285] Iª q. 1 a. 9 s. c.</span></a> Sed contra est
28
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524 quod dicitur Osee XII, <i>ego visionem multiplicavi eis, et in
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diff changeset
525 manibus prophetarum assimilatus sum</i>. Tradere autem aliquid sub
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526 similitudine, est metaphoricum. Ergo ad sacram doctrinam pertinet
53
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527 uti metaphoris.</p><p title="I q. 1 a. 9 co."><a name="28286"><span class="ref">[28286] Iª q. 1 a. 9 co.</span></a> Respondeo dicendum
28
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528 quod conveniens est sacrae Scripturae divina et spiritualia sub
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diff changeset
529 similitudine corporalium tradere. Deus enim omnibus providet
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diff changeset
530 secundum quod competit eorum naturae. Est autem naturale homini ut
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diff changeset
531 per sensibilia ad intelligibilia veniat, quia omnis nostra cognitio
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532 a sensu initium habet. Unde convenienter in sacra Scriptura
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diff changeset
533 traduntur nobis spiritualia sub metaphoris corporalium. Et hoc est
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diff changeset
534 quod dicit Dionysius, I cap. caelestis hierarchiae, <i>impossibile
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diff changeset
535 est nobis aliter lucere divinum radium, nisi varietate sacrorum
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diff changeset
536 velaminum circumvelatum</i>. Convenit etiam sacrae Scripturae, quae
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diff changeset
537 communiter omnibus proponitur (secundum illud ad Rom. I,
544e12f679ad convert to xml
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diff changeset
538 <i>sapientibus et insipientibus debitor sum</i>), ut spiritualia
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diff changeset
539 sub similitudinibus corporalium proponantur; ut saltem vel sic
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diff changeset
540 rudes eam capiant, qui ad intelligibilia secundum se capienda non
53
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diff changeset
541 sunt idonei.</p><p title="I q. 1 a. 9 ad 1"><a name="28287"><span class="ref">[28287] Iª q. 1 a. 9 ad 1</span></a> Ad primum ergo
28
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diff changeset
542 dicendum quod poeta utitur metaphoris propter repraesentationem,
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diff changeset
543 repraesentatio enim naturaliter homini delectabilis est. Sed sacra
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diff changeset
544 doctrina utitur metaphoris propter necessitatem et utilitatem, ut
53
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545 dictum est.</p><p title="I q. 1 a. 9 ad 2"><a name="28288"><span class="ref">[28288] Iª q. 1 a. 9 ad 2</span></a> Ad secundum
28
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diff changeset
546 dicendum quod radius divinae revelationis non destruitur propter
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parents: 26
diff changeset
547 figuras sensibiles quibus circumvelatur, ut dicit Dionysius, sed
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diff changeset
548 remanet in sua veritate; ut mentes quibus fit revelatio, non
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diff changeset
549 permittat in similitudinibus permanere, sed elevet eas ad
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diff changeset
550 cognitionem intelligibilium; et per eos quibus revelatio facta est,
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diff changeset
551 alii etiam circa haec instruantur. Unde ea quae in uno loco
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diff changeset
552 Scripturae traduntur sub metaphoris, in aliis locis expressius
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diff changeset
553 exponuntur. Et ipsa etiam occultatio figurarum utilis est, ad
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diff changeset
554 exercitium studiosorum, et contra irrisiones infidelium, de quibus
53
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555 dicitur, Matth. VII, <i>nolite sanctum dare canibus</i>.</p><p title="I q. 1 a. 9 ad 3"><a name="28289"><span class="ref">[28289] Iª q. 1 a. 9 ad 3</span></a> Ad tertium dicendum
28
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diff changeset
556 quod, sicut docet Dionysius, cap. II Cael. Hier., magis est
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diff changeset
557 conveniens quod divina in Scripturis tradantur sub figuris vilium
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diff changeset
558 corporum, quam corporum nobilium. Et hoc propter tria. Primo, quia
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diff changeset
559 per hoc magis liberatur humanus animus ab errore. Manifestum enim
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diff changeset
560 apparet quod haec secundum proprietatem non dicuntur de divinis,
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diff changeset
561 quod posset esse dubium, si sub figuris nobilium corporum
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diff changeset
562 describerentur divina; maxime apud illos qui nihil aliud a
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diff changeset
563 corporibus nobilius excogitare noverunt. Secundo, quia hic modus
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diff changeset
564 convenientior est cognitioni quam de Deo habemus in hac vita. Magis
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565 enim manifestatur nobis de ipso quid non est, quam quid est, et
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diff changeset
566 ideo similitudines illarum rerum quae magis elongantur a Deo,
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diff changeset
567 veriorem nobis faciunt aestimationem quod sit supra illud quod de
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568 Deo dicimus vel cogitamus. Tertio, quia per huiusmodi, divina magis
53
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569 occultantur indignis.</p></div><div class="a"><h3>Articulus 10</h3><p title="I q. 1 a. 10 arg. 1"><a name="28290"><span class="ref">[28290] Iª q. 1 a. 10 arg. 1</span></a> Ad decimum sic
28
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570 proceditur. Videtur quod sacra Scriptura sub una littera non habeat
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diff changeset
571 plures sensus, qui sunt historicus vel litteralis, allegoricus,
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diff changeset
572 tropologicus sive moralis, et anagogicus. Multiplicitas enim
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diff changeset
573 sensuum in una Scriptura parit confusionem et deceptionem, et
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diff changeset
574 tollit arguendi firmitatem, unde ex multiplicibus propositionibus
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diff changeset
575 non procedit argumentatio, sed secundum hoc aliquae fallaciae
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diff changeset
576 assignantur. Sacra autem Scriptura debet esse efficax ad
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diff changeset
577 ostendendam veritatem absque omni fallacia. Ergo non debent in ea
53
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578 sub una littera plures sensus tradi.</p><p title="I q. 1 a. 10 arg. 2"><a name="28291"><span class="ref">[28291] Iª q. 1 a. 10 arg. 2</span></a> Praeterea,
28
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diff changeset
579 Augustinus dicit in libro de utilitate credendi, quod <i>Scriptura
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diff changeset
580 quae testamentum vetus vocatur, quadrifariam traditur, scilicet,
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diff changeset
581 secundum historiam, secundum aetiologiam, secundum analogiam,
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diff changeset
582 secundum allegoriam</i>. Quae quidem quatuor a quatuor praedictis
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diff changeset
583 videntur esse aliena omnino. Non igitur conveniens videtur quod
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584 eadem littera sacrae Scripturae secundum quatuor sensus praedictos
53
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585 exponatur.</p><p title="I q. 1 a. 10 arg. 3"><a name="28292"><span class="ref">[28292] Iª q. 1 a. 10 arg. 3</span></a> Praeterea,
28
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diff changeset
586 praeter praedictos sensus, invenitur sensus parabolicus, qui inter
53
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587 illos sensus quatuor non continetur.</p><p title="I q. 1 a. 10 s. c."><a name="28293"><span class="ref">[28293] Iª q. 1 a. 10 s. c.</span></a> Sed contra est
28
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diff changeset
588 quod dicit Gregorius, XX Moralium, <i>sacra Scriptura omnes
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diff changeset
589 scientias ipso locutionis suae more transcendit, quia uno eodemque
53
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590 sermone, dum narrat gestum, prodit mysterium</i>.</p><p title="I q. 1 a. 10 co."><a name="28294"><span class="ref">[28294] Iª q. 1 a. 10 co.</span></a> Respondeo dicendum
28
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diff changeset
591 quod auctor sacrae Scripturae est Deus, in cuius potestate est ut
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diff changeset
592 non solum voces ad significandum accommodet (quod etiam homo facere
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593 potest), sed etiam res ipsas. Et ideo, cum in omnibus scientiis
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diff changeset
594 voces significent, hoc habet proprium ista scientia, quod ipsae res
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diff changeset
595 significatae per voces, etiam significant aliquid. Illa ergo prima
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diff changeset
596 significatio, qua voces significant res, pertinet ad primum sensum,
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diff changeset
597 qui est sensus historicus vel litteralis. Illa vero significatio
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598 qua res significatae per voces, iterum res alias significant,
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599 dicitur sensus spiritualis; qui super litteralem fundatur, et eum
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600 supponit. Hic autem sensus spiritualis trifariam dividitur. Sicut
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601 enim dicit apostolus, ad Hebr. VII, lex vetus figura est novae
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602 legis, et ipsa nova lex, ut dicit Dionysius in ecclesiastica
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603 hierarchia, est figura futurae gloriae, in nova etiam lege, ea quae
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604 in capite sunt gesta, sunt signa eorum quae nos agere debemus.
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605 Secundum ergo quod ea quae sunt veteris legis, significant ea quae
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606 sunt novae legis, est sensus allegoricus, secundum vero quod ea
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607 quae in Christo sunt facta, vel in his quae Christum significant,
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608 sunt signa eorum quae nos agere debemus, est sensus moralis, prout
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609 vero significant ea quae sunt in aeterna gloria, est sensus
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610 anagogicus. Quia vero sensus litteralis est, quem auctor intendit,
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611 auctor autem sacrae Scripturae Deus est, qui omnia simul suo
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612 intellectu comprehendit, non est inconveniens, ut dicit Augustinus
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613 XII confessionum, si etiam secundum litteralem sensum in una
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614 littera Scripturae plures sint sensus.</p><p title="I q. 1 a. 10 ad 1"><a name="28295"><span class="ref">[28295] Iª q. 1 a. 10 ad 1</span></a> Ad primum ergo
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615 dicendum quod multiplicitas horum sensuum non facit
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616 aequivocationem, aut aliam speciem multiplicitatis, quia, sicut iam
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617 dictum est, sensus isti non multiplicantur propter hoc quod una vox
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618 multa significet; sed quia ipsae res significatae per voces,
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619 aliarum rerum possunt esse signa. Et ita etiam nulla confusio
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620 sequitur in sacra Scriptura, cum omnes sensus fundentur super unum,
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621 scilicet litteralem; ex quo solo potest trahi argumentum, non autem
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622 ex his quae secundum allegoriam dicuntur, ut dicit Augustinus in
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623 epistola contra Vincentium Donatistam. Non tamen ex hoc aliquid
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624 deperit sacrae Scripturae, quia nihil sub spirituali sensu
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625 continetur fidei necessarium, quod Scriptura per litteralem sensum
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626 alicubi manifeste non tradat.</p><p title="I q. 1 a. 10 ad 2"><a name="28296"><span class="ref">[28296] Iª q. 1 a. 10 ad 2</span></a> Ad secundum
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627 dicendum quod illa tria, historia, aetiologia, analogia, ad unum
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628 litteralem sensum pertinent. Nam historia est, ut ipse Augustinus
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629 exponit, cum simpliciter aliquid proponitur, aetiologia vero, cum
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630 causa dicti assignatur, sicut cum dominus assignavit causam quare
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631 Moyses permisit licentiam repudiandi uxores, scilicet propter
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632 duritiam cordis ipsorum, Matt. XIX, analogia vero est, cum veritas
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633 unius Scripturae ostenditur veritati alterius non repugnare. Sola
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634 autem allegoria, inter illa quatuor, pro tribus spiritualibus
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635 sensibus ponitur. Sicut et Hugo de sancto Victore sub sensu
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636 allegorico etiam anagogicum comprehendit, ponens in tertio suarum
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637 sententiarum solum tres sensus, scilicet historicum, allegoricum et
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638 tropologicum.</p><p title="I q. 1 a. 10 ad 3"><a name="28297"><span class="ref">[28297] Iª q. 1 a. 10 ad 3</span></a> Ad tertium
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639 dicendum quod sensus parabolicus sub litterali continetur, nam per
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640 voces significatur aliquid proprie, et aliquid figurative; nec est
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641 litteralis sensus ipsa figura, sed id quod est figuratum. Non enim
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642 cum Scriptura nominat Dei brachium, est litteralis sensus quod in
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643 Deo sit membrum huiusmodi corporale, sed id quod per hoc membrum
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644 significatur, scilicet virtus operativa. In quo patet quod sensui
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645 litterali sacrae Scripturae nunquam potest subesse falsum.</p></div></div><div class="centro"><br/>
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646 <p><a href="sth0000.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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647 <a href="sth1002.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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648 <br/>
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649 <hr/>
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650 <br/>
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651 <address>© 2006 Fundación Tomás de Aquino quoad
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652 hanc editionem<br/>
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653 Iura omnia asservantur<br/>
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654 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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655 </div></body>
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656 </html>