annotate summa/latin/sth2095.html @ 115:b3d53c87d7ea

towards dictionary lookup support
author ht
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:/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 95-97</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 XCV ad
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22 quaestionem XCVII</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="sth2094.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="sth2098.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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43 document.write('&lt;FORM NAME="selecter"&gt;&lt;SELECT NAME="select1"&gt;');
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44 document.write('&lt;OPTION VALUE="none"&gt;INDEX');
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45 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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46 document.write('&lt;OPTION VALUE="index.html"&gt;Corpus Thomisticum');
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47 document.write('&lt;OPTION VALUE="iopera.html"&gt;Opera omnia');
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48 document.write('&lt;OPTION VALUE="zbiblia.html"&gt;Bibliographia Thomistica');
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100 document.write('&lt;OPTION VALUE="#37678"&gt;I&amp;ordf;-IIae q. 96 a. 2 ad 3');
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134 document.write('&lt;OPTION VALUE="#37712"&gt;I&amp;ordf;-IIae q. 97 a. 1 arg. 1');
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135 document.write('&lt;OPTION VALUE="#37713"&gt;I&amp;ordf;-IIae q. 97 a. 1 arg. 2');
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136 document.write('&lt;OPTION VALUE="#37714"&gt;I&amp;ordf;-IIae q. 97 a. 1 arg. 3');
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137 document.write('&lt;OPTION VALUE="#37715"&gt;I&amp;ordf;-IIae q. 97 a. 1 s. c.');
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138 document.write('&lt;OPTION VALUE="#37716"&gt;I&amp;ordf;-IIae q. 97 a. 1 co.');
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139 document.write('&lt;OPTION VALUE="#37717"&gt;I&amp;ordf;-IIae q. 97 a. 1 ad 1');
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140 document.write('&lt;OPTION VALUE="#37718"&gt;I&amp;ordf;-IIae q. 97 a. 1 ad 2');
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141 document.write('&lt;OPTION VALUE="#37719"&gt;I&amp;ordf;-IIae q. 97 a. 1 ad 3');
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142 document.write('&lt;OPTION VALUE="#37720"&gt;I&amp;ordf;-IIae q. 97 a. 2 arg. 1');
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143 document.write('&lt;OPTION VALUE="#37721"&gt;I&amp;ordf;-IIae q. 97 a. 2 arg. 2');
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144 document.write('&lt;OPTION VALUE="#37722"&gt;I&amp;ordf;-IIae q. 97 a. 2 arg. 3');
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145 document.write('&lt;OPTION VALUE="#37723"&gt;I&amp;ordf;-IIae q. 97 a. 2 s. c.');
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146 document.write('&lt;OPTION VALUE="#37724"&gt;I&amp;ordf;-IIae q. 97 a. 2 co.');
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147 document.write('&lt;OPTION VALUE="#37725"&gt;I&amp;ordf;-IIae q. 97 a. 2 ad 1');
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148 document.write('&lt;OPTION VALUE="#37726"&gt;I&amp;ordf;-IIae q. 97 a. 2 ad 2');
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149 document.write('&lt;OPTION VALUE="#37727"&gt;I&amp;ordf;-IIae q. 97 a. 2 ad 3');
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150 document.write('&lt;OPTION VALUE="#37728"&gt;I&amp;ordf;-IIae q. 97 a. 3 arg. 1');
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151 document.write('&lt;OPTION VALUE="#37729"&gt;I&amp;ordf;-IIae q. 97 a. 3 arg. 2');
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152 document.write('&lt;OPTION VALUE="#37730"&gt;I&amp;ordf;-IIae q. 97 a. 3 arg. 3');
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153 document.write('&lt;OPTION VALUE="#37731"&gt;I&amp;ordf;-IIae q. 97 a. 3 s. c.');
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154 document.write('&lt;OPTION VALUE="#37732"&gt;I&amp;ordf;-IIae q. 97 a. 3 co.');
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155 document.write('&lt;OPTION VALUE="#37733"&gt;I&amp;ordf;-IIae q. 97 a. 3 ad 1');
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156 document.write('&lt;OPTION VALUE="#37734"&gt;I&amp;ordf;-IIae q. 97 a. 3 ad 2');
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157 document.write('&lt;OPTION VALUE="#37735"&gt;I&amp;ordf;-IIae q. 97 a. 3 ad 3');
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158 document.write('&lt;OPTION VALUE="#37736"&gt;I&amp;ordf;-IIae q. 97 a. 4 arg. 1');
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159 document.write('&lt;OPTION VALUE="#37737"&gt;I&amp;ordf;-IIae q. 97 a. 4 arg. 2');
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160 document.write('&lt;OPTION VALUE="#37738"&gt;I&amp;ordf;-IIae q. 97 a. 4 arg. 3');
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161 document.write('&lt;OPTION VALUE="#37739"&gt;I&amp;ordf;-IIae q. 97 a. 4 s. c.');
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162 document.write('&lt;OPTION VALUE="#37740"&gt;I&amp;ordf;-IIae q. 97 a. 4 co.');
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163 document.write('&lt;OPTION VALUE="#37741"&gt;I&amp;ordf;-IIae q. 97 a. 4 ad 1');
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164 document.write('&lt;OPTION VALUE="#37742"&gt;I&amp;ordf;-IIae q. 97 a. 4 ad 2');
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165 document.write('&lt;OPTION VALUE="#37743"&gt;I&amp;ordf;-IIae q. 97 a. 4 ad 3');
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166 document.write('&lt;\/SELECT&gt;');
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167 document.write('&lt;BR&gt;&lt;BR&gt;');
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168 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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169 document.write('&lt;\/FORM&gt;');
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170 // --&gt;
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171 //
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172 </script><br/>
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173 <hr/>
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174 <br/></div><div class="q" id="q95"><h2>Quaestio 95</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 95 pr."><a name="37628"><span class="ref">[37628]
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175 Iª-IIae q. 95 pr.</span></a> Deinde considerandum est de lege
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176 humana. Et primo quidem, de ipsa lege secundum se; secundo, de
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177 potestate eius; tertio, de eius mutabilitate. Circa primum
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178 quaeruntur quatuor. Primo, de utilitate ipsius. Secundo, de origine
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179 eius. Tertio, de qualitate ipsius. Quarto, de divisione
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180 eiusdem.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 95 a. 1 arg. 1"><a name="37629"><span class="ref">[37629] Iª-IIae q. 95 a. 1 arg. 1</span></a> Ad primum
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181 sic proceditur. Videtur quod non fuerit utile aliquas leges poni ab
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182 hominibus. Intentio enim cuiuslibet legis est ut per eam homines
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183 fiant boni, sicut supra dictum est. Sed homines magis inducuntur ad
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184 bonum voluntarii per monitiones, quam coacti per leges. Ergo non
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185 fuit necessarium leges ponere.</p><p title="I-II q. 95 a. 1 arg. 2"><a name="37630"><span class="ref">[37630] Iª-IIae q. 95 a. 1 arg. 2</span></a> Praeterea,
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186 sicut dicit philosophus, in V Ethic., <i>ad iudicem confugiunt
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187 homines sicut ad iustum animatum</i>. Sed iustitia animata est
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188 melior quam inanimata, quae legibus continetur. Ergo melius fuisset
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189 ut executio iustitiae committeretur arbitrio iudicum, quam quod
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190 super hoc lex aliqua ederetur.</p><p title="I-II q. 95 a. 1 arg. 3"><a name="37631"><span class="ref">[37631] Iª-IIae q. 95 a. 1 arg. 3</span></a> Praeterea,
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191 lex omnis directiva est actuum humanorum, ut ex supradictis patet.
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192 Sed cum humani actus consistant in singularibus, quae sunt
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193 infinita, non possunt ea quae ad directionem humanorum actuum
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194 pertinent, sufficienter considerari, nisi ab aliquo sapiente, qui
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195 inspiciat singula. Ergo melius fuisset arbitrio sapientum dirigi
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196 actus humanos, quam aliqua lege posita. Ergo non fuit necessarium
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197 leges humanas ponere.</p><p title="I-II q. 95 a. 1 s. c."><a name="37632"><span class="ref">[37632] Iª-IIae q. 95 a. 1 s. c.</span></a> Sed contra
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198 est quod Isidorus dicit, in libro Etymol., <i>factae sunt leges ut
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199 earum metu humana coerceretur audacia, tutaque sit inter improbos
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200 innocentia, et in ipsis improbis formidato supplicio refrenetur
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201 nocendi facultas</i>. Sed haec sunt maxime necessaria humano
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202 generi. Ergo necessarium fuit ponere leges humanas.</p><p title="I-II q. 95 a. 1 co."><a name="37633"><span class="ref">[37633] Iª-IIae q. 95 a. 1 co.</span></a> Respondeo
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203 dicendum quod, sicut ex supradictis patet, homini naturaliter inest
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204 quaedam aptitudo ad virtutem; sed ipsa virtutis perfectio necesse
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205 est quod homini adveniat per aliquam disciplinam. Sicut etiam
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206 videmus quod per aliquam industriam subvenitur homini in suis
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207 necessitatibus, puta in cibo et vestitu, quorum initia quaedam
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208 habet a natura, scilicet rationem et manus, non autem ipsum
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209 complementum, sicut cetera animalia, quibus natura dedit
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210 sufficienter tegumentum et cibum. Ad hanc autem disciplinam non de
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211 facili invenitur homo sibi sufficiens. Quia perfectio virtutis
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212 praecipue consistit in retrahendo hominem ab indebitis
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213 delectationibus, ad quas praecipue homines sunt proni, et maxime
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214 iuvenes, circa quos efficacior est disciplina. Et ideo oportet quod
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215 huiusmodi disciplinam, per quam ad virtutem perveniatur, homines ab
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216 alio sortiantur. Et quidem quantum ad illos iuvenes qui sunt proni
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217 ad actus virtutum, ex bona dispositione naturae, vel consuetudine,
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218 vel magis divino munere, sufficit disciplina paterna, quae est per
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219 monitiones. Sed quia inveniuntur quidam protervi et ad vitia proni,
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220 qui verbis de facili moveri non possunt; necessarium fuit ut per
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221 vim et metum cohiberentur a malo, ut saltem sic male facere
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222 desistentes, et aliis quietam vitam redderent, et ipsi tandem per
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223 huiusmodi assuetudinem ad hoc perducerentur quod voluntarie
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224 facerent quae prius metu implebant, et sic fierent virtuosi.
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225 Huiusmodi autem disciplina cogens metu poenae, est disciplina
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226 legum. Unde necessarium fuit ad pacem hominum et virtutem, ut leges
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227 ponerentur, quia sicut philosophus dicit, in I Polit., <i>sicut
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228 homo, si sit perfectus virtute, est optimum animalium; sic, si sit
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229 separatus a lege et iustitia, est pessimum omnium</i>; quia homo
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230 habet arma rationis ad explendas concupiscentias et saevitias, quae
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231 non habent alia animalia.</p><p title="I-II q. 95 a. 1 ad 1"><a name="37634"><span class="ref">[37634] Iª-IIae q. 95 a. 1 ad 1</span></a> Ad primum
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232 ergo dicendum quod homines bene dispositi melius inducuntur ad
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233 virtutem monitionibus voluntariis quam coactione, sed quidam male
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234 dispositi non ducuntur ad virtutem nisi cogantur.</p><p title="I-II q. 95 a. 1 ad 2"><a name="37635"><span class="ref">[37635] Iª-IIae q. 95 a. 1 ad 2</span></a> Ad secundum
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235 dicendum quod, sicut philosophus dicit, I Rhetor., <i>melius est
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236 omnia ordinari lege, quam dimittere iudicum arbitrio</i>. Et hoc
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237 propter tria. Primo quidem, quia facilius est invenire paucos
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238 sapientes, qui sufficiant ad rectas leges ponendas, quam multos,
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239 qui requirerentur ad recte iudicandum de singulis. Secundo, quia
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240 illi qui leges ponunt, ex multo tempore considerant quid lege
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241 ferendum sit, sed iudicia de singularibus factis fiunt ex casibus
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242 subito exortis. Facilius autem ex multis consideratis potest homo
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243 videre quid rectum sit, quam solum ex aliquo uno facto. Tertio,
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244 quia legislatores iudicant in universali, et de futuris, sed
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245 homines iudiciis praesidentes iudicant de praesentibus, ad quae
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246 afficiuntur amore vel odio, aut aliqua cupiditate; et sic eorum
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247 depravatur iudicium. Quia ergo iustitia animata iudicis non
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248 invenitur in multis; et quia flexibilis est; ideo necessarium fuit,
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249 in quibuscumque est possibile, legem determinare quid iudicandum
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250 sit, et paucissima arbitrio hominum committere.</p><p title="I-II q. 95 a. 1 ad 3"><a name="37636"><span class="ref">[37636] Iª-IIae q. 95 a. 1 ad 3</span></a> Ad tertium
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251 dicendum quod quaedam singularia, quae non possunt lege
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252 comprehendi, necesse est committere iudicibus, ut ibidem
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253 philosophus dicit, puta de eo quod est factum esse vel non esse, et
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254 de aliis huiusmodi.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 95 a. 2 arg. 1"><a name="37637"><span class="ref">[37637] Iª-IIae q. 95 a. 2 arg. 1</span></a> Ad secundum
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255 sic proceditur. Videtur quod non omnis lex humanitus posita a lege
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256 naturali derivetur. Dicit enim philosophus, in V Ethic., quod
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257 <i>iustum legale est quod ex principio quidem nihil differt utrum
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258 sic vel aliter fiat</i>. Sed in his quae oriuntur ex lege naturali,
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259 differt utrum sic vel aliter fiat. Ergo ea quae sunt legibus
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260 humanis statuta, non omnia derivantur a lege naturae.</p><p title="I-II q. 95 a. 2 arg. 2"><a name="37638"><span class="ref">[37638] Iª-IIae q. 95 a. 2 arg. 2</span></a> Praeterea,
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261 ius positivum dividitur contra ius naturale, ut patet per Isidorum,
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262 in libro Etymol., et per philosophum, in V Ethic. Sed ea quae
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263 derivantur a principiis communibus legis naturae sicut
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264 conclusiones, pertinent ad legem naturae, ut supra dictum est. Ergo
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265 ea quae sunt de lege humana, non derivantur a lege naturae.</p><p title="I-II q. 95 a. 2 arg. 3"><a name="37639"><span class="ref">[37639] Iª-IIae q. 95 a. 2 arg. 3</span></a> Praeterea,
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266 lex naturae est eadem apud omnes, dicit enim philosophus, in V
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267 Ethic., quod <i>naturale iustum est quod ubique habet eandem
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268 potentiam</i>. Si igitur leges humanae a naturali lege
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269 derivarentur, sequeretur quod etiam ipsae essent eaedem apud omnes.
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270 Quod patet esse falsum.</p><p title="I-II q. 95 a. 2 arg. 4"><a name="37640"><span class="ref">[37640] Iª-IIae q. 95 a. 2 arg. 4</span></a> Praeterea,
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271 eorum quae a lege naturali derivantur, potest aliqua ratio
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272 assignari. Sed non omnium quae a maioribus lege statuta sunt, ratio
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273 reddi potest, ut iurisperitus dicit. Ergo non omnes leges humanae
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274 derivantur a lege naturali.</p><p title="I-II q. 95 a. 2 s. c."><a name="37641"><span class="ref">[37641] Iª-IIae q. 95 a. 2 s. c.</span></a> Sed contra
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275 est quod Tullius dicit, in sua Rhetor., <i>res a natura profectas,
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276 et a consuetudine probatas, legum metus et religio sanxit</i>.</p><p title="I-II q. 95 a. 2 co."><a name="37642"><span class="ref">[37642] Iª-IIae q. 95 a. 2 co.</span></a> Respondeo
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277 dicendum quod, sicut Augustinus dicit, in I de Lib. Arb., <i>non
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278 videtur esse lex, quae iusta non fuerit</i>. Unde inquantum habet
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279 de iustitia, intantum habet de virtute legis. In rebus autem
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280 humanis dicitur esse aliquid iustum ex eo quod est rectum secundum
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281 regulam rationis. Rationis autem prima regula est lex naturae, ut
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282 ex supradictis patet. Unde omnis lex humanitus posita intantum
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283 habet de ratione legis, inquantum a lege naturae derivatur. Si vero
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284 in aliquo, a lege naturali discordet, iam non erit lex sed legis
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285 corruptio. Sed sciendum est quod a lege naturali dupliciter potest
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286 aliquid derivari, uno modo, sicut conclusiones ex principiis; alio
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287 modo, sicut determinationes quaedam aliquorum communium. Primus
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288 quidem modus est similis ei quo in scientiis ex principiis
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289 conclusiones demonstrativae producuntur. Secundo vero modo simile
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290 est quod in artibus formae communes determinantur ad aliquid
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291 speciale, sicut artifex formam communem domus necesse est quod
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292 determinet ad hanc vel illam domus figuram. Derivantur ergo quaedam
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293 a principiis communibus legis naturae per modum conclusionum, sicut
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294 hoc quod est non esse occidendum, ut conclusio quaedam derivari
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295 potest ab eo quod est nulli esse malum faciendum. Quaedam vero per
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296 modum determinationis, sicut lex naturae habet quod ille qui
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297 peccat, puniatur; sed quod tali poena puniatur, hoc est quaedam
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298 determinatio legis naturae. Utraque igitur inveniuntur in lege
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299 humana posita. Sed ea quae sunt primi modi, continentur lege humana
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300 non tanquam sint solum lege posita, sed habent etiam aliquid
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301 vigoris ex lege naturali. Sed ea quae sunt secundi modi, ex sola
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302 lege humana vigorem habent.</p><p title="I-II q. 95 a. 2 ad 1"><a name="37643"><span class="ref">[37643] Iª-IIae q. 95 a. 2 ad 1</span></a> Ad primum
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303 ergo dicendum quod philosophus loquitur de illis quae sunt lege
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304 posita per determinationem vel specificationem quandam praeceptorum
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305 legis naturae.</p><p title="I-II q. 95 a. 2 ad 2"><a name="37644"><span class="ref">[37644] Iª-IIae q. 95 a. 2 ad 2</span></a> Ad secundum
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306 dicendum quod ratio illa procedit de his quae derivantur a lege
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307 naturae tanquam conclusiones.</p><p title="I-II q. 95 a. 2 ad 3"><a name="37645"><span class="ref">[37645] Iª-IIae q. 95 a. 2 ad 3</span></a> Ad tertium
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308 dicendum quod principia communia legis naturae non possunt eodem
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309 modo applicari omnibus, propter multam varietatem rerum humanarum.
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310 Et exinde provenit diversitas legis positivae apud diversos.</p><p title="I-II q. 95 a. 2 ad 4"><a name="37646"><span class="ref">[37646] Iª-IIae q. 95 a. 2 ad 4</span></a> Ad quartum
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311 dicendum quod verbum illud iurisperiti intelligendum est in his
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312 quae sunt introducta a maioribus circa particulares determinationes
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313 legis naturalis; ad quas quidem determinationes se habet expertorum
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314 et prudentum iudicium sicut ad quaedam principia; inquantum
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315 scilicet statim vident quid congruentius sit particulariter
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316 determinari. Unde philosophus dicit, in VI Ethic., quod <i>in
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317 talibus oportet attendere expertorum et seniorum vel prudentum
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318 indemonstrabilibus enuntiationibus et opinionibus, non minus quam
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319 demonstrationibus</i>.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 95 a. 3 arg. 1"><a name="37647"><span class="ref">[37647] Iª-IIae q. 95 a. 3 arg. 1</span></a> Ad tertium
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320 sic proceditur. Videtur quod Isidorus inconvenienter qualitatem
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321 legis positivae describat, dicens, <i>erit lex honesta, iusta,
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322 possibilis secundum naturam, secundum consuetudinem patriae, loco
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323 temporique conveniens, necessaria, utilis; manifesta quoque, ne
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324 aliquid per obscuritatem in captionem contineat; nullo privato
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325 commodo, sed pro communi utilitate civium scripta</i>. Supra enim
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326 in tribus conditionibus qualitatem legis explicaverat, dicens,
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327 <i>lex erit omne quod ratione constiterit, dumtaxat quod religioni
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328 congruat, quod disciplinae conveniat, quod saluti proficiat</i>.
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329 Ergo superflue postmodum conditiones legis multiplicat.</p><p title="I-II q. 95 a. 3 arg. 2"><a name="37648"><span class="ref">[37648] Iª-IIae q. 95 a. 3 arg. 2</span></a> Praeterea,
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330 iustitia pars est honestatis; ut Tullius dicit, in I de Offic. Ergo
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331 postquam dixerat honesta, superflue additur iusta.</p><p title="I-II q. 95 a. 3 arg. 3"><a name="37649"><span class="ref">[37649] Iª-IIae q. 95 a. 3 arg. 3</span></a> Praeterea,
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332 lex scripta, secundum Isidorum, contra consuetudinem dividitur. Non
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333 ergo debuit in definitione legis poni quod esset secundum
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334 consuetudinem patriae.</p><p title="I-II q. 95 a. 3 arg. 4"><a name="37650"><span class="ref">[37650] Iª-IIae q. 95 a. 3 arg. 4</span></a> Praeterea,
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335 necessarium dupliciter dicitur. Scilicet id quod est necessarium
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336 simpliciter, quod impossibile est aliter se habere, et huiusmodi
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337 necessarium non subiacet humano iudicio, unde talis necessitas ad
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338 legem humanam non pertinet. Est etiam aliquid necessarium propter
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339 finem, et talis necessitas idem est quod utilitas. Ergo superflue
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340 utrumque ponitur, necessaria et utilis.</p><p title="I-II q. 95 a. 3 s. c."><a name="37651"><span class="ref">[37651] Iª-IIae q. 95 a. 3 s. c.</span></a> Sed contra
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341 est auctoritas ipsius Isidori.</p><p title="I-II q. 95 a. 3 co."><a name="37652"><span class="ref">[37652] Iª-IIae q. 95 a. 3 co.</span></a> Respondeo
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342 dicendum quod uniuscuiusque rei quae est propter finem, necesse est
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343 quod forma determinetur secundum proportionem ad finem; sicut forma
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344 serrae talis est qualis convenit sectioni; ut patet in II Physic.
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345 Quaelibet etiam res recta et mensurata oportet quod habeat formam
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346 proportionalem suae regulae et mensurae. Lex autem humana utrumque
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347 habet, quia et est aliquid ordinatum ad finem; et est quaedam
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348 regula vel mensura regulata vel mensurata quadam superiori mensura;
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349 quae quidem est duplex, scilicet lex divina et lex naturae, ut ex
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350 supradictis patet. Finis autem humanae legis est utilitas hominum;
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351 sicut etiam iurisperitus dicit. Et ideo Isidorus in conditione
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352 legis, primo quidem tria posuit, scilicet quod religioni congruat,
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353 inquantum scilicet est proportionata legi divinae; quod disciplinae
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354 conveniat, inquantum est proportionata legi naturae; quod saluti
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355 proficiat, inquantum est proportionata utilitati humanae. Et ad
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356 haec tria omnes aliae conditiones quas postea ponit, reducuntur.
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357 Nam quod dicitur honesta, refertur ad hoc quod religioni congruat.
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358 Quod autem subditur, <i>iusta, possibilis secundum naturam,
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359 secundum consuetudinem patriae, loco temporique conveniens</i>,
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360 additur ad hoc quod conveniat disciplinae. Attenditur enim humana
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361 disciplina primum quidem quantum ad ordinem rationis, qui
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362 importatur in hoc quod dicitur iusta. Secundo, quantum ad
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363 facultatem agentium. Debet enim esse disciplina conveniens
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364 unicuique secundum suam possibilitatem, observata etiam
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365 possibilitate naturae (non enim eadem sunt imponenda pueris, quae
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366 imponuntur viris perfectis); et secundum humanam consuetudinem; non
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367 enim potest homo solus in societate vivere, aliis morem non gerens.
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368 Tertio, quantum ad debitas circumstantias, dicit, loco temporique
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369 conveniens. Quod vero subditur, necessaria, utilis, etc., refertur
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370 ad hoc quod expediat saluti, ut necessitas referatur ad remotionem
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371 malorum; utilitas, ad consecutionem bonorum; manifestatio vero, ad
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372 cavendum nocumentum quod ex ipsa lege posset provenire. Et quia,
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373 sicut supra dictum est, lex ordinatur ad bonum commune, hoc ipsum
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374 in ultima parte determinationis ostenditur.</p><p title="I-II q. 95 a. 3 ad arg."><a name="37653"><span class="ref">[37653] Iª-IIae q. 95 a. 3 ad arg.</span></a> Et per hoc
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375 patet responsio ad obiecta.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 95 a. 4 arg. 1"><a name="37654"><span class="ref">[37654] Iª-IIae q. 95 a. 4 arg. 1</span></a> Ad quartum
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376 sic proceditur. Videtur quod inconvenienter Isidorus divisionem
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377 legum humanarum ponat, sive iuris humani. Sub hoc enim iure
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378 comprehendit ius gentium, quod ideo sic nominatur, ut ipse dicit,
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379 quia eo omnes fere gentes utuntur. Sed sicut ipse dicit, <i>ius
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380 naturale est quod est commune omnium nationum</i>. Ergo ius gentium
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381 non continetur sub iure positivo humano, sed magis sub iure
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382 naturali.</p><p title="I-II q. 95 a. 4 arg. 2"><a name="37655"><span class="ref">[37655] Iª-IIae q. 95 a. 4 arg. 2</span></a> Praeterea,
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383 ea quae habent eandem vim, non videntur formaliter differre, sed
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384 solum materialiter. Sed leges, plebiscita, senatusconsulta, et alia
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385 huiusmodi quae ponit, omnia habent eandem vim. Ergo videtur quod
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386 non differant nisi materialiter. Sed talis distinctio in arte non
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387 est curanda, cum possit esse in infinitum. Ergo inconvenienter
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388 huiusmodi divisio humanarum legum introducitur.</p><p title="I-II q. 95 a. 4 arg. 3"><a name="37656"><span class="ref">[37656] Iª-IIae q. 95 a. 4 arg. 3</span></a> Praeterea,
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389 sicut in civitate sunt principes et sacerdotes et milites, ita
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390 etiam sunt et alia hominum officia. Ergo videtur quod, sicut
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391 ponitur quoddam ius militare, et ius publicum, quod consistit in
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392 sacerdotibus et magistratibus; ita etiam debeant poni alia iura, ad
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393 alia officia civitatis pertinentia.</p><p title="I-II q. 95 a. 4 arg. 4"><a name="37657"><span class="ref">[37657] Iª-IIae q. 95 a. 4 arg. 4</span></a> Praeterea,
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394 ea quae sunt per accidens, sunt praetermittenda. Sed accidit legi
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395 ut ab hoc vel illo homine feratur. Ergo inconvenienter ponitur
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396 divisio legum humanarum ex nominibus legislatorum, ut scilicet
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397 quaedam dicatur Cornelia, quaedam Falcidia, et cetera.</p><p title="I-II q. 95 a. 4 s. c."><a name="37658"><span class="ref">[37658] Iª-IIae q. 95 a. 4 s. c.</span></a> In
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398 contrarium auctoritas Isidori sufficiat.</p><p title="I-II q. 95 a. 4 co."><a name="37659"><span class="ref">[37659] Iª-IIae q. 95 a. 4 co.</span></a> Respondeo
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399 dicendum quod unumquodque potest per se dividi secundum id quod in
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400 eius ratione continetur. Sicut in ratione animalis continetur
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401 anima, quae est rationalis vel irrationalis, et ideo animal proprie
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402 et per se dividitur secundum rationale et irrationale; non autem
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403 secundum album et nigrum, quae sunt omnino praeter rationem eius.
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404 Sunt autem multa de ratione legis humanae, secundum quorum
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405 quodlibet lex humana proprie et per se dividi potest. Est enim
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406 primo de ratione legis humanae quod sit derivata a lege naturae, ut
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407 ex dictis patet. Et secundum hoc dividitur ius positivum in ius
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408 gentium et ius civile, secundum duos modos quibus aliquid derivatur
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409 a lege naturae, ut supra dictum est. Nam ad ius gentium pertinent
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410 ea quae derivantur ex lege naturae sicut conclusiones ex
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411 principiis, ut iustae emptiones, venditiones, et alia huiusmodi,
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412 sine quibus homines ad invicem convivere non possent; quod est de
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413 lege naturae, quia homo est naturaliter animal sociale, ut probatur
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414 in I Polit. Quae vero derivantur a lege naturae per modum
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415 particularis determinationis, pertinent ad ius civile, secundum
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416 quod quaelibet civitas aliquid sibi accommodum determinat. Secundo
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417 est de ratione legis humanae quod ordinetur ad bonum commune
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418 civitatis. Et secundum hoc lex humana dividi potest secundum
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419 diversitatem eorum qui specialiter dant operam ad bonum commune,
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420 sicut sacerdotes, pro populo Deum orantes; principes, populum
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421 gubernantes; et milites, pro salute populi pugnantes. Et ideo istis
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422 hominibus specialia quaedam iura aptantur. Tertio est de ratione
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423 legis humanae ut instituatur a gubernante communitatem civitatis,
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424 sicut supra dictum est. Et secundum hoc distinguuntur leges humanae
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425 secundum diversa regimina civitatum. Quorum unum, secundum
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426 philosophum, in III Polit., est regnum, quando scilicet civitas
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427 gubernatur ab uno, et secundum hoc accipiuntur constitutiones
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428 principum. Aliud vero regimen est aristocratia, idest principatus
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429 optimorum, vel optimatum, et secundum hoc sumuntur responsa
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diff changeset
430 prudentum, et etiam senatusconsulta. Aliud regimen est oligarchia,
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diff changeset
431 idest principatus paucorum divitum et potentum, et secundum hoc
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432 sumitur ius praetorium, quod etiam honorarium dicitur. Aliud autem
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433 regimen est populi, quod nominatur democratia, et secundum hoc
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434 sumuntur plebiscita. Aliud autem est tyrannicum, quod est omnino
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435 corruptum, unde ex hoc non sumitur aliqua lex. Est etiam aliquod
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436 regimen ex istis commixtum, quod est optimum, et secundum hoc
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437 sumitur lex, <i>quam maiores natu simul cum plebibus sanxerunt</i>,
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diff changeset
438 ut Isidorus dicit. Quarto vero de ratione legis humanae est quod
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439 sit directiva humanorum actuum. Et secundum hoc, secundum diversa
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440 de quibus leges feruntur, distinguuntur leges, quae interdum ab
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441 auctoribus nominantur, sicut distinguitur lex Iulia de adulteriis,
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442 lex Cornelia de sicariis, et sic de aliis, non propter auctores,
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443 sed propter res de quibus sunt.</p><p title="I-II q. 95 a. 4 ad 1"><a name="37660"><span class="ref">[37660] Iª-IIae q. 95 a. 4 ad 1</span></a> Ad primum
28
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444 ergo dicendum quod ius gentium est quidem aliquo modo naturale
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445 homini, secundum quod est rationalis, inquantum derivatur a lege
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446 naturali per modum conclusionis quae non est multum remota a
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447 principiis. Unde de facili in huiusmodi homines consenserunt.
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448 Distinguitur tamen a lege naturali, maxime ab eo quod est omnibus
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449 animalibus communis.</p><p title="I-II q. 95 a. 4 ad 2"><a name="37661"><span class="ref">[37661] Iª-IIae q. 95 a. 4 ad 2</span></a> Ad alia patet
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450 responsio ex his quae dicta sunt.</p></div></div><div class="q" id="q96"><h2>Quaestio 96</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 96 pr."><a name="37662"><span class="ref">[37662]
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451 Iª-IIae q. 96 pr.</span></a> Deinde considerandum est de
28
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452 potestate legis humanae. Et circa hoc quaeruntur sex. Primo, utrum
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453 lex humana debeat poni in communi. Secundo, utrum lex humana debeat
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454 omnia vitia cohibere. Tertio, utrum omnium virtutum actus habeat
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455 ordinare. Quarto, utrum imponat homini necessitatem quantum ad
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456 forum conscientiae. Quinto, utrum omnes homines legi humanae
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457 subdantur. Sexto, utrum his qui sunt sub lege, liceat agere praeter
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458 verba legis.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 96 a. 1 arg. 1"><a name="37663"><span class="ref">[37663] Iª-IIae q. 96 a. 1 arg. 1</span></a> Ad primum
28
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459 sic proceditur. Videtur quod lex humana non debeat poni in communi,
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460 sed magis in particulari. Dicit enim philosophus, in V Ethic., quod
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461 <i>legalia sunt quaecumque in singularibus lege ponunt; et etiam
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462 sententialia</i>, quae sunt etiam singularia, quia de singularibus
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463 actibus sententiae feruntur. Ergo lex non solum ponitur in communi,
53
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464 sed etiam in singulari.</p><p title="I-II q. 96 a. 1 arg. 2"><a name="37664"><span class="ref">[37664] Iª-IIae q. 96 a. 1 arg. 2</span></a> Praeterea,
28
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465 lex est directiva humanorum actuum, ut supra dictum est. Sed humani
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466 actus in singularibus consistunt. Ergo leges humanae non debent in
53
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467 universali ferri, sed magis in singulari.</p><p title="I-II q. 96 a. 1 arg. 3"><a name="37665"><span class="ref">[37665] Iª-IIae q. 96 a. 1 arg. 3</span></a> Praeterea,
28
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468 lex est regula et mensura humanorum actuum, ut supra dictum est.
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469 Sed mensura debet esse certissima, ut dicitur in X Metaphys. Cum
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470 ergo in actibus humanis non possit esse aliquod universale certum,
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471 quin in particularibus deficiat; videtur quod necesse sit leges non
53
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472 in universali, sed in singulari poni.</p><p title="I-II q. 96 a. 1 s. c."><a name="37666"><span class="ref">[37666] Iª-IIae q. 96 a. 1 s. c.</span></a> Sed contra
28
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473 est quod iurisperitus dicit, quod <i>iura constitui oportet in his
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474 quae saepius accidunt, ex his autem quae forte uno casu accidere
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475 possunt, iura non constituuntur</i>.</p><p title="I-II q. 96 a. 1 co."><a name="37667"><span class="ref">[37667] Iª-IIae q. 96 a. 1 co.</span></a> Respondeo
28
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476 dicendum quod unumquodque quod est propter finem, necesse est quod
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477 sit fini proportionatum. Finis autem legis est bonum commune, quia,
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diff changeset
478 ut Isidorus dicit, in libro Etymol., <i>nullo privato commodo, sed
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479 pro communi utilitate civium lex debet esse conscripta</i>. Unde
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480 oportet leges humanas esse proportionatas ad bonum commune. Bonum
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481 autem commune constat ex multis. Et ideo oportet quod lex ad multa
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482 respiciat, et secundum personas, et secundum negotia, et secundum
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483 tempora. Constituitur enim communitas civitatis ex multis personis;
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484 et eius bonum per multiplices actiones procuratur; nec ad hoc solum
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485 instituitur quod aliquo modico tempore duret, sed quod omni tempore
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486 perseveret per civium successionem, ut Augustinus dicit, in XXII de
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487 Civ. Dei.</p><p title="I-II q. 96 a. 1 ad 1"><a name="37668"><span class="ref">[37668] Iª-IIae q. 96 a. 1 ad 1</span></a> Ad primum
28
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488 ergo dicendum quod philosophus in V Ethic. ponit tres partes iusti
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489 legalis, quod est ius positivum. Sunt enim quaedam quae simpliciter
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490 in communi ponuntur. Et haec sunt leges communes. Et quantum ad
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491 huiusmodi, dicit quod <i>legale est quod ex principio quidem nihil
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492 differt sic vel aliter, quando autem ponitur, differt</i>, puta
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493 quod captivi statuto pretio redimantur. Quaedam vero sunt quae sunt
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494 communia quantum ad aliquid, et singularia quantum ad aliquid. Et
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495 huiusmodi dicuntur privilegia, quasi leges privatae, quia
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496 respiciunt singulares personas, et tamen potestas eorum extenditur
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497 ad multa negotia. Et quantum ad hoc, subdit, <i>adhuc quaecumque in
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498 singularibus lege ponunt</i>. Dicuntur etiam quaedam legalia, non
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499 quia sint leges, sed propter applicationem legum communium ad
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diff changeset
500 aliqua particularia facta; sicut sunt sententiae, quae pro iure
53
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501 habentur. Et quantum ad hoc, subdit, et sententialia.</p><p title="I-II q. 96 a. 1 ad 2"><a name="37669"><span class="ref">[37669] Iª-IIae q. 96 a. 1 ad 2</span></a> Ad secundum
28
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502 dicendum quod illud quod est directivum, oportet esse plurium
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diff changeset
503 directivum, unde in X Metaphys., philosophus dicit quod omnia quae
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504 sunt unius generis, mensurantur aliquo uno, quod est primum in
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505 genere illo. Si enim essent tot regulae vel mensurae quot sunt
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506 mensurata vel regulata, cessaret utilitas regulae vel mensurae,
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diff changeset
507 quae est ut ex uno multa possint cognosci. Et ita nulla esset
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508 utilitas legis, si non se extenderet nisi ad unum singularem actum.
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509 Ad singulares enim actus dirigendos dantur singularia praecepta
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510 prudentium, sed lex est praeceptum commune, ut supra dictum
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511 est.</p><p title="I-II q. 96 a. 1 ad 3"><a name="37670"><span class="ref">[37670] Iª-IIae q. 96 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
512 dicendum quod non est eadem certitudo quaerenda in omnibus, ut in I
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513 Ethic. dicitur. Unde in rebus contingentibus, sicut sunt naturalia
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514 et res humanae, sufficit talis certitudo ut aliquid sit verum ut in
53
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515 pluribus, licet interdum deficiat in paucioribus.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 96 a. 2 arg. 1"><a name="37671"><span class="ref">[37671] Iª-IIae q. 96 a. 2 arg. 1</span></a> Ad secundum
28
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516 sic proceditur. Videtur quod ad legem humanam pertineat omnia vitia
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diff changeset
517 cohibere. Dicit enim Isidorus, in libro Etymol., quod <i>leges sunt
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diff changeset
518 factae ut earum metu coerceatur audacia</i>. Non autem sufficienter
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519 coerceretur, nisi quaelibet mala cohiberentur per legem. Ergo lex
53
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diff changeset
520 humana debet quaelibet mala cohibere.</p><p title="I-II q. 96 a. 2 arg. 2"><a name="37672"><span class="ref">[37672] Iª-IIae q. 96 a. 2 arg. 2</span></a> Praeterea,
28
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diff changeset
521 intentio legislatoris est cives facere virtuosos. Sed non potest
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522 esse aliquis virtuosus, nisi ab omnibus vitiis compescatur. Ergo ad
53
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diff changeset
523 legem humanam pertinet omnia vitia compescere.</p><p title="I-II q. 96 a. 2 arg. 3"><a name="37673"><span class="ref">[37673] Iª-IIae q. 96 a. 2 arg. 3</span></a> Praeterea,
28
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diff changeset
524 lex humana a lege naturali derivatur, ut supra dictum est. Sed
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diff changeset
525 omnia vitia repugnant legi naturae. Ergo lex humana omnia vitia
53
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diff changeset
526 debet cohibere.</p><p title="I-II q. 96 a. 2 s. c."><a name="37674"><span class="ref">[37674] Iª-IIae q. 96 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
527 est quod dicitur in I de Lib. Arb., <i>videtur mihi legem istam
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diff changeset
528 quae populo regendo scribitur, recte ista permittere, et divinam
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diff changeset
529 providentiam vindicare</i>. Sed divina providentia non vindicat
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diff changeset
530 nisi vitia. Ergo recte lex humana permittit aliqua vitia, non
53
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diff changeset
531 cohibendo ipsa.</p><p title="I-II q. 96 a. 2 co."><a name="37675"><span class="ref">[37675] Iª-IIae q. 96 a. 2 co.</span></a> Respondeo
28
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diff changeset
532 dicendum quod, sicut iam dictum est, lex ponitur ut quaedam regula
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diff changeset
533 vel mensura humanorum actuum. Mensura autem debet esse homogenea
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diff changeset
534 mensurato, ut dicitur in X Metaphys., diversa enim diversis
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diff changeset
535 mensuris mensurantur. Unde oportet quod etiam leges imponantur
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diff changeset
536 hominibus secundum eorum conditionem, quia, ut Isidorus dicit.
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diff changeset
537 <i>Lex debet esse possibilis et secundum naturam, et secundum
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diff changeset
538 consuetudinem patriae</i>. Potestas autem sive facultas operandi ex
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parents: 26
diff changeset
539 interiori habitu seu dispositione procedit, non enim idem est
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parents: 26
diff changeset
540 possibile ei qui non habet habitum virtutis, et virtuoso; sicut
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diff changeset
541 etiam non est idem possibile puero et viro perfecto. Et propter hoc
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parents: 26
diff changeset
542 non ponitur eadem lex pueris quae ponitur adultis, multa enim
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diff changeset
543 pueris permittuntur quae in adultis lege puniuntur, vel etiam
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parents: 26
diff changeset
544 vituperantur. Et similiter multa sunt permittenda hominibus non
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parents: 26
diff changeset
545 perfectis virtute, quae non essent toleranda in hominibus
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parents: 26
diff changeset
546 virtuosis. Lex autem humana ponitur multitudini hominum, in qua
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parents: 26
diff changeset
547 maior pars est hominum non perfectorum virtute. Et ideo lege humana
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diff changeset
548 non prohibentur omnia vitia, a quibus virtuosi abstinent; sed solum
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parents: 26
diff changeset
549 graviora, a quibus possibile est maiorem partem multitudinis
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parents: 26
diff changeset
550 abstinere; et praecipue quae sunt in nocumentum aliorum, sine
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parents: 26
diff changeset
551 quorum prohibitione societas humana conservari non posset, sicut
53
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diff changeset
552 prohibentur lege humana homicidia et furta et huiusmodi.</p><p title="I-II q. 96 a. 2 ad 1"><a name="37676"><span class="ref">[37676] Iª-IIae q. 96 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
553 ergo dicendum quod audacia pertinere videtur ad invasionem aliorum.
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diff changeset
554 Unde praecipue pertinet ad illa peccata quibus iniuria proximis
53
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diff changeset
555 irrogatur; quae lege humana prohibentur, ut dictum est.</p><p title="I-II q. 96 a. 2 ad 2"><a name="37677"><span class="ref">[37677] Iª-IIae q. 96 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
556 dicendum quod lex humana intendit homines inducere ad virtutem, non
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diff changeset
557 subito, sed gradatim. Et ideo non statim multitudini imperfectorum
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parents: 26
diff changeset
558 imponit ea quae sunt iam virtuosorum, ut scilicet ab omnibus malis
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parents: 26
diff changeset
559 abstineant. Alioquin imperfecti, huiusmodi praecepta ferre non
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diff changeset
560 valentes, in deteriora mala prorumperent, sicut dicitur Prov. XXX,
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diff changeset
561 <i>qui nimis emungit, elicit sanguinem</i>; et Matth. IX dicitur
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diff changeset
562 quod, si vinum novum, idest praecepta perfectae vitae, mittatur in
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parents: 26
diff changeset
563 utres veteres, idest in homines imperfectos, utres rumpuntur, et
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parents: 26
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564 vinum effunditur, idest, praecepta contemnuntur, et homines ex
53
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diff changeset
565 contemptu ad peiora mala prorumpunt.</p><p title="I-II q. 96 a. 2 ad 3"><a name="37678"><span class="ref">[37678] Iª-IIae q. 96 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
566 dicendum quod lex naturalis est quaedam participatio legis aeternae
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diff changeset
567 in nobis, lex autem humana deficit a lege aeterna. Dicit enim
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parents: 26
diff changeset
568 Augustinus, in I de Lib. Arb., <i>lex ista quae regendis
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parents: 26
diff changeset
569 civitatibus fertur, multa concedit atque impunita relinquit, quae
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parents: 26
diff changeset
570 per divinam providentiam vindicantur. Neque enim quia non omnia
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parents: 26
diff changeset
571 facit, ideo quae facit, improbanda sunt</i>. Unde etiam lex humana
53
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diff changeset
572 non omnia potest prohibere quae prohibet lex naturae.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 96 a. 3 arg. 1"><a name="37679"><span class="ref">[37679] Iª-IIae q. 96 a. 3 arg. 1</span></a> Ad tertium
28
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diff changeset
573 sic proceditur. Videtur quod lex humana non praecipiat actus omnium
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parents: 26
diff changeset
574 virtutum. Actibus enim virtutum opponuntur actus vitiosi. Sed lex
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diff changeset
575 humana non prohibet omnia vitia, ut dictum est. Ergo etiam non
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diff changeset
576 praecipit actus omnium virtutum.</p><p title="I-II q. 96 a. 3 arg. 2"><a name="37680"><span class="ref">[37680] Iª-IIae q. 96 a. 3 arg. 2</span></a> Praeterea,
28
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577 actus virtutis a virtute procedit. Sed virtus est finis legis, et
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578 ita quod est ex virtute, sub praecepto legis cadere non potest.
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579 Ergo lex humana non praecipit actus omnium virtutum.</p><p title="I-II q. 96 a. 3 arg. 3"><a name="37681"><span class="ref">[37681] Iª-IIae q. 96 a. 3 arg. 3</span></a> Praeterea,
28
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diff changeset
580 lex ordinatur ad bonum commune, ut dictum est. Sed quidam actus
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diff changeset
581 virtutum non ordinantur ad bonum commune, sed ad bonum privatum.
53
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582 Ergo lex non praecipit actus omnium virtutum.</p><p title="I-II q. 96 a. 3 s. c."><a name="37682"><span class="ref">[37682] Iª-IIae q. 96 a. 3 s. c.</span></a> Sed contra
28
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diff changeset
583 est quod philosophus dicit, in V Ethic., quod <i>praecipit lex
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diff changeset
584 fortis opera facere, et quae temperati, et quae mansueti; similiter
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585 autem secundum alias virtutes et malitias, haec quidem iubens, haec
53
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586 autem prohibens</i>.</p><p title="I-II q. 96 a. 3 co."><a name="37683"><span class="ref">[37683] Iª-IIae q. 96 a. 3 co.</span></a> Respondeo
28
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diff changeset
587 dicendum quod species virtutum distinguuntur secundum obiecta, ut
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588 ex supradictis patet. Omnia autem obiecta virtutum referri possunt
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diff changeset
589 vel ad bonum privatum alicuius personae, vel ad bonum commune
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parents: 26
diff changeset
590 multitudinis, sicut ea quae sunt fortitudinis potest aliquis exequi
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591 vel propter conservationem civitatis, vel ad conservandum ius amici
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diff changeset
592 sui; et simile est in aliis. Lex autem, ut dictum est, ordinatur ad
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diff changeset
593 bonum commune. Et ideo nulla virtus est de cuius actibus lex
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594 praecipere non possit. Non tamen de omnibus actibus omnium virtutum
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parents: 26
diff changeset
595 lex humana praecipit, sed solum de illis qui sunt ordinabiles ad
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parents: 26
diff changeset
596 bonum commune, vel immediate, sicut cum aliqua directe propter
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parents: 26
diff changeset
597 bonum commune fiunt; vel mediate, sicut cum aliqua ordinantur a
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diff changeset
598 legislatore pertinentia ad bonam disciplinam, per quam cives
53
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599 informantur ut commune bonum iustitiae et pacis conservent.</p><p title="I-II q. 96 a. 3 ad 1"><a name="37684"><span class="ref">[37684] Iª-IIae q. 96 a. 3 ad 1</span></a> Ad primum
28
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600 ergo dicendum quod lex humana non prohibet omnes actus vitiosos,
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diff changeset
601 secundum obligationem praecepti, sicut nec praecipit omnes actus
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602 virtuosos. Prohibet tamen aliquos actus singulorum vitiorum, sicut
53
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603 etiam praecipit quosdam actus singularum virtutum.</p><p title="I-II q. 96 a. 3 ad 2"><a name="37685"><span class="ref">[37685] Iª-IIae q. 96 a. 3 ad 2</span></a> Ad secundum
28
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604 dicendum quod aliquis actus dicitur esse virtutis dupliciter. Uno
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diff changeset
605 modo, ex eo quod homo operatur virtuosa, sicut actus iustitiae est
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diff changeset
606 facere recta, et actus fortitudinis facere fortia. Et sic lex
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parents: 26
diff changeset
607 praecipit aliquos actus virtutum. Alio modo dicitur actus virtutis,
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parents: 26
diff changeset
608 quia aliquis operatur virtuosa eo modo quo virtuosus operatur. Et
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diff changeset
609 talis actus semper procedit a virtute, nec cadit sub praecepto
53
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610 legis, sed est finis ad quem legislator ducere intendit.</p><p title="I-II q. 96 a. 3 ad 3"><a name="37686"><span class="ref">[37686] Iª-IIae q. 96 a. 3 ad 3</span></a> Ad tertium
28
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611 dicendum quod non est aliqua virtus cuius actus non sint
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diff changeset
612 ordinabiles ad bonum commune, ut dictum est, vel mediate vel
53
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613 immediate.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 96 a. 4 arg. 1"><a name="37687"><span class="ref">[37687] Iª-IIae q. 96 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
614 sic proceditur. Videtur quod lex humana non imponat homini
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diff changeset
615 necessitatem in foro conscientiae. Inferior enim potestas non
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diff changeset
616 potest imponere legem in iudicio superioris potestatis. Sed
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diff changeset
617 potestas hominis, quae fert legem humanam, est infra potestatem
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618 divinam. Ergo lex humana non potest imponere legem quantum ad
53
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619 iudicium divinum, quod est iudicium conscientiae.</p><p title="I-II q. 96 a. 4 arg. 2"><a name="37688"><span class="ref">[37688] Iª-IIae q. 96 a. 4 arg. 2</span></a> Praeterea,
28
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620 iudicium conscientiae maxime dependet ex divinis mandatis. Sed
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621 quandoque divina mandata evacuantur per leges humanas; secundum
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diff changeset
622 illud Matth. XV, <i>irritum fecistis mandatum Dei propter
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623 traditiones vestras</i>. Ergo lex humana non imponit necessitatem
53
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624 homini quantum ad conscientiam.</p><p title="I-II q. 96 a. 4 arg. 3"><a name="37689"><span class="ref">[37689] Iª-IIae q. 96 a. 4 arg. 3</span></a> Praeterea,
28
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625 leges humanae frequenter ingerunt calumniam et iniuriam hominibus;
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626 secundum illud Isaiae X, <i>vae qui condunt leges iniquas, et
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627 scribentes iniustitias scripserunt, ut opprimerent in iudicio
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628 pauperes, et vim facerent causae humilium populi mei</i>. Sed
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diff changeset
629 licitum est unicuique oppressionem et violentiam evitare. Ergo
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diff changeset
630 leges humanae non imponunt necessitatem homini quantum ad
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631 conscientiam.</p><p title="I-II q. 96 a. 4 s. c."><a name="37690"><span class="ref">[37690] Iª-IIae q. 96 a. 4 s. c.</span></a> Sed contra
28
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632 est quod dicitur I Petr. II, <i>haec est gratia, si propter
53
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633 conscientiam sustineat quis tristitias, patiens iniuste</i>.</p><p title="I-II q. 96 a. 4 co."><a name="37691"><span class="ref">[37691] Iª-IIae q. 96 a. 4 co.</span></a> Respondeo
28
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diff changeset
634 dicendum quod leges positae humanitus vel sunt iustae, vel
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635 iniustae. Si quidem iustae sint, habent vim obligandi in foro
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636 conscientiae a lege aeterna, a qua derivantur; secundum illud Prov.
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637 VIII, <i>per me reges regnant, et legum conditores iusta
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638 decernunt</i>. Dicuntur autem leges iustae et ex fine, quando
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diff changeset
639 scilicet ordinantur ad bonum commune; et ex auctore, quando
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640 scilicet lex lata non excedit potestatem ferentis; et ex forma,
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diff changeset
641 quando scilicet secundum aequalitatem proportionis imponuntur
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642 subditis onera in ordine ad bonum commune. Cum enim unus homo sit
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diff changeset
643 pars multitudinis, quilibet homo hoc ipsum quod est et quod habet,
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diff changeset
644 est multitudinis, sicut et quaelibet pars id quod est, est totius.
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645 Unde et natura aliquod detrimentum infert parti, ut salvet totum.
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646 Et secundum hoc, leges huiusmodi, onera proportionabiliter
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647 inferentes, iustae sunt, et obligant in foro conscientiae, et sunt
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diff changeset
648 leges legales. Iniustae autem sunt leges dupliciter. Uno modo, per
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diff changeset
649 contrarietatem ad bonum humanum, e contrario praedictis, vel ex
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diff changeset
650 fine, sicut cum aliquis praesidens leges imponit onerosas subditis
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651 non pertinentes ad utilitatem communem, sed magis ad propriam
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652 cupiditatem vel gloriam; vel etiam ex auctore, sicut cum aliquis
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653 legem fert ultra sibi commissam potestatem; vel etiam ex forma,
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654 puta cum inaequaliter onera multitudini dispensantur, etiam si
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655 ordinentur ad bonum commune. Et huiusmodi magis sunt violentiae
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656 quam leges, quia, sicut Augustinus dicit, in libro de Lib. Arb.,
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diff changeset
657 <i>lex esse non videtur, quae iusta non fuerit</i>. Unde tales
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658 leges non obligant in foro conscientiae, nisi forte propter
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diff changeset
659 vitandum scandalum vel turbationem, propter quod etiam homo iuri
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diff changeset
660 suo debet cedere, secundum illud Matth. V, <i>qui angariaverit te
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661 mille passus, vade cum eo alia duo; et qui abstulerit tibi tunicam,
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diff changeset
662 da ei et pallium</i>. Alio modo leges possunt esse iniustae per
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diff changeset
663 contrarietatem ad bonum divinum, sicut leges tyrannorum inducentes
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diff changeset
664 ad idololatriam, vel ad quodcumque aliud quod sit contra legem
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diff changeset
665 divinam. Et tales leges nullo modo licet observare, quia sicut
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666 dicitur Act. V, <i>obedire oportet Deo magis quam
53
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667 hominibus</i>.</p><p title="I-II q. 96 a. 4 ad 1"><a name="37692"><span class="ref">[37692] Iª-IIae q. 96 a. 4 ad 1</span></a> Ad primum
28
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diff changeset
668 ergo dicendum quod, sicut apostolus dicit, ad Rom. XIII, <i>omnis
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diff changeset
669 potestas humana a Deo est, et ideo qui potestati resistit</i>, in
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670 his quae ad ordinem potestatis pertinent, Dei ordinationi resistit.
53
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diff changeset
671 Et secundum hoc efficitur reus quantum ad conscientiam.</p><p title="I-II q. 96 a. 4 ad 2"><a name="37693"><span class="ref">[37693] Iª-IIae q. 96 a. 4 ad 2</span></a> Ad secundum
28
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672 dicendum quod ratio illa procedit de legibus humanis quae
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diff changeset
673 ordinantur contra Dei mandatum. Et ad hoc ordo potestatis non se
53
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diff changeset
674 extendit. Unde in talibus legi humanae non est parendum.</p><p title="I-II q. 96 a. 4 ad 3"><a name="37694"><span class="ref">[37694] Iª-IIae q. 96 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
675 dicendum quod ratio illa procedit de lege quae infert gravamen
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diff changeset
676 iniustum subditis, ad quod etiam ordo potestatis divinitus
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diff changeset
677 concessus non se extendit. Unde nec in talibus homo obligatur ut
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diff changeset
678 obediat legi, si sine scandalo vel maiori detrimento resistere
53
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diff changeset
679 possit.</p></div><div class="a"><h3>Articulus 5</h3><p title="I-II q. 96 a. 5 arg. 1"><a name="37695"><span class="ref">[37695] Iª-IIae q. 96 a. 5 arg. 1</span></a> Ad quintum
28
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diff changeset
680 sic proceditur. Videtur quod non omnes legi subiiciantur. Illi enim
544e12f679ad convert to xml
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diff changeset
681 soli subiiciuntur legi, quibus lex ponitur. Sed apostolus dicit, I
544e12f679ad convert to xml
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682 ad Tim. I, quod <i>iusto non est lex posita</i>. Ergo iusti non
53
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diff changeset
683 subiiciuntur legi humanae.</p><p title="I-II q. 96 a. 5 arg. 2"><a name="37696"><span class="ref">[37696] Iª-IIae q. 96 a. 5 arg. 2</span></a> Praeterea,
28
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diff changeset
684 Urbanus Papa dicit, et habetur in decretis, XIX qu. II, <i>qui lege
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parents: 26
diff changeset
685 privata ducitur, nulla ratio exigit ut publica constringatur</i>.
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diff changeset
686 Lege autem privata spiritus sancti ducuntur omnes viri spirituales,
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diff changeset
687 qui sunt filii Dei; secundum illud Rom. VIII, <i>qui spiritu Dei
544e12f679ad convert to xml
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diff changeset
688 aguntur, hi filii Dei sunt</i>. Ergo non omnes homines legi humanae
53
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diff changeset
689 subiiciuntur.</p><p title="I-II q. 96 a. 5 arg. 3"><a name="37697"><span class="ref">[37697] Iª-IIae q. 96 a. 5 arg. 3</span></a> Praeterea,
28
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diff changeset
690 iurisperitus dicit quod princeps legibus solutus est. Qui autem est
544e12f679ad convert to xml
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diff changeset
691 solutus a lege, non subditur legi. Ergo non omnes subiecti sunt
53
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diff changeset
692 legi.</p><p title="I-II q. 96 a. 5 s. c."><a name="37698"><span class="ref">[37698] Iª-IIae q. 96 a. 5 s. c.</span></a> Sed contra
28
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diff changeset
693 est quod apostolus dicit, Rom. XIII, <i>omnis anima potestatibus
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diff changeset
694 sublimioribus subdita sit</i>. Sed non videtur esse subditus
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parents: 26
diff changeset
695 potestati, qui non subiicitur legi quam fert potestas. Ergo omnes
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diff changeset
696 homines debent esse legi humanae subiecti.</p><p title="I-II q. 96 a. 5 co."><a name="37699"><span class="ref">[37699] Iª-IIae q. 96 a. 5 co.</span></a> Respondeo
28
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diff changeset
697 dicendum quod, sicut ex supradictis patet, lex de sui ratione duo
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diff changeset
698 habet, primo quidem, quod est regula humanorum actuum; secundo,
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diff changeset
699 quod habet vim coactivam. Dupliciter ergo aliquis homo potest esse
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parents: 26
diff changeset
700 legi subiectus. Uno modo, sicut regulatum regulae. Et hoc modo
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parents: 26
diff changeset
701 omnes illi qui subduntur potestati, subduntur legi quam fert
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diff changeset
702 potestas. Quod autem aliquis potestati non subdatur, potest
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parents: 26
diff changeset
703 contingere dupliciter. Uno modo, quia est simpliciter absolutus ab
544e12f679ad convert to xml
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parents: 26
diff changeset
704 eius subiectione. Unde illi qui sunt de una civitate vel regno, non
544e12f679ad convert to xml
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parents: 26
diff changeset
705 subduntur legibus principis alterius civitatis vel regni, sicut nec
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parents: 26
diff changeset
706 eius dominio. Alio modo, secundum quod regitur superiori lege. Puta
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parents: 26
diff changeset
707 si aliquis subiectus sit proconsuli, regulari debet eius mandato,
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parents: 26
diff changeset
708 non tamen in his quae dispensantur ei ab imperatore, quantum enim
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parents: 26
diff changeset
709 ad illa, non adstringitur mandato inferioris, cum superiori mandato
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parents: 26
diff changeset
710 dirigatur. Et secundum hoc contingit quod aliquis simpliciter
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parents: 26
diff changeset
711 subiectus legi, secundum aliqua legi non adstringitur, secundum
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parents: 26
diff changeset
712 quae regitur superiori lege. Alio vero modo dicitur aliquis subdi
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diff changeset
713 legi sicut coactum cogenti. Et hoc modo homines virtuosi et iusti
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parents: 26
diff changeset
714 non subduntur legi, sed soli mali. Quod enim est coactum et
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parents: 26
diff changeset
715 violentum, est contrarium voluntati. Voluntas autem bonorum
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parents: 26
diff changeset
716 consonat legi, a qua malorum voluntas discordat. Et ideo secundum
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diff changeset
717 hoc boni non sunt sub lege, sed solum mali.</p><p title="I-II q. 96 a. 5 ad 1"><a name="37700"><span class="ref">[37700] Iª-IIae q. 96 a. 5 ad 1</span></a> Ad primum
28
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718 ergo dicendum quod ratio illa procedit de subiectione quae est per
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diff changeset
719 modum coactionis. Sic enim iusto non est lex posita, quia ipsi sibi
544e12f679ad convert to xml
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diff changeset
720 sunt lex, dum ostendunt opus legis scriptum in cordibus suis, sicut
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diff changeset
721 apostolus, ad Rom. II, dicit. Unde in eos non habet lex vim
53
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parents: 28
diff changeset
722 coactivam, sicut habet in iniustos.</p><p title="I-II q. 96 a. 5 ad 2"><a name="37701"><span class="ref">[37701] Iª-IIae q. 96 a. 5 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
723 dicendum quod lex spiritus sancti est superior omni lege humanitus
544e12f679ad convert to xml
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parents: 26
diff changeset
724 posita. Et ideo viri spirituales, secundum hoc quod lege spiritus
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parents: 26
diff changeset
725 sancti ducuntur, non subduntur legi, quantum ad ea quae repugnant
544e12f679ad convert to xml
ht
parents: 26
diff changeset
726 ductioni spiritus sancti. Sed tamen hoc ipsum est de ductu spiritus
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parents: 26
diff changeset
727 sancti, quod homines spirituales legibus humanis subdantur;
544e12f679ad convert to xml
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parents: 26
diff changeset
728 secundum illud I Petr. II, <i>subiecti estote omni humanae
53
d777cc3962f2 div-wrapped
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diff changeset
729 creaturae, propter Deum</i>.</p><p title="I-II q. 96 a. 5 ad 3"><a name="37702"><span class="ref">[37702] Iª-IIae q. 96 a. 5 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
730 dicendum quod princeps dicitur esse solutus a lege, quantum ad vim
544e12f679ad convert to xml
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parents: 26
diff changeset
731 coactivam legis, nullus enim proprie cogitur a seipso; lex autem
544e12f679ad convert to xml
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parents: 26
diff changeset
732 non habet vim coactivam nisi ex principis potestate. Sic igitur
544e12f679ad convert to xml
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parents: 26
diff changeset
733 princeps dicitur esse solutus a lege, quia nullus in ipsum potest
544e12f679ad convert to xml
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parents: 26
diff changeset
734 iudicium condemnationis ferre, si contra legem agat. Unde super
544e12f679ad convert to xml
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parents: 26
diff changeset
735 illud Psalmi l, <i>tibi soli peccavi</i> etc., dicit Glossa quod
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parents: 26
diff changeset
736 <i>lex non habet hominem qui sua facta diiudicet</i>. Sed quantum
544e12f679ad convert to xml
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parents: 26
diff changeset
737 ad vim directivam legis, princeps subditur legi propria voluntate;
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parents: 26
diff changeset
738 secundum quod dicitur extra, de constitutionibus, cap. cum omnes,
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parents: 26
diff changeset
739 <i>quod quisque iuris in alterum statuit, ipse eodem iure uti
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parents: 26
diff changeset
740 debet. Et sapientis dicit auctoritas, patere legem quam ipse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
741 tuleris</i>. Improperatur etiam his a domino qui dicunt et non
544e12f679ad convert to xml
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parents: 26
diff changeset
742 faciunt; et qui aliis onera gravia imponunt, et ipsi nec digito
544e12f679ad convert to xml
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parents: 26
diff changeset
743 volunt ea movere; ut habetur Matth. XXIII. Unde quantum ad Dei
544e12f679ad convert to xml
ht
parents: 26
diff changeset
744 iudicium, princeps non est solutus a lege, quantum ad vim
544e12f679ad convert to xml
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parents: 26
diff changeset
745 directivam eius; sed debet voluntarius, non coactus, legem implere.
544e12f679ad convert to xml
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parents: 26
diff changeset
746 Est etiam princeps supra legem, inquantum, si expediens fuerit,
53
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parents: 28
diff changeset
747 potest legem mutare, et in ea dispensare, pro loco et tempore.</p></div><div class="a"><h3>Articulus 6</h3><p title="I-II q. 96 a. 6 arg. 1"><a name="37703"><span class="ref">[37703] Iª-IIae q. 96 a. 6 arg. 1</span></a> Ad sextum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
748 sic proceditur. Videtur quod non liceat ei qui subditur legi,
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parents: 26
diff changeset
749 praeter verba legis agere. Dicit enim Augustinus, in libro de vera
544e12f679ad convert to xml
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parents: 26
diff changeset
750 Relig., <i>in temporalibus legibus, quamvis homines iudicent de his
544e12f679ad convert to xml
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parents: 26
diff changeset
751 cum eas instituunt, tamen quando fuerint institutae et firmatae,
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ht
parents: 26
diff changeset
752 non licebit de ipsis iudicare, sed secundum ipsas</i>. Sed si
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parents: 26
diff changeset
753 aliquis praetermittat verba legis, dicens se intentionem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
754 legislatoris servare, videtur iudicare de lege. Ergo non licet ei
544e12f679ad convert to xml
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parents: 26
diff changeset
755 qui subditur legi, ut praetermittat verba legis, ut intentionem
53
d777cc3962f2 div-wrapped
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diff changeset
756 legislatoris servet.</p><p title="I-II q. 96 a. 6 arg. 2"><a name="37704"><span class="ref">[37704] Iª-IIae q. 96 a. 6 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
757 ad eum solum pertinet leges interpretari, cuius est condere leges.
544e12f679ad convert to xml
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parents: 26
diff changeset
758 Sed hominum subditorum legi non est leges condere. Ergo eorum non
544e12f679ad convert to xml
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parents: 26
diff changeset
759 est interpretari legislatoris intentionem, sed semper secundum
53
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diff changeset
760 verba legis agere debent.</p><p title="I-II q. 96 a. 6 arg. 3"><a name="37705"><span class="ref">[37705] Iª-IIae q. 96 a. 6 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
761 omnis sapiens intentionem suam verbis novit explicare. Sed illi qui
544e12f679ad convert to xml
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parents: 26
diff changeset
762 leges condiderunt, reputari debent sapientes, dicit enim sapientia,
544e12f679ad convert to xml
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parents: 26
diff changeset
763 Prov. VIII, <i>per me reges regnant, et legum conditores iusta
544e12f679ad convert to xml
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parents: 26
diff changeset
764 decernunt</i>. Ergo de intentione legislatoris non est iudicandum
53
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diff changeset
765 nisi per verba legis.</p><p title="I-II q. 96 a. 6 s. c."><a name="37706"><span class="ref">[37706] Iª-IIae q. 96 a. 6 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
766 est quod Hilarius dicit, in IV de Trin., <i>intelligentia dictorum
544e12f679ad convert to xml
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parents: 26
diff changeset
767 ex causis est assumenda dicendi, quia non sermoni res, sed rei
544e12f679ad convert to xml
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parents: 26
diff changeset
768 debet esse sermo subiectus</i>. Ergo magis est attendendum ad
53
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diff changeset
769 causam quae movit legislatorem, quam ad ipsa verba legis.</p><p title="I-II q. 96 a. 6 co."><a name="37707"><span class="ref">[37707] Iª-IIae q. 96 a. 6 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
770 dicendum quod, sicut supra dictum est, omnis lex ordinatur ad
544e12f679ad convert to xml
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parents: 26
diff changeset
771 communem hominum salutem, et intantum obtinet vim et rationem
544e12f679ad convert to xml
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parents: 26
diff changeset
772 legis; secundum vero quod ab hoc deficit, virtutem obligandi non
544e12f679ad convert to xml
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parents: 26
diff changeset
773 habet. Unde iurisperitus dicit quod <i>nulla iuris ratio aut
544e12f679ad convert to xml
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parents: 26
diff changeset
774 aequitatis benignitas patitur ut quae salubriter pro utilitate
544e12f679ad convert to xml
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parents: 26
diff changeset
775 hominum introducuntur, ea nos duriori interpretatione, contra
544e12f679ad convert to xml
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parents: 26
diff changeset
776 ipsorum commodum, perducamus ad severitatem</i>. Contingit autem
544e12f679ad convert to xml
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parents: 26
diff changeset
777 multoties quod aliquid observari communi saluti est utile ut in
544e12f679ad convert to xml
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parents: 26
diff changeset
778 pluribus, quod tamen in aliquibus casibus est maxime nocivum. Quia
544e12f679ad convert to xml
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parents: 26
diff changeset
779 igitur legislator non potest omnes singulares casus intueri,
544e12f679ad convert to xml
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parents: 26
diff changeset
780 proponit legem secundum ea quae in pluribus accidunt, ferens
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parents: 26
diff changeset
781 intentionem suam ad communem utilitatem. Unde si emergat casus in
544e12f679ad convert to xml
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parents: 26
diff changeset
782 quo observatio talis legis sit damnosa communi saluti, non est
544e12f679ad convert to xml
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parents: 26
diff changeset
783 observanda. Sicut si in civitate obsessa statuatur lex quod portae
544e12f679ad convert to xml
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parents: 26
diff changeset
784 civitatis maneant clausae, hoc est utile communi saluti ut in
544e12f679ad convert to xml
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parents: 26
diff changeset
785 pluribus, si tamen contingat casus quod hostes insequantur aliquos
544e12f679ad convert to xml
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parents: 26
diff changeset
786 cives, per quos civitas conservatur, damnosissimum esset civitati
544e12f679ad convert to xml
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parents: 26
diff changeset
787 nisi eis portae aperirentur, et ideo in tali casu essent portae
544e12f679ad convert to xml
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parents: 26
diff changeset
788 aperiendae, contra verba legis, ut servaretur utilitas communis,
544e12f679ad convert to xml
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parents: 26
diff changeset
789 quam legislator intendit. Sed tamen hoc est considerandum, quod si
544e12f679ad convert to xml
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parents: 26
diff changeset
790 observatio legis secundum verba non habeat subitum periculum, cui
544e12f679ad convert to xml
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parents: 26
diff changeset
791 oportet statim occurri, non pertinet ad quemlibet ut interpretetur
544e12f679ad convert to xml
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parents: 26
diff changeset
792 quid sit utile civitati et quid inutile, sed hoc solum pertinet ad
544e12f679ad convert to xml
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parents: 26
diff changeset
793 principes, qui propter huiusmodi casus habent auctoritatem in
544e12f679ad convert to xml
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parents: 26
diff changeset
794 legibus dispensandi. Si vero sit subitum periculum, non patiens
544e12f679ad convert to xml
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parents: 26
diff changeset
795 tantam moram ut ad superiorem recurri possit, ipsa necessitas
544e12f679ad convert to xml
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parents: 26
diff changeset
796 dispensationem habet annexam, quia necessitas non subditur
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
797 legi.</p><p title="I-II q. 96 a. 6 ad 1"><a name="37708"><span class="ref">[37708] Iª-IIae q. 96 a. 6 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
798 ergo dicendum quod ille qui in casu necessitatis agit praeter verba
544e12f679ad convert to xml
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parents: 26
diff changeset
799 legis, non iudicat de ipsa lege, sed iudicat de casu singulari, in
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
800 quo videt verba legis observanda non esse.</p><p title="I-II q. 96 a. 6 ad 2"><a name="37709"><span class="ref">[37709] Iª-IIae q. 96 a. 6 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
801 dicendum quod ille qui sequitur intentionem legislatoris, non
544e12f679ad convert to xml
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parents: 26
diff changeset
802 interpretatur legem simpliciter; sed in casu in quo manifestum est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
803 per evidentiam nocumenti, legislatorem aliud intendisse. Si enim
544e12f679ad convert to xml
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parents: 26
diff changeset
804 dubium sit, debet vel secundum verba legis agere, vel superiores
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
805 consulere.</p><p title="I-II q. 96 a. 6 ad 3"><a name="37710"><span class="ref">[37710] Iª-IIae q. 96 a. 6 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
806 dicendum quod nullius hominis sapientia tanta est ut possit omnes
544e12f679ad convert to xml
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parents: 26
diff changeset
807 singulares casus excogitare, et ideo non potest sufficienter per
544e12f679ad convert to xml
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parents: 26
diff changeset
808 verba sua exprimere ea quae conveniunt ad finem intentum. Et si
544e12f679ad convert to xml
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parents: 26
diff changeset
809 posset legislator omnes casus considerare, non oporteret ut omnes
544e12f679ad convert to xml
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parents: 26
diff changeset
810 exprimeret, propter confusionem vitandam, sed legem ferre deberet
53
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parents: 28
diff changeset
811 secundum ea quae in pluribus accidunt.</p></div></div><div class="q" id="q97"><h2>Quaestio 97</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 97 pr."><a name="37711"><span class="ref">[37711]
d777cc3962f2 div-wrapped
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diff changeset
812 Iª-IIae q. 97 pr.</span></a> Deinde considerandum est de
28
544e12f679ad convert to xml
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parents: 26
diff changeset
813 mutatione legum. Et circa hoc quaeruntur quatuor. Primo, utrum lex
544e12f679ad convert to xml
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parents: 26
diff changeset
814 humana sit mutabilis. Secundo, utrum semper debeat mutari, quando
544e12f679ad convert to xml
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parents: 26
diff changeset
815 aliquid melius occurrerit. Tertio, utrum per consuetudinem
544e12f679ad convert to xml
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parents: 26
diff changeset
816 aboleatur; et utrum consuetudo obtineat vim legis. Quarto, utrum
53
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parents: 28
diff changeset
817 usus legis humanae per dispensationem rectorum immutari debeat.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 97 a. 1 arg. 1"><a name="37712"><span class="ref">[37712] Iª-IIae q. 97 a. 1 arg. 1</span></a> Ad primum
28
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parents: 26
diff changeset
818 sic proceditur. Videtur quod lex humana nullo modo debeat mutari.
544e12f679ad convert to xml
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parents: 26
diff changeset
819 Lex enim humana derivatur a lege naturali, ut supra dictum est. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
820 lex naturalis immobilis perseverat. Ergo et lex humana debet
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
821 immobilis permanere.</p><p title="I-II q. 97 a. 1 arg. 2"><a name="37713"><span class="ref">[37713] Iª-IIae q. 97 a. 1 arg. 2</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
822 sicut philosophus dicit, in V Ethic., mensura maxime debet esse
544e12f679ad convert to xml
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parents: 26
diff changeset
823 permanens. Sed lex humana est mensura humanorum actuum, ut supra
53
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diff changeset
824 dictum est. Ergo debet immobiliter permanere.</p><p title="I-II q. 97 a. 1 arg. 3"><a name="37714"><span class="ref">[37714] Iª-IIae q. 97 a. 1 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
825 de ratione legis est quod sit iusta et recta, ut supra dictum est.
544e12f679ad convert to xml
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parents: 26
diff changeset
826 Sed illud quod semel est rectum, semper est rectum. Ergo illud quod
53
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parents: 28
diff changeset
827 semel est lex, semper debet esse lex.</p><p title="I-II q. 97 a. 1 s. c."><a name="37715"><span class="ref">[37715] Iª-IIae q. 97 a. 1 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
828 est quod Augustinus dicit, in I de Lib. Arb., <i>lex temporalis
544e12f679ad convert to xml
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parents: 26
diff changeset
829 quamvis iusta sit, commutari tamen per tempora iuste
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
830 potest</i>.</p><p title="I-II q. 97 a. 1 co."><a name="37716"><span class="ref">[37716] Iª-IIae q. 97 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
831 dicendum quod sicut supra dictum est, lex humana est quoddam
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parents: 26
diff changeset
832 dictamen rationis, quo diriguntur humani actus. Et secundum hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
833 duplex causa potest esse quod lex humana iuste mutetur, una quidem
544e12f679ad convert to xml
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parents: 26
diff changeset
834 ex parte rationis; alia vero ex parte hominum, quorum actus lege
544e12f679ad convert to xml
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parents: 26
diff changeset
835 regulantur. Ex parte quidem rationis, quia humanae rationi naturale
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parents: 26
diff changeset
836 esse videtur ut gradatim ab imperfecto ad perfectum perveniat. Unde
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parents: 26
diff changeset
837 videmus in scientiis speculativis quod qui primo philosophati sunt,
544e12f679ad convert to xml
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parents: 26
diff changeset
838 quaedam imperfecta tradiderunt, quae postmodum per posteriores sunt
544e12f679ad convert to xml
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parents: 26
diff changeset
839 magis perfecta. Ita etiam est in operabilibus. Nam primi qui
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parents: 26
diff changeset
840 intenderunt invenire aliquid utile communitati hominum, non
544e12f679ad convert to xml
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parents: 26
diff changeset
841 valentes omnia ex seipsis considerare, instituerunt quaedam
544e12f679ad convert to xml
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parents: 26
diff changeset
842 imperfecta in multis deficientia quae posteriores mutaverunt,
544e12f679ad convert to xml
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parents: 26
diff changeset
843 instituentes aliqua quae in paucioribus deficere possent a communi
544e12f679ad convert to xml
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parents: 26
diff changeset
844 utilitate. Ex parte vero hominum, quorum actus lege regulantur, lex
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parents: 26
diff changeset
845 recte mutari potest propter mutationem conditionum hominum, quibus
544e12f679ad convert to xml
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parents: 26
diff changeset
846 secundum diversas eorum conditiones diversa expediunt. Sicut
544e12f679ad convert to xml
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parents: 26
diff changeset
847 Augustinus ponit exemplum, in I de Lib. Arb., quod <i>si populus
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parents: 26
diff changeset
848 sit bene moderatus et gravis, communisque utilitatis
544e12f679ad convert to xml
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parents: 26
diff changeset
849 diligentissimus custos, recte lex fertur qua tali populo liceat
544e12f679ad convert to xml
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parents: 26
diff changeset
850 creare sibi magistratus, per quos respublica administretur. Porro
544e12f679ad convert to xml
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parents: 26
diff changeset
851 si paulatim idem populus depravatus habeat venale suffragium, et
544e12f679ad convert to xml
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parents: 26
diff changeset
852 regimen flagitiosis sceleratisque committat; recte adimitur tali
544e12f679ad convert to xml
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parents: 26
diff changeset
853 populo potestas dandi honores, et ad paucorum bonorum redit
53
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parents: 28
diff changeset
854 arbitrium</i>.</p><p title="I-II q. 97 a. 1 ad 1"><a name="37717"><span class="ref">[37717] Iª-IIae q. 97 a. 1 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
855 ergo dicendum quod naturalis lex est participatio quaedam legis
544e12f679ad convert to xml
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parents: 26
diff changeset
856 aeternae, ut supra dictum est, et ideo immobilis perseverat, quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
857 habet ex immobilitate et perfectione divinae rationis instituentis
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parents: 26
diff changeset
858 naturam. Sed ratio humana mutabilis est et imperfecta. Et ideo eius
544e12f679ad convert to xml
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parents: 26
diff changeset
859 lex mutabilis est. Et praeterea lex naturalis continet quaedam
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parents: 26
diff changeset
860 universalia praecepta, quae semper manent, lex vero posita ab
544e12f679ad convert to xml
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parents: 26
diff changeset
861 homine continet praecepta quaedam particularia, secundum diversos
53
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diff changeset
862 casus qui emergunt.</p><p title="I-II q. 97 a. 1 ad 2"><a name="37718"><span class="ref">[37718] Iª-IIae q. 97 a. 1 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
863 dicendum quod mensura debet esse permanens quantum est possibile.
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ht
parents: 26
diff changeset
864 Sed in rebus mutabilibus non potest esse aliquid omnino
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parents: 26
diff changeset
865 immutabiliter permanens. Et ideo lex humana non potest esse omnino
53
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parents: 28
diff changeset
866 immutabilis.</p><p title="I-II q. 97 a. 1 ad 3"><a name="37719"><span class="ref">[37719] Iª-IIae q. 97 a. 1 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
867 dicendum quod rectum in rebus corporalibus dicitur absolute, et
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parents: 26
diff changeset
868 ideo semper, quantum est de se, manet rectum. Sed rectitudo legis
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parents: 26
diff changeset
869 dicitur in ordine ad utilitatem communem, cui non semper
544e12f679ad convert to xml
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parents: 26
diff changeset
870 proportionatur una eademque res, sicut supra dictum est. Et ideo
53
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parents: 28
diff changeset
871 talis rectitudo mutatur.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 97 a. 2 arg. 1"><a name="37720"><span class="ref">[37720] Iª-IIae q. 97 a. 2 arg. 1</span></a> Ad secundum
28
544e12f679ad convert to xml
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diff changeset
872 sic proceditur. Videtur quod semper lex humana, quando aliquid
544e12f679ad convert to xml
ht
parents: 26
diff changeset
873 melius occurrit, sit mutanda. Leges enim humanae sunt adinventae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
874 per rationem humanam, sicut etiam aliae artes. Sed in aliis artibus
544e12f679ad convert to xml
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parents: 26
diff changeset
875 mutatur id quod prius tenebatur, si aliquid melius occurrat. Ergo
53
d777cc3962f2 div-wrapped
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diff changeset
876 idem est etiam faciendum in legibus humanis.</p><p title="I-II q. 97 a. 2 arg. 2"><a name="37721"><span class="ref">[37721] Iª-IIae q. 97 a. 2 arg. 2</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
877 ex his quae praeterita sunt, providere possumus de futuris. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
878 nisi leges humanae mutatae fuissent supervenientibus melioribus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
879 adinventionibus, multa inconvenientia sequerentur, eo quod leges
544e12f679ad convert to xml
ht
parents: 26
diff changeset
880 antiquae inveniuntur multas ruditates continere. Ergo videtur quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
881 leges sint mutandae, quotiescumque aliquid melius occurrit
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
882 statuendum.</p><p title="I-II q. 97 a. 2 arg. 3"><a name="37722"><span class="ref">[37722] Iª-IIae q. 97 a. 2 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
883 leges humanae circa singulares actus hominum statuuntur. In
544e12f679ad convert to xml
ht
parents: 26
diff changeset
884 singularibus autem perfectam cognitionem adipisci non possumus nisi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
885 per experientiam, quae tempore indiget, ut dicitur in II Ethic.
544e12f679ad convert to xml
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parents: 26
diff changeset
886 Ergo videtur quod per successionem temporis possit aliquid melius
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
887 occurrere statuendum.</p><p title="I-II q. 97 a. 2 s. c."><a name="37723"><span class="ref">[37723] Iª-IIae q. 97 a. 2 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
888 est quod dicitur in decretis, dist. XII, <i>ridiculum est et satis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
889 abominabile dedecus, ut traditiones quas antiquitus a patribus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
890 suscepimus, infringi patiamur</i>.</p><p title="I-II q. 97 a. 2 co."><a name="37724"><span class="ref">[37724] Iª-IIae q. 97 a. 2 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
891 dicendum quod, sicut dictum est, lex humana intantum recte mutatur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
892 inquantum per eius mutationem communi utilitati providetur. Habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
893 autem ipsa legis mutatio, quantum in se est, detrimentum quoddam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
894 communis salutis. Quia ad observantiam legum plurimum valet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
895 consuetudo, intantum quod ea quae contra communem consuetudinem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
896 fiunt, etiam si sint leviora de se, graviora videantur. Unde quando
544e12f679ad convert to xml
ht
parents: 26
diff changeset
897 mutatur lex, diminuitur vis constrictiva legis, inquantum tollitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
898 consuetudo. Et ideo nunquam debet mutari lex humana, nisi ex aliqua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
899 parte tantum recompensetur communi saluti, quantum ex ista parte
544e12f679ad convert to xml
ht
parents: 26
diff changeset
900 derogatur. Quod quidem contingit vel ex hoc quod aliqua maxima et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
901 evidentissima utilitas ex novo statuto provenit, vel ex eo quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
902 maxima necessitas, ex eo quod lex consueta aut manifestam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
903 iniquitatem continet, aut eius observatio est plurimum nociva. Unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
904 dicitur a iurisperito quod <i>in rebus novis constituendis, evidens
544e12f679ad convert to xml
ht
parents: 26
diff changeset
905 debet esse utilitas, ut recedatur ab eo iure quod diu aequum visum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
906 est</i>.</p><p title="I-II q. 97 a. 2 ad 1"><a name="37725"><span class="ref">[37725] Iª-IIae q. 97 a. 2 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
907 ergo dicendum quod ea quae sunt artis, habent efficaciam ex sola
544e12f679ad convert to xml
ht
parents: 26
diff changeset
908 ratione, et ideo ubicumque melior ratio occurrat, est mutandum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
909 prius tenebatur. <i>Sed leges habent maximam virtutem ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
910 consuetudine</i>, ut philosophus dicit, in II Polit. Et inde non
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
911 sunt de facili mutandae.</p><p title="I-II q. 97 a. 2 ad 2"><a name="37726"><span class="ref">[37726] Iª-IIae q. 97 a. 2 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
912 dicendum quod ratio illa concludit quod leges sunt mutandae, non
544e12f679ad convert to xml
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parents: 26
diff changeset
913 tamen pro quacumque melioratione, sed pro magna utilitate vel
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
914 necessitate, ut dictum est.</p><p title="I-II q. 97 a. 2 ad 3"><a name="37727"><span class="ref">[37727] Iª-IIae q. 97 a. 2 ad 3</span></a> Et similiter
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
915 dicendum est ad tertium.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 97 a. 3 arg. 1"><a name="37728"><span class="ref">[37728] Iª-IIae q. 97 a. 3 arg. 1</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
916 sic proceditur. Videtur quod consuetudo non possit obtinere vim
544e12f679ad convert to xml
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parents: 26
diff changeset
917 legis, nec legem amovere. Lex enim humana derivatur a lege naturae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
918 et a lege divina, ut ex supradictis patet. Sed consuetudo hominum
544e12f679ad convert to xml
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parents: 26
diff changeset
919 non potest immutare legem naturae, nec legem divinam. Ergo etiam
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
920 nec legem humanam immutare potest.</p><p title="I-II q. 97 a. 3 arg. 2"><a name="37729"><span class="ref">[37729] Iª-IIae q. 97 a. 3 arg. 2</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
921 ex multis malis non potest fieri unum bonum. Sed ille qui incipit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
922 primo contra legem agere, male facit. Ergo, multiplicatis similibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
923 actibus, non efficietur aliquod bonum. Lex autem est quoddam bonum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
924 cum sit regula humanorum actuum. Ergo per consuetudinem non potest
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
925 removeri lex, ut ipsa consuetudo vim legis obtineat.</p><p title="I-II q. 97 a. 3 arg. 3"><a name="37730"><span class="ref">[37730] Iª-IIae q. 97 a. 3 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
926 ferre legem pertinet ad publicas personas, ad quas pertinet regere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
927 communitatem, unde privatae personae legem facere non possunt. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
928 consuetudo invalescit per actus privatarum personarum. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
929 consuetudo non potest obtinere vim legis, per quam lex
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
930 removeatur.</p><p title="I-II q. 97 a. 3 s. c."><a name="37731"><span class="ref">[37731] Iª-IIae q. 97 a. 3 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
931 est quod Augustinus dicit, in Epist. ad Casulan., <i>mos populi Dei
544e12f679ad convert to xml
ht
parents: 26
diff changeset
932 et instituta maiorum pro lege sunt tenenda. Et sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
933 praevaricatores legum divinarum, ita et contemptores consuetudinum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
934 ecclesiasticarum coercendi sunt</i>.</p><p title="I-II q. 97 a. 3 co."><a name="37732"><span class="ref">[37732] Iª-IIae q. 97 a. 3 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
935 dicendum quod omnis lex proficiscitur a ratione et voluntate
544e12f679ad convert to xml
ht
parents: 26
diff changeset
936 legislatoris, lex quidem divina et naturalis a rationabili Dei
544e12f679ad convert to xml
ht
parents: 26
diff changeset
937 voluntate; lex autem humana a voluntate hominis ratione regulata.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
938 Sicut autem ratio et voluntas hominis manifestantur verbo in rebus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
939 agendis, ita etiam manifestantur facto, hoc enim unusquisque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
940 eligere videtur ut bonum, quod opere implet. Manifestum est autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
941 quod verbo humano potest et mutari lex, et etiam exponi, inquantum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
942 manifestat interiorem motum et conceptum rationis humanae. Unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
943 etiam et per actus, maxime multiplicatos, qui consuetudinem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
944 efficiunt, mutari potest lex, et exponi, et etiam aliquid causari
544e12f679ad convert to xml
ht
parents: 26
diff changeset
945 quod legis virtutem obtineat, inquantum scilicet per exteriores
544e12f679ad convert to xml
ht
parents: 26
diff changeset
946 actus multiplicatos interior voluntatis motus, et rationis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
947 conceptus, efficacissime declaratur; cum enim aliquid multoties
544e12f679ad convert to xml
ht
parents: 26
diff changeset
948 fit, videtur ex deliberato rationis iudicio provenire. Et secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
949 hoc, consuetudo et habet vim legis, et legem abolet, et est legum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
950 interpretatrix.</p><p title="I-II q. 97 a. 3 ad 1"><a name="37733"><span class="ref">[37733] Iª-IIae q. 97 a. 3 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
951 ergo dicendum quod lex naturalis et divina procedit a voluntate
544e12f679ad convert to xml
ht
parents: 26
diff changeset
952 divina, ut dictum est. Unde non potest mutari per consuetudinem
544e12f679ad convert to xml
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parents: 26
diff changeset
953 procedentem a voluntate hominis, sed solum per auctoritatem divinam
544e12f679ad convert to xml
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parents: 26
diff changeset
954 mutari posset. Et inde est quod nulla consuetudo vim obtinere
544e12f679ad convert to xml
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parents: 26
diff changeset
955 potest contra legem divinam vel legem naturalem, dicit enim
544e12f679ad convert to xml
ht
parents: 26
diff changeset
956 Isidorus, in Synonym., <i>usus auctoritati cedat, pravum usum lex
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
957 et ratio vincat</i>.</p><p title="I-II q. 97 a. 3 ad 2"><a name="37734"><span class="ref">[37734] Iª-IIae q. 97 a. 3 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
958 dicendum quod, sicut supra dictum est, leges humanae in aliquibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
959 casibus deficiunt, unde possibile est quandoque praeter legem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
960 agere, in casu scilicet in quo deficit lex, et tamen actus non erit
544e12f679ad convert to xml
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parents: 26
diff changeset
961 malus. Et cum tales casus multiplicantur, propter aliquam
544e12f679ad convert to xml
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parents: 26
diff changeset
962 mutationem hominum, tunc manifestatur per consuetudinem quod lex
544e12f679ad convert to xml
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parents: 26
diff changeset
963 ulterius utilis non est, sicut etiam manifestaretur si lex
544e12f679ad convert to xml
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parents: 26
diff changeset
964 contraria verbo promulgaretur. Si autem adhuc maneat ratio eadem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
965 propter quam prima lex utilis erat, non consuetudo legem, sed lex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
966 consuetudinem vincit, nisi forte propter hoc solum inutilis lex
544e12f679ad convert to xml
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parents: 26
diff changeset
967 videatur, quia non est possibilis secundum consuetudinem patriae,
544e12f679ad convert to xml
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parents: 26
diff changeset
968 quae erat una de conditionibus legis. Difficile enim est
53
d777cc3962f2 div-wrapped
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diff changeset
969 consuetudinem multitudinis removere.</p><p title="I-II q. 97 a. 3 ad 3"><a name="37735"><span class="ref">[37735] Iª-IIae q. 97 a. 3 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
970 dicendum quod multitudo in qua consuetudo introducitur duplicis
544e12f679ad convert to xml
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parents: 26
diff changeset
971 conditionis esse potest. Si enim sit libera multitudo, quae possit
544e12f679ad convert to xml
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parents: 26
diff changeset
972 sibi legem facere, plus est consensus totius multitudinis ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
973 aliquid observandum, quem consuetudo manifestat, quam auctoritas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
974 principis, qui non habet potestatem condendi legem, nisi inquantum
544e12f679ad convert to xml
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parents: 26
diff changeset
975 gerit personam multitudinis. Unde licet singulae personae non
544e12f679ad convert to xml
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parents: 26
diff changeset
976 possint condere legem, tamen totus populus legem condere potest. Si
544e12f679ad convert to xml
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parents: 26
diff changeset
977 vero multitudo non habeat liberam potestatem condendi sibi legem,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
978 vel legem a superiori potestate positam removendi; tamen ipsa
544e12f679ad convert to xml
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parents: 26
diff changeset
979 consuetudo in tali multitudine praevalens obtinet vim legis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
980 inquantum per eos toleratur ad quos pertinet multitudini legem
544e12f679ad convert to xml
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parents: 26
diff changeset
981 imponere, ex hoc enim ipso videntur approbare quod consuetudo
53
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diff changeset
982 induxit.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 97 a. 4 arg. 1"><a name="37736"><span class="ref">[37736] Iª-IIae q. 97 a. 4 arg. 1</span></a> Ad quartum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
983 sic proceditur. Videtur quod rectores multitudinis non possint in
544e12f679ad convert to xml
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parents: 26
diff changeset
984 legibus humanis dispensare. Lex enim statuta est pro communi
544e12f679ad convert to xml
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parents: 26
diff changeset
985 utilitate, ut Isidorus dicit. Sed bonum commune non debet
544e12f679ad convert to xml
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parents: 26
diff changeset
986 intermitti pro privato commodo alicuius personae, quia, ut dicit
544e12f679ad convert to xml
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parents: 26
diff changeset
987 philosophus, in I Ethic., <i>bonum gentis divinius est quam bonum
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parents: 26
diff changeset
988 unius hominis</i>. Ergo videtur quod non debeat dispensari cum
53
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diff changeset
989 aliquo ut contra legem communem agat.</p><p title="I-II q. 97 a. 4 arg. 2"><a name="37737"><span class="ref">[37737] Iª-IIae q. 97 a. 4 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
990 illis qui super alios constituuntur, praecipitur Deut. I, <i>ita
544e12f679ad convert to xml
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parents: 26
diff changeset
991 parvum audietis ut magnum, nec accipietis cuiusquam personam, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
992 Dei iudicium est</i>. Sed concedere alicui quod communiter
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parents: 26
diff changeset
993 denegatur omnibus, videtur esse acceptio personarum. Ergo huiusmodi
544e12f679ad convert to xml
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parents: 26
diff changeset
994 dispensationes facere rectores multitudinis non possunt, cum hoc
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
995 sit contra praeceptum legis divinae.</p><p title="I-II q. 97 a. 4 arg. 3"><a name="37738"><span class="ref">[37738] Iª-IIae q. 97 a. 4 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
996 lex humana, si sit recta, oportet quod consonet legi naturali et
544e12f679ad convert to xml
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parents: 26
diff changeset
997 legi divinae, aliter enim non congrueret religioni, nec conveniret
544e12f679ad convert to xml
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parents: 26
diff changeset
998 disciplinae, quod requiritur ad legem, ut Isidorus dicit. Sed in
544e12f679ad convert to xml
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parents: 26
diff changeset
999 lege divina et naturali nullus homo potest dispensare. Ergo nec
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1000 etiam in lege humana.</p><p title="I-II q. 97 a. 4 s. c."><a name="37739"><span class="ref">[37739] Iª-IIae q. 97 a. 4 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1001 est quod dicit apostolus, I ad Cor. IX, <i>dispensatio mihi credita
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1002 est</i>.</p><p title="I-II q. 97 a. 4 co."><a name="37740"><span class="ref">[37740] Iª-IIae q. 97 a. 4 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1003 dicendum quod dispensatio proprie importat commensurationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1004 alicuius communis ad singula, unde etiam gubernator familiae
544e12f679ad convert to xml
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parents: 26
diff changeset
1005 dicitur dispensator, inquantum unicuique de familia cum pondere et
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parents: 26
diff changeset
1006 mensura distribuit et operationes et necessaria vitae. Sic igitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1007 et in quacumque multitudine ex eo dicitur aliquis dispensare, quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1008 ordinat qualiter aliquod commune praeceptum sit a singulis
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ht
parents: 26
diff changeset
1009 adimplendum. Contingit autem quandoque quod aliquod praeceptum quod
544e12f679ad convert to xml
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parents: 26
diff changeset
1010 est ad commodum multitudinis ut in pluribus, non est conveniens
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parents: 26
diff changeset
1011 huic personae, vel in hoc casu, quia vel per hoc impediretur
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parents: 26
diff changeset
1012 aliquid melius, vel etiam induceretur aliquod malum, sicut ex
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parents: 26
diff changeset
1013 supradictis patet. Periculosum autem esset ut hoc iudicio
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parents: 26
diff changeset
1014 cuiuslibet committeretur, nisi forte propter evidens et subitum
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parents: 26
diff changeset
1015 periculum, ut supra dictum est. Et ideo ille qui habet regere
544e12f679ad convert to xml
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parents: 26
diff changeset
1016 multitudinem, habet potestatem dispensandi in lege humana quae suae
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parents: 26
diff changeset
1017 auctoritati innititur, ut scilicet in personis vel casibus in
544e12f679ad convert to xml
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parents: 26
diff changeset
1018 quibus lex deficit, licentiam tribuat ut praeceptum legis non
544e12f679ad convert to xml
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parents: 26
diff changeset
1019 servetur. Si autem absque hac ratione, pro sola voluntate,
544e12f679ad convert to xml
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1020 licentiam tribuat, non erit fidelis in dispensatione, aut erit
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1021 imprudens, infidelis quidem, si non habeat intentionem ad bonum
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1022 commune; imprudens autem, si rationem dispensandi ignoret. Propter
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1023 quod dominus dicit, Lucae XII, <i>quis, putas, est fidelis
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1024 dispensator et prudens, quem constituit dominus super familiam
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1025 suam?</i></p><p title="I-II q. 97 a. 4 ad 1"><a name="37741"><span class="ref">[37741] Iª-IIae q. 97 a. 4 ad 1</span></a> Ad primum
28
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1026 ergo dicendum quod, quando cum aliquo dispensatur ut legem communem
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1027 non servet, non debet fieri in praeiudicium boni communis; sed ea
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1028 intentione ut ad bonum commune proficiat.</p><p title="I-II q. 97 a. 4 ad 2"><a name="37742"><span class="ref">[37742] Iª-IIae q. 97 a. 4 ad 2</span></a> Ad secundum
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1029 dicendum quod non est acceptio personarum si non serventur aequalia
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1030 in personis inaequalibus. Unde quando conditio alicuius personae
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1031 requirit ut rationabiliter in ea aliquid specialiter observetur,
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1032 non est personarum acceptio si sibi aliqua specialis gratia
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1033 fiat.</p><p title="I-II q. 97 a. 4 ad 3"><a name="37743"><span class="ref">[37743] Iª-IIae q. 97 a. 4 ad 3</span></a> Ad tertium
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1034 dicendum quod lex naturalis inquantum continet praecepta communia,
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1035 quae nunquam fallunt, dispensationem recipere non potest. In aliis
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1036 vero praeceptis, quae sunt quasi conclusiones praeceptorum
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1037 communium, quandoque per hominem dispensatur, puta quod mutuum non
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1038 reddatur proditori patriae, vel aliquid huiusmodi. Ad legem autem
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1039 divinam ita se habet quilibet homo, sicut persona privata ad legem
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1040 publicam cui subiicitur. Unde sicut in lege humana publica non
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1041 potest dispensare nisi ille a quo lex auctoritatem habet, vel is
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1042 cui ipse commiserit; ita in praeceptis iuris divini, quae sunt a
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1043 Deo, nullus potest dispensare nisi Deus, vel si cui ipse
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1044 specialiter committeret.</p></div></div><div class="centro"><br/>
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1045 <p><a href="sth2094.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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1046 <a href="sth2098.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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1047 <br/>
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1048 <hr/>
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1049 <br/>
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1050 <address>© 2006 Fundación Tomás de Aquino quoad
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1051 hanc editionem<br/>
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1052 Iura omnia asservantur<br/>
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1053 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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1054 </div></body>
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1055 </html>