annotate summa/latin/sth3171.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:/cygwin/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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4 <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA" lang="LA">
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5 <head>
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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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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIª-IIae q.
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19 171-178</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">secunda pars secundae partis a quaestione CLXXI ad
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22 CLXXVIII</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 1899 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="sth3170.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="sth3179.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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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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133 document.write('&lt;OPTION VALUE="#45868"&gt;II&amp;ordf;-IIae, q. 172 a. 4 ad 2');
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134 document.write('&lt;OPTION VALUE="#45869"&gt;II&amp;ordf;-IIae, q. 172 a. 4 ad 3');
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135 document.write('&lt;OPTION VALUE="#45870"&gt;II&amp;ordf;-IIae, q. 172 a. 4 ad 4');
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parents: 28
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136 document.write('&lt;OPTION VALUE="#45871"&gt;II&amp;ordf;-IIae, q. 172 a. 5 arg. 1');
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parents: 28
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137 document.write('&lt;OPTION VALUE="#45872"&gt;II&amp;ordf;-IIae, q. 172 a. 5 arg. 2');
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parents: 28
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138 document.write('&lt;OPTION VALUE="#45873"&gt;II&amp;ordf;-IIae, q. 172 a. 5 arg. 3');
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parents: 28
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139 document.write('&lt;OPTION VALUE="#45874"&gt;II&amp;ordf;-IIae, q. 172 a. 5 s. c.');
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parents: 28
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140 document.write('&lt;OPTION VALUE="#45875"&gt;II&amp;ordf;-IIae, q. 172 a. 5 co.');
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parents: 28
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141 document.write('&lt;OPTION VALUE="#45876"&gt;II&amp;ordf;-IIae, q. 172 a. 5 ad 1');
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parents: 28
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142 document.write('&lt;OPTION VALUE="#45877"&gt;II&amp;ordf;-IIae, q. 172 a. 5 ad 2');
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parents: 28
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143 document.write('&lt;OPTION VALUE="#45878"&gt;II&amp;ordf;-IIae, q. 172 a. 5 ad 3');
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parents: 28
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144 document.write('&lt;OPTION VALUE="#45879"&gt;II&amp;ordf;-IIae, q. 172 a. 6 arg. 1');
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parents: 28
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145 document.write('&lt;OPTION VALUE="#45880"&gt;II&amp;ordf;-IIae, q. 172 a. 6 arg. 2');
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parents: 28
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146 document.write('&lt;OPTION VALUE="#45881"&gt;II&amp;ordf;-IIae, q. 172 a. 6 arg. 3');
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parents: 28
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147 document.write('&lt;OPTION VALUE="#45882"&gt;II&amp;ordf;-IIae, q. 172 a. 6 s. c.');
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parents: 28
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148 document.write('&lt;OPTION VALUE="#45883"&gt;II&amp;ordf;-IIae, q. 172 a. 6 co.');
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parents: 28
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149 document.write('&lt;OPTION VALUE="#45884"&gt;II&amp;ordf;-IIae, q. 172 a. 6 ad 1');
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parents: 28
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150 document.write('&lt;OPTION VALUE="#45885"&gt;II&amp;ordf;-IIae, q. 172 a. 6 ad 2');
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parents: 28
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151 document.write('&lt;OPTION VALUE="#45886"&gt;II&amp;ordf;-IIae, q. 172 a. 6 ad 3');
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parents: 28
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152 document.write('&lt;OPTION VALUE="#45887"&gt;II&amp;ordf;-IIae, q. 173 pr.');
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parents: 28
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153 document.write('&lt;OPTION VALUE="#45888"&gt;II&amp;ordf;-IIae, q. 173 a. 1 arg. 1');
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parents: 28
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154 document.write('&lt;OPTION VALUE="#45889"&gt;II&amp;ordf;-IIae, q. 173 a. 1 arg. 2');
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parents: 28
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155 document.write('&lt;OPTION VALUE="#45890"&gt;II&amp;ordf;-IIae, q. 173 a. 1 arg. 3');
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parents: 28
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156 document.write('&lt;OPTION VALUE="#45891"&gt;II&amp;ordf;-IIae, q. 173 a. 1 s. c.');
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parents: 28
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157 document.write('&lt;OPTION VALUE="#45892"&gt;II&amp;ordf;-IIae, q. 173 a. 1 co.');
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parents: 28
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158 document.write('&lt;OPTION VALUE="#45893"&gt;II&amp;ordf;-IIae, q. 173 a. 1 ad 1');
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parents: 28
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159 document.write('&lt;OPTION VALUE="#45894"&gt;II&amp;ordf;-IIae, q. 173 a. 1 ad 2');
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parents: 28
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160 document.write('&lt;OPTION VALUE="#45895"&gt;II&amp;ordf;-IIae, q. 173 a. 1 ad 3');
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parents: 28
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161 document.write('&lt;OPTION VALUE="#45896"&gt;II&amp;ordf;-IIae, q. 173 a. 2 arg. 1');
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parents: 28
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162 document.write('&lt;OPTION VALUE="#45897"&gt;II&amp;ordf;-IIae, q. 173 a. 2 arg. 2');
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parents: 28
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163 document.write('&lt;OPTION VALUE="#45898"&gt;II&amp;ordf;-IIae, q. 173 a. 2 arg. 3');
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parents: 28
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164 document.write('&lt;OPTION VALUE="#45899"&gt;II&amp;ordf;-IIae, q. 173 a. 2 s. c.');
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parents: 28
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165 document.write('&lt;OPTION VALUE="#45900"&gt;II&amp;ordf;-IIae, q. 173 a. 2 co.');
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parents: 28
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166 document.write('&lt;OPTION VALUE="#45901"&gt;II&amp;ordf;-IIae, q. 173 a. 2 ad 1');
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parents: 28
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167 document.write('&lt;OPTION VALUE="#45902"&gt;II&amp;ordf;-IIae, q. 173 a. 2 ad 2');
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parents: 28
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168 document.write('&lt;OPTION VALUE="#45903"&gt;II&amp;ordf;-IIae, q. 173 a. 2 ad 3');
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parents: 28
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169 document.write('&lt;OPTION VALUE="#45904"&gt;II&amp;ordf;-IIae, q. 173 a. 3 arg. 1');
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parents: 28
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170 document.write('&lt;OPTION VALUE="#45905"&gt;II&amp;ordf;-IIae, q. 173 a. 3 arg. 2');
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parents: 28
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171 document.write('&lt;OPTION VALUE="#45906"&gt;II&amp;ordf;-IIae, q. 173 a. 3 arg. 3');
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parents: 28
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172 document.write('&lt;OPTION VALUE="#45907"&gt;II&amp;ordf;-IIae, q. 173 a. 3 s. c.');
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parents: 28
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173 document.write('&lt;OPTION VALUE="#45908"&gt;II&amp;ordf;-IIae, q. 173 a. 3 co.');
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parents: 28
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174 document.write('&lt;OPTION VALUE="#45909"&gt;II&amp;ordf;-IIae, q. 173 a. 3 ad 1');
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parents: 28
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175 document.write('&lt;OPTION VALUE="#45910"&gt;II&amp;ordf;-IIae, q. 173 a. 3 ad 2');
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parents: 28
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176 document.write('&lt;OPTION VALUE="#45911"&gt;II&amp;ordf;-IIae, q. 173 a. 3 ad 3');
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parents: 28
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177 document.write('&lt;OPTION VALUE="#45912"&gt;II&amp;ordf;-IIae, q. 173 a. 3 ad 4');
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parents: 28
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178 document.write('&lt;OPTION VALUE="#45913"&gt;II&amp;ordf;-IIae, q. 173 a. 4 arg. 1');
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parents: 28
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179 document.write('&lt;OPTION VALUE="#45914"&gt;II&amp;ordf;-IIae, q. 173 a. 4 arg. 2');
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parents: 28
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180 document.write('&lt;OPTION VALUE="#45915"&gt;II&amp;ordf;-IIae, q. 173 a. 4 arg. 3');
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parents: 28
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181 document.write('&lt;OPTION VALUE="#45916"&gt;II&amp;ordf;-IIae, q. 173 a. 4 s. c.');
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parents: 28
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182 document.write('&lt;OPTION VALUE="#45917"&gt;II&amp;ordf;-IIae, q. 173 a. 4 co.');
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parents: 28
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183 document.write('&lt;OPTION VALUE="#45918"&gt;II&amp;ordf;-IIae, q. 173 a. 4 ad');
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parents: 28
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184 document.write('&lt;OPTION VALUE="#45919"&gt;II&amp;ordf;-IIae, q. 174 pr.');
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parents: 28
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185 document.write('&lt;OPTION VALUE="#45920"&gt;II&amp;ordf;-IIae, q. 174 a. 1 arg. 1');
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parents: 28
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186 document.write('&lt;OPTION VALUE="#45921"&gt;II&amp;ordf;-IIae, q. 174 a. 1 arg. 2');
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parents: 28
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187 document.write('&lt;OPTION VALUE="#45922"&gt;II&amp;ordf;-IIae, q. 174 a. 1 arg. 3');
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parents: 28
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188 document.write('&lt;OPTION VALUE="#45923"&gt;II&amp;ordf;-IIae, q. 174 a. 1 s. c.');
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parents: 28
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189 document.write('&lt;OPTION VALUE="#45924"&gt;II&amp;ordf;-IIae, q. 174 a. 1 co.');
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parents: 28
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190 document.write('&lt;OPTION VALUE="#45925"&gt;II&amp;ordf;-IIae, q. 174 a. 1 ad 1');
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parents: 28
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191 document.write('&lt;OPTION VALUE="#45926"&gt;II&amp;ordf;-IIae, q. 174 a. 1 ad 2');
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parents: 28
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192 document.write('&lt;OPTION VALUE="#45927"&gt;II&amp;ordf;-IIae, q. 174 a. 1 ad 3');
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parents: 28
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193 document.write('&lt;OPTION VALUE="#45928"&gt;II&amp;ordf;-IIae, q. 174 a. 2 arg. 1');
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parents: 28
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194 document.write('&lt;OPTION VALUE="#45929"&gt;II&amp;ordf;-IIae, q. 174 a. 2 arg. 2');
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parents: 28
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195 document.write('&lt;OPTION VALUE="#45930"&gt;II&amp;ordf;-IIae, q. 174 a. 2 arg. 3');
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parents: 28
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196 document.write('&lt;OPTION VALUE="#45931"&gt;II&amp;ordf;-IIae, q. 174 a. 2 arg. 4');
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parents: 28
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197 document.write('&lt;OPTION VALUE="#45932"&gt;II&amp;ordf;-IIae, q. 174 a. 2 s. c.');
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parents: 28
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198 document.write('&lt;OPTION VALUE="#45933"&gt;II&amp;ordf;-IIae, q. 174 a. 2 co.');
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parents: 28
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199 document.write('&lt;OPTION VALUE="#45934"&gt;II&amp;ordf;-IIae, q. 174 a. 2 ad 1');
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parents: 28
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200 document.write('&lt;OPTION VALUE="#45935"&gt;II&amp;ordf;-IIae, q. 174 a. 2 ad 2');
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parents: 28
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201 document.write('&lt;OPTION VALUE="#45936"&gt;II&amp;ordf;-IIae, q. 174 a. 2 ad 3');
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parents: 28
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202 document.write('&lt;OPTION VALUE="#45937"&gt;II&amp;ordf;-IIae, q. 174 a. 2 ad 4');
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parents: 28
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203 document.write('&lt;OPTION VALUE="#45938"&gt;II&amp;ordf;-IIae, q. 174 a. 3 arg. 1');
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parents: 28
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204 document.write('&lt;OPTION VALUE="#45939"&gt;II&amp;ordf;-IIae, q. 174 a. 3 arg. 2');
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parents: 28
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205 document.write('&lt;OPTION VALUE="#45940"&gt;II&amp;ordf;-IIae, q. 174 a. 3 arg. 3');
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parents: 28
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206 document.write('&lt;OPTION VALUE="#45941"&gt;II&amp;ordf;-IIae, q. 174 a. 3 s. c.');
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parents: 28
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207 document.write('&lt;OPTION VALUE="#45942"&gt;II&amp;ordf;-IIae, q. 174 a. 3 co.');
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parents: 28
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208 document.write('&lt;OPTION VALUE="#45943"&gt;II&amp;ordf;-IIae, q. 174 a. 3 ad 1');
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parents: 28
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209 document.write('&lt;OPTION VALUE="#45944"&gt;II&amp;ordf;-IIae, q. 174 a. 3 ad 2');
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parents: 28
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210 document.write('&lt;OPTION VALUE="#45945"&gt;II&amp;ordf;-IIae, q. 174 a. 3 ad 3');
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parents: 28
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211 document.write('&lt;OPTION VALUE="#45946"&gt;II&amp;ordf;-IIae, q. 174 a. 4 arg. 1');
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parents: 28
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212 document.write('&lt;OPTION VALUE="#45947"&gt;II&amp;ordf;-IIae, q. 174 a. 4 arg. 2');
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parents: 28
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213 document.write('&lt;OPTION VALUE="#45948"&gt;II&amp;ordf;-IIae, q. 174 a. 4 arg. 3');
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parents: 28
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214 document.write('&lt;OPTION VALUE="#45949"&gt;II&amp;ordf;-IIae, q. 174 a. 4 s. c.');
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parents: 28
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215 document.write('&lt;OPTION VALUE="#45950"&gt;II&amp;ordf;-IIae, q. 174 a. 4 co.');
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parents: 28
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216 document.write('&lt;OPTION VALUE="#45951"&gt;II&amp;ordf;-IIae, q. 174 a. 4 ad 1');
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parents: 28
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217 document.write('&lt;OPTION VALUE="#45952"&gt;II&amp;ordf;-IIae, q. 174 a. 4 ad 2');
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parents: 28
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218 document.write('&lt;OPTION VALUE="#45953"&gt;II&amp;ordf;-IIae, q. 174 a. 4 ad 3');
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parents: 28
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219 document.write('&lt;OPTION VALUE="#45954"&gt;II&amp;ordf;-IIae, q. 174 a. 5 arg. 1');
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parents: 28
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220 document.write('&lt;OPTION VALUE="#45955"&gt;II&amp;ordf;-IIae, q. 174 a. 5 arg. 2');
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parents: 28
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221 document.write('&lt;OPTION VALUE="#45956"&gt;II&amp;ordf;-IIae, q. 174 a. 5 arg. 3');
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parents: 28
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222 document.write('&lt;OPTION VALUE="#45957"&gt;II&amp;ordf;-IIae, q. 174 a. 5 arg. 4');
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parents: 28
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223 document.write('&lt;OPTION VALUE="#45958"&gt;II&amp;ordf;-IIae, q. 174 a. 5 s. c.');
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parents: 28
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224 document.write('&lt;OPTION VALUE="#45959"&gt;II&amp;ordf;-IIae, q. 174 a. 5 co.');
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parents: 28
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225 document.write('&lt;OPTION VALUE="#45960"&gt;II&amp;ordf;-IIae, q. 174 a. 5 ad 1');
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parents: 28
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226 document.write('&lt;OPTION VALUE="#45961"&gt;II&amp;ordf;-IIae, q. 174 a. 5 ad 2');
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parents: 28
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227 document.write('&lt;OPTION VALUE="#45962"&gt;II&amp;ordf;-IIae, q. 174 a. 5 ad 3');
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parents: 28
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228 document.write('&lt;OPTION VALUE="#45963"&gt;II&amp;ordf;-IIae, q. 174 a. 5 ad 4');
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parents: 28
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229 document.write('&lt;OPTION VALUE="#45964"&gt;II&amp;ordf;-IIae, q. 174 a. 6 arg. 1');
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parents: 28
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230 document.write('&lt;OPTION VALUE="#45965"&gt;II&amp;ordf;-IIae, q. 174 a. 6 arg. 2');
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parents: 28
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231 document.write('&lt;OPTION VALUE="#45966"&gt;II&amp;ordf;-IIae, q. 174 a. 6 arg. 3');
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parents: 28
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232 document.write('&lt;OPTION VALUE="#45967"&gt;II&amp;ordf;-IIae, q. 174 a. 6 s. c.');
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parents: 28
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233 document.write('&lt;OPTION VALUE="#45968"&gt;II&amp;ordf;-IIae, q. 174 a. 6 co.');
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234 document.write('&lt;OPTION VALUE="#45969"&gt;II&amp;ordf;-IIae, q. 174 a. 6 ad 1');
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parents: 28
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235 document.write('&lt;OPTION VALUE="#45970"&gt;II&amp;ordf;-IIae, q. 174 a. 6 ad 2');
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parents: 28
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236 document.write('&lt;OPTION VALUE="#45971"&gt;II&amp;ordf;-IIae, q. 174 a. 6 ad 3');
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parents: 28
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237 document.write('&lt;OPTION VALUE="#45972"&gt;II&amp;ordf;-IIae, q. 175 pr.');
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parents: 28
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238 document.write('&lt;OPTION VALUE="#45973"&gt;II&amp;ordf;-IIae, q. 175 a. 1 arg. 1');
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parents: 28
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239 document.write('&lt;OPTION VALUE="#45974"&gt;II&amp;ordf;-IIae, q. 175 a. 1 arg. 2');
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parents: 28
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240 document.write('&lt;OPTION VALUE="#45975"&gt;II&amp;ordf;-IIae, q. 175 a. 1 arg. 3');
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parents: 28
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241 document.write('&lt;OPTION VALUE="#45976"&gt;II&amp;ordf;-IIae, q. 175 a. 1 s. c.');
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parents: 28
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242 document.write('&lt;OPTION VALUE="#45977"&gt;II&amp;ordf;-IIae, q. 175 a. 1 co.');
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parents: 28
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243 document.write('&lt;OPTION VALUE="#45978"&gt;II&amp;ordf;-IIae, q. 175 a. 1 ad 1');
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parents: 28
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244 document.write('&lt;OPTION VALUE="#45979"&gt;II&amp;ordf;-IIae, q. 175 a. 1 ad 2');
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parents: 28
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245 document.write('&lt;OPTION VALUE="#45980"&gt;II&amp;ordf;-IIae, q. 175 a. 1 ad 3');
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parents: 28
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246 document.write('&lt;OPTION VALUE="#45981"&gt;II&amp;ordf;-IIae, q. 175 a. 2 arg. 1');
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parents: 28
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247 document.write('&lt;OPTION VALUE="#45982"&gt;II&amp;ordf;-IIae, q. 175 a. 2 arg. 2');
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parents: 28
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248 document.write('&lt;OPTION VALUE="#45983"&gt;II&amp;ordf;-IIae, q. 175 a. 2 arg. 3');
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parents: 28
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249 document.write('&lt;OPTION VALUE="#45984"&gt;II&amp;ordf;-IIae, q. 175 a. 2 s. c.');
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parents: 28
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250 document.write('&lt;OPTION VALUE="#45985"&gt;II&amp;ordf;-IIae, q. 175 a. 2 co.');
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parents: 28
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251 document.write('&lt;OPTION VALUE="#45986"&gt;II&amp;ordf;-IIae, q. 175 a. 2 ad 1');
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parents: 28
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252 document.write('&lt;OPTION VALUE="#45987"&gt;II&amp;ordf;-IIae, q. 175 a. 2 ad 2');
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parents: 28
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253 document.write('&lt;OPTION VALUE="#45988"&gt;II&amp;ordf;-IIae, q. 175 a. 2 ad 3');
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254 document.write('&lt;OPTION VALUE="#45989"&gt;II&amp;ordf;-IIae, q. 175 a. 3 arg. 1');
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255 document.write('&lt;OPTION VALUE="#45990"&gt;II&amp;ordf;-IIae, q. 175 a. 3 arg. 2');
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256 document.write('&lt;OPTION VALUE="#45991"&gt;II&amp;ordf;-IIae, q. 175 a. 3 arg. 3');
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257 document.write('&lt;OPTION VALUE="#45992"&gt;II&amp;ordf;-IIae, q. 175 a. 3 arg. 4');
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258 document.write('&lt;OPTION VALUE="#45993"&gt;II&amp;ordf;-IIae, q. 175 a. 3 s. c.');
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259 document.write('&lt;OPTION VALUE="#45994"&gt;II&amp;ordf;-IIae, q. 175 a. 3 co.');
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260 document.write('&lt;OPTION VALUE="#45995"&gt;II&amp;ordf;-IIae, q. 175 a. 3 ad 1');
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261 document.write('&lt;OPTION VALUE="#45996"&gt;II&amp;ordf;-IIae, q. 175 a. 3 ad 2');
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262 document.write('&lt;OPTION VALUE="#45997"&gt;II&amp;ordf;-IIae, q. 175 a. 3 ad 3');
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263 document.write('&lt;OPTION VALUE="#45998"&gt;II&amp;ordf;-IIae, q. 175 a. 3 ad 4');
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264 document.write('&lt;OPTION VALUE="#45999"&gt;II&amp;ordf;-IIae, q. 175 a. 4 arg. 1');
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265 document.write('&lt;OPTION VALUE="#46000"&gt;II&amp;ordf;-IIae, q. 175 a. 4 arg. 2');
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266 document.write('&lt;OPTION VALUE="#46001"&gt;II&amp;ordf;-IIae, q. 175 a. 4 arg. 3');
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267 document.write('&lt;OPTION VALUE="#46002"&gt;II&amp;ordf;-IIae, q. 175 a. 4 s. c.');
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268 document.write('&lt;OPTION VALUE="#46003"&gt;II&amp;ordf;-IIae, q. 175 a. 4 co.');
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269 document.write('&lt;OPTION VALUE="#46004"&gt;II&amp;ordf;-IIae, q. 175 a. 4 ad 1');
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270 document.write('&lt;OPTION VALUE="#46005"&gt;II&amp;ordf;-IIae, q. 175 a. 4 ad 2');
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271 document.write('&lt;OPTION VALUE="#46006"&gt;II&amp;ordf;-IIae, q. 175 a. 4 ad 3');
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272 document.write('&lt;OPTION VALUE="#46007"&gt;II&amp;ordf;-IIae, q. 175 a. 5 arg. 1');
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273 document.write('&lt;OPTION VALUE="#46008"&gt;II&amp;ordf;-IIae, q. 175 a. 5 arg. 2');
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274 document.write('&lt;OPTION VALUE="#46009"&gt;II&amp;ordf;-IIae, q. 175 a. 5 arg. 3');
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275 document.write('&lt;OPTION VALUE="#46010"&gt;II&amp;ordf;-IIae, q. 175 a. 5 s. c.');
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276 document.write('&lt;OPTION VALUE="#46011"&gt;II&amp;ordf;-IIae, q. 175 a. 5 co.');
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277 document.write('&lt;OPTION VALUE="#46012"&gt;II&amp;ordf;-IIae, q. 175 a. 5 ad 1');
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278 document.write('&lt;OPTION VALUE="#46013"&gt;II&amp;ordf;-IIae, q. 175 a. 5 ad 2');
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279 document.write('&lt;OPTION VALUE="#46014"&gt;II&amp;ordf;-IIae, q. 175 a. 5 ad 3');
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280 document.write('&lt;OPTION VALUE="#46015"&gt;II&amp;ordf;-IIae, q. 175 a. 6 arg. 1');
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281 document.write('&lt;OPTION VALUE="#46016"&gt;II&amp;ordf;-IIae, q. 175 a. 6 arg. 2');
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282 document.write('&lt;OPTION VALUE="#46017"&gt;II&amp;ordf;-IIae, q. 175 a. 6 arg. 3');
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283 document.write('&lt;OPTION VALUE="#46018"&gt;II&amp;ordf;-IIae, q. 175 a. 6 s. c.');
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284 document.write('&lt;OPTION VALUE="#46019"&gt;II&amp;ordf;-IIae, q. 175 a. 6 co.');
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285 document.write('&lt;OPTION VALUE="#46020"&gt;II&amp;ordf;-IIae, q. 175 a. 6 ad 1');
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286 document.write('&lt;OPTION VALUE="#46021"&gt;II&amp;ordf;-IIae, q. 175 a. 6 ad 2');
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287 document.write('&lt;OPTION VALUE="#46022"&gt;II&amp;ordf;-IIae, q. 175 a. 6 ad 3');
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288 document.write('&lt;OPTION VALUE="#46023"&gt;II&amp;ordf;-IIae, q. 176 pr.');
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289 document.write('&lt;OPTION VALUE="#46024"&gt;II&amp;ordf;-IIae, q. 176 a. 1 arg. 1');
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290 document.write('&lt;OPTION VALUE="#46025"&gt;II&amp;ordf;-IIae, q. 176 a. 1 arg. 2');
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291 document.write('&lt;OPTION VALUE="#46026"&gt;II&amp;ordf;-IIae, q. 176 a. 1 arg. 3');
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292 document.write('&lt;OPTION VALUE="#46027"&gt;II&amp;ordf;-IIae, q. 176 a. 1 s. c.');
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293 document.write('&lt;OPTION VALUE="#46028"&gt;II&amp;ordf;-IIae, q. 176 a. 1 co.');
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294 document.write('&lt;OPTION VALUE="#46029"&gt;II&amp;ordf;-IIae, q. 176 a. 1 ad 1');
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295 document.write('&lt;OPTION VALUE="#46030"&gt;II&amp;ordf;-IIae, q. 176 a. 1 ad 2');
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296 document.write('&lt;OPTION VALUE="#46031"&gt;II&amp;ordf;-IIae, q. 176 a. 1 ad 3');
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297 document.write('&lt;OPTION VALUE="#46032"&gt;II&amp;ordf;-IIae, q. 176 a. 2 arg. 1');
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298 document.write('&lt;OPTION VALUE="#46033"&gt;II&amp;ordf;-IIae, q. 176 a. 2 arg. 2');
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299 document.write('&lt;OPTION VALUE="#46034"&gt;II&amp;ordf;-IIae, q. 176 a. 2 arg. 3');
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300 document.write('&lt;OPTION VALUE="#46035"&gt;II&amp;ordf;-IIae, q. 176 a. 2 arg. 4');
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301 document.write('&lt;OPTION VALUE="#46036"&gt;II&amp;ordf;-IIae, q. 176 a. 2 s. c.');
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302 document.write('&lt;OPTION VALUE="#46037"&gt;II&amp;ordf;-IIae, q. 176 a. 2 co.');
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303 document.write('&lt;OPTION VALUE="#46038"&gt;II&amp;ordf;-IIae, q. 176 a. 2 ad 1');
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304 document.write('&lt;OPTION VALUE="#46039"&gt;II&amp;ordf;-IIae, q. 176 a. 2 ad 2');
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305 document.write('&lt;OPTION VALUE="#46040"&gt;II&amp;ordf;-IIae, q. 176 a. 2 ad 3');
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306 document.write('&lt;OPTION VALUE="#46041"&gt;II&amp;ordf;-IIae, q. 176 a. 2 ad 4');
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307 document.write('&lt;OPTION VALUE="#46042"&gt;II&amp;ordf;-IIae, q. 177 pr.');
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308 document.write('&lt;OPTION VALUE="#46043"&gt;II&amp;ordf;-IIae, q. 177 a. 1 arg. 1');
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309 document.write('&lt;OPTION VALUE="#46044"&gt;II&amp;ordf;-IIae, q. 177 a. 1 arg. 2');
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310 document.write('&lt;OPTION VALUE="#46045"&gt;II&amp;ordf;-IIae, q. 177 a. 1 arg. 3');
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311 document.write('&lt;OPTION VALUE="#46046"&gt;II&amp;ordf;-IIae, q. 177 a. 1 arg. 4');
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312 document.write('&lt;OPTION VALUE="#46047"&gt;II&amp;ordf;-IIae, q. 177 a. 1 s. c.');
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313 document.write('&lt;OPTION VALUE="#46048"&gt;II&amp;ordf;-IIae, q. 177 a. 1 co.');
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314 document.write('&lt;OPTION VALUE="#46049"&gt;II&amp;ordf;-IIae, q. 177 a. 1 ad 1');
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315 document.write('&lt;OPTION VALUE="#46050"&gt;II&amp;ordf;-IIae, q. 177 a. 1 ad 2');
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316 document.write('&lt;OPTION VALUE="#46051"&gt;II&amp;ordf;-IIae, q. 177 a. 1 ad 3');
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317 document.write('&lt;OPTION VALUE="#46052"&gt;II&amp;ordf;-IIae, q. 177 a. 1 ad 4');
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318 document.write('&lt;OPTION VALUE="#46053"&gt;II&amp;ordf;-IIae, q. 177 a. 2 arg. 1');
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319 document.write('&lt;OPTION VALUE="#46054"&gt;II&amp;ordf;-IIae, q. 177 a. 2 arg. 2');
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320 document.write('&lt;OPTION VALUE="#46055"&gt;II&amp;ordf;-IIae, q. 177 a. 2 arg. 3');
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321 document.write('&lt;OPTION VALUE="#46056"&gt;II&amp;ordf;-IIae, q. 177 a. 2 s. c.');
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322 document.write('&lt;OPTION VALUE="#46057"&gt;II&amp;ordf;-IIae, q. 177 a. 2 co.');
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323 document.write('&lt;OPTION VALUE="#46058"&gt;II&amp;ordf;-IIae, q. 177 a. 2 ad 1');
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324 document.write('&lt;OPTION VALUE="#46059"&gt;II&amp;ordf;-IIae, q. 177 a. 2 ad 2');
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325 document.write('&lt;OPTION VALUE="#46060"&gt;II&amp;ordf;-IIae, q. 177 a. 2 ad 3');
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326 document.write('&lt;OPTION VALUE="#46061"&gt;II&amp;ordf;-IIae, q. 178 pr.');
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327 document.write('&lt;OPTION VALUE="#46062"&gt;II&amp;ordf;-IIae, q. 178 a. 1 arg. 1');
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328 document.write('&lt;OPTION VALUE="#46063"&gt;II&amp;ordf;-IIae, q. 178 a. 1 arg. 2');
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329 document.write('&lt;OPTION VALUE="#46064"&gt;II&amp;ordf;-IIae, q. 178 a. 1 arg. 3');
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330 document.write('&lt;OPTION VALUE="#46065"&gt;II&amp;ordf;-IIae, q. 178 a. 1 arg. 4');
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331 document.write('&lt;OPTION VALUE="#46066"&gt;II&amp;ordf;-IIae, q. 178 a. 1 arg. 5');
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332 document.write('&lt;OPTION VALUE="#46067"&gt;II&amp;ordf;-IIae, q. 178 a. 1 s. c.');
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333 document.write('&lt;OPTION VALUE="#46068"&gt;II&amp;ordf;-IIae, q. 178 a. 1 co.');
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334 document.write('&lt;OPTION VALUE="#46069"&gt;II&amp;ordf;-IIae, q. 178 a. 1 ad 1');
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335 document.write('&lt;OPTION VALUE="#46070"&gt;II&amp;ordf;-IIae, q. 178 a. 1 ad 2');
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336 document.write('&lt;OPTION VALUE="#46071"&gt;II&amp;ordf;-IIae, q. 178 a. 1 ad 3');
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337 document.write('&lt;OPTION VALUE="#46072"&gt;II&amp;ordf;-IIae, q. 178 a. 1 ad 4');
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338 document.write('&lt;OPTION VALUE="#46073"&gt;II&amp;ordf;-IIae, q. 178 a. 1 ad 5');
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339 document.write('&lt;OPTION VALUE="#46074"&gt;II&amp;ordf;-IIae, q. 178 a. 2 arg. 1');
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340 document.write('&lt;OPTION VALUE="#46075"&gt;II&amp;ordf;-IIae, q. 178 a. 2 arg. 2');
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341 document.write('&lt;OPTION VALUE="#46076"&gt;II&amp;ordf;-IIae, q. 178 a. 2 arg. 3');
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342 document.write('&lt;OPTION VALUE="#46077"&gt;II&amp;ordf;-IIae, q. 178 a. 2 arg. 4');
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343 document.write('&lt;OPTION VALUE="#46078"&gt;II&amp;ordf;-IIae, q. 178 a. 2 s. c.');
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344 document.write('&lt;OPTION VALUE="#46079"&gt;II&amp;ordf;-IIae, q. 178 a. 2 co.');
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345 document.write('&lt;OPTION VALUE="#46080"&gt;II&amp;ordf;-IIae, q. 178 a. 2 ad 1');
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346 document.write('&lt;OPTION VALUE="#46081"&gt;II&amp;ordf;-IIae, q. 178 a. 2 ad 2');
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347 document.write('&lt;OPTION VALUE="#46082"&gt;II&amp;ordf;-IIae, q. 178 a. 2 ad 3');
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348 document.write('&lt;OPTION VALUE="#46083"&gt;II&amp;ordf;-IIae, q. 178 a. 2 ad 4');
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349 document.write('&lt;\/SELECT&gt;');
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350 document.write('&lt;BR&gt;&lt;BR&gt;');
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351 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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352 document.write('&lt;\/FORM&gt;');
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353 // --&gt;
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354 //
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355 </script><br/>
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356 <hr/>
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357 <br/></div><div class="q" id="q171"><h2>Quaestio 171</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 171 pr."><a name="45785"><span class="ref">[45785] IIª-IIae, q. 171 pr.</span></a> Postquam dictum
28
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358 est de singulis virtutibus et vitiis quae pertinent ad omnium
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359 hominum conditiones et status, nunc considerandum est de his quae
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360 specialiter ad aliquos homines pertinent. Invenitur autem
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361 differentia inter homines, secundum ea quae ad habitus et actus
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362 animae rationalis pertinent, tripliciter. Uno quidem modo, secundum
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363 diversas gratias gratis datas, quia, ut dicitur I ad Cor. XII,
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364 <i>divisiones gratiarum sunt, et alii datur per spiritum sermo
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365 sapientiae, alii sermo scientiae,</i> et cetera. Alia vero
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366 differentia est secundum diversas vitas, activam scilicet et
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367 contemplativam, quae accipitur secundum diversa operationum studia.
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368 Unde et ibidem dicitur quod divisiones operationum sunt. Aliud enim
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369 est studium operationis in Martha, quae <i>sollicita erat et
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370 laborabat circa frequens ministerium</i>, quod pertinet ad vitam
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371 activam, aliud autem in Maria, <i>quae, sedens secus pedes domini,
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372 audiebat verbum illius</i>, quod pertinet ad contemplativam, ut
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373 habetur Luc. X. Tertio modo, secundum diversitatem officiorum et
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374 statuum, prout dicitur Ephes. IV, <i>et ipse dedit quosdam quidem
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375 apostolos, quosdam autem prophetas, alios vero Evangelistas, alios
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376 autem pastores et doctores</i>. Quod pertinet ad diversa
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377 ministeria, de quibus dicitur, I ad Cor. XII, divisiones
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378 ministrationum sunt. Est autem attendendum circa gratias gratis
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379 datas, de quibus occurrit consideratio prima, quod quaedam eorum
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380 pertinent ad cognitionem; quaedam vero ad locutionem; quaedam vero
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381 ad operationem. Omnia vero quae ad cognitionem pertinent, sub
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382 prophetia comprehendi possunt. Nam prophetica revelatio se extendit
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383 non solum ad futuros hominum eventus, sed etiam ad res divinas, et
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384 quantum ad ea quae proponuntur omnibus credenda, quae pertinent ad
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385 fidem, et quantum ad altiora mysteria, quae sunt perfectorum, quae
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386 pertinent ad sapientiam; est etiam prophetica revelatio de his quae
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387 pertinent ad spirituales substantias, a quibus vel ad bonum vel ad
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388 malum inducimur, quod pertinet ad discretionem spirituum; extendit
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389 etiam se ad directionem humanorum actuum, quod pertinet ad
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390 scientiam; ut infra patebit. Et ideo primo occurrit considerandum
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391 de prophetia; et de raptu, qui est quidam prophetiae gradus. De
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392 prophetia autem quadruplex consideratio occurrit, quarum prima est
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393 de essentia eius; secunda, de causa ipsius; tertia, de modo
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394 propheticae cognitionis; quarta, de divisione prophetiae. Circa
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395 primum quaeruntur sex. Primo, utrum prophetia pertineat ad
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396 cognitionem. Secundo, utrum sit habitus. Tertio, utrum sit solum
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397 futurorum contingentium. Quarto, utrum propheta cognoscat omnia
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398 prophetabilia. Quinto, utrum propheta discernat ea quae divinitus
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399 percipit, ab his quae proprio spiritu videt. Sexto, utrum
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400 prophetiae possit subesse falsum.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 171 a. 1 arg. 1"><a name="45786"><span class="ref">[45786] IIª-IIae, q. 171 a. 1 arg. 1</span></a> Ad
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401 primum sic proceditur. Videtur quod prophetia non pertineat ad
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402 cognitionem. Dicitur enim Eccli. XLVIII, quod <i>corpus Elisei
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403 mortuum prophetavit</i>, et infra, XLIX, dicitur de Ioseph quod
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404 <i>ossa ipsius visitata, sunt, et post mortem prophetavit</i>. Sed
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405 in corpore vel ossibus post mortem non remanet aliqua cognitio.
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406 Ergo prophetia non pertinet ad cognitionem.</p><p title="II-II q. 171 a. 1 arg. 2"><a name="45787"><span class="ref">[45787] IIª-IIae, q. 171 a. 1 arg. 2</span></a>
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407 Praeterea, I ad Cor. XIV dicitur, <i>qui prophetat, hominibus
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408 loquitur ad aedificationem</i>. Sed locutio est effectus
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409 cognitionis, non autem est ipsa cognitio. Ergo videtur quod
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410 prophetia non pertinet ad cognitionem.</p><p title="II-II q. 171 a. 1 arg. 3"><a name="45788"><span class="ref">[45788] IIª-IIae, q. 171 a. 1 arg. 3</span></a>
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411 Praeterea, omnis cognoscitiva perfectio excludit stultitiam et
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412 insaniam. Sed haec simul possunt esse cum prophetia, dicitur enim
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413 Osee IX, <i>scitote, Israel, stultum prophetam, insanum</i>. Ergo
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414 prophetia non est cognoscitiva perfectio.</p><p title="II-II q. 171 a. 1 arg. 4"><a name="45789"><span class="ref">[45789] IIª-IIae, q. 171 a. 1 arg. 4</span></a>
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415 Praeterea, sicut revelatio pertinet ad intellectum, ita inspiratio
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416 videtur pertinere ad affectum, eo quod importat motionem quandam.
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417 Sed prophetia dicitur esse inspiratio vel revelatio, secundum
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418 Cassiodorum. Ergo videtur quod prophetia non magis pertineat ad
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419 intellectum quam ad affectum.</p><p title="II-II q. 171 a. 1 s. c."><a name="45790"><span class="ref">[45790] IIª-IIae, q. 171 a. 1 s. c.</span></a> Sed
28
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420 contra est quod dicitur I Reg. IX, <i>qui enim propheta dicitur
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421 hodie, vocabatur olim videns</i>. Sed visio pertinet ad
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422 cognitionem. Ergo prophetia ad cognitionem pertinet.</p><p title="II-II q. 171 a. 1 co."><a name="45791"><span class="ref">[45791] IIª-IIae, q. 171 a. 1 co.</span></a> Respondeo
28
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423 dicendum quod prophetia primo et principaliter consistit in
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424 cognitione, quia videlicet cognoscunt quaedam quae sunt procul
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425 remota ab hominum cognitione. Unde possunt dici prophetae a phanos,
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426 quod est apparitio, quia scilicet eis aliqua quae sunt procul,
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427 apparent. Et propter hoc, ut Isidorus dicit, in libro Etymol.,
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428 <i>in veteri testamento appellabantur videntes, quia videbant ea
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429 quae ceteri non videbant, et prospiciebant quae in mysterio
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430 abscondita erant</i>. Unde et gentilitas eos appellabat vates, a vi
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431 mentis. Sed quia, ut dicitur I ad Cor. XII, unicuique datur
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432 manifestatio spiritus ad utilitatem; et infra, XIV, dicitur, <i>ad
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433 aedificationem Ecclesiae quaerite ut abundetis</i>, inde est quod
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434 prophetia secundario consistit in locutione, prout prophetae ea
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435 quae divinitus edocti cognoscunt, ad aedificationem aliorum
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436 annuntiant, secundum illud Isaiae XXI, <i>quae audivi a domino
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437 exercituum, Deo Israel, annuntiavi vobis</i>. Et secundum hoc, ut
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438 Isidorus dicit, in libro Etymol., possunt dici prophetae quasi
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439 praefatores, eo quod porro fantur, idest, a remotis fantur, et de
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440 futuris vera praedicunt. Ea autem quae supra humanam cognitionem
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441 divinitus revelantur, non possunt confirmari ratione humana, quam
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442 excedunt, sed operatione virtutis divinae, secundum illud Marci
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443 ult., <i>praedicaverunt ubique, domino cooperante et sermonem
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444 confirmante sequentibus signis</i>. Unde tertio ad prophetiam
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445 pertinet operatio miraculorum, quasi confirmatio quaedam
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446 propheticae Annuntiationis. Unde dicitur Deut. ult., <i>non
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447 surrexit propheta ultra in Israel sicut Moyses, quem nosset dominus
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448 facie ad faciem, in omnibus signis atque portentis</i>.</p><p title="II-II q. 171 a. 1 ad 1"><a name="45792"><span class="ref">[45792] IIª-IIae, q. 171 a. 1 ad 1</span></a> Ad primum
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449 ergo dicendum quod auctoritates illae loquuntur de prophetia
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450 quantum ad hoc tertium, quod assumitur ut prophetiae
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451 argumentum.</p><p title="II-II q. 171 a. 1 ad 2"><a name="45793"><span class="ref">[45793] IIª-IIae, q. 171 a. 1 ad 2</span></a> Ad
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452 secundum dicendum quod apostolus ibi loquitur quantum ad
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453 propheticam enuntiationem.</p><p title="II-II q. 171 a. 1 ad 3"><a name="45794"><span class="ref">[45794] IIª-IIae, q. 171 a. 1 ad 3</span></a> Ad tertium
28
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454 dicendum quod illi qui dicuntur prophetae insani et stulti, non
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455 sunt veri prophetae, sed falsi, de quibus dicitur Ierem. XXIII,
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456 <i>nolite audire verba prophetarum qui prophetant vobis et
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457 decipiunt vos, visionem cordis sui loquuntur, non de ore
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458 domini</i>; et Ezech. XIII, <i>haec dicit dominus, vae prophetis
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459 insipientibus, qui sequuntur spiritum suum, et nihil
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460 vident</i>.</p><p title="II-II q. 171 a. 1 ad 4"><a name="45795"><span class="ref">[45795] IIª-IIae, q. 171 a. 1 ad 4</span></a> Ad quartum
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461 dicendum quod in prophetia requiritur quod intentio mentis elevetur
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462 ad percipienda divina, unde dicitur Ezech. II, <i>fili hominis, sta
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463 super pedes tuos, et loquar tecum</i>. Haec autem elevatio
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464 intentionis fit spiritu sancto movente, unde ibi subditur, <i>et
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465 ingressus est in me spiritus, et statuit me super pedes meos</i>.
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466 Postquam autem intentio mentis elevata est ad superna, percipit
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467 divina, unde subditur, <i>et audivi loquentem ad me</i>. Sic igitur
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468 ad prophetiam requiritur inspiratio quantum ad mentis elevationem,
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469 secundum illud Iob XXXII, <i>inspiratio omnipotentis dat
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470 intelligentiam</i>, revelatio autem, quantum ad ipsam perceptionem
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471 divinorum, in quo perficitur prophetia; per ipsam removetur
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472 obscuritatis et ignorantiae velamen, secundum illud Iob XII, qui
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473 revelat profunda de tenebris.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 171 a. 2 arg. 1"><a name="45796"><span class="ref">[45796] IIª-IIae, q. 171 a. 2 arg. 1</span></a> Ad
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474 secundum sic proceditur. Videtur quod prophetia sit habitus. Quia
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diff changeset
475 ut dicitur in II Ethic., <i>tria sunt in anima, potentia, passio et
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476 habitus</i>. Sed prophetia non est potentia, quia sic inesset
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477 omnibus hominibus, quibus potentiae animae sunt communes. Similiter
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478 etiam non est passio, quia passiones pertinent ad vim appetitivam,
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479 ut supra habitum est; prophetia autem pertinet principaliter ad
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480 cognitionem, ut dictum est. Ergo prophetia est habitus.</p><p title="II-II q. 171 a. 2 arg. 2"><a name="45797"><span class="ref">[45797] IIª-IIae, q. 171 a. 2 arg. 2</span></a>
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481 Praeterea, omnis perfectio animae quae non semper est in actu, est
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482 habitus. Sed prophetia est quaedam animae perfectio, non autem
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483 semper est in actu, alioquin non diceretur dormiens propheta. Ergo
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484 videtur quod prophetia sit habitus.</p><p title="II-II q. 171 a. 2 arg. 3"><a name="45798"><span class="ref">[45798] IIª-IIae, q. 171 a. 2 arg. 3</span></a>
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485 Praeterea, prophetia computatur inter gratias gratis datas. Sed
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486 gratia est habituale quiddam in anima, ut supra habitum est. Ergo
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487 prophetia est habitus.</p><p title="II-II q. 171 a. 2 s. c."><a name="45799"><span class="ref">[45799] IIª-IIae, q. 171 a. 2 s. c.</span></a> Sed
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488 contra, habitus est quo quis agit cum voluerit, ut dicit
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489 Commentator, in III de anima. Sed aliquis non potest uti prophetia
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490 cum voluerit, sicut patet IV Reg. III, de Eliseo, <i>quem cum
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491 Iosaphat de futuris requireret, et prophetiae spiritus ei deesset,
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492 psaltem fecit applicari, ut prophetiae ad hunc spiritus per laudem
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493 psalmodiae descenderet, atque eius animum de venturis repleret</i>,
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494 ut Gregorius dicit, super Ezech. Ergo prophetia non est
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495 habitus.</p><p title="II-II q. 171 a. 2 co."><a name="45800"><span class="ref">[45800] IIª-IIae, q. 171 a. 2 co.</span></a> Respondeo
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496 dicendum quod, sicut apostolus dicit, ad Ephes. V, <i>omne quod
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497 manifestatur, lumen est</i>, quia videlicet, sicut manifestatio
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498 corporalis visionis fit per lumen corporale, ita etiam manifestatio
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499 visionis intellectualis fit per lumen intellectuale. Oportet ergo
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500 ut manifestatio proportionetur lumini per quod fit, sicut effectus
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501 proportionatur suae causae. Cum ergo prophetia pertineat ad
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502 cognitionem quae supra naturalem rationem existit, ut dictum est;
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503 consequens est quod ad prophetiam requiratur quoddam lumen
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504 intelligibile excedens lumen naturalis rationis, unde dicitur Mich.
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505 VII, <i>cum sedero in tenebris, dominus lux mea est</i>. Lumen
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506 autem dupliciter alicui inesse potest, uno modo, per modum formae
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507 permanentis, sicut lumen corporale est in sole et in igne; alio
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508 modo, per modum cuiusdam passionis sive impressionis transeuntis,
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509 sicut lumen est in aere. Lumen autem propheticum non inest
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510 intellectui prophetae per modum formae permanentis, alias oporteret
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511 quod semper prophetae adesset facultas prophetandi, quod patet esse
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512 falsum, dicit enim Gregorius, super Ezech., <i>aliquando prophetiae
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513 spiritus deest prophetis, nec semper eorum mentibus praesto est,
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514 quatenus, cum hunc non habent, se hunc agnoscant ex dono habere cum
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515 habent</i>. Unde Eliseus dixit de muliere Sunamite, IV Reg.,
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516 <i>anima eius in amaritudine est, et dominus celavit a me et non
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517 indicavit mihi</i>. Et huius ratio est quia lumen intellectuale in
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518 aliquo existens per modum formae permanentis et perfectae, perficit
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519 intellectum principaliter ad cognoscendum principium eorum quae per
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520 illud lumen manifestantur, sicut per lumen intellectus agentis
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521 praecipue intellectus cognoscit prima principia omnium eorum quae
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522 naturaliter cognoscuntur. Principium autem eorum quae ad
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523 supernaturalem cognitionem pertinent, quae per prophetiam
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524 manifestantur, est ipse Deus, qui per essentiam a prophetis non
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525 videtur. Videtur autem a beatis in patria, in quibus huiusmodi
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526 lumen inest per modum cuiusdam formae permanentis et perfectae,
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527 secundum illud Psalmi, <i>in lumine tuo videbimus lumen</i>.
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528 Relinquitur ergo quod lumen propheticum insit animae prophetae per
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529 modum cuiusdam passionis vel impressionis transeuntis. Et hoc
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530 significatur Exod. XXXIII, <i>cumque transibit gloria mea, ponam te
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531 in foramine petrae,</i> et cetera. Et III Reg. XIX, dicitur ad
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532 Eliam, <i>egredere, et sta in monte coram domino, et ecce, dominus
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533 transit,</i> et cetera. Et inde est quod, sicut aer semper indiget
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534 nova illuminatione, ita etiam mens prophetae semper indiget nova
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535 revelatione, sicut discipulus qui nondum est adeptus principia
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536 artis, indiget ut de singulis instruatur. Unde et Isaiae l dicitur,
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537 <i>mane erigit mihi aurem, et audiam quasi magistrum</i>. Et hoc
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538 etiam ipse modus loquendi prophetiam designat, secundum quod
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539 dicitur quod locutus est dominus ad talem vel talem prophetam, aut
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540 quod factum est verbum domini, sive manus domini super eum. Habitus
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541 autem est forma permanens. Unde manifestum est quod prophetia,
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542 proprie loquendo, non est habitus.</p><p title="II-II q. 171 a. 2 ad 1"><a name="45801"><span class="ref">[45801] IIª-IIae, q. 171 a. 2 ad 1</span></a> Ad primum
28
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543 ergo dicendum quod illa divisio philosophi non comprehendit
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544 absolute omnia quae sunt in anima, sed ea quae possunt esse
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545 principia moralium actuum, qui quandoque fiunt ex passione,
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546 quandoque autem ex habitu, quandoque autem ex potentia nuda, ut
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diff changeset
547 patet in his qui ex iudicio rationis aliquid operantur antequam
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548 habeant habitum. Potest tamen prophetia ad passionem reduci, si
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549 tamen nomen passionis pro qualibet receptione accipiatur; prout
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550 philosophus dicit, in III de anima, quod <i>intelligere pati
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551 quoddam est</i>. Sicut enim in cognitione naturali intellectus
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552 possibilis patitur ex lumine intellectus agentis, ita etiam in
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553 cognitione prophetica intellectus humanus patitur ex illustratione
53
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554 divini luminis.</p><p title="II-II q. 171 a. 2 ad 2"><a name="45802"><span class="ref">[45802] IIª-IIae, q. 171 a. 2 ad 2</span></a> Ad
28
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555 secundum dicendum quod, sicut in rebus corporalibus, abeunte
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556 passione, remanet quaedam habilitas ad hoc quod iterum patiatur,
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557 sicut lignum semel inflammatum facilius iterum inflammatur; ita
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558 etiam in intellectu prophetae, cessante actuali illustratione,
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559 remanet quaedam habilitas ad hoc quod facilius iterato illustretur.
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560 Sicut etiam mens semel ad devotionem excitata, facilius postmodum
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561 ad devotionem pristinam revocatur, propter quod Augustinus, in
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diff changeset
562 libro de orando Deum, dicit esse necessarias crebras orationes, ne
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563 concepta devotio totaliter exstinguatur. Potest tamen dici quod
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564 aliquis dicitur propheta etiam cessante actuali prophetica
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565 illustratione, ex deputatione divina, secundum illud Ierem. I,
53
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566 <i>et prophetam in gentibus dedi te</i>.</p><p title="II-II q. 171 a. 2 ad 3"><a name="45803"><span class="ref">[45803] IIª-IIae, q. 171 a. 2 ad 3</span></a> Ad tertium
28
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567 dicendum quod omne donum gratiae hominem elevat ad aliquid quod est
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568 supra naturam humanam. Quod quidem potest esse dupliciter. Uno
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569 modo, quantum ad substantiam actus, sicut miracula facere, et
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570 cognoscere incerta et occulta divinae sapientiae. Et ad hos actus
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571 non datur homini donum gratiae habituale. Alio modo est aliquid
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572 supra naturam humanam quantum ad modum actus, non autem quantum ad
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573 substantiam ipsius, sicut diligere Deum, et cognoscere eum in
53
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574 speculo creaturarum. Et ad hoc datur donum gratiae habituale.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 171 a. 3 arg. 1"><a name="45804"><span class="ref">[45804] IIª-IIae, q. 171 a. 3 arg. 1</span></a> Ad
28
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575 tertium sic proceditur. Videtur quod prophetia sit solum futurorum
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576 contingentium. Dicit enim Cassiodorus quod <i>prophetia est
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577 inspiratio vel revelatio divina rerum eventus immobili veritate
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578 denuntians</i>. Sed eventus pertinet ad contingentia futura. Ergo
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579 de solis contingentibus futuris fit revelatio prophetica.</p><p title="II-II q. 171 a. 3 arg. 2"><a name="45805"><span class="ref">[45805] IIª-IIae, q. 171 a. 3 arg. 2</span></a>
28
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580 Praeterea, gratia prophetiae dividitur contra sapientiam et fidem
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581 quae sunt de divinis; et discretionem spirituum, quae est de
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582 spiritibus creatis; et scientiam, quae est de rebus humanis; ut
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583 patet I ad Cor. XII. Habitus autem et actus distinguuntur secundum
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584 obiecta, ut patet per ea quae supra dicta sunt. Ergo videtur quod
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585 de nullo pertinente ad aliquod horum sit prophetia. Relinquitur
53
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586 ergo quod sit solum de futuris contingentibus.</p><p title="II-II q. 171 a. 3 arg. 3"><a name="45806"><span class="ref">[45806] IIª-IIae, q. 171 a. 3 arg. 3</span></a>
28
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587 Praeterea, diversitas obiecti causat diversitatem speciei, ut ex
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588 supra dictis patet. Si ergo prophetia quaedam sit de futuris
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589 contingentibus, quaedam autem de quibusdam aliis rebus, videtur
53
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590 sequi quod non sit eadem species prophetiae.</p><p title="II-II q. 171 a. 3 s. c."><a name="45807"><span class="ref">[45807] IIª-IIae, q. 171 a. 3 s. c.</span></a> Sed
28
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591 contra est quod Gregorius dicit, super Ezech., quod prophetia
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592 quaedam est de futuro, sicut id quod dicitur Isaiae VII, <i>ecce,
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593 virgo concipiet et pariet filium</i>; quaedam de praeterito, sicut
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594 id quod dicitur Gen. I, <i>in principio creavit Deus caelum et
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595 terram</i>; quaedam de praesenti, sicut id quod dicitur I ad Cor.
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596 XIV, <i>si omnes prophetent, intret autem quis infidelis, occulta
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597 cordis eius manifesta fiunt</i>. Non ergo est prophetia solum de
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598 contingentibus futuris.</p><p title="II-II q. 171 a. 3 co."><a name="45808"><span class="ref">[45808] IIª-IIae, q. 171 a. 3 co.</span></a> Respondeo
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599 dicendum quod manifestatio quae fit per aliquod lumen, ad omnia
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600 illa se extendere potest quae illi lumini subiiciuntur, sicut visio
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601 corporalis se extendit ad omnes colores, et cognitio naturalis
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602 animae se extendit ad omnia illa quae subduntur lumini intellectus
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603 agentis. Cognitio autem prophetica est per lumen divinum, quo
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604 possunt omnia cognosci, tam divina quam humana, tam spiritualia
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605 quam corporalia. Et ideo revelatio prophetica ad omnia huiusmodi se
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606 extendit. Sicut de his quae pertinent ad Dei excellentiam et
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607 Angelorum, spirituum ministerio revelatio prophetica facta est, ut
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608 Isaiae VI, ubi dicitur, <i>vidi dominum sedentem super solium
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609 excelsum et elevatum</i>. Eius etiam prophetia continet ea quae
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610 pertinent ad corpora naturalia, secundum illud Isaiae XL, quis
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611 mensus est pugillo aquas, et cetera? Continet etiam ea quae ad
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612 mores hominum pertinent, secundum illud Isaiae LVIII, frange
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613 esurienti panem tuum, et cetera. Continet etiam ea quae pertinent
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614 ad futuros eventus, secundum illud Isaiae XLVII, <i>venient tibi
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615 subito haec duo in die una, sterilitas et viduitas</i>.
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616 Considerandum tamen quod, quia prophetia est de his quae procul a
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617 nostra cognitione sunt, tanto aliqua magis proprie ad prophetiam
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618 pertinent, quanto longius a cognitione humana existunt. Horum autem
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619 est triplex gradus. Quorum unus est eorum quae sunt procul a
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620 cognitione huius hominis, sive secundum sensum sive secundum
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621 intellectum, non autem a cognitione omnium hominum. Sicut sensu
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622 cognoscit aliquis homo quae sunt sibi praesentia secundum locum,
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623 quae tamen alius humano sensu, utpote sibi absentia, non cognoscit,
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624 et sic Eliseus prophetice cognovit quae Giezi, discipulus eius, in
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625 absentia fecerat, ut habetur IV Reg. V. Et similiter cogitationes
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626 cordis unius alteri prophetice manifestantur, ut dicitur I ad Cor.
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627 XIV. Et per hunc modum etiam ea quae unus scit demonstrative, alii
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628 possunt prophetice revelari. Secundus autem gradus est eorum quae
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629 excedunt universaliter cognitionem omnium hominum, non quia
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630 secundum se non sint cognoscibilia, sed propter defectum
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diff changeset
631 cognitionis humanae, sicut mysterium Trinitatis. Quod revelatum est
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632 per Seraphim dicentia, sanctus, sanctus, sanctus, etc., ut habetur
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633 Isaiae VI. Ultimus autem gradus est eorum quae sunt procul ab
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634 omnium hominum cognitione quia in seipsis non sunt cognoscibilia,
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635 ut contingentia futura, quorum veritas non est determinata. Et quia
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636 quod est universaliter et secundum se, potius est eo quod est
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637 particulariter et per aliud; ideo ad prophetiam propriissime
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638 pertinet revelatio eventuum futurorum, unde et nomen prophetiae
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639 sumi videtur. Unde Gregorius dicit, super Ezech., quod, <i>cum ideo
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640 prophetia dicta sit quod futura praedicat, quando de praeterito vel
53
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641 praesenti loquitur, rationem sui nominis amittit</i>.</p><p title="II-II q. 171 a. 3 ad 1"><a name="45809"><span class="ref">[45809] IIª-IIae, q. 171 a. 3 ad 1</span></a> Ad primum
28
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642 ergo dicendum quod prophetia ibi definitur secundum id quod proprie
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643 significatur nomine prophetiae. Et per hunc etiam modum prophetia
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644 dividitur contra alias gratias gratis datas.</p><p title="II-II q. 171 a. 3 ad 2"><a name="45810"><span class="ref">[45810] IIª-IIae, q. 171 a. 3 ad 2</span></a> Unde patet
28
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645 responsio ad secundum. Quamvis possit dici quod omnia quae sub
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646 prophetia cadunt, conveniunt in hac ratione quod non sunt ab homine
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647 cognoscibilia nisi per revelationem divinam. Ea vero quae pertinent
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diff changeset
648 ad sapientiam et scientiam et interpretationem sermonum, possunt
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diff changeset
649 naturali ratione ab homine cognosci, sed altiori modo manifestantur
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650 per illustrationem divini luminis. Fides autem etsi sit de
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651 invisibilibus homini, tamen ad ipsam non pertinet eorum cognitio
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652 quae creduntur, sed quod homo per certitudinem assentiat his quae
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653 sunt ab aliis cognita.</p><p title="II-II q. 171 a. 3 ad 3"><a name="45811"><span class="ref">[45811] IIª-IIae, q. 171 a. 3 ad 3</span></a> Ad tertium
28
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654 dicendum quod formale in cognitione prophetica est lumen divinum, a
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655 cuius unitate prophetia habet unitatem speciei, licet sint diversa
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656 quae per lumen divinum prophetice manifestantur.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 171 a. 4 arg. 1"><a name="45812"><span class="ref">[45812] IIª-IIae, q. 171 a. 4 arg. 1</span></a> Ad
28
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657 quartum sic proceditur. Videtur quod propheta per divinam
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diff changeset
658 inspirationem cognoscat omnia quae possunt prophetice cognosci.
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659 Dicitur enim Amos III, <i>non faciet dominus Deus verbum, nisi
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660 revelaverit secretum suum ad servos suos prophetas</i>. Sed omnia
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661 quae prophetice revelantur, sunt verba divinitus facta. Nihil ergo
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662 eorum est quod non reveletur prophetae.</p><p title="II-II q. 171 a. 4 arg. 2"><a name="45813"><span class="ref">[45813] IIª-IIae, q. 171 a. 4 arg. 2</span></a>
28
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663 Praeterea, Dei perfecta sunt opera, ut dicitur Deut. XXXII. Sed
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diff changeset
664 prophetia est divina revelatio, ut dictum est. Ergo est perfecta.
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665 Quod non esset nisi omnia prophetabilia prophetae revelarentur,
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666 quia perfectum est cui nihil deest, ut dicitur in III Physic. Ergo
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667 prophetae omnia prophetabilia revelantur.</p><p title="II-II q. 171 a. 4 arg. 3"><a name="45814"><span class="ref">[45814] IIª-IIae, q. 171 a. 4 arg. 3</span></a>
28
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668 Praeterea, lumen divinum, quod causat prophetiam, est potentius
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669 quam lumen naturalis rationis, ex quo causatur humana scientia. Sed
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diff changeset
670 homo qui habet aliquam scientiam, cognoscit omnia quae ad illam
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671 scientiam pertinent, sicut grammaticus cognoscit omnia
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672 grammaticalia. Ergo videtur quod propheta cognoscat omnia
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673 prophetabilia.</p><p title="II-II q. 171 a. 4 s. c."><a name="45815"><span class="ref">[45815] IIª-IIae, q. 171 a. 4 s. c.</span></a> Sed
28
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diff changeset
674 contra est quod Gregorius dicit, super Ezech., quod <i>aliquando
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675 spiritus prophetiae ex praesenti tangit animum prophetantis, et ex
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diff changeset
676 futuro nequaquam tangit, aliquando autem ex praesenti non tangit,
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677 et ex futuro tangit</i>. Non ergo propheta cognoscit omnia
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diff changeset
678 prophetabilia.</p><p title="II-II q. 171 a. 4 co."><a name="45816"><span class="ref">[45816] IIª-IIae, q. 171 a. 4 co.</span></a> Respondeo
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679 dicendum quod diversa non est necesse esse simul nisi propter
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680 aliquid unum in quo connectuntur et a quo dependent, sicut supra
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681 habitum est quod virtutes omnes necesse est esse simul propter
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682 prudentiam vel caritatem. Omnia autem quae per aliquod principium
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683 cognoscuntur, connectuntur in illo principio et ab eo dependent. Et
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684 ideo qui cognoscit perfecte principium secundum totam eius
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685 virtutem, simul cognoscit omnia quae per illud principium
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diff changeset
686 cognoscuntur. Ignorato autem communi principio vel communiter
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687 apprehenso, nulla necessitas est simul omnia cognoscendi, sed
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688 unumquodque eorum per se oportet manifestari, et per consequens
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diff changeset
689 aliqua eorum possunt cognosci, et alia non cognosci. Principium
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diff changeset
690 autem eorum quae divino lumine prophetice manifestantur, est ipsa
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691 veritas prima, quam prophetae in seipsa non vident. Et ideo non
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692 oportet quod omnia prophetabilia cognoscant, sed quilibet eorum
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693 cognoscit ex eis aliqua, secundum specialem revelationem huius vel
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694 illius rei.</p><p title="II-II q. 171 a. 4 ad 1"><a name="45817"><span class="ref">[45817] IIª-IIae, q. 171 a. 4 ad 1</span></a> Ad primum
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diff changeset
695 ergo dicendum quod dominus omnia quae sunt necessaria ad
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696 instructionem fidelis populi, revelat prophetis, non tamen omnia
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diff changeset
697 omnibus, sed quaedam uni, quaedam alii.</p><p title="II-II q. 171 a. 4 ad 2"><a name="45818"><span class="ref">[45818] IIª-IIae, q. 171 a. 4 ad 2</span></a> Ad
28
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diff changeset
698 secundum dicendum quod prophetia est sicut quiddam imperfectum in
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parents: 26
diff changeset
699 genere divinae revelationis, unde dicitur I ad Cor. XIII, quod
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parents: 26
diff changeset
700 prophetiae evacuabuntur, et quod ex parte prophetamus, idest
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parents: 26
diff changeset
701 imperfecte. Perfectio autem divinae revelationis erit in patria,
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parents: 26
diff changeset
702 unde subditur, <i>cum venerit quod perfectum est, evacuabitur quod
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parents: 26
diff changeset
703 ex parte est</i>. Unde non oportet quod propheticae revelationi
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parents: 26
diff changeset
704 nihil desit, sed quod nihil desit eorum ad quae prophetia
53
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diff changeset
705 ordinatur.</p><p title="II-II q. 171 a. 4 ad 3"><a name="45819"><span class="ref">[45819] IIª-IIae, q. 171 a. 4 ad 3</span></a> Ad tertium
28
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706 dicendum quod ille qui habet aliquam scientiam, cognoscit principia
544e12f679ad convert to xml
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parents: 26
diff changeset
707 illius scientiae, ex quibus omnia quae sunt illius scientiae
544e12f679ad convert to xml
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parents: 26
diff changeset
708 dependent. Et ideo qui perfecte habet habitum alicuius scientiae,
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parents: 26
diff changeset
709 scit omnia quae ad illam scientiam pertinent. Sed per prophetiam
544e12f679ad convert to xml
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parents: 26
diff changeset
710 non cognoscitur in seipso principium propheticalium cognitionum
53
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711 quod est Deus. Unde non est similis ratio.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 171 a. 5 arg. 1"><a name="45820"><span class="ref">[45820] IIª-IIae, q. 171 a. 5 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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diff changeset
712 quintum sic proceditur. Videtur quod propheta discernat semper quid
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parents: 26
diff changeset
713 dicat per spiritum proprium, et quid per spiritum prophetiae. Dicit
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parents: 26
diff changeset
714 enim Augustinus, in VI Confess., quod mater sua <i>dicebat
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parents: 26
diff changeset
715 discernere se, nescio quo sapore, quem verbis explicare non
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diff changeset
716 poterat, quid interesset inter Deum revelantem et inter animam suam
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parents: 26
diff changeset
717 somniantem</i>. Sed prophetia est revelatio divina, ut dictum est.
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diff changeset
718 Ergo propheta semper discernit id quod dicit per spiritum
53
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diff changeset
719 prophetiae, ab eo quod loquitur spiritu proprio.</p><p title="II-II q. 171 a. 5 arg. 2"><a name="45821"><span class="ref">[45821] IIª-IIae, q. 171 a. 5 arg. 2</span></a>
28
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diff changeset
720 <i>Praeterea, Deus non praecipit aliquid impossibile</i>, sicut
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parents: 26
diff changeset
721 Hieronymus dicit. Praecipitur autem prophetis, Ierem. XXIII,
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parents: 26
diff changeset
722 <i>propheta qui habet somnium, narret somnium, et qui habet
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parents: 26
diff changeset
723 sermonem meum, loquatur sermonem meum vere</i>. Ergo propheta
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parents: 26
diff changeset
724 potest discernere quid habeat per spiritum prophetiae, ab eo quod
53
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diff changeset
725 aliter videt.</p><p title="II-II q. 171 a. 5 arg. 3"><a name="45822"><span class="ref">[45822] IIª-IIae, q. 171 a. 5 arg. 3</span></a>
28
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726 Praeterea, maior est certitudo quae est per divinum lumen quam quae
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diff changeset
727 est per lumen rationis naturalis. Sed per lumen rationis naturalis
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parents: 26
diff changeset
728 ille qui habet scientiam, pro certo scit se habere. Ergo ille qui
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diff changeset
729 habet prophetiam per lumen divinum, multo magis certus est se
53
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diff changeset
730 habere.</p><p title="II-II q. 171 a. 5 s. c."><a name="45823"><span class="ref">[45823] IIª-IIae, q. 171 a. 5 s. c.</span></a> Sed
28
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diff changeset
731 contra est quod Gregorius dicit, super Ezech., <i>sciendum est quod
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diff changeset
732 aliquando prophetae sancti, dum consuluntur, ex magno usu
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parents: 26
diff changeset
733 prophetandi quaedam ex suo spiritu proferunt, et se haec ex
53
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diff changeset
734 prophetiae spiritu dicere suspicantur</i>.</p><p title="II-II q. 171 a. 5 co."><a name="45824"><span class="ref">[45824] IIª-IIae, q. 171 a. 5 co.</span></a> Respondeo
28
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diff changeset
735 dicendum quod mens prophetae dupliciter a Deo instruitur, uno modo,
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diff changeset
736 per expressam revelationem; alio modo, <i>per quendam instinctum,
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parents: 26
diff changeset
737 quem interdum etiam nescientes humanae mentes patiuntur</i>, ut
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parents: 26
diff changeset
738 Augustinus dicit, II super Gen. ad Litt. De his ergo quae expresse
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parents: 26
diff changeset
739 per spiritum prophetiae propheta, cognoscit, maximam certitudinem
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parents: 26
diff changeset
740 habet, et pro certo habet quod haec sibi sunt divinitus revelata.
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parents: 26
diff changeset
741 Unde dicitur Ierem. XXVI, <i>in veritate misit me dominus ad vos,
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parents: 26
diff changeset
742 ut loquerer in aures vestras omnia verba haec</i>. Alioquin, si de
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parents: 26
diff changeset
743 hoc ipse certitudinem non haberet, fides, quae dictis prophetarum
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diff changeset
744 innititur, certa non esset. Et signum propheticae certitudinis
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parents: 26
diff changeset
745 accipere possumus ex hoc quod Abraham, admonitus in prophetica
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parents: 26
diff changeset
746 visione, se praeparavit ad filium unigenitum immolandum, quod
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parents: 26
diff changeset
747 nullatenus fecisset nisi de divina revelatione fuisset certissimus.
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parents: 26
diff changeset
748 Sed ad ea quae cognoscit per instinctum, aliquando sic se habet ut
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parents: 26
diff changeset
749 non plene discernere possit utrum hoc cogitaverit aliquo divino
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parents: 26
diff changeset
750 instinctu, vel per spiritum proprium. Non autem omnia quae
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parents: 26
diff changeset
751 cognoscimus divino instinctu, sub certitudine prophetica nobis
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parents: 26
diff changeset
752 manifestantur, talis enim instinctus est quiddam imperfectum in
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parents: 26
diff changeset
753 genere prophetiae. Et hoc modo intelligendum est verbum Gregorii.
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parents: 26
diff changeset
754 Ne tamen ex hoc error possit accidere <i>per spiritum sanctum
544e12f679ad convert to xml
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diff changeset
755 citius correcti, ab eo quae vera sunt audiunt, et semetipsos, quia
53
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diff changeset
756 falsa dixerint, reprehendunt</i>, ut ibidem Gregorius subdit.</p><p title="II-II q. 171 a. 5 ad arg."><a name="45825"><span class="ref">[45825] IIª-IIae, q. 171 a. 5 ad arg.</span></a> Primae
28
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diff changeset
757 autem rationes procedunt quantum ad ea quae prophetico spiritu
53
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diff changeset
758 revelantur. Unde patet responsio ad omnia obiecta.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 171 a. 6 arg. 1"><a name="45826"><span class="ref">[45826] IIª-IIae, q. 171 a. 6 arg. 1</span></a> Ad
28
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diff changeset
759 sextum sic proceditur. Videtur quod ea quae prophetice cognoscuntur
544e12f679ad convert to xml
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parents: 26
diff changeset
760 vel annuntiantur, possint esse falsa. Prophetia enim est de futuris
544e12f679ad convert to xml
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parents: 26
diff changeset
761 contingentibus, ut dictum est, sed futura contingentia possunt non
544e12f679ad convert to xml
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parents: 26
diff changeset
762 evenire, alioquin ex necessitate contingerent. Ergo prophetiae
53
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diff changeset
763 potest subesse falsum.</p><p title="II-II q. 171 a. 6 arg. 2"><a name="45827"><span class="ref">[45827] IIª-IIae, q. 171 a. 6 arg. 2</span></a>
28
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parents: 26
diff changeset
764 Praeterea, Isaias prophetice praenuntiavit Ezechiae dicens,
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diff changeset
765 <i>dispone domui tuae, quia morieris tu, et non vives</i>, et tamen
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diff changeset
766 additi sunt vitae eius postea quindecim anni, ut habetur IV Reg.
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diff changeset
767 XX, et Isaiae XXXVIII. Similiter etiam Ierem. XVIII, dominus dicit,
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diff changeset
768 <i>repente loquar adversum gentem et adversum regnum, ut eradicem
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parents: 26
diff changeset
769 et destruam et disperdam illud. Si poenitentiam egerit gens illa a
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diff changeset
770 malo suo quod locutus sum adversus eam, agam et ego poenitentiam
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parents: 26
diff changeset
771 super malo quod cogitavi ut facerem ei</i>. Et hoc apparet per
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diff changeset
772 exemplum Ninivitarum, secundum illud Ionae III, <i>misertus est
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diff changeset
773 dominus super malitiam quam dixit ut faceret eis, et non fecit</i>.
53
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774 Ergo prophetiae potest subesse falsum.</p><p title="II-II q. 171 a. 6 arg. 3"><a name="45828"><span class="ref">[45828] IIª-IIae, q. 171 a. 6 arg. 3</span></a>
28
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775 Praeterea, omnis conditionalis cuius antecedens est necessarium
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diff changeset
776 absolute, consequens est necessarium absolute, quia ita se habet
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parents: 26
diff changeset
777 consequens in conditionali ad antecedens, sicut conclusio ad
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parents: 26
diff changeset
778 praemissas in syllogismo; ex necessariis autem nunquam contingit
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parents: 26
diff changeset
779 syllogizare nisi necessarium, ut probatur in I posteriorum. Sed si
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parents: 26
diff changeset
780 prophetiae non potest subesse falsum, oportet hanc conditionalem
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parents: 26
diff changeset
781 esse veram, si aliquid est prophetatum, erit. Huius autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
782 conditionalis antecedens est necessarium absolute, cum sit de
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parents: 26
diff changeset
783 praeterito. Ergo et consequens erit necessarium absolute. Quod est
544e12f679ad convert to xml
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parents: 26
diff changeset
784 inconveniens, quia sic prophetia non esset contingentium. Falsum
53
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diff changeset
785 est ergo quod prophetiae non possit subesse falsum.</p><p title="II-II q. 171 a. 6 s. c."><a name="45829"><span class="ref">[45829] IIª-IIae, q. 171 a. 6 s. c.</span></a> Sed
28
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parents: 26
diff changeset
786 contra est quod Cassiodorus dicit, quod <i>prophetia est inspiratio
544e12f679ad convert to xml
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parents: 26
diff changeset
787 vel revelatio divina, rerum eventus immobili veritate
544e12f679ad convert to xml
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parents: 26
diff changeset
788 denuntians</i>. Non autem esset immobilis veritas prophetiae si
53
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parents: 28
diff changeset
789 posset ei falsum subesse. Ergo non potest ei subesse falsum.</p><p title="II-II q. 171 a. 6 co."><a name="45830"><span class="ref">[45830] IIª-IIae, q. 171 a. 6 co.</span></a> Respondeo
28
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parents: 26
diff changeset
790 dicendum quod, sicut ex dictis patet, prophetia est quaedam
544e12f679ad convert to xml
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parents: 26
diff changeset
791 cognitio intellectui prophetae impressa ex revelatione divina per
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parents: 26
diff changeset
792 modum cuiusdam doctrinae. Veritas autem eadem est cognitionis in
544e12f679ad convert to xml
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parents: 26
diff changeset
793 discipulo et in docente, quia cognitio addiscentis est similitudo
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parents: 26
diff changeset
794 cognitionis docentis; sicut et in rebus naturalibus forma generati
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parents: 26
diff changeset
795 est similitudo quaedam formae generantis. Et per hunc etiam modum
544e12f679ad convert to xml
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parents: 26
diff changeset
796 Hieronymus dicit quod prophetia est quoddam signum divinae
544e12f679ad convert to xml
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parents: 26
diff changeset
797 praescientiae. Oportet igitur eandem esse veritatem propheticae
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parents: 26
diff changeset
798 cognitionis et enuntiationis quae est cognitionis divinae, cui
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parents: 26
diff changeset
799 impossibile est subesse falsum, ut in primo habitum est. Unde
53
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diff changeset
800 prophetiae non potest subesse falsum.</p><p title="II-II q. 171 a. 6 ad 1"><a name="45831"><span class="ref">[45831] IIª-IIae, q. 171 a. 6 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
801 ergo dicendum quod, sicut in primo dictum est, certitudo divinae
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parents: 26
diff changeset
802 praescientiae non excludit contingentiam singularium futurorum,
544e12f679ad convert to xml
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parents: 26
diff changeset
803 quia fertur in ea secundum quod sunt praesentia et iam determinata
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parents: 26
diff changeset
804 ad unum. Et ideo etiam prophetia, quae est divinae praescientiae
544e12f679ad convert to xml
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diff changeset
805 similitudo impressa vel signum, sua immobili veritate futurorum
53
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parents: 28
diff changeset
806 contingentiam non excludit.</p><p title="II-II q. 171 a. 6 ad 2"><a name="45832"><span class="ref">[45832] IIª-IIae, q. 171 a. 6 ad 2</span></a> Ad
28
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parents: 26
diff changeset
807 secundum dicendum quod divina praescientia respicit futura secundum
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parents: 26
diff changeset
808 duo, scilicet secundum quod sunt in seipsis, inquantum scilicet
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parents: 26
diff changeset
809 ipsa praesentialiter intuetur; et secundum quod sunt in suis
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parents: 26
diff changeset
810 causis, inquantum scilicet videt ordinem causarum ad effectus. Et
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diff changeset
811 quamvis contingentia futura, prout sunt in seipsis, sint
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parents: 26
diff changeset
812 determinata ad unum; tamen prout sunt in suis causis, non sunt
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parents: 26
diff changeset
813 determinata, quin possint aliter evenire. Et quamvis ista duplex
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parents: 26
diff changeset
814 cognitio semper in intellectu divino coniungatur, non tamen semper
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parents: 26
diff changeset
815 coniungitur in revelatione prophetica, quia impressio agentis non
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parents: 26
diff changeset
816 semper adaequat eius virtutem. Unde quandoque revelatio prophetica
544e12f679ad convert to xml
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parents: 26
diff changeset
817 est impressa quaedam similitudo divinae praescientiae prout
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parents: 26
diff changeset
818 inspicit ipsa futura contingentia in seipsis. Et talia sic eveniunt
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parents: 26
diff changeset
819 sicut prophetantur, sicut illud Isaiae VII, <i>ecce, virgo
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parents: 26
diff changeset
820 concipiet</i>. Quandoque vero prophetica revelatio est impressa
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parents: 26
diff changeset
821 similitudo divinae praescientiae prout cognoscit ordinem causarum
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parents: 26
diff changeset
822 ad effectus. Et tunc quandoque aliter evenit quam prophetetur. Nec
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parents: 26
diff changeset
823 tamen prophetiae subest falsum, nam sensus prophetiae est quod
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parents: 26
diff changeset
824 inferiorum causarum dispositio, sive naturalium sive humanorum
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parents: 26
diff changeset
825 actuum, hoc habet ut talis effectus eveniat. Et secundum hoc
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parents: 26
diff changeset
826 intelligitur verbum Isaiae dicentis, <i>morieris, et non vives</i>,
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parents: 26
diff changeset
827 idest, dispositio corporis tui ad mortem ordinatur; et quod dicitur
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diff changeset
828 Ionae III, <i>adhuc quadraginta dies, et Ninive subvertetur</i>,
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parents: 26
diff changeset
829 idest, hoc merita eius exigunt, ut subvertatur. Dicitur autem Deus
544e12f679ad convert to xml
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parents: 26
diff changeset
830 poenitere metaphorice, inquantum ad modum poenitentis se habet,
53
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diff changeset
831 prout scilicet mutat sententiam, etsi non mutet consilium.</p><p title="II-II q. 171 a. 6 ad 3"><a name="45833"><span class="ref">[45833] IIª-IIae, q. 171 a. 6 ad 3</span></a> Ad tertium
28
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diff changeset
832 dicendum quod, quia eadem est veritas prophetiae et divinae
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diff changeset
833 praescientiae, ut dictum est, hoc modo ista conditionalis est vera,
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parents: 26
diff changeset
834 si aliquid est prophetatum, erit, sicut ista, si aliquid est
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diff changeset
835 praescitum, erit. In utraque enim antecedens est impossibile non
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diff changeset
836 esse. Unde et consequens est necessarium, non secundum quod est
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diff changeset
837 futurum respectu nostri, sed ut consideratur in suo praesenti,
53
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diff changeset
838 prout subiicitur praescientiae divinae, ut in primo dictum est.</p></div></div><div class="q" id="q172"><h2>Quaestio 172</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 172 pr."><a name="45834"><span class="ref">[45834] IIª-IIae, q. 172 pr.</span></a> Deinde
28
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diff changeset
839 considerandum est de causa prophetiae. Et circa hoc quaeruntur sex.
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diff changeset
840 Primo, utrum prophetia sit naturalis. Secundo, utrum sit a Deo
544e12f679ad convert to xml
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parents: 26
diff changeset
841 mediantibus Angelis. Tertio, utrum ad prophetiam requiratur
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parents: 26
diff changeset
842 dispositio naturalis. Quarto, utrum requiratur bonitas morum.
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diff changeset
843 Quinto, utrum sit aliqua prophetia a Daemonibus. Sexto, utrum
53
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844 prophetae Daemonum aliquando dicant verum.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 172 a. 1 arg. 1"><a name="45835"><span class="ref">[45835] IIª-IIae, q. 172 a. 1 arg. 1</span></a> Ad
28
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diff changeset
845 primum sic proceditur. Videtur quod prophetia possit esse
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diff changeset
846 naturalis. Dicit enim Gregorius in IV Dialog., quod <i>ipsa
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diff changeset
847 aliquando animarum vis sua subtilitate aliquid praevidet</i>. Et
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diff changeset
848 Augustinus dicit, in XII super Gen. ad Litt., quod animae humanae,
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diff changeset
849 secundum quod a sensibus corporis abstrahitur competit futura
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850 praevidere. Hoc autem pertinet ad prophetiam. Ergo anima
53
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851 naturaliter potest assequi prophetiam.</p><p title="II-II q. 172 a. 1 arg. 2"><a name="45836"><span class="ref">[45836] IIª-IIae, q. 172 a. 1 arg. 2</span></a>
28
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852 Praeterea, cognitio animae humanae magis viget in vigilando quam in
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diff changeset
853 dormiendo. Sed in dormiendo quidam naturaliter praevident quaedam
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diff changeset
854 futura, ut patet per philosophum, in libro de somno et Vigil. Ergo
53
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diff changeset
855 multo magis potest homo naturaliter futura praecognoscere.</p><p title="II-II q. 172 a. 1 arg. 3"><a name="45837"><span class="ref">[45837] IIª-IIae, q. 172 a. 1 arg. 3</span></a>
28
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856 Praeterea, homo secundum suam naturam est perfectior animalibus
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diff changeset
857 brutis. Sed quaedam animalia bruta habent praecognitionem futurorum
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diff changeset
858 ad se pertinentium, sicut formicae praecognoscunt pluvias futuras,
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diff changeset
859 quod patet ex hoc quod ante pluviam incipiunt grana in foramen
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diff changeset
860 reponere; et similiter etiam pisces praecognoscunt tempestates
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parents: 26
diff changeset
861 futuras, ut perpenditur ex eorum motu, dum loca tempestuosa
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parents: 26
diff changeset
862 declinant. Ergo multo magis homines naturaliter praecognoscere
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parents: 26
diff changeset
863 possunt futura ad se pertinentia, de quibus est prophetia. Est ergo
53
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diff changeset
864 prophetia a natura.</p><p title="II-II q. 172 a. 1 arg. 4"><a name="45838"><span class="ref">[45838] IIª-IIae, q. 172 a. 1 arg. 4</span></a>
28
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diff changeset
865 Praeterea, Prov. XXIX dicitur, <i>cum prophetia defecerit,
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parents: 26
diff changeset
866 dissipabitur populus</i>, et sic patet quod prophetia necessaria
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parents: 26
diff changeset
867 est ad hominum conservationem. Sed natura non deficit in
53
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diff changeset
868 necessariis. Ergo videtur quod prophetia sit a natura.</p><p title="II-II q. 172 a. 1 s. c."><a name="45839"><span class="ref">[45839] IIª-IIae, q. 172 a. 1 s. c.</span></a> Sed
28
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diff changeset
869 contra est quod dicitur II Pet. I, <i>non enim voluntate humana
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parents: 26
diff changeset
870 allata est aliquando prophetia, sed spiritu sancto inspirante,
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parents: 26
diff changeset
871 locuti sunt sancti Dei homines</i>. Ergo prophetia non est a
53
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diff changeset
872 natura, sed ex dono spiritus sancti.</p><p title="II-II q. 172 a. 1 co."><a name="45840"><span class="ref">[45840] IIª-IIae, q. 172 a. 1 co.</span></a> Respondeo
28
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diff changeset
873 dicendum quod, sicut supra dictum est, prophetica praecognitio
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parents: 26
diff changeset
874 potest esse de futuris dupliciter, uno modo, secundum quod sunt in
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parents: 26
diff changeset
875 seipsis; alio modo, secundum quod sunt in suis causis.
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parents: 26
diff changeset
876 Praecognoscere autem futura secundum quod sunt in seipsis, est
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parents: 26
diff changeset
877 proprium divini intellectus, cuius aeternitati sunt omnia
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parents: 26
diff changeset
878 praesentia, ut in primo dictum est. Et ideo talis praecognitio
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parents: 26
diff changeset
879 futurorum non potest esse a natura, sed solum ex revelatione
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parents: 26
diff changeset
880 divina. Futura vero in suis causis possunt praecognosci naturali
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parents: 26
diff changeset
881 cognitione etiam ab homine, sicut medicus praecognoscit sanitatem
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parents: 26
diff changeset
882 vel mortem futuram in aliquibus causis, quarum ordinem ad tales
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parents: 26
diff changeset
883 effectus experimento praecognoverunt. Et talis praecognitio
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parents: 26
diff changeset
884 futurorum potest intelligi esse in homine a natura dupliciter. Uno
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parents: 26
diff changeset
885 modo, sic quod statim anima, ex eo quod in seipsa habet, possit
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parents: 26
diff changeset
886 futura praecognoscere. Et sic sicut Augustinus dicit, XII super
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parents: 26
diff changeset
887 Gen. ad Litt., <i>quidam voluerunt animam humanam habere quandam
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diff changeset
888 vim divinationis in seipsa</i>. Et hoc videtur esse secundum
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parents: 26
diff changeset
889 opinionem Platonis, qui posuit quod animae habent omnium rerum
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parents: 26
diff changeset
890 cognitionem per participationem idearum, sed ista cognitio
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parents: 26
diff changeset
891 obnubilatur in eis per coniunctionem corporis, in quibusdam tamen
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parents: 26
diff changeset
892 plus, in quibusdam vero minus, secundum corporis puritatem
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parents: 26
diff changeset
893 diversam. Et secundum hoc, posset dici quod homines habentes animas
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parents: 26
diff changeset
894 non multum obtenebratas ex corporum unione, possunt talia futura
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parents: 26
diff changeset
895 praecognoscere secundum propriam scientiam. Contra hoc autem
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parents: 26
diff changeset
896 obiicit Augustinus, cur non semper potest, scilicet vim
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parents: 26
diff changeset
897 divinationis habere anima, cum semper velit? Sed quia verius esse
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parents: 26
diff changeset
898 videtur quod anima ex sensibilibus cognitionem acquirat, secundum
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parents: 26
diff changeset
899 sententiam Aristotelis, ut in primo dictum est; ideo melius est
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parents: 26
diff changeset
900 dicendum alio modo, quod praecognitionem talium futurorum homines
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parents: 26
diff changeset
901 non habent sed, acquirere possunt per viam experimentalem; in qua
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parents: 26
diff changeset
902 iuvantur per naturalem dispositionem secundum quam in homine
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parents: 26
diff changeset
903 invenitur perfectio virtutis imaginativae et claritas
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parents: 26
diff changeset
904 intelligentiae. Et tamen haec praecognitio futurorum differt a
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parents: 26
diff changeset
905 prima, quae habetur ex revelatione divina, dupliciter. Primo
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parents: 26
diff changeset
906 quidem, quia prima potest esse quorumcumque eventuum, et
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parents: 26
diff changeset
907 infallibiliter. Haec autem praecognitio quae naturaliter haberi
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parents: 26
diff changeset
908 potest, est circa quosdam effectus ad quos se potest extendere
544e12f679ad convert to xml
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parents: 26
diff changeset
909 experientia humana. Secundo, quia prima prophetia est secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
910 immobilem veritatem, non autem secunda, sed potest ei subesse
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parents: 26
diff changeset
911 falsum. Prima autem praecognitio proprie pertinet ad prophetiam,
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parents: 26
diff changeset
912 non secunda, quia, sicut supra dictum est, prophetica cognitio est
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parents: 26
diff changeset
913 eorum quae excedunt universaliter humanam cognitionem. Et ideo
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parents: 26
diff changeset
914 dicendum est quod prophetia simpliciter dicta non potest esse a
53
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diff changeset
915 natura, sed solum ex revelatione divina.</p><p title="II-II q. 172 a. 1 ad 1"><a name="45841"><span class="ref">[45841] IIª-IIae, q. 172 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
916 ergo dicendum quod anima, quando abstrahitur a corporalibus, aptior
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parents: 26
diff changeset
917 redditur ad percipiendum influxum spiritualium substantiarum, et
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parents: 26
diff changeset
918 etiam ad percipiendum subtiles motus qui ex impressionibus causarum
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parents: 26
diff changeset
919 naturalium in imaginatione humana relinquuntur, a quibus
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parents: 26
diff changeset
920 percipiendis anima impeditur cum fuerit circa sensibilia occupata.
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diff changeset
921 Et ideo Gregorius dicit quod anima quando appropinquat ad mortem,
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parents: 26
diff changeset
922 praecognoscit quaedam futura subtilitate suae naturae, prout
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parents: 26
diff changeset
923 scilicet percipit etiam modicas impressiones. Aut etiam cognoscit
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parents: 26
diff changeset
924 futura revelatione angelica. Non autem propria virtute. Quia, ut
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parents: 26
diff changeset
925 Augustinus dicit, XII super Gen. ad Litt., si hoc esset, tunc
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parents: 26
diff changeset
926 haberet quandocumque vellet, in sua potestate futura
53
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diff changeset
927 praecognoscere, quod patet esse falsum.</p><p title="II-II q. 172 a. 1 ad 2"><a name="45842"><span class="ref">[45842] IIª-IIae, q. 172 a. 1 ad 2</span></a> Ad
28
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parents: 26
diff changeset
928 secundum dicendum quod praecognitio futurorum quae fit in somnis,
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parents: 26
diff changeset
929 est aut ex revelatione substantiarum spiritualium, aut ex causa
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parents: 26
diff changeset
930 corporali, ut dictum est cum de divinationibus ageretur. Utrumque
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parents: 26
diff changeset
931 autem melius potest fieri in dormientibus quam in vigilantibus,
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parents: 26
diff changeset
932 quia anima vigilantis est occupata circa exteriora sensibilia, unde
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parents: 26
diff changeset
933 minus potest percipere subtiles impressiones vel spiritualium
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parents: 26
diff changeset
934 substantiarum vel etiam causarum naturalium. Quantum tamen ad
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parents: 26
diff changeset
935 perfectionem iudicii, plus viget ratio in vigilando quam in
53
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diff changeset
936 dormiendo.</p><p title="II-II q. 172 a. 1 ad 3"><a name="45843"><span class="ref">[45843] IIª-IIae, q. 172 a. 1 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
937 dicendum quod bruta etiam animalia non habent praecognitionem
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parents: 26
diff changeset
938 futurorum effectuum nisi secundum quod ex suis causis
544e12f679ad convert to xml
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parents: 26
diff changeset
939 praecognoscuntur, ex quibus eorum phantasiae moventur. Et magis
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parents: 26
diff changeset
940 quam hominum, quia phantasiae hominum, maxime in vigilando,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
941 disponuntur magis secundum rationem quam secundum impressionem
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parents: 26
diff changeset
942 naturalium causarum. Ratio autem facit in homine multo abundantius
544e12f679ad convert to xml
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parents: 26
diff changeset
943 id quod in brutis facit impressio causarum naturalium. Et adhuc
53
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diff changeset
944 magis adiuvat hominem divina gratia prophetas inspirans.</p><p title="II-II q. 172 a. 1 ad 4"><a name="45844"><span class="ref">[45844] IIª-IIae, q. 172 a. 1 ad 4</span></a> Ad quartum
28
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parents: 26
diff changeset
945 dicendum quod lumen propheticum se extendit etiam ad directiones
544e12f679ad convert to xml
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parents: 26
diff changeset
946 humanorum actuum. Et secundum hoc, prophetia necessaria est ad
544e12f679ad convert to xml
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parents: 26
diff changeset
947 populi gubernationem. Et praecipue in ordine ad cultum divinum, ad
53
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parents: 28
diff changeset
948 quem natura non sufficit, sed requiritur gratia.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 172 a. 2 arg. 1"><a name="45845"><span class="ref">[45845] IIª-IIae, q. 172 a. 2 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
949 secundum sic proceditur. Videtur quod prophetica revelatio non fiat
544e12f679ad convert to xml
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parents: 26
diff changeset
950 per Angelos. Dicitur enim Sap. VII, quod <i>sapientia Dei in animas
544e12f679ad convert to xml
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parents: 26
diff changeset
951 sanctas se transfert, et amicos Dei et prophetas constituit</i>.
544e12f679ad convert to xml
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diff changeset
952 Sed amicos Dei constituit immediate. Ergo etiam prophetas facit
53
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parents: 28
diff changeset
953 immediate, non mediantibus Angelis.</p><p title="II-II q. 172 a. 2 arg. 2"><a name="45846"><span class="ref">[45846] IIª-IIae, q. 172 a. 2 arg. 2</span></a>
28
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parents: 26
diff changeset
954 Praeterea, prophetia ponitur inter gratias gratis datas. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
955 gratiae gratis datae sunt a spiritu sancto, secundum illud,
544e12f679ad convert to xml
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parents: 26
diff changeset
956 <i>divisiones gratiarum sunt, idem autem spiritus</i>. Non ergo
53
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diff changeset
957 prophetica revelatio fit Angelo mediante.</p><p title="II-II q. 172 a. 2 arg. 3"><a name="45847"><span class="ref">[45847] IIª-IIae, q. 172 a. 2 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
958 Praeterea, Cassiodorus dicit quod prophetia est divina revelatio.
544e12f679ad convert to xml
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diff changeset
959 Si autem fieret per Angelos, diceretur angelica revelatio. Non ergo
53
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diff changeset
960 prophetia fit per Angelos.</p><p title="II-II q. 172 a. 2 s. c."><a name="45848"><span class="ref">[45848] IIª-IIae, q. 172 a. 2 s. c.</span></a> Sed
28
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parents: 26
diff changeset
961 contra est quod Dionysius dicit, IV cap. Cael. Hier., <i>divinas
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parents: 26
diff changeset
962 visiones gloriosi patres nostri adepti sunt per medias caelestes
544e12f679ad convert to xml
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parents: 26
diff changeset
963 virtutes</i>. Loquitur autem ibi de visionibus propheticis. Ergo
53
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diff changeset
964 revelatio prophetica fit Angelis mediantibus.</p><p title="II-II q. 172 a. 2 co."><a name="45849"><span class="ref">[45849] IIª-IIae, q. 172 a. 2 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
965 dicendum quod, sicut apostolus dicit, Rom. XIII, quae a Deo sunt,
544e12f679ad convert to xml
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parents: 26
diff changeset
966 ordinata sunt. Habet autem hoc divinitatis ordo, sicut Dionysius
544e12f679ad convert to xml
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parents: 26
diff changeset
967 dicit, ut infima per media disponat. Angeli autem medii sunt inter
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parents: 26
diff changeset
968 Deum et homines, utpote plus participantes de perfectione divinae
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parents: 26
diff changeset
969 bonitatis quam homines. Et ideo illuminationes et revelationes
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parents: 26
diff changeset
970 divinae a Deo ad homines per Angelos deferuntur. Prophetica autem
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parents: 26
diff changeset
971 cognitio fit secundum illuminationem et revelationem divinam. Unde
53
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diff changeset
972 manifestum est quod fiat per Angelos.</p><p title="II-II q. 172 a. 2 ad 1"><a name="45850"><span class="ref">[45850] IIª-IIae, q. 172 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
973 ergo dicendum quod caritas, secundum quam fit homo amicus Dei, est
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parents: 26
diff changeset
974 perfectio voluntatis, in quam solus Deus imprimere potest. Sed
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parents: 26
diff changeset
975 prophetia est perfectio intellectus, in quem etiam Angelus potest
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diff changeset
976 imprimere, ut in primo dictum est. Et ideo non est similis ratio de
53
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diff changeset
977 utroque.</p><p title="II-II q. 172 a. 2 ad 2"><a name="45851"><span class="ref">[45851] IIª-IIae, q. 172 a. 2 ad 2</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
978 secundum dicendum quod gratiae gratis datae attribuuntur spiritui
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parents: 26
diff changeset
979 sancto sicut primo principio, qui tamen operatur huiusmodi gratias
53
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diff changeset
980 in hominibus mediante ministerio Angelorum.</p><p title="II-II q. 172 a. 2 ad 3"><a name="45852"><span class="ref">[45852] IIª-IIae, q. 172 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
981 dicendum quod operatio instrumenti attribuitur principali agenti,
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parents: 26
diff changeset
982 in cuius virtute instrumentum agit. Et quia minister est sicut
544e12f679ad convert to xml
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parents: 26
diff changeset
983 instrumentum, idcirco prophetica revelatio, quae fit ministerio
53
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diff changeset
984 Angelorum, dicitur esse divina.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 172 a. 3 arg. 1"><a name="45853"><span class="ref">[45853] IIª-IIae, q. 172 a. 3 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
985 tertium sic proceditur. Videtur quod ad prophetiam requiratur
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parents: 26
diff changeset
986 dispositio naturalis. Prophetia enim recipitur in propheta secundum
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parents: 26
diff changeset
987 dispositionem recipientis. Quia super illud Amos I, dominus de Sion
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parents: 26
diff changeset
988 rugiet, dicit Glossa Hieronymi, <i>naturale est ut omnes qui volunt
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parents: 26
diff changeset
989 rem rei comparare, ex eis rebus sumant comparationes quas sunt
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parents: 26
diff changeset
990 experti et in quibus sunt nutriti, verbi gratia, nautae suos
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parents: 26
diff changeset
991 inimicos ventis, damnum naufragio comparant. Sic et Amos, qui fuit
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parents: 26
diff changeset
992 pastor pecorum timorem Dei rugitui leonis assimilat</i>. Sed quod
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diff changeset
993 recipitur in aliquo secundum modum recipientis, requirit naturalem
53
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parents: 28
diff changeset
994 dispositionem. Ergo prophetia requirit naturalem dispositionem.</p><p title="II-II q. 172 a. 3 arg. 2"><a name="45854"><span class="ref">[45854] IIª-IIae, q. 172 a. 3 arg. 2</span></a>
28
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parents: 26
diff changeset
995 Praeterea, speculatio prophetiae est altior quam scientiae
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parents: 26
diff changeset
996 acquisitae. Sed indispositio naturalis impedit speculationem
544e12f679ad convert to xml
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parents: 26
diff changeset
997 scientiae acquisitae, multi enim, ex indispositione naturali
544e12f679ad convert to xml
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diff changeset
998 pertingere non possunt ad scientiarum speculamina capienda. Multo
53
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999 ergo magis requiritur ad contemplationem propheticam.</p><p title="II-II q. 172 a. 3 arg. 3"><a name="45855"><span class="ref">[45855] IIª-IIae, q. 172 a. 3 arg. 3</span></a>
28
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1000 Praeterea, indispositio naturalis magis impedit aliquem quam
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diff changeset
1001 impedimentum accidentale. Sed per aliquid accidentale superveniens
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parents: 26
diff changeset
1002 impeditur speculatio prophetiae, dicit enim Hieronymus, super
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diff changeset
1003 Matth., quod <i>tempore illo quo coniugales actus geruntur,
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diff changeset
1004 praesentia spiritus sancti non dabitur, etiam si propheta esse
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diff changeset
1005 videatur qui officio generationis obsequitur</i>. Ergo multo magis
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diff changeset
1006 indispositio naturalis impedit prophetiam. Et sic videtur quod bona
53
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diff changeset
1007 dispositio naturalis ad prophetiam requiratur.</p><p title="II-II q. 172 a. 3 s. c."><a name="45856"><span class="ref">[45856] IIª-IIae, q. 172 a. 3 s. c.</span></a> Sed
28
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1008 contra est quod Gregorius dicit, in homilia Pentecostes,
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diff changeset
1009 <i>implet</i> scilicet spiritus sanctus, <i>citharaedum puerum, et
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diff changeset
1010 Psalmistam facit, pastorem armentorum sycomoros vellicantem, et
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diff changeset
1011 prophetam facit</i>. Non ergo requiritur aliqua praecedens
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parents: 26
diff changeset
1012 dispositio ad prophetiam, sed dependet ex sola voluntate spiritus
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diff changeset
1013 sancti, de quo dicitur, I ad Cor. XII, <i>haec omnia operatur unus
53
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1014 atque idem spiritus, dividens singulis prout vult</i>.</p><p title="II-II q. 172 a. 3 co."><a name="45857"><span class="ref">[45857] IIª-IIae, q. 172 a. 3 co.</span></a> Respondeo
28
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1015 dicendum quod, sicut dictum est, prophetia vere et simpliciter
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diff changeset
1016 dicta est ex inspiratione divina, quae autem est ex causa naturali,
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parents: 26
diff changeset
1017 non dicitur prophetia nisi secundum quid. Est autem considerandum
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diff changeset
1018 quod, sicut Deus, quia est causa universalis in agendo, non
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diff changeset
1019 praeexigit materiam, nec aliquam materiae dispositionem, in
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diff changeset
1020 corporalibus effectibus, sed simul potest et materiam et
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parents: 26
diff changeset
1021 dispositionem et formam inducere; ita etiam in effectibus
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parents: 26
diff changeset
1022 spiritualibus non praeexigit aliquam dispositionem, sed potest
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parents: 26
diff changeset
1023 simul cum effectu spirituali inducere dispositionem convenientem,
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diff changeset
1024 qualis requireretur secundum ordinem naturae. Et ulterius posset
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parents: 26
diff changeset
1025 etiam simul per creationem producere ipsum subiectum, ut scilicet
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1026 animam in ipsa sui creatione disponeret ad prophetiam, et daret ei
53
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1027 gratiam prophetalem.</p><p title="II-II q. 172 a. 3 ad 1"><a name="45858"><span class="ref">[45858] IIª-IIae, q. 172 a. 3 ad 1</span></a> Ad primum
28
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1028 ergo dicendum quod indifferens est ad prophetiam quibuscumque
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diff changeset
1029 similitudinibus res prophetica exprimatur. Et ideo hoc ex
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1030 operatione divina non immutatur circa prophetam. Removetur autem
53
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1031 divina virtute; si quid prophetiae repugnat.</p><p title="II-II q. 172 a. 3 ad 2"><a name="45859"><span class="ref">[45859] IIª-IIae, q. 172 a. 3 ad 2</span></a> Ad
28
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1032 secundum dicendum quod speculatio scientiae fit ex causa naturali.
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1033 Natura autem non potest operari nisi dispositione praecedente in
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diff changeset
1034 materia. Quod non est dicendum de Deo, qui est prophetiae
53
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1035 causa.</p><p title="II-II q. 172 a. 3 ad 3"><a name="45860"><span class="ref">[45860] IIª-IIae, q. 172 a. 3 ad 3</span></a> Ad tertium
28
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1036 dicendum quod aliqua naturalis indispositio, si non removeretur,
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diff changeset
1037 impedire posset prophetalem revelationem, puta si aliquis esset
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diff changeset
1038 totaliter sensu naturali destitutus. Sicut etiam impeditur aliquis
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parents: 26
diff changeset
1039 ab actu prophetandi per aliquam vehementem passionem vel irae vel
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diff changeset
1040 concupiscentiae, qualis est in coitu vel per quamcumque aliam
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1041 passionem. Sed talem indispositionem naturalem removet virtus
53
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1042 divina, quae est prophetiae causa.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 172 a. 4 arg. 1"><a name="45861"><span class="ref">[45861] IIª-IIae, q. 172 a. 4 arg. 1</span></a> Ad
28
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1043 quartum sic proceditur. Videtur quod bonitas morum requiratur ad
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diff changeset
1044 prophetiam. Dicitur enim Sap. VII, quod <i>sapientia Dei per
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diff changeset
1045 nationes in animas sanctas se transfert, et amicos Dei et prophetas
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diff changeset
1046 constituit</i>. Sed sanctitas non potest esse sine bonitate morum
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1047 et sine gratia gratum faciente. Ergo prophetia non potest esse sine
53
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1048 bonitate morum et gratia gratum faciente.</p><p title="II-II q. 172 a. 4 arg. 2"><a name="45862"><span class="ref">[45862] IIª-IIae, q. 172 a. 4 arg. 2</span></a>
28
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1049 Praeterea, secreta non revelantur nisi amicis, secundum illud Ioan.
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diff changeset
1050 XV, <i>vos autem dixi amicos, quia omnia quaecumque audivi a patre
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diff changeset
1051 meo, nota feci vobis</i>. Sed prophetis Deus sua secreta revelat,
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diff changeset
1052 ut dicitur Amos III. Ergo videtur quod prophetae sint Dei amici.
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diff changeset
1053 Quod non potest esse sine caritate. Ergo videtur quod prophetia non
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1054 possit esse sine caritate, quae non est sine gratia gratum
53
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1055 faciente.</p><p title="II-II q. 172 a. 4 arg. 3"><a name="45863"><span class="ref">[45863] IIª-IIae, q. 172 a. 4 arg. 3</span></a>
28
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1056 Praeterea, Matth. VII dicitur, <i>attendite a falsis prophetis, qui
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diff changeset
1057 veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi
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diff changeset
1058 rapaces</i>. Sed quicumque sunt sine gratia interius, videntur esse
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1059 lupi rapaces. Ergo omnes sunt falsi prophetae. Nullus est ergo
53
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1060 verus propheta nisi bonus per gratiam.</p><p title="II-II q. 172 a. 4 arg. 4"><a name="45864"><span class="ref">[45864] IIª-IIae, q. 172 a. 4 arg. 4</span></a>
28
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1061 Praeterea, philosophus dicit, in libro de Somn. et Vigil., quod
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1062 <i>si divinatio somniorum est a Deo, inconveniens est eam immittere
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1063 quibuslibet, et non optimis viris</i>. Sed constat donum prophetiae
53
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1064 esse a Deo. Ergo donum prophetiae non datur nisi optimis viris.</p><p title="II-II q. 172 a. 4 s. c."><a name="45865"><span class="ref">[45865] IIª-IIae, q. 172 a. 4 s. c.</span></a> Sed
28
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1065 contra est quod Matth. VII, his qui dixerant <i>domine nonne in
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diff changeset
1066 nomine suo prophetavimus?</i> Respondetur, nunquam novi vos. Novit
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1067 autem dominus eos qui sunt eius, ut dicitur II ad Tim. II. Ergo
53
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1068 prophetia potest esse in his qui non sunt Dei per gratiam.</p><p title="II-II q. 172 a. 4 co."><a name="45866"><span class="ref">[45866] IIª-IIae, q. 172 a. 4 co.</span></a> Respondeo
28
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1069 dicendum quod bonitas morum potest attendi secundum duo, uno quidem
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1070 modo, secundum interiorem eius radicem, quae est gratia gratum
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1071 faciens; alio autem modo, quantum ad interiores animae passiones et
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diff changeset
1072 exteriores actiones. Gratia autem gratum faciens ad hoc
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diff changeset
1073 principaliter datur ut anima hominis Deo per caritatem coniungatur,
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diff changeset
1074 unde Augustinus dicit, in XV de Trin., <i>nisi impertiatur cuique
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diff changeset
1075 spiritus sanctus, ut eum Dei et proximi faciat amatorem, ille a
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1076 sinistra non transfertur ad dexteram</i>. Unde quidquid potest esse
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diff changeset
1077 sine caritate, potest esse sine gratia gratum faciente et per
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diff changeset
1078 consequens sine bonitate morum. Prophetia autem potest esse sine
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diff changeset
1079 caritate. Quod apparet ex duobus. Primo quidem, ex actu utriusque,
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diff changeset
1080 nam prophetia pertinet ad intellectum cuius actus praecedit actum
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diff changeset
1081 voluntatis, quam perficit caritas. Unde apostolus, I ad Cor. XIII,
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1082 prophetiam connumerat aliis ad intellectum pertinentibus quae
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diff changeset
1083 possunt sine caritate haberi. Secundo, ex fine utriusque, datur
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diff changeset
1084 enim prophetia ad utilitatem Ecclesiae, sicut et aliae gratiae
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diff changeset
1085 gratis datae secundum illud apostoli, I ad Cor. XII, <i>unicuique
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diff changeset
1086 datur manifestatio spiritus ad utilitatem</i>; non autem ordinatur
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diff changeset
1087 directe ad hoc quod affectus ipsius prophetae coniungatur Deo, ad
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diff changeset
1088 quod ordinatur caritas. Et ideo prophetia potest esse sine bonitate
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diff changeset
1089 morum, quantum ad primam radicem huius bonitatis. Si vero
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diff changeset
1090 consideremus bonitatem morum secundum passiones animae et actiones
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diff changeset
1091 exteriores, secundum hoc impeditur aliquis a prophetia per morum
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diff changeset
1092 malitiam. Nam ad prophetiam requiritur maxima mentis elevatio ad
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diff changeset
1093 spiritualium contemplationem, quae quidem impeditur per vehementiam
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diff changeset
1094 passionum, et per inordinatam occupationem rerum exteriorum. Unde
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diff changeset
1095 et de filiis prophetarum legitur IV Reg. IV, quod simul habitabant
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diff changeset
1096 cum Eliseo, quasi solitariam vitam ducentes, ne mundanis
53
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diff changeset
1097 occupationibus impedirentur a dono prophetiae.</p><p title="II-II q. 172 a. 4 ad 1"><a name="45867"><span class="ref">[45867] IIª-IIae, q. 172 a. 4 ad 1</span></a> Ad primum
28
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diff changeset
1098 ergo dicendum quod donum prophetiae aliquando datur homini et
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diff changeset
1099 propter utilitatem aliorum, et propter propriae mentis
544e12f679ad convert to xml
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parents: 26
diff changeset
1100 illustrationem. Et hi sunt in quorum animas sapientia divina per
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parents: 26
diff changeset
1101 gratiam gratum facientem se transferens, amicos Dei et prophetas
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diff changeset
1102 eos constituit. Quidam vero consequuntur donum prophetiae solum ad
544e12f679ad convert to xml
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diff changeset
1103 utilitatem aliorum. Qui sunt quasi instrumenta divinae operationis.
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diff changeset
1104 Unde Hieronymus dicit, super Matth., <i>prophetare, vel virtutes
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diff changeset
1105 facere et Daemonia eiicere, interdum non est eius meriti qui
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diff changeset
1106 operatur, sed vel invocatio nominis Christi hoc agit; vel ob
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diff changeset
1107 condemnationem eorum qui invocant, vel utilitatem eorum qui vident
53
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diff changeset
1108 et audiunt, conceditur</i>.</p><p title="II-II q. 172 a. 4 ad 2"><a name="45868"><span class="ref">[45868] IIª-IIae, q. 172 a. 4 ad 2</span></a> Ad
28
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1109 secundum dicendum quod Gregorius, exponens illud, dicit <i>dum
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diff changeset
1110 audita superna caelestia amamus, amata iam novimus, quia amor ipse
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1111 notitia est. Omnia ergo eis nota fecerat, quia, a terrenis
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1112 desideriis immutati, amoris summi facibus ardebant</i>. Et hoc modo
53
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1113 non revelantur semper secreta divina prophetis.</p><p title="II-II q. 172 a. 4 ad 3"><a name="45869"><span class="ref">[45869] IIª-IIae, q. 172 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
1114 dicendum quod non omnes mali sunt lupi rapaces, sed solum illi qui
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diff changeset
1115 intendunt aliis nocere, dicit enim Chrysostomus, super Matth., quod
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diff changeset
1116 <i>Catholici doctores, etsi fuerint peccatores, servi quidem carnis
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diff changeset
1117 dicuntur, non tamen lupi rapaces, quia non habent propositum
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diff changeset
1118 perdere Christianos</i>. Et quia prophetia ordinatur ad utilitatem
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diff changeset
1119 aliorum, manifestum est tales esse falsos prophetas, quia ad hoc
53
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1120 non mittuntur a Deo.</p><p title="II-II q. 172 a. 4 ad 4"><a name="45870"><span class="ref">[45870] IIª-IIae, q. 172 a. 4 ad 4</span></a> Ad quartum
28
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1121 dicendum quod dona divina non semper dantur optimis simpliciter,
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diff changeset
1122 sed quandoque illis qui sunt optimi quantum ad talis doni
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diff changeset
1123 perceptionem. Et sic Deus donum prophetiae illis dat quibus optimum
53
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diff changeset
1124 iudicat dare.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 172 a. 5 arg. 1"><a name="45871"><span class="ref">[45871] IIª-IIae, q. 172 a. 5 arg. 1</span></a> Ad
28
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1125 quintum sic proceditur. Videtur quod nulla prophetia sit a
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diff changeset
1126 Daemonibus. Prophetia enim est divina revelatio, ut Cassiodorus
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1127 dicit. Sed illud quod fit a Daemone, non est divinum. Ergo nulla
53
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1128 prophetia potest esse a Daemone.</p><p title="II-II q. 172 a. 5 arg. 2"><a name="45872"><span class="ref">[45872] IIª-IIae, q. 172 a. 5 arg. 2</span></a>
28
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1129 Praeterea, ad propheticam cognitionem requiritur aliqua
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diff changeset
1130 illuminatio, ut supra dictum est. Sed Daemones non illuminant
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1131 intellectum humanum, ut supra dictum est in primo. Ergo nulla
53
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1132 prophetia potest esse a Daemonibus.</p><p title="II-II q. 172 a. 5 arg. 3"><a name="45873"><span class="ref">[45873] IIª-IIae, q. 172 a. 5 arg. 3</span></a>
28
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1133 Praeterea, non est efficax signum quod etiam ad contraria se habet.
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1134 Sed prophetia est signum confirmationis fidei, unde super illud
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1135 Rom. XII, sive prophetiam secundum rationem fidei, dicit Glossa,
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1136 <i>nota quod in numeratione gratiarum a prophetia incipit, quae est
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diff changeset
1137 prima probatio quod fides nostra sit rationabilis, quia credentes,
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diff changeset
1138 accepto spiritu, prophetabant</i>. Non ergo prophetia a Daemonibus
53
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1139 dari potest.</p><p title="II-II q. 172 a. 5 s. c."><a name="45874"><span class="ref">[45874] IIª-IIae, q. 172 a. 5 s. c.</span></a> Sed
28
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1140 contra est quod dicitur III Reg. XVIII, <i>congrega ad me universum
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diff changeset
1141 Israel in monte Carmeli, et prophetas Baal trecentos quinquaginta,
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diff changeset
1142 prophetasque lucorum quadringentos, qui comedunt de mensa
544e12f679ad convert to xml
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diff changeset
1143 Iezabel</i>. Sed tales erant Daemonum cultores. Ergo videtur quod
53
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1144 etiam a Daemonibus sit aliqua prophetia.</p><p title="II-II q. 172 a. 5 co."><a name="45875"><span class="ref">[45875] IIª-IIae, q. 172 a. 5 co.</span></a> Respondeo
28
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1145 dicendum quod, sicut supra dictum est, prophetia importat
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diff changeset
1146 cognitionem quandam procul existentem a cognitione humana.
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diff changeset
1147 Manifestum est autem quod intellectus superioris ordinis aliqua
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diff changeset
1148 cognoscere potest quae sunt remota a cognitione intellectus
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diff changeset
1149 inferioris. Supra intellectum autem humanum est non solum
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parents: 26
diff changeset
1150 intellectus divinus, sed etiam intellectus Angelorum bonorum et
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diff changeset
1151 malorum, secundum naturae ordinem. Et ideo quaedam cognoscunt
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diff changeset
1152 Daemones, etiam sua naturali cognitione, quae sunt remota ab
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parents: 26
diff changeset
1153 hominum cognitione, quae possunt hominibus revelare. Simpliciter
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parents: 26
diff changeset
1154 autem et maxime remota sunt quae solus Deus cognoscit. Et ideo
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parents: 26
diff changeset
1155 prophetia proprie et simpliciter dicta fit solum per revelationem
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parents: 26
diff changeset
1156 divinam. Sed et ipsa revelatio facta per Daemones, potest secundum
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parents: 26
diff changeset
1157 quid dici prophetia. Unde illi quibus aliquid per Daemones
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parents: 26
diff changeset
1158 revelatur, non dicuntur in Scripturis prophetae simpliciter, sed
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parents: 26
diff changeset
1159 cum aliqua additione, puta, prophetae falsi, vel, prophetae
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parents: 26
diff changeset
1160 idolorum. Unde Augustinus, XII super Gen. ad Litt., <i>cum malus
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diff changeset
1161 spiritus arripit hominem in haec</i>, scilicet visa <i>aut
53
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1162 daemoniacos facit, aut arreptitios, aut falsos prophetas</i>.</p><p title="II-II q. 172 a. 5 ad 1"><a name="45876"><span class="ref">[45876] IIª-IIae, q. 172 a. 5 ad 1</span></a> Ad primum
28
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diff changeset
1163 ergo dicendum quod Cassiodorus ibi definit prophetiam proprie et
53
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1164 simpliciter dictam.</p><p title="II-II q. 172 a. 5 ad 2"><a name="45877"><span class="ref">[45877] IIª-IIae, q. 172 a. 5 ad 2</span></a> Ad
28
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diff changeset
1165 secundum dicendum quod Daemones ea quae sciunt hominibus
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diff changeset
1166 manifestant, non quidem per illuminationem intellectus, sed per
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diff changeset
1167 aliquam imaginariam visionem, aut etiam sensibiliter colloquendo.
53
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1168 Et in hoc deficit haec prophetia a vera.</p><p title="II-II q. 172 a. 5 ad 3"><a name="45878"><span class="ref">[45878] IIª-IIae, q. 172 a. 5 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1169 dicendum quod aliquibus signis, etiam exterioribus, discerni potest
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parents: 26
diff changeset
1170 prophetia Daemonum a prophetia divina. Unde dicit Chrysostomus,
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parents: 26
diff changeset
1171 super Matth., quod <i>quidam prophetant in spiritu Diaboli, quales
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diff changeset
1172 sunt divinatores, sed sic discernuntur, quoniam Diabolus interdum
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parents: 26
diff changeset
1173 falsa dicit, spiritus sanctus nunquam</i>. Unde dicitur Deut.
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parents: 26
diff changeset
1174 XVIII, <i>si tacita cogitatione responderis, quomodo possum
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parents: 26
diff changeset
1175 intelligere verbum quod non est locutus dominus? Hoc habebis
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parents: 26
diff changeset
1176 signum, quod in nomine domini propheta ille praedixerit, et non
53
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diff changeset
1177 evenerit, hoc dominus non est locutus</i>.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 172 a. 6 arg. 1"><a name="45879"><span class="ref">[45879] IIª-IIae, q. 172 a. 6 arg. 1</span></a> Ad
28
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diff changeset
1178 sextum sic proceditur. Videtur quod prophetae Daemonum nunquam vera
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parents: 26
diff changeset
1179 praedicant. Dicit enim Ambrosius quod <i>omne verum, a quocumque
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parents: 26
diff changeset
1180 dicatur, a spiritu sancto est</i>. Sed prophetae Daemonum non
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parents: 26
diff changeset
1181 loquuntur a spiritu sancto, quia non est conventio Christi ad
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parents: 26
diff changeset
1182 Belial, ut dicitur II ad Cor. VI. Ergo videtur quod tales nunquam
53
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diff changeset
1183 vera praenuntiant.</p><p title="II-II q. 172 a. 6 arg. 2"><a name="45880"><span class="ref">[45880] IIª-IIae, q. 172 a. 6 arg. 2</span></a>
28
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diff changeset
1184 Praeterea, sicut veri prophetae inspirantur a spiritu veritatis,
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diff changeset
1185 ita prophetae Daemonum inspirantur a spiritu mendacii, secundum
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parents: 26
diff changeset
1186 illud III Reg. ult., <i>egrediar, et ero spiritus mendax in ore
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parents: 26
diff changeset
1187 omnium prophetarum eius</i>. Sed prophetae inspirati a spiritu
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parents: 26
diff changeset
1188 sancto nunquam loquuntur falsum, ut supra habitum est. Ergo
53
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diff changeset
1189 prophetae Daemonum nunquam loquuntur verum.</p><p title="II-II q. 172 a. 6 arg. 3"><a name="45881"><span class="ref">[45881] IIª-IIae, q. 172 a. 6 arg. 3</span></a>
28
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diff changeset
1190 Praeterea, Ioan. VIII dicitur de Diabolo quod, <i>cum loquitur
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diff changeset
1191 mendacium, ex propriis loquitur, quia Diabolus est mendax, et pater
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parents: 26
diff changeset
1192 eius</i>, idest mendacii. Sed inspirando prophetas suos Diabolus
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diff changeset
1193 non loquitur nisi ex propriis, non enim instituitur minister Dei ad
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parents: 26
diff changeset
1194 veritatem enuntiandam, quia non est conventio lucis ad tenebras, ut
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diff changeset
1195 dicitur II ad Cor. VI. Ergo prophetae Daemonum nunquam vera
53
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diff changeset
1196 praedicunt.</p><p title="II-II q. 172 a. 6 s. c."><a name="45882"><span class="ref">[45882] IIª-IIae, q. 172 a. 6 s. c.</span></a> Sed
28
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diff changeset
1197 contra est quod, Num. XXII, dicit quaedam Glossa quod <i>Balaam
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parents: 26
diff changeset
1198 divinus erat, Daemonum scilicet ministerio, et arte magica,
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parents: 26
diff changeset
1199 nonnunquam futura praenoscebat</i>. Sed ipse multa praenuntiavit
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parents: 26
diff changeset
1200 vera, sicut est id quod habetur Num. XXIV, <i>orietur stella ex
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parents: 26
diff changeset
1201 Iacob, et consurget virga de Israel</i>. Ergo etiam prophetae
53
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diff changeset
1202 Daemonum praenuntiant vera.</p><p title="II-II q. 172 a. 6 co."><a name="45883"><span class="ref">[45883] IIª-IIae, q. 172 a. 6 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1203 dicendum quod sicut se habet bonum in rebus, ita verum in
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parents: 26
diff changeset
1204 cognitione. Impossibile est autem inveniri aliquid in rebus quod
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parents: 26
diff changeset
1205 totaliter bono privetur. Unde etiam impossibile est esse aliquam
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parents: 26
diff changeset
1206 cognitionem quae totaliter sit falsa, absque admixtione alicuius
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parents: 26
diff changeset
1207 veritatis. Unde et Beda dicit quod <i>nulla falsa est doctrina quae
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parents: 26
diff changeset
1208 non aliquando aliqua vera falsis intermisceat</i>. Unde et ipsa
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parents: 26
diff changeset
1209 doctrina Daemonum, qua suos prophetas instruunt, aliqua vera
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parents: 26
diff changeset
1210 continet, per quae receptibilis redditur, sic enim intellectus ad
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parents: 26
diff changeset
1211 falsum deducitur per apparentiam veritatis, sicut voluntas ad malum
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parents: 26
diff changeset
1212 per apparentiam bonitatis. Unde et Chrysostomus dicit, super
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diff changeset
1213 Matth., <i>concessum est Diabolo interdum vera dicere, ut mendacium
53
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diff changeset
1214 suum rara veritate commendet</i>.</p><p title="II-II q. 172 a. 6 ad 1"><a name="45884"><span class="ref">[45884] IIª-IIae, q. 172 a. 6 ad 1</span></a> Ad primum
28
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diff changeset
1215 ergo dicendum quod prophetae Daemonum non semper loquuntur ex
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diff changeset
1216 Daemonum revelatione, sed interdum ex inspiratione divina, sicut
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parents: 26
diff changeset
1217 manifeste legitur de Balaam, cui dicitur dominus esse locutus, Num.
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diff changeset
1218 XXII, licet esset propheta Daemonum. Quia Deus utitur etiam malis
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diff changeset
1219 ad utilitatem bonorum. Unde et per prophetas Daemonum aliqua vera
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parents: 26
diff changeset
1220 praenuntiat, tum ut credibilior fiat veritas, quae etiam ex
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parents: 26
diff changeset
1221 adversariis testimonium habet; tum etiam quia, dum homines talibus
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parents: 26
diff changeset
1222 credunt, per eorum dicta magis ad veritatem inducuntur. Unde etiam
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diff changeset
1223 Sibyllae multa vera praedixerunt de Christo. Sed et quando
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diff changeset
1224 prophetae Daemonum a Daemonibus instruuntur, aliqua vera
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parents: 26
diff changeset
1225 praedicunt, quandoque quidem virtute propriae naturae, cuius auctor
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diff changeset
1226 est spiritus sanctus; quandoque etiam revelatione bonorum
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parents: 26
diff changeset
1227 spirituum, ut patet per Augustinum, XII super Gen. ad Litt. Et sic
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diff changeset
1228 etiam illud verum quod Daemones enuntiant, a spiritu sancto
53
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diff changeset
1229 est.</p><p title="II-II q. 172 a. 6 ad 2"><a name="45885"><span class="ref">[45885] IIª-IIae, q. 172 a. 6 ad 2</span></a> Ad
28
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diff changeset
1230 secundum dicendum quod verus propheta semper inspiratur a spiritu
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diff changeset
1231 veritatis, in quo nihil est falsitatis, et ideo nunquam dicit
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diff changeset
1232 falsum. Propheta autem falsitatis non semper instruitur a spiritu
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parents: 26
diff changeset
1233 falsitatis, sed quandoque etiam inspiratur a spiritu veritatis.
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diff changeset
1234 Ipse etiam spiritus falsitatis quandoque enuntiat vera, quandoque
53
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diff changeset
1235 falsa, ut dictum est.</p><p title="II-II q. 172 a. 6 ad 3"><a name="45886"><span class="ref">[45886] IIª-IIae, q. 172 a. 6 ad 3</span></a> Ad tertium
28
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diff changeset
1236 dicendum quod propria Daemonum esse dicuntur illa quae habent a
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diff changeset
1237 seipsis, scilicet mendacia et peccata. Quae autem pertinent ad
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parents: 26
diff changeset
1238 propriam naturam, non habent a seipsis, sed a Deo. Per virtutem
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parents: 26
diff changeset
1239 autem propriae naturae quandoque vera praenuntiant, ut dictum est.
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parents: 26
diff changeset
1240 Utitur etiam eis Deus ad veritatis manifestationem per ipsos
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parents: 26
diff changeset
1241 fiendam, dum divina mysteria eis per Angelos revelantur, ut dictum
53
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diff changeset
1242 est.</p></div></div><div class="q" id="q173"><h2>Quaestio 173</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 173 pr."><a name="45887"><span class="ref">[45887] IIª-IIae, q. 173 pr.</span></a> Deinde
28
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parents: 26
diff changeset
1243 considerandum est de modo cognitionis propheticae. Et circa hoc
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parents: 26
diff changeset
1244 quaeruntur quatuor. Primo, utrum prophetae videant ipsam Dei
544e12f679ad convert to xml
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parents: 26
diff changeset
1245 essentiam. Secundo, utrum revelatio prophetica fiat per influentiam
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parents: 26
diff changeset
1246 aliquarum specierum, vel per solam influentiam luminis. Tertio,
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parents: 26
diff changeset
1247 utrum prophetica revelatio semper sit cum alienatione a sensibus.
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parents: 26
diff changeset
1248 Quarto, utrum prophetia semper sit cum cognitione eorum quae
53
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diff changeset
1249 prophetantur.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 173 a. 1 arg. 1"><a name="45888"><span class="ref">[45888] IIª-IIae, q. 173 a. 1 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1250 primum sic proceditur. Videtur quod prophetae ipsam Dei essentiam
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parents: 26
diff changeset
1251 videant. Quia super illud Isaiae XXXVIII, dispone domui tuae etc.,
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parents: 26
diff changeset
1252 dicit Glossa, <i>prophetae in ipso libro praescientiae Dei, in quo
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parents: 26
diff changeset
1253 omnia scripta sunt, legere possunt</i>. Sed praescientia Dei est
53
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parents: 28
diff changeset
1254 ipsa eius essentia. Ergo prophetae vident ipsam Dei essentiam.</p><p title="II-II q. 173 a. 1 arg. 2"><a name="45889"><span class="ref">[45889] IIª-IIae, q. 173 a. 1 arg. 2</span></a>
28
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parents: 26
diff changeset
1255 Praeterea, Augustinus dicit, in IX de Trin., quod <i>in illa
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parents: 26
diff changeset
1256 aeterna veritate, ex qua temporalia facta sunt omnia, formam
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parents: 26
diff changeset
1257 secundum quam sumus, et secundum quam operamur, visu mentis
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ht
parents: 26
diff changeset
1258 aspicimus</i>. Sed prophetae altissimam inter omnes homines habent
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parents: 26
diff changeset
1259 divinorum cognitionem. Ergo ipsi maxime divinam essentiam
53
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parents: 28
diff changeset
1260 vident.</p><p title="II-II q. 173 a. 1 arg. 3"><a name="45890"><span class="ref">[45890] IIª-IIae, q. 173 a. 1 arg. 3</span></a>
28
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parents: 26
diff changeset
1261 Praeterea, futura contingentia praecognoscuntur a prophetis
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parents: 26
diff changeset
1262 secundum immobilem veritatem. Sic autem non sunt nisi in ipso Deo.
53
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diff changeset
1263 Ergo prophetae ipsum Deum vident.</p><p title="II-II q. 173 a. 1 s. c."><a name="45891"><span class="ref">[45891] IIª-IIae, q. 173 a. 1 s. c.</span></a> Sed
28
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parents: 26
diff changeset
1264 contra est quod visio divinae essentiae non evacuatur in patria.
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parents: 26
diff changeset
1265 Prophetia autem evacuatur, ut habetur I ad Cor. XIII. Ergo
53
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parents: 28
diff changeset
1266 prophetia non fit per visionem divinae essentiae.</p><p title="II-II q. 173 a. 1 co."><a name="45892"><span class="ref">[45892] IIª-IIae, q. 173 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1267 dicendum quod prophetia importat cognitionem divinam ut procul
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parents: 26
diff changeset
1268 existentem, unde et de prophetis dicitur, Heb. XI, quod erant a
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parents: 26
diff changeset
1269 longe aspicientes. Illi autem qui sunt in patria, in statu
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parents: 26
diff changeset
1270 beatitudinis existentes, non vident ut a remotis, sed quasi ex
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parents: 26
diff changeset
1271 propinquo, secundum illud Psalmi, <i>habitabunt recti cum vultu
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parents: 26
diff changeset
1272 tuo</i>. Unde manifestum est quod cognitio prophetica alia est a
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parents: 26
diff changeset
1273 cognitione perfecta, quae erit in patria. Unde et distinguitur ab
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parents: 26
diff changeset
1274 ea sicut imperfectum a perfecto, et ea adveniente evacuatur, ut
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parents: 26
diff changeset
1275 patet per apostolum, I ad Cor. XIII. Fuerunt autem quidam qui,
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parents: 26
diff changeset
1276 cognitionem propheticam a cognitione beatorum distinguere volentes,
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parents: 26
diff changeset
1277 dixerunt quod prophetae viderunt ipsam divinam essentiam, quam
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parents: 26
diff changeset
1278 vocant speculum aeternitatis, non tamen secundum quod est obiectum
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parents: 26
diff changeset
1279 beatorum, sed secundum quod sunt in ea rationes futurorum eventuum.
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parents: 26
diff changeset
1280 Quod quidem est omnino impossibile. Deus enim est obiectum
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parents: 26
diff changeset
1281 beatitudinis secundum ipsam sui essentiam, secundum id quod
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parents: 26
diff changeset
1282 Augustinus dicit, in V Confess., beatus est qui te scit, etiam si
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parents: 26
diff changeset
1283 illa, idest creaturas, nesciat. Non est autem possibile quod
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parents: 26
diff changeset
1284 aliquis videat rationes creaturarum in ipsa divina essentia, ita
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parents: 26
diff changeset
1285 quod eam non videat. Tum quia ipsa divina essentia est ratio omnium
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parents: 26
diff changeset
1286 quae fiunt, ratio autem idealis non addit super divinam essentiam
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parents: 26
diff changeset
1287 nisi respectum ad creaturam. Tum etiam quia prius est cognoscere
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parents: 26
diff changeset
1288 aliquid in se, quod est cognoscere Deum ut est obiectum
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parents: 26
diff changeset
1289 beatitudinis, quam cognoscere illud per comparationem ad alterum,
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parents: 26
diff changeset
1290 quod est cognoscere Deum secundum rationes rerum in ipso
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parents: 26
diff changeset
1291 existentes. Et ideo non potest esse quod prophetae videant Deum
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diff changeset
1292 secundum rationes creaturarum, et non prout est obiectum
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diff changeset
1293 beatitudinis. Et ideo dicendum est quod visio prophetica non est
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parents: 26
diff changeset
1294 visio ipsius divinae essentiae, nec in ipsa divina essentia vident
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diff changeset
1295 ea quae vident, sed in quibusdam similitudinibus, secundum
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diff changeset
1296 illustrationem divini luminis. Unde Dionysius dicit, IV cap. Cael.
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diff changeset
1297 Hier., de visionibus propheticis loquens, quod <i>sapiens theologus
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diff changeset
1298 visionem illam dicit esse divinam quae fit per similitudinem rerum
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diff changeset
1299 forma corporali carentium, ex reductione videntium in divina</i>.
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diff changeset
1300 Et huiusmodi similitudines divino lumine illustratae magis habent
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diff changeset
1301 rationem speculi quam Dei essentia. Nam in speculo resultant
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diff changeset
1302 species ab aliis rebus, quod non potest dici de Deo. Sed huiusmodi
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diff changeset
1303 illustratio mentis prophetice potest dici speculum, inquantum
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diff changeset
1304 resultat ibi similitudo veritatis divinae praescientiae et propter
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diff changeset
1305 hoc dicitur speculum aeternitatis, quasi repraesentans Dei
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diff changeset
1306 praescientiam, qui in sua aeternitate omnia praesentialiter videt,
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1307 ut dictum est.</p><p title="II-II q. 173 a. 1 ad 1"><a name="45893"><span class="ref">[45893] IIª-IIae, q. 173 a. 1 ad 1</span></a> Ad primum
28
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1308 ergo dicendum quod prophetae dicuntur inspicere in libro
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diff changeset
1309 praescientiae Dei, inquantum ex ipsa Dei praescientia resultat
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diff changeset
1310 veritas in mentem prophetae.</p><p title="II-II q. 173 a. 1 ad 2"><a name="45894"><span class="ref">[45894] IIª-IIae, q. 173 a. 1 ad 2</span></a> Ad
28
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1311 secundum dicendum quod in prima veritate dicitur homo videre
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diff changeset
1312 propriam formam, qua existit, inquantum primae veritatis similitudo
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diff changeset
1313 refulget in mente humana, ex quo anima habet quod seipsam
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diff changeset
1314 cognoscat.</p><p title="II-II q. 173 a. 1 ad 3"><a name="45895"><span class="ref">[45895] IIª-IIae, q. 173 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
1315 dicendum quod ex hoc ipso quod in Deo futura contingentia sunt
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diff changeset
1316 secundum immobilem veritatem, potest imprimere menti prophetae
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diff changeset
1317 similem cognitionem, absque eo quod prophetae Deum per essentiam
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1318 videant.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 173 a. 2 arg. 1"><a name="45896"><span class="ref">[45896] IIª-IIae, q. 173 a. 2 arg. 1</span></a> Ad
28
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1319 secundum sic proceditur. Videtur quod in prophetica revelatione non
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diff changeset
1320 imprimantur divinitus menti prophetae novae rerum species, sed
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diff changeset
1321 solum novum lumen. Quia sicut dicit Glossa Hieronymi, Amos I,
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diff changeset
1322 prophetae utuntur similitudinibus rerum in quibus conversati sunt.
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diff changeset
1323 Sed si visio prophetica fieret per aliquas species de novo
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diff changeset
1324 impressas, nihil operaretur ibi praecedens conversatio. Ergo non
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diff changeset
1325 imprimuntur aliquae species de novo in animam prophetae, sed solum
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diff changeset
1326 propheticum lumen.</p><p title="II-II q. 173 a. 2 arg. 2"><a name="45897"><span class="ref">[45897] IIª-IIae, q. 173 a. 2 arg. 2</span></a>
28
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diff changeset
1327 Praeterea, sicut Augustinus dicit, XII super Gen. ad Litt., visio
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diff changeset
1328 imaginaria non facit prophetam, sed solum visio intellectualis,
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diff changeset
1329 unde etiam Dan. X dicitur quod intelligentia opus est in visione.
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diff changeset
1330 Sed visio intellectualis, sicut in eodem libro dicitur, non fit per
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diff changeset
1331 aliquas similitudines, sed per ipsam rerum veritatem. Ergo videtur
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diff changeset
1332 quod prophetica revelatio non fiat per impressionem aliquarum
53
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diff changeset
1333 specierum.</p><p title="II-II q. 173 a. 2 arg. 3"><a name="45898"><span class="ref">[45898] IIª-IIae, q. 173 a. 2 arg. 3</span></a>
28
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diff changeset
1334 Praeterea, per donum prophetiae spiritus sanctus exhibet homini id
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diff changeset
1335 quod est supra facultatem naturae. Sed formare quascumque rerum
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diff changeset
1336 species potest homo ex facultate naturali. Ergo videtur quod in
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diff changeset
1337 prophetica revelatione non infundantur aliquae species rerum, sed
53
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diff changeset
1338 solum intelligibile lumen.</p><p title="II-II q. 173 a. 2 s. c."><a name="45899"><span class="ref">[45899] IIª-IIae, q. 173 a. 2 s. c.</span></a> Sed
28
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diff changeset
1339 contra est quod dicitur Osee XII, <i>ego visiones multiplicavi eis,
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diff changeset
1340 et in manibus prophetarum assimilatus sum</i>. Sed multiplicatio
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diff changeset
1341 visionum non fit secundum lumen intelligibile, quod est commune in
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diff changeset
1342 omni prophetica visione, sed solum secundum diversitatem specierum,
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diff changeset
1343 secundum quas etiam est assimilatio. Ergo videtur quod in
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diff changeset
1344 prophetica revelatione imprimuntur novae species rerum, et non
53
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diff changeset
1345 solum intelligibile lumen.</p><p title="II-II q. 173 a. 2 co."><a name="45900"><span class="ref">[45900] IIª-IIae, q. 173 a. 2 co.</span></a> Respondeo
28
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diff changeset
1346 dicendum quod, sicut Augustinus dicit, XII super Gen. ad Litt.,
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diff changeset
1347 <i>cognitio prophetica maxime ad mentem pertinet</i>. Circa
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diff changeset
1348 cognitionem autem humanae mentis duo oportet considerare, scilicet
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diff changeset
1349 acceptionem, sive repraesentationem rerum; et iudicium de rebus
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diff changeset
1350 praesentatis. Repraesentantur autem menti humanae res aliquae
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diff changeset
1351 secundum aliquas species, et secundum naturae ordinem, primo
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diff changeset
1352 oportet quod species praesententur sensui; secundo, imaginationi;
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diff changeset
1353 tertio, intellectui possibili, qui immutatur a speciebus
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diff changeset
1354 phantasmatum secundum illustrationem intellectus agentis. In
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diff changeset
1355 imaginatione autem non solum sunt formae rerum sensibilium secundum
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diff changeset
1356 quod accipiuntur a sensu, sed transmutatur diversimode, vel propter
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diff changeset
1357 aliquam transmutationem corporalem, sicut accidit in dormientibus
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diff changeset
1358 et furiosis; vel etiam secundum imperium rationis disponuntur
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diff changeset
1359 phantasmata in ordine ad id quod est intelligendum. Sicut enim ex
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diff changeset
1360 diversa ordinatione earundem litterarum accipiuntur diversi
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diff changeset
1361 intellectus, ita etiam secundum diversam dispositionem phantasmatum
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diff changeset
1362 resultant in intellectu diversae species intelligibiles. Iudicium
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diff changeset
1363 autem humanae mentis fit secundum vim intellectualis luminis. Per
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diff changeset
1364 donum autem prophetiae confertur aliquid humanae menti supra id
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diff changeset
1365 quod pertinet ad naturalem facultatem, quantum ad utrumque,
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diff changeset
1366 scilicet et quantum ad iudicium, per influxum intellectualis
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diff changeset
1367 luminis; et quantum ad acceptionem seu repraesentationem rerum,
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diff changeset
1368 quae fit per aliquas species. Et quantum ad hoc secundum, potest
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diff changeset
1369 assimilari doctrina humana revelationi propheticae, non autem
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diff changeset
1370 quantum ad primum, homo enim suo discipulo repraesentat aliquas res
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diff changeset
1371 per signa locutionum, non autem potest interius illuminare, sicut
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diff changeset
1372 facit Deus. Horum autem duorum primum principalius est in
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diff changeset
1373 prophetia, quia iudicium est completivum cognitionis. Et ideo, si
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diff changeset
1374 cui fiat divinitus repraesentatio aliquarum rerum per similitudines
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diff changeset
1375 imaginarias, ut Pharaoni et Nabuchodonosor; aut etiam per
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diff changeset
1376 similitudines corporales, sicut Baltassar, non est talis censendus
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diff changeset
1377 propheta, nisi illuminetur eius mens ad iudicandum; sed talis
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diff changeset
1378 apparitio est quiddam imperfectum in genere prophetiae, unde a
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diff changeset
1379 quibusdam vocatur casus prophetiae, sicut et divinatio somniorum.
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diff changeset
1380 Erit autem propheta si solummodo intellectus eius illuminetur ad
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diff changeset
1381 diiudicandum etiam ea quae ab aliis imaginarie visa sunt, ut patet
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diff changeset
1382 de Ioseph, qui exposuit somnium Pharaonis. Sed sicut Augustinus
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diff changeset
1383 dicit, XII super Gen. ad Litt., <i>maxime propheta est qui utroque
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diff changeset
1384 praecellit, ut videat in spiritu corporalium rerum significativas
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diff changeset
1385 similitudines; et eas vivacitate mentis intelligat</i>.
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diff changeset
1386 Repraesentantur autem divinitus menti prophetae quandoque quidem
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diff changeset
1387 mediante sensu exterius, quaedam formae sensibiles, sicut Daniel
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diff changeset
1388 vidit Scripturam parietis, ut legitur Dan. V. Quandoque autem per
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diff changeset
1389 formas imaginarias, sive omnino divinitus impressas, non per sensum
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diff changeset
1390 acceptas, puta si alicui caeco nato imprimerentur in imaginatione
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diff changeset
1391 colorum similitudines; vel etiam divinitus ordinatas ex his quae a
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diff changeset
1392 sensibus sunt acceptae, sicut Ieremias vidit ollam succensam a
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diff changeset
1393 facie Aquilonis, ut habetur Ierem. I. Sive etiam imprimendo species
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diff changeset
1394 intelligibiles ipsi menti, sicut patet de his qui accipiunt
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diff changeset
1395 scientiam vel sapientiam infusam, sicut Salomon et apostoli. Lumen
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diff changeset
1396 autem intelligibile quandoque quidem imprimitur menti humanae
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diff changeset
1397 divinitus ad diiudicandum ea quae ab aliis visa sunt, sicut dictum
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diff changeset
1398 est de Ioseph; et sicut patet de apostolis, quibus dominus aperuit
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diff changeset
1399 sensum ut intelligerent Scripturas, ut dicitur Luc. XXIV; et ad hoc
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diff changeset
1400 pertinet interpretatio sermonum. Sive etiam ad diiudicandum
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diff changeset
1401 secundum divinam veritatem ea quae cursu naturali homo apprehendit.
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diff changeset
1402 Sive etiam ad diiudicandum veraciter et efficaciter ea quae agenda
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diff changeset
1403 sunt, secundum illud Isaiae LXIII, spiritus domini ductor eius
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diff changeset
1404 fuit. Sic igitur patet quod prophetica revelatio quandoque quidem
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diff changeset
1405 fit per solam luminis influentiam, quandoque autem per species de
53
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diff changeset
1406 novo impressas, vel aliter ordinatas.</p><p title="II-II q. 173 a. 2 ad 1"><a name="45901"><span class="ref">[45901] IIª-IIae, q. 173 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1407 ergo dicendum quod, sicut dictum est, quando in prophetica
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diff changeset
1408 revelatione divinitus ordinantur species imaginariae praeacceptae a
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diff changeset
1409 sensu secundum congruentiam ad veritatem revelandam, tunc
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diff changeset
1410 conversatio praecedens aliquid operatur ad ipsas similitudines, non
53
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diff changeset
1411 autem quando totaliter ab extrinseco imprimuntur.</p><p title="II-II q. 173 a. 2 ad 2"><a name="45902"><span class="ref">[45902] IIª-IIae, q. 173 a. 2 ad 2</span></a> Ad
28
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diff changeset
1412 secundum dicendum quod visio intellectualis non fit secundum
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diff changeset
1413 aliquas similitudines corporales et individuales, fit tamen
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diff changeset
1414 secundum aliquam similitudinem intelligibilem, unde Augustinus
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diff changeset
1415 dicit, IX de Trin., quod <i>habet animus nonnullam speciei notae
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diff changeset
1416 similitudinem</i>. Quae quidem similitudo intelligibilis in
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diff changeset
1417 revelatione prophetica aliquando immediate a Deo imprimitur,
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diff changeset
1418 aliquando autem ex formis imaginatis resultat secundum adiutorium
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diff changeset
1419 prophetici luminis; quia ex eisdem formis imaginatis subtilior
53
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diff changeset
1420 conspicitur veritas secundum illustrationem altioris luminis.</p><p title="II-II q. 173 a. 2 ad 3"><a name="45903"><span class="ref">[45903] IIª-IIae, q. 173 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
1421 dicendum quod quascumque formas imaginatas naturali virtute homo
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diff changeset
1422 potest formare, absolute huiusmodi formas considerando, non tamen
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diff changeset
1423 ut sint ordinatae ad repraesentandas intelligibiles veritates quae
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diff changeset
1424 hominis intellectum excedunt, sed ad hoc necessarium est auxilium
53
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diff changeset
1425 supernaturalis luminis.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 173 a. 3 arg. 1"><a name="45904"><span class="ref">[45904] IIª-IIae, q. 173 a. 3 arg. 1</span></a> Ad
28
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diff changeset
1426 tertium sic proceditur. Videtur quod visio prophetica semper fiat
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parents: 26
diff changeset
1427 cum abstractione a sensibus. Dicitur enim Num. XII, <i>si quis
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diff changeset
1428 fuerit inter vos propheta domini, in visione apparebo ei, vel per
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diff changeset
1429 somnium loquar ad illum</i>. Sed sicut Glossa dicit, in principio
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diff changeset
1430 Psalterii, <i>visio quae est per somnia et visiones, est per ea
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diff changeset
1431 quae videntur dici vel fieri</i>. Cum autem aliqua videntur dici
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diff changeset
1432 vel fieri quae non dicuntur vel fiunt, est alienatio a sensibus.
53
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diff changeset
1433 Ergo prophetia semper fit cum alienatione a sensibus.</p><p title="II-II q. 173 a. 3 arg. 2"><a name="45905"><span class="ref">[45905] IIª-IIae, q. 173 a. 3 arg. 2</span></a>
28
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diff changeset
1434 Praeterea, quando una virtus multum intenditur in sua operatione,
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diff changeset
1435 alia potentia abstrahitur a suo actu, sicut illi qui vehementer
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diff changeset
1436 intendunt ad aliquid audiendum, non percipiunt visu ea quae coram
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diff changeset
1437 ipsis fiunt. Sed in visione prophetica maxime intellectus elevatur
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diff changeset
1438 et intenditur in suo actu. Ergo videtur quod semper fiat cum
53
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diff changeset
1439 abstractione a sensibus.</p><p title="II-II q. 173 a. 3 arg. 3"><a name="45906"><span class="ref">[45906] IIª-IIae, q. 173 a. 3 arg. 3</span></a>
28
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diff changeset
1440 Praeterea, impossibile est idem simul ad oppositas partes converti.
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diff changeset
1441 Sed in visione prophetica mens convertitur ad accipiendum a
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diff changeset
1442 superiori. Ergo non potest simul converti ad sensibilia.
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diff changeset
1443 Necessarium ergo videtur quod revelatio prophetica semper fit cum
53
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diff changeset
1444 abstractione a sensibus.</p><p title="II-II q. 173 a. 3 s. c."><a name="45907"><span class="ref">[45907] IIª-IIae, q. 173 a. 3 s. c.</span></a> Sed
28
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diff changeset
1445 contra est quod dicitur I ad Cor. XIV, <i>spiritus prophetarum
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diff changeset
1446 prophetis subiecti sunt</i>. Sed hoc esse non posset, si propheta
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diff changeset
1447 non esset sui compos, a sensibus alienatus existens. Ergo videtur
53
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diff changeset
1448 quod prophetica visio non fiat cum alienatione a sensibus.</p><p title="II-II q. 173 a. 3 co."><a name="45908"><span class="ref">[45908] IIª-IIae, q. 173 a. 3 co.</span></a> Respondeo
28
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diff changeset
1449 dicendum quod, sicut dictum est, prophetica revelatio fit secundum
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diff changeset
1450 quatuor, scilicet secundum influxum intelligibilis luminis,
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diff changeset
1451 secundum immissionem intelligibilium specierum, secundum
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diff changeset
1452 impressionem vel ordinationem imaginabilium formarum, et secundum
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parents: 26
diff changeset
1453 expressionem formarum sensibilium. Manifestum est autem quod non
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parents: 26
diff changeset
1454 fit abstractio a sensibus quando aliquid repraesentatur menti
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parents: 26
diff changeset
1455 prophetae per species sensibiles, sive ad hoc specialiter formatas
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parents: 26
diff changeset
1456 divinitus, sicut rubus ostensus Moysi, et Scriptura ostensa
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parents: 26
diff changeset
1457 Danieli; sive etiam per alias causas productas, ita tamen quod
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parents: 26
diff changeset
1458 secundum divinam providentiam ad aliquid prophetice significandum
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parents: 26
diff changeset
1459 ordinetur, sicut per arcam Noe significabatur Ecclesia. Similiter
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diff changeset
1460 etiam non est necesse ut fiat alienatio ab exterioribus sensibus
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parents: 26
diff changeset
1461 per hoc quod mens prophetae illustratur intelligibili lumine, aut
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parents: 26
diff changeset
1462 formatur intelligibilibus speciebus, quia in nobis perfectum
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parents: 26
diff changeset
1463 iudicium intellectus habetur per conversionem ad sensibilia, quae
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diff changeset
1464 sunt prima nostrae cognitionis principia, ut in primo habitum est.
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diff changeset
1465 Sed quando fit revelatio prophetica secundum formas imaginarias,
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parents: 26
diff changeset
1466 necesse est fieri abstractionem a sensibus, ut talis apparitio
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parents: 26
diff changeset
1467 phantasmatum non referatur ad ea quae exterius sentiuntur. Sed
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diff changeset
1468 abstractio a sensibus quandoque fit perfecte, ut scilicet nihil
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parents: 26
diff changeset
1469 homo sensibus percipiat. Quandoque autem imperfecte, ut scilicet
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parents: 26
diff changeset
1470 aliquid percipiat sensibus, non tamen plene discernat ea quae
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diff changeset
1471 exterius percipit ab his quae imaginabiliter videt, unde Augustinus
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diff changeset
1472 dicit, XII super Gen. ad Litt., <i>sic videntur quae in spiritu
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diff changeset
1473 fiunt imagines corporum, quemadmodum corpora per corpus, ita ut
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parents: 26
diff changeset
1474 simul cernatur et homo aliquis praesens, et absens alius spiritu,
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parents: 26
diff changeset
1475 tanquam oculis</i>. Talis tamen alienatio a sensibus non fit in
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parents: 26
diff changeset
1476 prophetis cum aliqua inordinatione naturae, sicut in arreptitiis
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parents: 26
diff changeset
1477 vel furiosis, sed per aliquam causam ordinatam, vel naturalem,
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parents: 26
diff changeset
1478 sicut per somnum; vel animalem, sicut per vehementiam
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parents: 26
diff changeset
1479 contemplationis, sicut de Petro legitur, Act. X, quod, cum oraret
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parents: 26
diff changeset
1480 in caenaculo, factus est in excessu mentis; vel virtute divina
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parents: 26
diff changeset
1481 rapiente, secundum illud Ezech. I, <i>facta est super eum manus
53
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diff changeset
1482 domini</i>.</p><p title="II-II q. 173 a. 3 ad 1"><a name="45909"><span class="ref">[45909] IIª-IIae, q. 173 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
1483 ergo dicendum quod auctoritas illa loquitur de prophetis quibus
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parents: 26
diff changeset
1484 imprimebantur vel ordinabantur imaginariae formae, vel in
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parents: 26
diff changeset
1485 dormiendo, quod significatur per somnium; vel in vigilando, quod
53
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diff changeset
1486 significatur per visionem.</p><p title="II-II q. 173 a. 3 ad 2"><a name="45910"><span class="ref">[45910] IIª-IIae, q. 173 a. 3 ad 2</span></a> Ad
28
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diff changeset
1487 secundum dicendum quod quando mens intenditur in suo actu circa
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parents: 26
diff changeset
1488 absentia, quae sunt a sensibus remota, tunc propter vehementiam
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parents: 26
diff changeset
1489 intentionis sequitur alienatio a sensibus. Sed quando mens
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parents: 26
diff changeset
1490 intenditur in suo actu circa dispositionem vel iudicium
53
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diff changeset
1491 sensibilium, non oportet quod a sensibus abstrahatur.</p><p title="II-II q. 173 a. 3 ad 3"><a name="45911"><span class="ref">[45911] IIª-IIae, q. 173 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
1492 dicendum quod motus mentis prophetice non est secundum virtutem
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diff changeset
1493 propriam, sed secundum virtutem superioris influxus. Et ideo,
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parents: 26
diff changeset
1494 quando ex superiori influxu mens prophetae inclinatur ad iudicandum
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parents: 26
diff changeset
1495 vel disponendum aliquid circa sensibilia, non fit alienatio a
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parents: 26
diff changeset
1496 sensibus, sed solum quando elevatur mens ad contemplandum aliqua
53
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diff changeset
1497 sublimiora.</p><p title="II-II q. 173 a. 3 ad 4"><a name="45912"><span class="ref">[45912] IIª-IIae, q. 173 a. 3 ad 4</span></a> Ad quartum
28
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diff changeset
1498 dicendum quod spiritus prophetarum dicuntur esse subiecti
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parents: 26
diff changeset
1499 prophetis, quantum ad propheticam enuntiationem, de qua ibi
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parents: 26
diff changeset
1500 apostolus loquitur; quia scilicet ex proprio sensu loquuntur ea
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parents: 26
diff changeset
1501 quae viderunt, non mente perturbata, sicut arreptitii, ut dixerunt
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diff changeset
1502 Priscilla, et Montanus. Sed in ipsa prophetica revelatione potius
53
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1503 ipsi subiiciuntur spiritui prophetiae, idest dono prophetico.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 173 a. 4 arg. 1"><a name="45913"><span class="ref">[45913] IIª-IIae, q. 173 a. 4 arg. 1</span></a> Ad
28
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diff changeset
1504 quartum sic proceditur. Videtur quod prophetae semper cognoscant ea
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parents: 26
diff changeset
1505 quae prophetant. Quia, ut Augustinus dicit, XII super Gen. ad
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parents: 26
diff changeset
1506 Litt., <i>quibus signa per aliquas rerum corporalium similitudines
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diff changeset
1507 demonstrabantur in spiritu, nisi accessisset mentis officium ut
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parents: 26
diff changeset
1508 etiam intelligerentur, nondum erat prophetia</i>. Sed ea quae
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diff changeset
1509 intelliguntur, non possunt esse incognita. Ergo propheta non
53
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diff changeset
1510 ignorat ea quae prophetat.</p><p title="II-II q. 173 a. 4 arg. 2"><a name="45914"><span class="ref">[45914] IIª-IIae, q. 173 a. 4 arg. 2</span></a>
28
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diff changeset
1511 Praeterea, lumen prophetiae est excellentius quam lumen rationis
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parents: 26
diff changeset
1512 naturalis. Sed quicumque lumine naturali habet scientiam, non
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diff changeset
1513 ignorat ea quae scit. Ergo quicumque lumine prophetico aliqua
53
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diff changeset
1514 enuntiat, non potest ea ignorare.</p><p title="II-II q. 173 a. 4 arg. 3"><a name="45915"><span class="ref">[45915] IIª-IIae, q. 173 a. 4 arg. 3</span></a>
28
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diff changeset
1515 Praeterea, prophetia ordinatur ad hominum illuminationem, unde
544e12f679ad convert to xml
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parents: 26
diff changeset
1516 dicitur II Pet. I. <i>Habetis propheticum sermonem, cui bene
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parents: 26
diff changeset
1517 facitis attendentes quasi lucernae lucenti in caliginoso loco</i>.
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diff changeset
1518 Sed nihil potest alios illuminare nisi in se sit illuminatum. Ergo
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diff changeset
1519 videtur quod propheta prius illuminatur ad cognoscendum ea quae
53
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diff changeset
1520 aliis enuntiat.</p><p title="II-II q. 173 a. 4 s. c."><a name="45916"><span class="ref">[45916] IIª-IIae, q. 173 a. 4 s. c.</span></a> Sed
28
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diff changeset
1521 contra est quod dicitur Ioan. XI. <i>Hoc autem a semetipso Caiphas
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parents: 26
diff changeset
1522 non dixit, sed, cum esset pontifex anni illius, prophetavit quia
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diff changeset
1523 Iesus moriturus erat pro gente,</i> et cetera. Sed hoc Caiphas non
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parents: 26
diff changeset
1524 cognovit. Ergo non omnis qui prophetat cognoscit ea quae
53
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diff changeset
1525 prophetat.</p><p title="II-II q. 173 a. 4 co."><a name="45917"><span class="ref">[45917] IIª-IIae, q. 173 a. 4 co.</span></a> Respondeo
28
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diff changeset
1526 dicendum quod in revelatione prophetica movetur mens prophetae a
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diff changeset
1527 spiritu sancto sicut instrumentum deficiens respectu principalis
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parents: 26
diff changeset
1528 agentis. Movetur autem mens prophetae non solum ad aliquid
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parents: 26
diff changeset
1529 apprehendendum, sed etiam ad aliquid loquendum vel ad aliquid
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parents: 26
diff changeset
1530 faciendum, et quandoque quidem ad omnia tria simul, quandoque autem
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parents: 26
diff changeset
1531 ad duo horum, quandoque vero ad unum tantum. Et quodlibet horum
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parents: 26
diff changeset
1532 contingit esse cum aliquo cognitionis defectu. Nam cum mens
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parents: 26
diff changeset
1533 prophetae movetur ad aliquid aestimandum vel apprehendendum,
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diff changeset
1534 quandoque quidem inducitur ad hoc quod solum apprehendat rem illam,
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parents: 26
diff changeset
1535 quandoque autem ulterius ad hoc quod cognoscat haec sibi esse
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parents: 26
diff changeset
1536 divinitus revelata. Similiter etiam quandoque movetur mens
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parents: 26
diff changeset
1537 prophetae ad aliquid loquendum, ita quod intelligat id quod per
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parents: 26
diff changeset
1538 haec verba spiritus sanctus intendit, sicut David, qui dicebat, II
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parents: 26
diff changeset
1539 Reg. XXIII, <i>spiritus domini locutus est per me</i>, quandoque
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parents: 26
diff changeset
1540 autem ille cuius mens movetur ad aliqua verba depromenda, non
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parents: 26
diff changeset
1541 intelligit quid spiritus sanctus per haec verba intendat, sicut
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parents: 26
diff changeset
1542 patet de Caipha, Ioan. XI. Similiter etiam cum spiritus sanctus
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parents: 26
diff changeset
1543 movet mentem alicuius ad aliquid faciendum quandoque quidem
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parents: 26
diff changeset
1544 intelligit quid hoc significet, sicut patet de Ieremia, qui
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parents: 26
diff changeset
1545 abscondit lumbare in Euphraten, ut habetur Ierem. XIII, quandoque
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parents: 26
diff changeset
1546 vero non intelligunt, sicut milites dividentes vestimenta Christi
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parents: 26
diff changeset
1547 non intelligebant quid significaret. Cum ergo aliquis cognoscit se
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parents: 26
diff changeset
1548 moveri a spiritu sancto ad aliquid aestimandum, vel significandum
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parents: 26
diff changeset
1549 verbo vel facto, hoc proprie ad prophetiam pertinet. Cum autem
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parents: 26
diff changeset
1550 movetur, sed non cognoscit, non est perfecta prophetia, sed quidam
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parents: 26
diff changeset
1551 instinctus propheticus. Sciendum tamen quod, quia mens prophetae
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parents: 26
diff changeset
1552 est instrumentum deficiens, sicut dictum est et veri prophetae non
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parents: 26
diff changeset
1553 omnia cognoscunt quae in eorum visis aut verbis aut etiam factis
53
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diff changeset
1554 spiritus sanctus intendit.</p><p title="II-II q. 173 a. 4 ad arg."><a name="45918"><span class="ref">[45918] IIª-IIae, q. 173 a. 4 ad arg.</span></a> Et per
28
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parents: 26
diff changeset
1555 hoc patet responsio ad obiecta. Nam primae rationes loquuntur de
53
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diff changeset
1556 veris prophetis, quorum mens divinitus illustratur perfecte.</p></div></div><div class="q" id="q174"><h2>Quaestio 174</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 174 pr."><a name="45919"><span class="ref">[45919] IIª-IIae, q. 174 pr.</span></a> Deinde
28
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diff changeset
1557 considerandum est de divisione prophetiae. Et circa hoc quaeruntur
544e12f679ad convert to xml
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parents: 26
diff changeset
1558 sex. Primo, de divisione prophetiae in suas species. Secundo, utrum
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parents: 26
diff changeset
1559 sit altior prophetia quae est sine imaginaria visione. Tertio, de
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parents: 26
diff changeset
1560 diversitate graduum prophetiae. Quarto, utrum Moyses fuit eximius
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ht
parents: 26
diff changeset
1561 prophetarum. Quinto, utrum aliquis comprehensor possit esse
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parents: 26
diff changeset
1562 propheta. Sexto, utrum prophetia creverit per temporis
53
d777cc3962f2 div-wrapped
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diff changeset
1563 processum.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 174 a. 1 arg. 1"><a name="45920"><span class="ref">[45920] IIª-IIae, q. 174 a. 1 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1564 primum sic proceditur. Videtur quod inconvenienter dividatur
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parents: 26
diff changeset
1565 prophetia in Glossa super Matth. I, ecce virgo in utero habebit,
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parents: 26
diff changeset
1566 ubi dicitur quod <i>prophetia alia est ex praedestinatione Dei,
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parents: 26
diff changeset
1567 quam necesse est omnibus modis evenire, ut sine nostro impleatur
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parents: 26
diff changeset
1568 arbitrio, ut haec de qua hic agitur; alia est ex praescientia Dei,
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parents: 26
diff changeset
1569 cui nostrum admiscetur arbitrium; alia est quae comminatio dicitur
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ht
parents: 26
diff changeset
1570 quae fit ob signum divinae animadversionis</i>. Illud enim quod
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parents: 26
diff changeset
1571 consequitur omnem prophetiam, non debet poni ut membrum dividens
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parents: 26
diff changeset
1572 prophetiam. Sed omnis prophetia est secundum praescientiam divinam,
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parents: 26
diff changeset
1573 quia prophetae legunt in libro praescientiae, ut dicit Glossa,
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parents: 26
diff changeset
1574 Isaiae XXXVIII. Ergo videtur quod non debeat poni una species
53
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diff changeset
1575 prophetiae quae est secundum praescientiam.</p><p title="II-II q. 174 a. 1 arg. 2"><a name="45921"><span class="ref">[45921] IIª-IIae, q. 174 a. 1 arg. 2</span></a>
28
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parents: 26
diff changeset
1576 Praeterea, sicuti aliquid prophetatur secundum comminationem, ita
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parents: 26
diff changeset
1577 etiam secundum promissionem, et utraque variatur. Dicitur enim
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parents: 26
diff changeset
1578 Ierem. XVIII, <i>repente loquar adversum gentem et adversum regnum,
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parents: 26
diff changeset
1579 ut eradicem et destruam et disperdam illud, si poenitentiam egerit
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parents: 26
diff changeset
1580 gens illa a malo suo, agam et ego poenitentiam</i>, et hoc pertinet
544e12f679ad convert to xml
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parents: 26
diff changeset
1581 ad prophetiam comminationis. Et postea subdit de prophetia
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ht
parents: 26
diff changeset
1582 promissionis, <i>subito loquar de gente et de regno, ut aedificem
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parents: 26
diff changeset
1583 et plantem illud, si fecerit malum in oculis meis, poenitentiam
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parents: 26
diff changeset
1584 agam super bono quod locutus sum ut facerem ei</i>. Ergo, sicut
544e12f679ad convert to xml
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parents: 26
diff changeset
1585 ponitur prophetia comminationis, ita debet poni prophetia
53
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diff changeset
1586 promissionis.</p><p title="II-II q. 174 a. 1 arg. 3"><a name="45922"><span class="ref">[45922] IIª-IIae, q. 174 a. 1 arg. 3</span></a>
28
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parents: 26
diff changeset
1587 Praeterea, Isidorus dicit, in libro Etymol., <i>prophetiae genera
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parents: 26
diff changeset
1588 sunt septem. Primum genus, extasis, quod est mentis excessus, sicut
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parents: 26
diff changeset
1589 vidit Petrus vas submissum de caelo cum variis animalibus. Secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
1590 genus, visio, sicut apud Isaiam dicentem, vidi dominum sedentem, et
544e12f679ad convert to xml
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parents: 26
diff changeset
1591 cetera. Tertium genus est somnium, sicut Iacob scalam dormiens
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parents: 26
diff changeset
1592 vidit. Quartum genus est per nubem, sicut ad Moysen loquitur Deus.
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parents: 26
diff changeset
1593 Quintum genus, vox de caelo, sicut ad Abraham sonuit dicens, ne
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parents: 26
diff changeset
1594 mittas manum in puerum. Sextum genus, accepta parabola, sicut apud
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parents: 26
diff changeset
1595 Balaam. Septimum genus, repletio spiritus sancti, sicut pene apud
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parents: 26
diff changeset
1596 omnes prophetas</i>. Ponit etiam tria genera visionum, <i>unum,
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parents: 26
diff changeset
1597 secundum oculos corporis; alterum, secundum spiritum imaginarium;
544e12f679ad convert to xml
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parents: 26
diff changeset
1598 tertium, per intuitum mentis</i>. Sed haec non exprimuntur in prius
53
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diff changeset
1599 dicta divisione. Ergo est insufficiens.</p><p title="II-II q. 174 a. 1 s. c."><a name="45923"><span class="ref">[45923] IIª-IIae, q. 174 a. 1 s. c.</span></a> Sed
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1600 contra est auctoritas Hieronymi, cuius dicitur esse Glossa.</p><p title="II-II q. 174 a. 1 co."><a name="45924"><span class="ref">[45924] IIª-IIae, q. 174 a. 1 co.</span></a> Respondeo
28
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diff changeset
1601 dicendum quod species habituum et actuum in moralibus distinguuntur
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diff changeset
1602 secundum obiecta. Obiectum autem prophetiae est id quod est in
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diff changeset
1603 cognitione divina supra humanam facultatem existens. Et ideo
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diff changeset
1604 secundum horum differentiam distinguitur prophetia in diversas
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diff changeset
1605 species, secundum prius dictam divisionem. Dictum est autem supra
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parents: 26
diff changeset
1606 quod futurum est in divina cognitione dupliciter. Uno modo, prout
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diff changeset
1607 est in sua causa. Et sic accipitur prophetia comminationis, quae
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diff changeset
1608 non semper impletur, sed per eam praenuntiatur ordo causae ad
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diff changeset
1609 effectus, qui quandoque, aliis supervenientibus, impeditur. Alio
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parents: 26
diff changeset
1610 modo, praecognoscit Deus aliqua in seipsis. Vel ut fienda ab ipso.
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parents: 26
diff changeset
1611 Et horum est prophetia praedestinationis, quia, secundum
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diff changeset
1612 Damascenum, <i>Deus praedestinat ea quae non sunt in nobis</i>. Vel
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diff changeset
1613 ut fienda per liberum arbitrium hominis. Et sic est prophetia
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parents: 26
diff changeset
1614 praescientiae. Quae potest esse bonorum et malorum, quod non
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parents: 26
diff changeset
1615 contingit de prophetia praedestinationis, quae est bonorum tantum.
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parents: 26
diff changeset
1616 Et quia praedestinatio sub praescientia comprehenditur, ideo in
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diff changeset
1617 Glossa, in principio Psalterii, ponitur tantum duplex prophetiae
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diff changeset
1618 species, scilicet secundum praescientiam, et secundum
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diff changeset
1619 comminationem.</p><p title="II-II q. 174 a. 1 ad 1"><a name="45925"><span class="ref">[45925] IIª-IIae, q. 174 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
1620 ergo dicendum quod praescientia proprie dicitur praecognitio
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diff changeset
1621 futurorum eventuum prout in seipsis sunt, et secundum hoc ponitur
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parents: 26
diff changeset
1622 species prophetiae. Prout autem dicitur respectu futurorum eventuum
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diff changeset
1623 sive secundum quod in seipsis sunt sive secundum quod sunt in
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1624 causis suis, communiter se habet ad omnem speciem prophetiae.</p><p title="II-II q. 174 a. 1 ad 2"><a name="45926"><span class="ref">[45926] IIª-IIae, q. 174 a. 1 ad 2</span></a> Ad
28
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diff changeset
1625 secundum dicendum quod prophetia promissionis comprehenditur sub
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parents: 26
diff changeset
1626 prophetia comminationis, quia eadem ratio est veritatis in utraque.
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diff changeset
1627 Denominatur tamen magis a comminatione, quia Deus pronior est ad
53
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1628 relaxandum poenam quam ad subtrahendum promissa beneficia.</p><p title="II-II q. 174 a. 1 ad 3"><a name="45927"><span class="ref">[45927] IIª-IIae, q. 174 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
1629 dicendum quod Isidorus distinguit prophetiam secundum modum
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diff changeset
1630 prophetandi. Qui quidem potest distingui vel secundum potentias
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parents: 26
diff changeset
1631 cognoscitivas in homine, quae sunt sensus, imaginatio et
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parents: 26
diff changeset
1632 intellectus. Et sic sumitur triplex visio, quam ponit tam ipse quam
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parents: 26
diff changeset
1633 Augustinus, XII super Gen. ad Litt. Vel potest sumi secundum
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diff changeset
1634 differentiam prophetici influxus. Qui quidem, quantum ad
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parents: 26
diff changeset
1635 illustrationem intellectus, significatur per repletionem spiritus
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parents: 26
diff changeset
1636 sancti, quam septimo loco ponit. Quantum vero ad impressionem
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diff changeset
1637 formarum imaginabilium, ponit tria, scilicet somnium, quod ponit
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diff changeset
1638 tertio loco; et visionem, quae fit in vigilando respectu
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diff changeset
1639 quorumcumque communium, quam ponit in secundo loco; et extasim,
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parents: 26
diff changeset
1640 quae fit per elevationem mentis in aliqua altiora, quam ponit primo
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diff changeset
1641 loco. Quantum vero ad sensibilia signa, ponit tria. Quia sensibile
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diff changeset
1642 signum aut est aliqua res corporea exterius apparens visui, sicut
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parents: 26
diff changeset
1643 nubes, quam ponit quarto loco. Aut est vox exterius formata ad
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parents: 26
diff changeset
1644 auditum hominis delata, quam ponit quinto loco. Aut est vox per
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diff changeset
1645 hominem formata cum similitudine alicuius rei, quod pertinet ad
53
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1646 parabolam, quam ponit sexto loco.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 174 a. 2 arg. 1"><a name="45928"><span class="ref">[45928] IIª-IIae, q. 174 a. 2 arg. 1</span></a> Ad
28
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diff changeset
1647 secundum sic proceditur. Videtur quod excellentior sit prophetia
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diff changeset
1648 quae habet visionem intellectualem et imaginariam, quam ea quae
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parents: 26
diff changeset
1649 habet visionem intellectualem tantum. Dicit enim Augustinus, XII
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parents: 26
diff changeset
1650 super Gen. ad Litt., et habetur in Glossa, I ad Cor. XIV, super
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diff changeset
1651 illud, <i>spiritus autem loquitur mysteria, minus est propheta qui
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diff changeset
1652 rerum significatarum solo spiritu videt imagines; et magis est
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parents: 26
diff changeset
1653 propheta qui solo earum intellectu est praeditus; sed maxime
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diff changeset
1654 propheta est qui in utroque praecellit</i>. Hoc autem pertinet ad
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diff changeset
1655 prophetam qui simul habet intellectualem et imaginariam visionem.
53
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diff changeset
1656 Ergo huiusmodi prophetia est altior.</p><p title="II-II q. 174 a. 2 arg. 2"><a name="45929"><span class="ref">[45929] IIª-IIae, q. 174 a. 2 arg. 2</span></a>
28
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diff changeset
1657 Praeterea, quanto virtus alicuius rei est maior, tanto ad magis
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diff changeset
1658 distantia se extendit. Sed lumen propheticum principaliter ad
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parents: 26
diff changeset
1659 mentem pertinet, ut ex dictis patet. Ergo perfectior videtur esse
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diff changeset
1660 prophetia quae derivatur usque ad imaginationem, quam illa quae
53
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diff changeset
1661 existit in solo intellectu.</p><p title="II-II q. 174 a. 2 arg. 3"><a name="45930"><span class="ref">[45930] IIª-IIae, q. 174 a. 2 arg. 3</span></a>
28
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diff changeset
1662 Praeterea, Hieronymus, in prologo libri regum, distinguit prophetas
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diff changeset
1663 contra Hagiographos. Omnes autem illi quos prophetas nominat, puta
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parents: 26
diff changeset
1664 Isaias, Ieremias et alii huiusmodi, simul cum intellectuali visione
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diff changeset
1665 imaginariam habuerunt, non autem illi qui dicuntur Hagiographi,
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parents: 26
diff changeset
1666 sicut ex inspiratione spiritus sancti scribentes, sicut Iob, David,
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parents: 26
diff changeset
1667 Salomon et huiusmodi. Ergo videtur quod magis proprie dicuntur
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parents: 26
diff changeset
1668 prophetae illi qui habent simul visionem imaginariam cum
53
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diff changeset
1669 intellectuali, quam illi qui habent intellectualem tantum.</p><p title="II-II q. 174 a. 2 arg. 4"><a name="45931"><span class="ref">[45931] IIª-IIae, q. 174 a. 2 arg. 4</span></a>
28
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diff changeset
1670 Praeterea, Dionysius dicit, I cap. Cael. Hier., quod <i>impossibile
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diff changeset
1671 est nobis superlucere divinum radium, nisi varietate sacrorum
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parents: 26
diff changeset
1672 velaminum circumvelatum</i>. Sed prophetica revelatio fit per
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parents: 26
diff changeset
1673 immissionem divini radii. Ergo videtur quod non possit esse absque
53
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diff changeset
1674 phantasmatum velaminibus.</p><p title="II-II q. 174 a. 2 s. c."><a name="45932"><span class="ref">[45932] IIª-IIae, q. 174 a. 2 s. c.</span></a> Sed
28
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parents: 26
diff changeset
1675 contra est quod Glossa dicit, in principio Psalterii, quod <i>ille
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diff changeset
1676 modus prophetiae ceteris est dignior, quando scilicet ex sola
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parents: 26
diff changeset
1677 spiritus sancti inspiratione, remoto omni exteriori adminiculo
53
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diff changeset
1678 facti vel dicti vel visionis vel somnii, prophetatur</i>.</p><p title="II-II q. 174 a. 2 co."><a name="45933"><span class="ref">[45933] IIª-IIae, q. 174 a. 2 co.</span></a> Respondeo
28
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diff changeset
1679 dicendum quod dignitas eorum quae sunt ad finem, praecipue
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diff changeset
1680 consideratur ex fine. Finis autem prophetiae est manifestatio
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parents: 26
diff changeset
1681 alicuius veritatis supra hominem existentis. Unde quanto huiusmodi
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parents: 26
diff changeset
1682 manifestatio est potior, tanto prophetia est dignior. Manifestum
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parents: 26
diff changeset
1683 est autem quod manifestatio veritatis divinae quae fit secundum
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diff changeset
1684 nudam contemplationem ipsius veritatis, potior est quam illa quae
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parents: 26
diff changeset
1685 fit sub similitudine corporalium rerum, magis enim appropinquat ad
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parents: 26
diff changeset
1686 visionem patriae, secundum quam in essentia Dei veritas
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parents: 26
diff changeset
1687 conspicitur. Et inde est quod prophetia per quam aliqua
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parents: 26
diff changeset
1688 supernaturalis veritas conspicitur nude secundum intellectualem
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parents: 26
diff changeset
1689 veritatem, est dignior quam illa in qua veritas supernaturalis
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parents: 26
diff changeset
1690 manifestatur per similitudinem corporalium rerum secundum
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parents: 26
diff changeset
1691 imaginariam visionem. Et ex hoc etiam ostenditur mens prophetae
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parents: 26
diff changeset
1692 sublimior, sicut in doctrina humana auditor ostenditur esse
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parents: 26
diff changeset
1693 melioris intellectus qui veritatem intelligibilem a magistro nude
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parents: 26
diff changeset
1694 prolatam capere potest, quam ille qui indiget sensibilibus exemplis
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parents: 26
diff changeset
1695 ad hoc manuduci. Unde in commendationem prophetiae David dicitur,
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parents: 26
diff changeset
1696 II Reg. XXIII, mihi locutus est fortis Israel; et postea subdit,
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parents: 26
diff changeset
1697 <i>sicut lux aurorae, oriente sole, mane absque nubibus
53
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diff changeset
1698 rutilat</i>.</p><p title="II-II q. 174 a. 2 ad 1"><a name="45934"><span class="ref">[45934] IIª-IIae, q. 174 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1699 ergo dicendum quod quando aliqua supernaturalis veritas revelanda
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parents: 26
diff changeset
1700 est per similitudines corporales, tunc magis est propheta qui
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parents: 26
diff changeset
1701 utrumque habet, scilicet lumen intellectuale et imaginariam
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parents: 26
diff changeset
1702 visionem, quam ille qui habet alterum tantum, quia perfectior est
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parents: 26
diff changeset
1703 prophetia. Et quantum ad hoc loquitur Augustinus. Sed illa
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parents: 26
diff changeset
1704 prophetia in qua revelatur nude intelligibilis veritas, est omnibus
53
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diff changeset
1705 potior.</p><p title="II-II q. 174 a. 2 ad 2"><a name="45935"><span class="ref">[45935] IIª-IIae, q. 174 a. 2 ad 2</span></a> Ad
28
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diff changeset
1706 secundum dicendum quod aliud est iudicium de his quae propter se
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parents: 26
diff changeset
1707 quaeruntur, et de his quae quaeruntur propter aliud. In his enim
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parents: 26
diff changeset
1708 quae propter se quaeruntur, quanto virtus agentis ad plura et
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parents: 26
diff changeset
1709 remotiora se extendit, tanto potior est, sicut medicus reputatur
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parents: 26
diff changeset
1710 melior qui potest plures, et magis a sanitate distantes sanare. In
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parents: 26
diff changeset
1711 his autem quae non quaeruntur nisi propter aliud, quanto agens
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parents: 26
diff changeset
1712 potest ex paucioribus et propinquioribus ad suum intentum
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parents: 26
diff changeset
1713 pervenire, tanto videtur esse maioris virtutis, sicut magis
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parents: 26
diff changeset
1714 laudatur medicus qui per pauciora et leviora potest sanare
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parents: 26
diff changeset
1715 infirmum. Visio autem imaginaria in cognitione prophetica non
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parents: 26
diff changeset
1716 requiritur propter se, sed propter manifestationem intelligibilis
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parents: 26
diff changeset
1717 veritatis. Et ideo tanto potior est prophetia, quanto minus ea
53
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diff changeset
1718 indiget.</p><p title="II-II q. 174 a. 2 ad 3"><a name="45936"><span class="ref">[45936] IIª-IIae, q. 174 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
1719 dicendum quod nihil prohibet aliquid esse simpliciter melius, quod
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diff changeset
1720 tamen minus proprie recipit alicuius praedicationem, sicut cognitio
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parents: 26
diff changeset
1721 patriae est nobilior quam cognitio viae, quae tamen magis proprie
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parents: 26
diff changeset
1722 dicitur fides, eo quod nomen fidei importat imperfectionem
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parents: 26
diff changeset
1723 cognitionis. Similiter autem prophetia importat quandam
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parents: 26
diff changeset
1724 obscuritatem et remotionem ab intelligibili veritate. Et ideo magis
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parents: 26
diff changeset
1725 proprie dicuntur prophetae qui vident per imaginariam visionem,
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parents: 26
diff changeset
1726 quamvis illa prophetia sit nobilior quae est per intellectualem
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parents: 26
diff changeset
1727 visionem, dum tamen sit eadem veritas utrobique revelata. Si vero
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parents: 26
diff changeset
1728 lumen intellectuale alicui divinitus infundatur non ad cognoscendum
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parents: 26
diff changeset
1729 aliqua supernaturalia, sed ad iudicandum secundum certitudinem
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parents: 26
diff changeset
1730 veritatis divinae ea quae humana ratione cognosci possunt; sic
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parents: 26
diff changeset
1731 talis prophetia intellectualis est infra illam quae est cum
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parents: 26
diff changeset
1732 imaginaria visione ducente in supernaturalem veritatem; cuiusmodi
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parents: 26
diff changeset
1733 prophetiam habuerunt omnes illi qui numerantur in ordine
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parents: 26
diff changeset
1734 prophetarum. Qui etiam ex hoc specialiter dicuntur prophetae, quia
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parents: 26
diff changeset
1735 prophetico officio fungebantur, unde et ex persona domini
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parents: 26
diff changeset
1736 loquebantur, dicentes ad populum, haec dicit dominus; quod non
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parents: 26
diff changeset
1737 faciebant illi qui Hagiographa conscripserunt, quorum plures
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parents: 26
diff changeset
1738 loquebantur frequentius de his quae humana ratione cognosci
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diff changeset
1739 possunt, non quasi ex persona Dei, sed ex persona propria, cum
53
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diff changeset
1740 adiutorio tamen divini luminis.</p><p title="II-II q. 174 a. 2 ad 4"><a name="45937"><span class="ref">[45937] IIª-IIae, q. 174 a. 2 ad 4</span></a> Ad quartum
28
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parents: 26
diff changeset
1741 dicendum quod illustratio divini radii in vita praesenti non fit
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diff changeset
1742 sine velaminibus phantasmatum qualiumcumque, quia connaturale est
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parents: 26
diff changeset
1743 homini, secundum statum praesentis vitae, ut non intelligat sine
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parents: 26
diff changeset
1744 phantasmate. Quandoque tamen sufficiunt phantasmata quae communi
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parents: 26
diff changeset
1745 modo a sensibus abstrahuntur, nec exigitur aliqua visio imaginaria
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diff changeset
1746 divinitus procurata. Et sic dicitur revelatio prophetica fieri sine
53
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diff changeset
1747 imaginaria visione.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 174 a. 3 arg. 1"><a name="45938"><span class="ref">[45938] IIª-IIae, q. 174 a. 3 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1748 tertium sic proceditur. Videtur quod gradus prophetiae non possint
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parents: 26
diff changeset
1749 distingui secundum visionem imaginariam. Gradus enim alicuius rei
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parents: 26
diff changeset
1750 non attenditur secundum id quod est propter aliud, sed secundum id
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parents: 26
diff changeset
1751 quod est propter se. In prophetia autem propter quaeritur visio
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parents: 26
diff changeset
1752 intellectualis, propter aliud autem visio imaginaria, ut supra
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parents: 26
diff changeset
1753 dictum est. Ergo videtur quod gradus prophetiae non distinguantur
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parents: 26
diff changeset
1754 secundum imaginariam visionem, sed solum secundum
53
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diff changeset
1755 intellectualem.</p><p title="II-II q. 174 a. 3 arg. 2"><a name="45939"><span class="ref">[45939] IIª-IIae, q. 174 a. 3 arg. 2</span></a>
28
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parents: 26
diff changeset
1756 Praeterea, unius prophetae videtur esse unus gradus prophetiae. Sed
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parents: 26
diff changeset
1757 uni prophetae fit revelatio secundum diversas imaginarias visiones.
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parents: 26
diff changeset
1758 Ergo diversitas imaginariae visionis non diversificat gradus
53
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diff changeset
1759 prophetiae.</p><p title="II-II q. 174 a. 3 arg. 3"><a name="45940"><span class="ref">[45940] IIª-IIae, q. 174 a. 3 arg. 3</span></a>
28
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diff changeset
1760 Praeterea, secundum Glossam, in principio Psalterii, prophetia
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parents: 26
diff changeset
1761 consistit in dictis et factis, somnio et visione. Non ergo debet
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parents: 26
diff changeset
1762 prophetiae gradus magis distingui secundum imaginariam visionem, ad
53
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1763 quam pertinet visio et somnium, quam secundum dicta et facta.</p><p title="II-II q. 174 a. 3 s. c."><a name="45941"><span class="ref">[45941] IIª-IIae, q. 174 a. 3 s. c.</span></a> Sed
28
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diff changeset
1764 contra est quod medium diversificat gradus cognitionis, sicut
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diff changeset
1765 scientia propter quid est altior, eo quod est per nobilius medium,
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parents: 26
diff changeset
1766 quam scientia quia, vel etiam quam opinio. Sed visio imaginaria in
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parents: 26
diff changeset
1767 cognitione prophetica est sicut quoddam medium. Ergo gradus
53
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diff changeset
1768 prophetiae distingui debent secundum imaginariam visionem.</p><p title="II-II q. 174 a. 3 co."><a name="45942"><span class="ref">[45942] IIª-IIae, q. 174 a. 3 co.</span></a> Respondeo
28
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diff changeset
1769 dicendum quod, sicut dictum est, prophetia in qua per lumen
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parents: 26
diff changeset
1770 intelligibile revelatur aliqua supernaturalis veritas per
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parents: 26
diff changeset
1771 imaginariam visionem, medium gradum tenet inter illam prophetiam in
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parents: 26
diff changeset
1772 qua revelatur supernaturalis veritas absque imaginaria visione, et
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parents: 26
diff changeset
1773 illam in qua per lumen intelligibile absque imaginaria visione
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parents: 26
diff changeset
1774 dirigitur homo ad ea cognoscenda vel agenda quae pertinent ad
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parents: 26
diff changeset
1775 humanam conversationem. Magis autem est proprium prophetiae
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parents: 26
diff changeset
1776 cognitio quam operatio. Et ideo infimus gradus prophetiae est cum
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parents: 26
diff changeset
1777 aliquis ex interiori instinctu movetur ad aliqua exterius facienda,
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parents: 26
diff changeset
1778 sicut de Samsone dicitur, Iudic. XV, quod <i>irruit spiritus domini
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diff changeset
1779 in eum, et sicut solent ad ardorem ignis ligna consumi, ita et
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parents: 26
diff changeset
1780 vincula quibus ligatus erat, dissipata sunt et soluta</i>. Secundus
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parents: 26
diff changeset
1781 autem gradus prophetiae est cum aliquis ex interiori lumine
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parents: 26
diff changeset
1782 illustratur ad cognoscendum aliqua quae tamen non excedunt limites
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parents: 26
diff changeset
1783 naturalis cognitionis, sicut dicitur de Salomone, III Reg. IV, quod
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diff changeset
1784 <i>locutus est parabolas, et disputavit super lignis, a cedro quae
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parents: 26
diff changeset
1785 est in Libano usque ad hyssopum quae egreditur de pariete, et
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parents: 26
diff changeset
1786 disseruit de iumentis et volucribus et reptilibus et piscibus</i>.
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parents: 26
diff changeset
1787 Et hoc totum fuit ex divina inspiratione, nam praemittitur,
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diff changeset
1788 <i>dedit Deus sapientiam Salomoni, et prudentiam multam nimis</i>.
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diff changeset
1789 Hi tamen duo gradus sunt infra prophetiam proprie dictam, quia non
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diff changeset
1790 attingunt ad supernaturalem veritatem. Illa autem prophetia in qua
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parents: 26
diff changeset
1791 manifestatur supernaturalis veritas per imaginariam visionem,
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parents: 26
diff changeset
1792 diversificatur primo, secundum differentiam somnii, quod fit in
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parents: 26
diff changeset
1793 dormiendo; et visionis, quae fit in vigilando. Quae pertinet ad
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parents: 26
diff changeset
1794 altiorem gradum prophetiae, quia maior vis prophetici luminis esse
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parents: 26
diff changeset
1795 videtur quae animam occupatam circa sensibilia in vigilando
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parents: 26
diff changeset
1796 abstrahit ad supernaturalia, quam illa quae animam hominis
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parents: 26
diff changeset
1797 abstractam a sensibilibus invenit in dormiendo. Secundo autem
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parents: 26
diff changeset
1798 diversificantur gradus prophetiae quantum ad expressionem signorum
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parents: 26
diff changeset
1799 imaginabilium quibus veritas intelligibilis exprimitur. Et quia
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parents: 26
diff changeset
1800 signa maxime expressa intelligibilis veritatis sunt verba ideo
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parents: 26
diff changeset
1801 altior gradus prophetiae videtur quando propheta audit verba
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parents: 26
diff changeset
1802 exprimentia intelligibilem veritatem, sive in vigilando sive in
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parents: 26
diff changeset
1803 dormiendo, quam quando videt aliquas res significativas veritatis,
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parents: 26
diff changeset
1804 sicut septem spicae plenae significant septem annos ubertatis. In
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parents: 26
diff changeset
1805 quibus etiam signis tanto videtur prophetia esse altior, quanto
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parents: 26
diff changeset
1806 signa sunt magis expressa, sicut quod Ieremias vidit incendium
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parents: 26
diff changeset
1807 civitatis sub similitudine ollae succensae, sicut dicitur Ierem. I.
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parents: 26
diff changeset
1808 Tertio autem ostenditur esse altior gradus prophetiae quando
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diff changeset
1809 propheta non solum videt signa verborum vel factorum, sed etiam
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parents: 26
diff changeset
1810 videt, in vigilando vel in dormiendo, aliquem sibi colloquentem aut
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parents: 26
diff changeset
1811 aliquid demonstrantem, quia per hoc ostenditur quod mens prophetae
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parents: 26
diff changeset
1812 magis appropinquat ad causam revelantem. Quarto autem potest
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parents: 26
diff changeset
1813 attendi altitudo gradus prophetalis ex conditione eius qui videtur.
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parents: 26
diff changeset
1814 Nam altior gradus prophetiae est si ille qui loquitur vel
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diff changeset
1815 demonstrat, videatur, in vigilando vel dormiendo, in specie Angeli,
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parents: 26
diff changeset
1816 quam si videatur in specie hominis. Et adhuc altior si videatur, in
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diff changeset
1817 dormiendo vel vigilando, in specie Dei, secundum illud Isaiae VI,
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parents: 26
diff changeset
1818 vidi dominum sedentem. Super omnes autem hos gradus est tertium
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parents: 26
diff changeset
1819 genus prophetiae, in quo intelligibilis veritas et supernaturalis
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parents: 26
diff changeset
1820 absque imaginaria visione ostenditur. Quae tamen excedit rationem
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parents: 26
diff changeset
1821 prophetiae proprie dictae, ut dictum est. Et ideo consequens est
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parents: 26
diff changeset
1822 quod gradus prophetiae proprie dictae distinguantur secundum
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diff changeset
1823 imaginariam visionem.</p><p title="II-II q. 174 a. 3 ad 1"><a name="45943"><span class="ref">[45943] IIª-IIae, q. 174 a. 3 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1824 ergo dicendum quod discretio luminis intelligibilis non potest a
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parents: 26
diff changeset
1825 nobis cognosci nisi secundum quod iudicatur per aliqua signa
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parents: 26
diff changeset
1826 imaginaria vel sensibilia. Et ideo ex diversitate imaginatorum
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diff changeset
1827 perpenditur diversitas intellectualis luminis.</p><p title="II-II q. 174 a. 3 ad 2"><a name="45944"><span class="ref">[45944] IIª-IIae, q. 174 a. 3 ad 2</span></a> Ad
28
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parents: 26
diff changeset
1828 secundum dicendum quod, sicut supra dictum est, prophetia non est
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parents: 26
diff changeset
1829 per modum habitus immanentis, sed magis per modum passionis
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parents: 26
diff changeset
1830 transeuntis. Unde non est inconveniens quod uni et eidem prophetae
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parents: 26
diff changeset
1831 fiat revelatio prophetica diversis vicibus secundum diversos
53
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diff changeset
1832 gradus.</p><p title="II-II q. 174 a. 3 ad 3"><a name="45945"><span class="ref">[45945] IIª-IIae, q. 174 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
1833 dicendum quod dicta et facta de quibus ibi fit mentio, non
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parents: 26
diff changeset
1834 pertinent ad revelationem prophetiae, sed ad denuntiationem, quae
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parents: 26
diff changeset
1835 fit secundum dispositionem eorum quibus denuntiatur id quod
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parents: 26
diff changeset
1836 prophetae revelatum est; et hoc fit quandoque per dicta, quandoque
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parents: 26
diff changeset
1837 per facta. Denuntiatio autem et operatio miraculorum consequenter
53
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diff changeset
1838 se habent ad prophetiam, ut supra dictum est.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 174 a. 4 arg. 1"><a name="45946"><span class="ref">[45946] IIª-IIae, q. 174 a. 4 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1839 quartum sic proceditur. Videtur quod Moyses non fuerit excellentior
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parents: 26
diff changeset
1840 omnibus prophetis. Dicit enim Glossa, in principio Psalterii, quod
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parents: 26
diff changeset
1841 <i>David dicitur propheta per excellentiam</i>. Non ergo Moyses
53
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diff changeset
1842 fuit excellentissimus omnium.</p><p title="II-II q. 174 a. 4 arg. 2"><a name="45947"><span class="ref">[45947] IIª-IIae, q. 174 a. 4 arg. 2</span></a>
28
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diff changeset
1843 Praeterea, maiora miracula facta sunt per Iosue, qui fecit stare
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diff changeset
1844 solem et lunam, ut habetur Iosue X, et per Isaiam, qui fecit
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parents: 26
diff changeset
1845 retrocedere solem, ut habetur Isaiae XXXVIII, quam per Moysen, qui
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parents: 26
diff changeset
1846 divisit mare rubrum. Similiter etiam per Eliam, de quo dicitur,
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parents: 26
diff changeset
1847 Eccli. XLVIII, <i>quis poterit tibi similiter gloriari, qui
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parents: 26
diff changeset
1848 sustulisti mortuum ab Inferis?</i> Non ergo Moyses fuit
53
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diff changeset
1849 excellentissimus prophetarum.</p><p title="II-II q. 174 a. 4 arg. 3"><a name="45948"><span class="ref">[45948] IIª-IIae, q. 174 a. 4 arg. 3</span></a>
28
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parents: 26
diff changeset
1850 Praeterea, Matth. XI dicitur quod <i>inter natos mulierum non
544e12f679ad convert to xml
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parents: 26
diff changeset
1851 surrexit maior Ioanne Baptista</i>. Non ergo Moyses fuit
53
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diff changeset
1852 excellentior omnibus prophetis.</p><p title="II-II q. 174 a. 4 s. c."><a name="45949"><span class="ref">[45949] IIª-IIae, q. 174 a. 4 s. c.</span></a> Sed
28
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parents: 26
diff changeset
1853 contra est quod dicitur Deut. ult., <i>non surrexit propheta ultra
53
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diff changeset
1854 in Israel sicut Moyses</i>.</p><p title="II-II q. 174 a. 4 co."><a name="45950"><span class="ref">[45950] IIª-IIae, q. 174 a. 4 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1855 dicendum quod, licet quantum ad aliquid aliquis alius prophetarum
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parents: 26
diff changeset
1856 fuerit maior Moyse, simpliciter tamen Moyses fuit omnibus maior. In
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parents: 26
diff changeset
1857 prophetia enim, sicut ex praedictis patet, consideratur et
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parents: 26
diff changeset
1858 cognitio, tam secundum visionem intellectualem quam secundum
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parents: 26
diff changeset
1859 visionem imaginariam; et denuntiatio; et confirmatio per miracula.
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parents: 26
diff changeset
1860 Moyses ergo fuit aliis excellentior, primo quidem, quantum ad
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parents: 26
diff changeset
1861 visionem intellectualem, eo quod vidit ipsam Dei essentiam, sicut
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parents: 26
diff changeset
1862 Paulus in raptu; sicut Augustinus dicit, XII super Gen. ad Litt.
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parents: 26
diff changeset
1863 Unde dicitur, Num. XII, quod palam, non per aenigmata Deum videt.
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parents: 26
diff changeset
1864 Secundo, quantum ad imaginariam visionem, quam quasi ad nutum
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parents: 26
diff changeset
1865 habebat, non solum audiens verba, sed etiam videns loquentem, etiam
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parents: 26
diff changeset
1866 in specie Dei, non solum in dormiendo, sed etiam in vigilando. Unde
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parents: 26
diff changeset
1867 dicitur Exod. XXXIII, quod <i>loquebatur ei dominus facie ad
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parents: 26
diff changeset
1868 faciem, sicut homo solet loqui cum amico suo</i>. Tertio, quantum
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parents: 26
diff changeset
1869 ad denuntiationem, quia loquebatur toti populo fidelium ex persona
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parents: 26
diff changeset
1870 Dei quasi de novo legem proponens; alii vero prophetae loquebantur
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parents: 26
diff changeset
1871 ad populum in persona Dei quasi inducentes ad observantiam legis
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parents: 26
diff changeset
1872 Moysi, secundum illud Malach. IV, <i>mementote legis Moysi, servi
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parents: 26
diff changeset
1873 mei</i>. Quarto, quantum ad operationem miraculorum, quae fecit
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parents: 26
diff changeset
1874 toti uni populo infidelium. Unde dicitur Deut. ult., <i>non
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parents: 26
diff changeset
1875 surrexit ultra propheta in Israel sicut Moyses, quem nosset dominus
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parents: 26
diff changeset
1876 facie ad faciem, in omnibus signis atque portentis quae per eum
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parents: 26
diff changeset
1877 misit ut faceret in terra Aegypti, Pharaoni et omnibus servis eius,
53
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parents: 28
diff changeset
1878 universaeque terrae illius</i>.</p><p title="II-II q. 174 a. 4 ad 1"><a name="45951"><span class="ref">[45951] IIª-IIae, q. 174 a. 4 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1879 ergo dicendum quod prophetia David ex propinquo attingit visionem
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parents: 26
diff changeset
1880 Moysi quantum ad visionem intellectualem, quia uterque accepit
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ht
parents: 26
diff changeset
1881 revelationem intelligibilis et supernaturalis veritatis absque
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parents: 26
diff changeset
1882 imaginaria visione. Visio tamen Moysi fuit excellentior quantum ad
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parents: 26
diff changeset
1883 cognitionem divinitatis, sed David plenius cognovit et expressit
53
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parents: 28
diff changeset
1884 mysteria incarnationis Christi.</p><p title="II-II q. 174 a. 4 ad 2"><a name="45952"><span class="ref">[45952] IIª-IIae, q. 174 a. 4 ad 2</span></a> Ad
28
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parents: 26
diff changeset
1885 secundum dicendum quod illa signa illorum prophetarum fuerunt
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parents: 26
diff changeset
1886 maiora secundum substantiam facti, sed tamen miracula Moysi fuerunt
53
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parents: 28
diff changeset
1887 maiora secundum modum faciendi, quia sunt facta toti populo.</p><p title="II-II q. 174 a. 4 ad 3"><a name="45953"><span class="ref">[45953] IIª-IIae, q. 174 a. 4 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1888 dicendum quod Ioannes pertinet ad novum testamentum, cuius ministri
544e12f679ad convert to xml
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parents: 26
diff changeset
1889 praeferuntur etiam ipsi Moysi, quasi magis revelate speculantes, ut
53
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parents: 28
diff changeset
1890 habetur II ad Cor. III.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 174 a. 5 arg. 1"><a name="45954"><span class="ref">[45954] IIª-IIae, q. 174 a. 5 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1891 quintum sic proceditur. Videtur quod etiam aliquis gradus
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parents: 26
diff changeset
1892 prophetiae est in beatis. Moyses enim, ut dictum est, vidit divinam
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parents: 26
diff changeset
1893 essentiam. Qui tamen propheta dicitur. Ergo, pari ratione, beati
53
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parents: 28
diff changeset
1894 possunt dici prophetae.</p><p title="II-II q. 174 a. 5 arg. 2"><a name="45955"><span class="ref">[45955] IIª-IIae, q. 174 a. 5 arg. 2</span></a>
28
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parents: 26
diff changeset
1895 Praeterea, prophetia est divina revelatio. Sed divinae revelationes
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parents: 26
diff changeset
1896 fiunt etiam Angelis beatis. Ergo etiam Angeli beati possunt dici
53
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parents: 28
diff changeset
1897 prophetae.</p><p title="II-II q. 174 a. 5 arg. 3"><a name="45956"><span class="ref">[45956] IIª-IIae, q. 174 a. 5 arg. 3</span></a>
28
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parents: 26
diff changeset
1898 Praeterea, Christus ab instanti conceptionis fuit comprehensor. Et
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parents: 26
diff changeset
1899 tamen ipse prophetam se nominat, Matth. XIII, ubi dicit, <i>non est
544e12f679ad convert to xml
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parents: 26
diff changeset
1900 propheta sine honore nisi in patria sua</i>. Ergo etiam
53
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parents: 28
diff changeset
1901 comprehensores et beati possunt dici prophetae.</p><p title="II-II q. 174 a. 5 arg. 4"><a name="45957"><span class="ref">[45957] IIª-IIae, q. 174 a. 5 arg. 4</span></a>
28
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parents: 26
diff changeset
1902 Praeterea, de Samuele dicitur, Eccli. XLVI, <i>exaltavit vocem eius
544e12f679ad convert to xml
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parents: 26
diff changeset
1903 de terra in prophetia, delere impietatem gentis</i>. Ergo, eadem
53
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parents: 28
diff changeset
1904 ratione, alii sancti post mortem possunt dici prophetae.</p><p title="II-II q. 174 a. 5 s. c."><a name="45958"><span class="ref">[45958] IIª-IIae, q. 174 a. 5 s. c.</span></a> Sed
28
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parents: 26
diff changeset
1905 contra est quod II Pet. I, sermo propheticus comparatur lucernae
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parents: 26
diff changeset
1906 lucenti in caliginoso loco. Sed in beatis nulla est caligo. Ergo
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1907 non possunt dici prophetae.</p><p title="II-II q. 174 a. 5 co."><a name="45959"><span class="ref">[45959] IIª-IIae, q. 174 a. 5 co.</span></a> Respondeo
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1908 dicendum quod prophetia importat visionem quandam alicuius
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1909 supernaturalis veritatis ut procul existentis. Quod quidem
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1910 contingit esse dupliciter. Uno modo, ex parte ipsius cognitionis,
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1911 quia videlicet veritas supernaturalis non cognoscitur in seipsa,
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1912 sed in aliquibus suis effectibus. Et adhuc erit magis procul si hoc
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1913 fit per figuras corporalium rerum, quam per intelligibiles
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1914 effectus. Et talis maxime est visio prophetica quae fit per
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1915 similitudines corporalium rerum. Alio modo visio est procul ex
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1916 parte ipsius videntis, qui scilicet non est totaliter in ultimam
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1917 perfectionem adductus, secundum illud II ad Cor. V, <i>quandiu in
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1918 corpore sumus, peregrinamur a domino</i>. Neutro autem modo beati
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1919 sunt procul. Unde non possunt dici prophetae.</p><p title="II-II q. 174 a. 5 ad 1"><a name="45960"><span class="ref">[45960] IIª-IIae, q. 174 a. 5 ad 1</span></a> Ad primum
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1920 ergo dicendum quod visio illa Moysi fuit raptim, per modum
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1921 passionis, non autem permanens, per modum beatitudinis. Unde adhuc
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1922 videns erat procul. Propter hoc, non totaliter talis visio amittit
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1923 rationem prophetiae.</p><p title="II-II q. 174 a. 5 ad 2"><a name="45961"><span class="ref">[45961] IIª-IIae, q. 174 a. 5 ad 2</span></a> Ad
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1924 secundum dicendum quod Angelis fit revelatio divina non sicut
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1925 procul existentibus, sed sicut iam totaliter Deo coniunctis. Unde
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1926 talis revelatio non habet rationem prophetiae.</p><p title="II-II q. 174 a. 5 ad 3"><a name="45962"><span class="ref">[45962] IIª-IIae, q. 174 a. 5 ad 3</span></a> Ad tertium
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1927 dicendum quod Christus simul erat comprehensor et viator. Inquantum
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1928 ergo erat comprehensor, non competit sibi ratio prophetiae, sed
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1929 solum inquantum erat viator.</p><p title="II-II q. 174 a. 5 ad 4"><a name="45963"><span class="ref">[45963] IIª-IIae, q. 174 a. 5 ad 4</span></a> Ad quartum
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1930 dicendum quod etiam Samuel nondum pervenerat ad statum
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1931 beatitudinis. Unde et, si voluntate Dei ipsa anima Samuelis Sauli
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1932 eventum belli praenuntiavit, Deo sibi hoc revelante, pertinet ad
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1933 rationem prophetiae. Non est autem eadem ratio de sanctis qui sunt
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1934 modo in patria. Nec obstat quod arte Daemonum hoc dicitur factum.
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1935 Quia etsi Daemones animam alicuius sancti evocare non possunt,
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1936 neque cogere ad aliquid agendum; potest tamen hoc fieri divina
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1937 virtute ut, dum Daemon consulitur, ipse Deus per suum nuntium
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1938 veritatem enuntiat, sicut per Eliam veritatem respondit nuntiis
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1939 regis qui mittebantur ad consulendum Deum Accaron, ut habetur IV
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1940 Reg. I. Quamvis etiam dici possit quod non fuerit anima Samuelis,
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1941 sed Daemon ex persona eius loquens, quem sapiens Samuelem nominat,
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1942 et eius praenuntiationem prophetiam, secundum opinionem Saulis et
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1943 adstantium, qui ita opinabantur.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 174 a. 6 arg. 1"><a name="45964"><span class="ref">[45964] IIª-IIae, q. 174 a. 6 arg. 1</span></a> Ad
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1944 sextum sic proceditur. Videtur quod gradus prophetiae varientur
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1945 secundum temporis processum. Prophetia enim ordinatur ad
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1946 cognitionem divinorum, ut ex dictis patet. Sed sicut Gregorius
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1947 dicit, <i>per successiones temporum crevit divinae cognitionis
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1948 augmentum</i>. Ergo et gradus prophetiae secundum processum
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1949 temporum debent distingui.</p><p title="II-II q. 174 a. 6 arg. 2"><a name="45965"><span class="ref">[45965] IIª-IIae, q. 174 a. 6 arg. 2</span></a>
28
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1950 Praeterea, revelatio prophetica fit per modum divinae allocutionis
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1951 ad hominem, a prophetis autem ea quae sunt eis revelata
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1952 denuntiantur et verbo et scripto. Dicitur autem I Reg. III, quod
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1953 ante Samuelem, sermo domini erat pretiosus, idest rarus, qui tamen
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1954 postea ad multos factus est. Similiter etiam non inveniuntur libri
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1955 prophetarum esse conscripti ante tempus Isaiae, cui dictum est,
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1956 <i>sume tibi librum grandem, et scribe in eo stylo hominis</i>, ut
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1957 patet Isaiae VIII, post quod tempus plures prophetae suas
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1958 prophetias conscripserunt. Ergo videtur quod secundum processum
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1959 temporum profecerit prophetiae gradus.</p><p title="II-II q. 174 a. 6 arg. 3"><a name="45966"><span class="ref">[45966] IIª-IIae, q. 174 a. 6 arg. 3</span></a>
28
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1960 Praeterea, dominus dicit, Matth. XI, <i>lex et prophetae usque ad
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1961 Ioannem prophetaverunt</i>. Postmodum autem fuit donum prophetiae
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1962 in discipulis Christi multo excellentius quam fuerit in antiquis
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1963 prophetis, secundum illud Ephes. III, <i>aliis generationibus non
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1964 est agnitum filiis hominum</i>, scilicet mysterium Christi,
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1965 <i>sicut nunc revelatum est sanctis apostolis eius et prophetis in
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1966 spiritu</i>. Ergo videtur quod secundum processum temporis creverit
53
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1967 prophetiae gradus.</p><p title="II-II q. 174 a. 6 s. c."><a name="45967"><span class="ref">[45967] IIª-IIae, q. 174 a. 6 s. c.</span></a> Sed
28
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1968 contra est quia Moyses fuit excellentissimus prophetarum, ut dictum
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1969 est, qui tamen alios prophetas praecessit. Ergo gradus prophetiae
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1970 non profecit secundum temporis processum.</p><p title="II-II q. 174 a. 6 co."><a name="45968"><span class="ref">[45968] IIª-IIae, q. 174 a. 6 co.</span></a> Respondeo
28
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1971 dicendum quod, sicut dictum est, prophetia ordinatur ad cognitionem
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1972 divinae veritatis, per cuius contemplationem non solum in fide
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1973 instruimur, sed etiam in nostris operibus gubernamur, secundum
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1974 illud Psalmi, <i>emitte lucem tuam et veritatem tuam, ipsa me
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1975 deduxerunt</i>. Fides autem nostra in duobus principaliter
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1976 consistit, primo quidem in vera Dei cognitione, secundum illud Heb.
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1977 XI, <i>accedentem ad Deum oportet credere quia est</i>; secundo, in
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1978 mysterio incarnationis Christi, secundum illud Ioan. XIV, creditis
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1979 in Deum, et in me credite. Si ergo de prophetia loquamur inquantum
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1980 ordinatur ad fidem deitatis, sic quidem crevit secundum tres
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1981 temporum distinctiones, scilicet ante legem, sub lege, et sub
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1982 gratia. Nam ante legem, Abraham et alii patres prophetice sunt
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1983 instructi de his quae pertinent ad fidem deitatis. Unde et
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1984 prophetae nominantur, secundum illud Psalmi, in prophetis meis
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1985 nolite malignari, quod specialiter dicitur propter Abraham et
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1986 Isaac. Sub lege autem, facta est revelatio prophetica de his quae
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1987 pertinent ad fidem deitatis excellentius quam ante, quia iam
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1988 oportebat circa hoc instrui non solum speciales personas aut
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1989 quasdam familias, sed totum populum. Unde dominus dicit Moysi,
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1990 Exod. VI, <i>ego dominus, qui apparui Abraham, Isaac et Iacob in
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1991 Deo omnipotente, et nomen meum Adonai non indicavi eis</i>, quia
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1992 scilicet praecedentes patres fuerunt instructi in communi de
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1993 omnipotentia unius Dei, sed Moyses postea plenius fuit instructus
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1994 de simplicitate divinae essentiae, cum dictum est ei, Exod. III,
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1995 ego sum qui sum; quod quidem nomen significatur a Iudaeis per hoc
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1996 nomen Adonai, propter venerationem illius ineffabilis nominis.
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1997 Postmodum vero, tempore gratiae, ab ipso filio Dei revelatum est
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1998 mysterium Trinitatis, secundum illud Matth. ult., <i>euntes, docete
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1999 omnes gentes, baptizantes eos in nomine patris et filii et spiritus
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2000 sancti</i>. In singulis tamen statibus prima revelatio excellentior
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2001 fuit. Prima autem revelatio ante legem facta est Abrahae, cuius
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2002 tempore coeperunt homines a fide unius Dei deviare, ad idololatriam
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2003 declinando, ante autem non erat necessaria talis revelatio, omnibus
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2004 in cultu unius Dei persistentibus. Isaac vero facta est inferior
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2005 revelatio, quasi fundata super revelatione facta Abrahae, unde
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2006 dictum est ei, Gen. XXVI, <i>ego sum Deus patris tui Abraham</i>.
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2007 Et similiter ad Iacob dictum, Gen. XXVIII, <i>ego sum Deus Abraham,
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2008 patris tui, et Deus Isaac</i>. Similiter etiam in statu legis,
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diff changeset
2009 prima revelatio facta Moysi fuit excellentior, supra quam fundatur
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2010 omnis alia prophetarum revelatio. Ita etiam in tempore gratiae,
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diff changeset
2011 super revelatione facta apostolis de fide unitatis et Trinitatis
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2012 fundatur tota fides Ecclesiae, secundum illud Matth. XVI, super
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2013 hanc petram, scilicet confessionis tuae, aedificabo Ecclesiam meam.
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2014 Quantum vero ad fidem incarnationis Christi, manifestum est quod
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2015 quanto fuerunt Christo propinquiores, sive ante sive post, ut
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2016 plurimum, plenius de hoc instructi fuerunt. Post tamen plenius quam
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2017 ante, ut apostolus dicit, ad Ephes. III. Quantum vero ad
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2018 directionem humanorum actuum, prophetica revelatio diversificata
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2019 est, non secundum temporis processum, sed secundum conditionem
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2020 negotiorum, quia, ut dicitur Prov. XXIX, cum defecerit prophetia,
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2021 dissipabitur populus. Et ideo quolibet tempore instructi sunt
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2022 homines divinitus de agendis, secundum quod erat expediens ad
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2023 salutem electorum.</p><p title="II-II q. 174 a. 6 ad 1"><a name="45969"><span class="ref">[45969] IIª-IIae, q. 174 a. 6 ad 1</span></a> Ad primum
28
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2024 ergo dicendum quod dictum Gregorii est intelligendum de tempore
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2025 ante Christi incarnationem, quantum ad cognitionem huius
53
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2026 mysterii.</p><p title="II-II q. 174 a. 6 ad 2"><a name="45970"><span class="ref">[45970] IIª-IIae, q. 174 a. 6 ad 2</span></a> Ad
28
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2027 secundum dicendum quod sicut Augustinus dicit, XVIII de Civ. Dei,
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2028 <i>quemadmodum regni Assyriorum primo tempore extitit Abraham, cui
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2029 promissiones apertissimae fierent; ita in Occidentalis
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2030 Babylonis</i>, idest Romanae urbis, <i>exordio qua imperante fuerat
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2031 Christus venturus, in quo implerentur illa promissa, oracula
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2032 prophetarum, non solum loquentium verum etiam scribentium, in
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2033 tantae rei futurae testimonium, solverentur</i>, scilicet
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2034 promissiones Abrahae factae. <i>Cum enim prophetae nunquam fere
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2035 defuissent populo Israel ex quo ibi reges esse coeperunt, in usum
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2036 tantummodo eorum fuere, non gentium. Quando autem Scriptura
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2037 manifestius prophetica condebatur, quae gentibus quandoque
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2038 prodesset, tunc condebatur haec civitas, scilicet Romana, quae
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2039 gentibus imperaret</i>. Ideo autem maxime tempore regum oportuit
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2040 prophetas in illo populo abundare, quia tunc populus non
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2041 opprimebatur ab alienigenis, sed proprium regem habebat, et ideo
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2042 oportebat per prophetas eum instrui de agendis, quasi libertatem
53
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2043 habentem.</p><p title="II-II q. 174 a. 6 ad 3"><a name="45971"><span class="ref">[45971] IIª-IIae, q. 174 a. 6 ad 3</span></a> Ad tertium
28
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2044 dicendum quod prophetae praenuntiantes Christi adventum non
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2045 potuerunt durare nisi usque ad Ioannem, qui praesentialiter
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2046 Christum digito demonstravit. Et tamen, ut Hieronymus ibidem dicit,
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2047 <i>non hoc dicitur ut post Ioannem excludat prophetas, legimus enim
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2048 in actibus apostolorum et Agabum prophetasse, et quatuor virgines
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diff changeset
2049 filias Philippi</i>. Ioannes etiam librum propheticum conscripsit
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diff changeset
2050 de fine Ecclesiae. Et singulis temporibus non defuerunt aliqui
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2051 prophetiae spiritum habentes, non quidem ad novam doctrinam fidei
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2052 depromendam, sed ad humanorum actuum directionem, sicut Augustinus
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2053 refert, V de Civ. Dei, quod Theodosius Augustus <i>ad Ioannem in
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2054 Aegypti eremo constitutum, quem prophetandi spiritu praeditum fama
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2055 crebrescente didicerat, misit, et ab eo nuntium victoriae
53
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2056 certissimum accepit</i>.</p></div></div><div class="q" id="q175"><h2>Quaestio 175</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 175 pr."><a name="45972"><span class="ref">[45972] IIª-IIae, q. 175 pr.</span></a> Deinde
28
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2057 considerandum est de raptu. Et circa hoc quaeruntur sex. Primo,
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2058 utrum anima hominis rapiatur ad divina. Secundo, utrum raptus
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2059 pertineat ad vim cognoscitivam vel appetitivam. Tertio, utrum
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2060 Paulus in raptu viderit Dei essentiam. Quarto, utrum fuerit
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2061 alienatus a sensibus. Quinto, utrum totaliter fuerit anima a
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2062 corpore separata in statu illo. Sexto, quid circa hoc scivit, et
53
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2063 quid ignoravit.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 175 a. 1 arg. 1"><a name="45973"><span class="ref">[45973] IIª-IIae, q. 175 a. 1 arg. 1</span></a> Ad
28
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diff changeset
2064 primum sic proceditur. Videtur quod anima hominis non rapiatur ad
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diff changeset
2065 divina. Definitur enim a quibusdam raptus, <i>ab eo quod est
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parents: 26
diff changeset
2066 secundum naturam, in id quod est supra naturam, vi superioris
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parents: 26
diff changeset
2067 naturae elevatio</i>. Est autem secundum naturam hominis ut ad
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parents: 26
diff changeset
2068 divina elevetur, dicit enim Augustinus, in I Confess., <i>fecisti
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diff changeset
2069 nos, domine, ad te, et inquietum est cor nostrum donec requiescat
53
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2070 in te</i>. Non ergo hominis anima rapitur ad divina.</p><p title="II-II q. 175 a. 1 arg. 2"><a name="45974"><span class="ref">[45974] IIª-IIae, q. 175 a. 1 arg. 2</span></a>
28
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diff changeset
2071 Praeterea, Dionysius dicit, VIII cap. de Div. Nom., quod
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diff changeset
2072 <i>iustitia Dei in hoc attenditur, quod omnibus rebus distribuit
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diff changeset
2073 secundum suum modum et dignitatem</i>. Sed quod aliquis elevetur
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parents: 26
diff changeset
2074 supra id quod est secundum naturam, non pertinet ad modum hominis
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diff changeset
2075 vel dignitatem. Ergo videtur quod non rapiatur mens hominis a Deo
53
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2076 in divina.</p><p title="II-II q. 175 a. 1 arg. 3"><a name="45975"><span class="ref">[45975] IIª-IIae, q. 175 a. 1 arg. 3</span></a>
28
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2077 Praeterea, raptus quandam violentiam importat. Sed Deus non regit
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diff changeset
2078 nos per violentiam et coacte, ut Damascenus dicit. Non ergo mens
53
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diff changeset
2079 hominis rapitur ad divina.</p><p title="II-II q. 175 a. 1 s. c."><a name="45976"><span class="ref">[45976] IIª-IIae, q. 175 a. 1 s. c.</span></a> Sed
28
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diff changeset
2080 contra est quod, II ad Cor. XII, dicit apostolus, <i>scio hominem
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diff changeset
2081 in Christo raptum usque ad tertium caelum</i>, ubi dicit Glossa,
53
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diff changeset
2082 raptum, idest, contra naturam elevatum.</p><p title="II-II q. 175 a. 1 co."><a name="45977"><span class="ref">[45977] IIª-IIae, q. 175 a. 1 co.</span></a> Respondeo
28
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diff changeset
2083 dicendum quod raptus violentiam quandam importat, ut dictum est.
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diff changeset
2084 Violentum autem dicitur, <i>cuius principium est extra, nil
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diff changeset
2085 conferente eo qui vim patitur</i>, ut dicitur in III Ethic. Confert
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parents: 26
diff changeset
2086 autem unumquodque ad id in quod tendit secundum propriam
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parents: 26
diff changeset
2087 inclinationem, vel voluntariam vel naturalem. Et ideo oportet quod
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parents: 26
diff changeset
2088 ille qui rapitur ab aliquo exteriori, rapiatur in aliquid quod est
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parents: 26
diff changeset
2089 diversum ab eo in quod eius inclinatio tendit. Quae quidem
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parents: 26
diff changeset
2090 diversitas potest attendi dupliciter. Uno quidem modo, quantum ad
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parents: 26
diff changeset
2091 finem inclinationis, puta si lapis, qui naturaliter inclinatur ad
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parents: 26
diff changeset
2092 hoc quod feratur deorsum, proiiciatur sursum. Alio modo, quantum ad
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parents: 26
diff changeset
2093 modum tendendi, puta si lapis velocius proiiciatur deorsum quam sit
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parents: 26
diff changeset
2094 motus eius naturalis. Sic igitur et anima hominis dicitur rapi in
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parents: 26
diff changeset
2095 id quod est praeter naturam, uno modo, quantum ad terminum raptus,
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diff changeset
2096 puta quando rapitur ad poenas, secundum illud Psalmi, ne quando
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diff changeset
2097 rapiat, et non sit qui eripiat. Alio modo, quantum ad modum homini
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diff changeset
2098 connaturalem, qui est ut per sensibilia intelligat veritatem. Et
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diff changeset
2099 ideo, quando abstrahitur a sensibilium apprehensione, dicitur rapi,
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diff changeset
2100 etiam si elevetur ad ea ad quae naturaliter ordinatur, dum tamen
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diff changeset
2101 hoc non fiat ex propria intentione; sicut accidit in somno, qui est
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diff changeset
2102 secundum naturam, unde non potest proprie raptus dici. Huiusmodi
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diff changeset
2103 autem abstractio, ad quaecumque fiat, potest ex triplici causa
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diff changeset
2104 contingere. Uno modo, ex causa corporali, sicut patet in his qui
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parents: 26
diff changeset
2105 propter aliquam infirmitatem alienationem patiuntur. Secundo modo,
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diff changeset
2106 ex virtute Daemonum, sicut patet in arreptitiis. Tertio, ex virtute
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diff changeset
2107 divina. Et sic loquimur nunc de raptu, prout scilicet aliquis
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diff changeset
2108 spiritu divino elevatur ad aliqua supernaturalia, cum abstractione
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diff changeset
2109 a sensibus, secundum illud Ezech. VIII, <i>spiritus elevavit me
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diff changeset
2110 inter terram et caelum, et adduxit me in Ierusalem, in visionibus
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parents: 26
diff changeset
2111 Dei</i>. Sciendum tamen quod rapi quandoque dicitur aliquis non
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diff changeset
2112 solum propter alienationem a sensibus, sed etiam propter
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parents: 26
diff changeset
2113 alienationem ab his quibus intendebat, sicut cum aliquis patitur
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diff changeset
2114 evagationem mentis praeter propositum. Sed hoc non ita proprie
53
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2115 dicitur.</p><p title="II-II q. 175 a. 1 ad 1"><a name="45978"><span class="ref">[45978] IIª-IIae, q. 175 a. 1 ad 1</span></a> Ad primum
28
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2116 ergo dicendum quod naturale est homini ut in divina tendat per
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diff changeset
2117 sensibilium apprehensionem, secundum illud Rom. I, <i>invisibilia
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diff changeset
2118 Dei per ea quae facta sunt conspiciuntur</i>. Sed iste modus quod
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diff changeset
2119 aliquis elevetur ad divina cum abstractione a sensibus, non est
53
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2120 homini naturalis.</p><p title="II-II q. 175 a. 1 ad 2"><a name="45979"><span class="ref">[45979] IIª-IIae, q. 175 a. 1 ad 2</span></a> Ad
28
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diff changeset
2121 secundum dicendum quod ad modum et dignitatem hominis pertinet quod
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diff changeset
2122 ad divina elevetur, ex hoc ipso quod homo factus est ad imaginem
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diff changeset
2123 Dei. Et quia bonum divinum in infinitum excedit humanam facultatem,
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diff changeset
2124 indiget homo ut supernaturaliter ad illud bonum capessendum
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diff changeset
2125 adiuvetur, quod fit per quodcumque beneficium gratiae. Unde quod
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diff changeset
2126 sic elevetur mens a Deo per raptum, non est contra naturam, sed
53
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diff changeset
2127 supra facultatem naturae.</p><p title="II-II q. 175 a. 1 ad 3"><a name="45980"><span class="ref">[45980] IIª-IIae, q. 175 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
2128 dicendum quod verbum Damasceni est intelligendum quantum ad ea quae
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diff changeset
2129 sunt per hominem facienda. Quantum vero ad ea quae excedunt liberi
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parents: 26
diff changeset
2130 arbitrii facultatem, necesse est quod homo quadam fortiori
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parents: 26
diff changeset
2131 operatione elevetur. Quae quidem quantum ad aliquid potest dici
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parents: 26
diff changeset
2132 coactio, si scilicet attendatur modus operationis, non autem si
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parents: 26
diff changeset
2133 attendatur terminus operationis, in quem natura hominis et eius
53
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diff changeset
2134 intentio ordinatur.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 175 a. 2 arg. 1"><a name="45981"><span class="ref">[45981] IIª-IIae, q. 175 a. 2 arg. 1</span></a> Ad
28
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diff changeset
2135 secundum sic proceditur. Videtur quod raptus magis pertineat ad vim
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diff changeset
2136 appetitivam quam ad cognoscitivam. Dicit enim Dionysius, IV cap. de
544e12f679ad convert to xml
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diff changeset
2137 Div. Nom., <i>est autem extasim faciens divinus amor</i>. Sed amor
53
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2138 pertinet ad vim appetitivam. Ergo et extasis sive raptus.</p><p title="II-II q. 175 a. 2 arg. 2"><a name="45982"><span class="ref">[45982] IIª-IIae, q. 175 a. 2 arg. 2</span></a>
28
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diff changeset
2139 Praeterea, Gregorius dicit, in II Dialog., quod <i>ille qui porcos
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diff changeset
2140 pavit, vagatione mentis et immunditiae sub semetipso cecidit,
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diff changeset
2141 Petrus vero, quem Angelus solvit eiusque mentem in extasi rapuit,
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parents: 26
diff changeset
2142 extra se quidem, sed supra semetipsum fuit</i>. Sed ille filius
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parents: 26
diff changeset
2143 prodigus per affectum in inferiora dilapsus est. Ergo etiam et illi
53
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diff changeset
2144 qui rapiuntur in superiora, per affectum hoc patiuntur.</p><p title="II-II q. 175 a. 2 arg. 3"><a name="45983"><span class="ref">[45983] IIª-IIae, q. 175 a. 2 arg. 3</span></a>
28
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diff changeset
2145 Praeterea, super illud Psalmi, in te, domine, speravi, non
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diff changeset
2146 confundar in aeternum, dicit Glossa, in expositione tituli,
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diff changeset
2147 <i>extasis Graece, Latine dicitur excessus mentis, qui fit duobus
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diff changeset
2148 modis, vel pavore terrenorum, vel mente rapta ad superna et
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ht
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diff changeset
2149 inferiorum oblita</i>. Sed pavor terrenorum ad affectum pertinet.
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diff changeset
2150 Ergo etiam raptus mentis ad superna, qui ex opposito ponitur,
53
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diff changeset
2151 pertinet ad affectum.</p><p title="II-II q. 175 a. 2 s. c."><a name="45984"><span class="ref">[45984] IIª-IIae, q. 175 a. 2 s. c.</span></a> Sed
28
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diff changeset
2152 contra est quod super illud Psalmi, ego dixi in excessu meo, omnis
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diff changeset
2153 homo mendax, dicit Glossa, <i>dicitur hic extasis, cum mens non
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parents: 26
diff changeset
2154 pavore alienatur, sed aliqua inspiratione revelationis sursum
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diff changeset
2155 assumitur</i>. Sed revelatio pertinet ad vim intellectivam. Ergo
53
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diff changeset
2156 extasis sive raptus.</p><p title="II-II q. 175 a. 2 co."><a name="45985"><span class="ref">[45985] IIª-IIae, q. 175 a. 2 co.</span></a> Respondeo
28
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diff changeset
2157 dicendum quod de raptu dupliciter loqui possumus. Uno modo, quantum
544e12f679ad convert to xml
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diff changeset
2158 ad id in quod aliquis rapitur. Et sic, proprie loquendo, raptus non
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diff changeset
2159 potest pertinere ad vim appetitivam, sed solum ad cognoscitivam.
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diff changeset
2160 Dictum est enim quod raptus est praeter propriam inclinationem eius
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diff changeset
2161 quod rapitur. Ipse autem motus appetitivae virtutis est quaedam
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diff changeset
2162 inclinatio in bonum appetibile. Unde, proprie loquendo, ex hoc quod
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diff changeset
2163 homo appetit aliquid, non rapitur, sed per se movetur. Alio modo
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diff changeset
2164 potest considerari raptus quantum ad suam causam. Et sic potest
544e12f679ad convert to xml
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parents: 26
diff changeset
2165 habere causam ex parte appetitivae virtutis. Ex hoc enim ipso quod
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parents: 26
diff changeset
2166 appetitus ad aliquid vehementer afficitur, potest contingere quod
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parents: 26
diff changeset
2167 ex violentia affectus homo ab omnibus aliis alienetur. Habet etiam
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diff changeset
2168 effectum in appetitiva virtute, cum scilicet aliquis delectatur in
544e12f679ad convert to xml
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parents: 26
diff changeset
2169 his ad quae rapitur. Unde et apostolus dixit se raptum, non solum
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diff changeset
2170 ad tertium caelum, quod pertinet ad contemplationem intellectus,
53
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diff changeset
2171 sed etiam in Paradisum, quod pertinet ad affectum.</p><p title="II-II q. 175 a. 2 ad 1"><a name="45986"><span class="ref">[45986] IIª-IIae, q. 175 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
2172 ergo dicendum quod raptus addit aliquid supra extasim. Nam extasis
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diff changeset
2173 importat simpliciter excessum a seipso, secundum quem scilicet
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parents: 26
diff changeset
2174 aliquis extra suam ordinationem ponitur, sed raptus supra hoc addit
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parents: 26
diff changeset
2175 violentiam quandam. Potest igitur extasis ad vim appetitivam
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diff changeset
2176 pertinere, puta cum alicuius appetitus tendit in ea quae extra
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diff changeset
2177 ipsum sunt. Et secundum hoc Dionysius dicit quod divinus amor facit
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diff changeset
2178 extasim, inquantum scilicet facit appetitum hominis tendere in res
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parents: 26
diff changeset
2179 amatas. Unde postea subdit quod <i>etiam ipse Deus, qui est omnium
544e12f679ad convert to xml
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diff changeset
2180 causa, per abundantiam amativae bonitatis extra seipsum fit per
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parents: 26
diff changeset
2181 providentiam ad omnia existentia</i>. Quamvis etiam si expresse hoc
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diff changeset
2182 diceretur de raptu, non designaretur nisi quod amor esset causa
53
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diff changeset
2183 raptus.</p><p title="II-II q. 175 a. 2 ad 2"><a name="45987"><span class="ref">[45987] IIª-IIae, q. 175 a. 2 ad 2</span></a> Ad
28
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diff changeset
2184 secundum dicendum quod in homine est duplex appetitus, scilicet
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diff changeset
2185 intellectivus, qui dicitur voluntas, et sensitivus, qui dicitur
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parents: 26
diff changeset
2186 sensualitas. Est autem proprium homini ut appetitus inferior
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diff changeset
2187 subdatur appetitui superiori, et superior moveat inferiorem.
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diff changeset
2188 Dupliciter ergo homo secundum appetitum potest fieri extra seipsum.
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diff changeset
2189 Uno modo, quando appetitus intellectivus totaliter in divina
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diff changeset
2190 tendit, praetermissis his in quae inclinat appetitus sensitivus. Et
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diff changeset
2191 sic dicit Dionysius, IV cap. de Div. Nom., quod <i>Paulus ex
544e12f679ad convert to xml
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diff changeset
2192 virtute divini amoris extasim faciente, dixit, vivo ego, iam non
544e12f679ad convert to xml
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diff changeset
2193 ego, vivit vero in me Christus</i>. Alio modo, quando, praetermisso
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parents: 26
diff changeset
2194 appetitu superiori, homo totaliter fertur in ea quae pertinent ad
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diff changeset
2195 appetitum inferiorem. Et sic ille qui porcos pavit, sub semetipso
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diff changeset
2196 cecidit, et iste excessus vel extasis plus appropinquat ad rationem
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parents: 26
diff changeset
2197 raptus quam primus, quia scilicet appetitus superior est magis
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diff changeset
2198 homini proprius; unde, quando homo ex violentia appetitus
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diff changeset
2199 inferioris abstrahitur a motu appetitus superioris, magis
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diff changeset
2200 abstrahitur ab eo quod est sibi proprium. Quia tamen non est ibi
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diff changeset
2201 violentia, quia voluntas potest resistere passioni, deficit a vera
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diff changeset
2202 ratione raptus, nisi forte tam vehemens sit passio quod usum
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diff changeset
2203 rationis totaliter tollat, sicut contingit in his qui propter
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diff changeset
2204 vehementiam irae vel amoris insaniunt. Considerandum tamen quod
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diff changeset
2205 uterque excessus secundum appetitum existens, potest causare
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diff changeset
2206 excessum cognoscitivae virtutis vel quia mens ad quaedam
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diff changeset
2207 intelligibilia rapiatur alienata a sensibus; vel quia rapiatur ad
53
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2208 aliquam imaginariam visionem seu phantasticam apparitionem.</p><p title="II-II q. 175 a. 2 ad 3"><a name="45988"><span class="ref">[45988] IIª-IIae, q. 175 a. 2 ad 3</span></a> Ad tertium
28
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2209 dicendum quod, sicut amor est motus appetitus respectu boni, ita
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diff changeset
2210 timor motus appetitus respectu mali. Unde eadem ratione ex utroque
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diff changeset
2211 potest causari excessus mentis, praesertim cum timor ex amore
53
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2212 causetur, sicut Augustinus dicit, XIV de Civ. Dei.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 175 a. 3 arg. 1"><a name="45989"><span class="ref">[45989] IIª-IIae, q. 175 a. 3 arg. 1</span></a> Ad
28
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2213 tertium sic proceditur. Videtur quod Paulus in raptu non viderit
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2214 Dei essentiam. Sicut enim de Paulo legitur quod est raptus usque ad
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diff changeset
2215 tertium caelum, ita et de Petro legitur, Act. X, quod cecidit super
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2216 eum mentis excessus. Sed Petrus in suo excessu non vidit Dei
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2217 essentiam, sed quandam imaginariam visionem. Ergo videtur quod nec
53
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2218 Paulus Dei essentiam viderit.</p><p title="II-II q. 175 a. 3 arg. 2"><a name="45990"><span class="ref">[45990] IIª-IIae, q. 175 a. 3 arg. 2</span></a>
28
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2219 Praeterea, visio Dei facit hominem beatum. Sed Paulus in illo raptu
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diff changeset
2220 non fuit beatus, alioquin nunquam ad vitae huius miseriam
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2221 rediisset, sed corpus eius fuisset per redundantiam ab anima
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2222 glorificatum, sicut erit in sanctis post resurrectionem; quod patet
53
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2223 esse falsum. Ergo Paulus in raptu non vidit Dei essentiam.</p><p title="II-II q. 175 a. 3 arg. 3"><a name="45991"><span class="ref">[45991] IIª-IIae, q. 175 a. 3 arg. 3</span></a>
28
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2224 Praeterea, fides et spes esse non possunt simul cum visione divinae
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2225 essentiae, ut habetur I ad Cor. XIII, sed Paulus in statu illo
53
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2226 habuit fidem et spem. Ergo non vidit Dei essentiam.</p><p title="II-II q. 175 a. 3 arg. 4"><a name="45992"><span class="ref">[45992] IIª-IIae, q. 175 a. 3 arg. 4</span></a>
28
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2227 Praeterea, sicut Augustinus dicit, XII super Gen. ad Litt.,
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diff changeset
2228 secundum visionem imaginariam quaedam similitudines corporum
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2229 videntur. Sed Paulus videtur in raptu quasdam similitudines
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2230 vidisse, puta tertii caeli et Paradisi, ut habetur II ad Cor. XII.
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2231 Ergo videtur esse raptus ad imaginariam visionem, magis quam ad
53
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2232 visionem divinae essentiae.</p><p title="II-II q. 175 a. 3 s. c."><a name="45993"><span class="ref">[45993] IIª-IIae, q. 175 a. 3 s. c.</span></a> Sed
28
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2233 contra est quod Augustinus determinat, in libro de videndo Deum ad
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diff changeset
2234 Paulinam, quod <i>ipsa Dei substantia a quibusdam videri potuit in
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2235 hac vita positis, sicut a Moyse, et Paulo, qui raptus audivit
53
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2236 ineffabilia verba, quae non licet homini loqui</i>.</p><p title="II-II q. 175 a. 3 co."><a name="45994"><span class="ref">[45994] IIª-IIae, q. 175 a. 3 co.</span></a> Respondeo
28
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2237 dicendum quod quidam dixerunt Paulum in raptu non vidisse ipsam Dei
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diff changeset
2238 essentiam, sed quandam refulgentiam claritatis ipsius. Sed
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diff changeset
2239 contrarium manifeste Augustinus determinat, non solum in libro de
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diff changeset
2240 videndo Deum, sed etiam XII super Gen. ad Litt., et habetur in
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diff changeset
2241 Glossa, II ad Cor. XII. Et hoc etiam ipsa verba apostoli designant.
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2242 Dicit enim <i>se audisse ineffabilia verba, quae non licet homini
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2243 loqui</i>, huiusmodi autem videntur ea quae pertinent ad visionem
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2244 beatorum, quae excedit statum viae, secundum illud Isaiae LXIV,
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2245 <i>oculus non vidit, Deus, absque te, quae praeparasti diligentibus
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2246 te</i>. Et ideo convenientius dicitur quod Deum per essentiam
53
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2247 vidit.</p><p title="II-II q. 175 a. 3 ad 1"><a name="45995"><span class="ref">[45995] IIª-IIae, q. 175 a. 3 ad 1</span></a> Ad primum
28
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2248 ergo dicendum quod mens humana divinitus rapitur ad contemplandam
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2249 veritatem divinam, tripliciter. Uno modo, ut contempletur eam per
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diff changeset
2250 similitudines quasdam imaginarias. Et talis fuit excessus mentis
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2251 qui cecidit supra Petrum. Alio modo, ut contempletur veritatem
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diff changeset
2252 divinam per intelligibiles effectus, sicut fuit excessus David
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diff changeset
2253 dicentis, <i>ego dixi in excessu meo, omnis homo mendax</i>.
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2254 Tertio, ut contempletur eam in sua essentia. Et talis fuit raptus
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2255 Pauli, et etiam Moysi. Et satis congruenter, nam sicut Moyses fuit
53
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2256 primus doctor Iudaeorum, ita Paulus fuit primus doctor gentium.</p><p title="II-II q. 175 a. 3 ad 2"><a name="45996"><span class="ref">[45996] IIª-IIae, q. 175 a. 3 ad 2</span></a> Ad
28
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2257 secundum dicendum quod divina essentia videri ab intellectu creato
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2258 non potest nisi per lumen gloriae, de quo dicitur in Psalmo, in
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diff changeset
2259 lumine tuo videbimus lumen. Quod tamen dupliciter participari
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diff changeset
2260 potest. Uno modo, per modum formae immanentis, et sic beatos facit
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diff changeset
2261 sanctos in patria. Alio modo, per modum cuiusdam passionis
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parents: 26
diff changeset
2262 transeuntis, sicut dictum est de lumine prophetiae. Et hoc modo
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diff changeset
2263 lumen illud fuit in Paulo, quando raptus fuit. Et ideo ex tali
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parents: 26
diff changeset
2264 visione non fuit simpliciter beatus, ut fieret redundantia ad
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diff changeset
2265 corpus, sed solum secundum quid. Et ideo talis raptus aliquo modo
53
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2266 ad prophetiam pertinet.</p><p title="II-II q. 175 a. 3 ad 3"><a name="45997"><span class="ref">[45997] IIª-IIae, q. 175 a. 3 ad 3</span></a> Ad tertium
28
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2267 dicendum quod quia Paulus in raptu non fuit beatus habitualiter,
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2268 sed solum habuit actum beatorum; consequens est ut simul tunc in eo
53
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2269 non fuerit actus fidei, fuit tamen in eo simul fidei habitus.</p><p title="II-II q. 175 a. 3 ad 4"><a name="45998"><span class="ref">[45998] IIª-IIae, q. 175 a. 3 ad 4</span></a> Ad quartum
28
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diff changeset
2270 dicendum quod nomine tertii caeli potest uno modo intelligi aliquid
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diff changeset
2271 corporeum. Et sic tertium caelum est caelum Empyreum, quod dicitur
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diff changeset
2272 tertium respectu caeli aerei et caeli siderei; vel potius respectu
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diff changeset
2273 caeli siderei et respectu caeli aquei sive crystallini. Et dicitur
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parents: 26
diff changeset
2274 raptus ad tertium caelum, non quia raptus sit ad videndum
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diff changeset
2275 similitudinem alicuius rei corporeae, sed propter hoc quod locus
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diff changeset
2276 ille est contemplationis beatorum. Unde Glossa dicit, II ad Cor.
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diff changeset
2277 XII, quod <i>tertium est spirituale caelum, ubi Angeli et sanctae
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diff changeset
2278 animae fruuntur Dei contemplatione. Ad quod cum dicit se raptum,
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diff changeset
2279 significat quod Deus ostendit ei vitam in qua videndus est in
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parents: 26
diff changeset
2280 aeternum</i>. Alio modo per tertium caelum potest intelligi aliqua
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diff changeset
2281 visio supermundana. Quae potest dici tertium caelum triplici
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diff changeset
2282 ratione. Uno modo, secundum ordinem potentiarum cognoscitivarum, ut
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diff changeset
2283 primum caelum dicatur visio supermundana corporalis, quae fit per
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diff changeset
2284 sensum, sicut visa est manus scribentis in pariete, Dan. V;
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diff changeset
2285 secundum autem caelum sit visio imaginaria, puta quam vidit Isaias,
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diff changeset
2286 et Ioannes in Apocalypsi; tertium vero caelum dicatur visio
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diff changeset
2287 intellectualis, ut Augustinus exponit, XII super Gen. ad Litt.
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diff changeset
2288 Secundo modo potest dici tertium caelum secundum ordinem
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diff changeset
2289 cognoscibilium, <i>ut primum caelum dicatur cognitio caelestium
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diff changeset
2290 corporum; secundum cognitio caelestium spirituum; tertium, cognitio
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diff changeset
2291 ipsius Dei</i>. Tertio potest dici tertium caelum contemplatio Dei
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diff changeset
2292 secundum gradus cognitionis qua Deus videtur, quorum primus
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diff changeset
2293 pertinet ad Angelos infimae hierarchiae, secundus ad Angelos
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diff changeset
2294 mediae, tertius ad Angelos supremae, ut dicit Glossa, II ad Cor.
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diff changeset
2295 XII. Et quia visio Dei non potest esse sine delectatione, propterea
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diff changeset
2296 non solum se dicit raptum ad tertium caelum, ratione
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diff changeset
2297 contemplationis, sed etiam in Paradisum, ratione delectationis
53
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2298 consequentis.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 175 a. 4 arg. 1"><a name="45999"><span class="ref">[45999] IIª-IIae, q. 175 a. 4 arg. 1</span></a> Ad
28
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2299 quartum sic proceditur. Videtur quod Paulus in raptu non fuerit
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diff changeset
2300 alienatus a sensibus. Dicit enim Augustinus, XII super Gen. ad
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diff changeset
2301 Litt., <i>cur non credamus quod tanto apostolo, doctori gentium,
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diff changeset
2302 rapto usque ad ipsam excellentissimam visionem, voluerit Deus
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diff changeset
2303 demonstrare vitam in qua, post hanc vitam, vivendum est in
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diff changeset
2304 aeternum?</i> Sed in illa vita futura sancti, post resurrectionem,
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diff changeset
2305 videbunt Dei essentiam absque hoc quod fiat abstractio a sensibus
53
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diff changeset
2306 corporis. Ergo nec in Paulo fuit huiusmodi abstractio facta.</p><p title="II-II q. 175 a. 4 arg. 2"><a name="46000"><span class="ref">[46000] IIª-IIae, q. 175 a. 4 arg. 2</span></a>
28
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2307 Praeterea, Christus vere viator fuit, et continue visione divinae
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diff changeset
2308 essentiae fruebatur, nec tamen fiebat abstractio a sensibus. Ergo
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diff changeset
2309 nec fuit necessarium quod in Paulo fieret abstractio a sensibus, ad
53
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diff changeset
2310 hoc quod Dei essentiam videret.</p><p title="II-II q. 175 a. 4 arg. 3"><a name="46001"><span class="ref">[46001] IIª-IIae, q. 175 a. 4 arg. 3</span></a>
28
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diff changeset
2311 Praeterea, Paulus, postquam Deum per essentiam viderat, memor fuit
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diff changeset
2312 illorum quae in illa visione conspexerat, unde dicebat, II ad Cor.
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diff changeset
2313 XII, <i>audivit arcana verba, quae non licet homini loqui</i>. Sed
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diff changeset
2314 memoria ad partem sensitivam pertinet, ut patet per philosophum, in
544e12f679ad convert to xml
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diff changeset
2315 libro de Mem. et Remin. Ergo videtur quod et Paulus, videndo Dei
53
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diff changeset
2316 essentiam, non fuit alienatus a sensibus.</p><p title="II-II q. 175 a. 4 s. c."><a name="46002"><span class="ref">[46002] IIª-IIae, q. 175 a. 4 s. c.</span></a> Sed
28
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diff changeset
2317 contra est quod Augustinus dicit, XII super Gen. ad Litt., <i>nisi
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diff changeset
2318 ab hac vita quisque quodammodo moriatur, sive omnino exiens de
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diff changeset
2319 corpore, sive aversus et alienatus a corporeis sensibus, in illam
53
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diff changeset
2320 non subvehitur visionem</i>.</p><p title="II-II q. 175 a. 4 co."><a name="46003"><span class="ref">[46003] IIª-IIae, q. 175 a. 4 co.</span></a> Respondeo
28
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diff changeset
2321 dicendum quod divina essentia non potest ab homine videri per aliam
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diff changeset
2322 vim cognoscitivam quam per intellectum. Intellectus autem humanus
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diff changeset
2323 non convertitur ad sensibilia nisi mediantibus phantasmatibus, per
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diff changeset
2324 quae species intelligibiles a sensibilibus accipit, et in quibus
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diff changeset
2325 considerans de sensibilibus iudicat et ea disponit. Et ideo in omni
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diff changeset
2326 operatione qua intellectus noster abstrahitur a phantasmatibus,
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diff changeset
2327 necesse est quod abstrahatur a sensibus. Intellectus autem hominis,
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diff changeset
2328 in statu viae, necesse est quod a phantasmatibus abstrahatur, si
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diff changeset
2329 videat Dei essentiam. Non enim per aliquod phantasma potest Dei
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parents: 26
diff changeset
2330 essentia videri; quinimmo nec per aliquam speciem intelligibilem
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parents: 26
diff changeset
2331 creatam, quia essentia Dei in infinitum excedit non solum omnia
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diff changeset
2332 corpora, quorum sunt phantasmata, sed etiam omnem intelligibilem
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diff changeset
2333 creaturam. Oportet autem, cum intellectus hominis elevatur ad
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parents: 26
diff changeset
2334 altissimam Dei essentiae visionem, ut tota mentis intentio illuc
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parents: 26
diff changeset
2335 advocetur, ita scilicet quod nihil intelligat aliud ex
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diff changeset
2336 phantasmatibus, sed totaliter feratur in Deum. Unde impossibile est
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diff changeset
2337 quod homo in statu viae videat Deum per essentiam sine abstractione
53
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diff changeset
2338 a sensibus.</p><p title="II-II q. 175 a. 4 ad 1"><a name="46004"><span class="ref">[46004] IIª-IIae, q. 175 a. 4 ad 1</span></a> Ad primum
28
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diff changeset
2339 ergo dicendum quod, sicut dictum est, post resurrectionem in beatis
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diff changeset
2340 Dei essentiam videntibus fiet redundantia ab intellectu ad
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diff changeset
2341 inferiores vires, et usque ad corpus. Unde, secundum ipsam regulam
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diff changeset
2342 divinae visionis, anima intendet et phantasmatibus et sensibilibus.
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diff changeset
2343 Talis autem redundantia non fit in his qui rapiuntur, sicut dictum
53
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diff changeset
2344 est. Et ideo non est similis ratio.</p><p title="II-II q. 175 a. 4 ad 2"><a name="46005"><span class="ref">[46005] IIª-IIae, q. 175 a. 4 ad 2</span></a> Ad
28
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diff changeset
2345 secundum dicendum quod intellectus animae Christi erat glorificatus
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diff changeset
2346 per habituale lumen gloriae, quo divinam essentiam videbat multo
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diff changeset
2347 amplius quam aliquis Angelus vel homo. Erat autem viator propter
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parents: 26
diff changeset
2348 corporis passibilitatem, secundum quam paulo minus ab Angelis
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diff changeset
2349 minorabatur, ut dicitur ad Heb. II, dispensative, et non propter
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diff changeset
2350 aliquem defectum ex parte intellectus. Unde non est similis ratio
53
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diff changeset
2351 de eo et de aliis viatoribus.</p><p title="II-II q. 175 a. 4 ad 3"><a name="46006"><span class="ref">[46006] IIª-IIae, q. 175 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
2352 dicendum quod Paulus, postquam cessavit videre Deum per essentiam,
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diff changeset
2353 memor fuit illorum quae in illa visione cognoverat, per aliquas
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diff changeset
2354 species intelligibiles habitualiter ex hoc in eius intellectu
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diff changeset
2355 relictas, sicut etiam, abeunte sensibili, remanent aliquae
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diff changeset
2356 impressiones in anima, quas postea convertens ad phantasmata,
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diff changeset
2357 memorabatur. Unde nec totam illam cognitionem aut cogitare poterat,
53
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diff changeset
2358 aut verbis exprimere.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 175 a. 5 arg. 1"><a name="46007"><span class="ref">[46007] IIª-IIae, q. 175 a. 5 arg. 1</span></a> Ad
28
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diff changeset
2359 quintum sic proceditur. Videtur quod anima Pauli in statu illo
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parents: 26
diff changeset
2360 fuerit totaliter a corpore separata. Dicit enim apostolus, II ad
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parents: 26
diff changeset
2361 Cor. V, <i>quandiu sumus in corpore, peregrinamur a domino, per
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parents: 26
diff changeset
2362 fidem enim ambulamus, et non per speciem</i>. Sed Paulus in statu
544e12f679ad convert to xml
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parents: 26
diff changeset
2363 illo non peregrinabatur a domino, quia videbat Deum per speciem, ut
53
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diff changeset
2364 dictum est. Ergo non erat in corpore.</p><p title="II-II q. 175 a. 5 arg. 2"><a name="46008"><span class="ref">[46008] IIª-IIae, q. 175 a. 5 arg. 2</span></a>
28
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parents: 26
diff changeset
2365 Praeterea, potentia animae non potest elevari supra eius essentiam,
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parents: 26
diff changeset
2366 in qua radicatur. Sed intellectus, qui est potentia animae, in
544e12f679ad convert to xml
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parents: 26
diff changeset
2367 raptu fuit a corporalibus abstractus per elevationem ad divinam
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parents: 26
diff changeset
2368 contemplationem. Ergo multo magis essentia animae fuit separata a
53
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diff changeset
2369 corpore.</p><p title="II-II q. 175 a. 5 arg. 3"><a name="46009"><span class="ref">[46009] IIª-IIae, q. 175 a. 5 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2370 Praeterea, vires animae vegetabilis sunt magis materiales quam
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parents: 26
diff changeset
2371 vires animae sensitivae. Sed oportebat intellectum abstrahi a
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parents: 26
diff changeset
2372 viribus animae sensitivae, ut dictum est, ad hoc quod rapiatur ad
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parents: 26
diff changeset
2373 videndum divinam essentiam. Ergo multo magis oportebat quod
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parents: 26
diff changeset
2374 abstraheretur a viribus animae vegetabilis. Quarum operatione
544e12f679ad convert to xml
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parents: 26
diff changeset
2375 cessante, iam nullo modo anima remanet corpori coniuncta. Ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2376 videtur quod oportuit in raptu Pauli animam totaliter a corpore
53
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diff changeset
2377 esse separatam.</p><p title="II-II q. 175 a. 5 s. c."><a name="46010"><span class="ref">[46010] IIª-IIae, q. 175 a. 5 s. c.</span></a> Sed
28
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parents: 26
diff changeset
2378 contra est quod Augustinus dicit, in epistola ad Paulinam de
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parents: 26
diff changeset
2379 videndo Deum, <i>non est incredibile, sic quibusdam sanctis nondum
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parents: 26
diff changeset
2380 ita defunctis ut sepelienda eorum cadavera remanerent, istam
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parents: 26
diff changeset
2381 excellentiam revelationis fuisse concessam</i>, ut scilicet
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parents: 26
diff changeset
2382 viderent Deum per essentiam. Non igitur fuit necessarium ut in
53
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diff changeset
2383 raptu Pauli anima eius totaliter separaretur a corpore.</p><p title="II-II q. 175 a. 5 co."><a name="46011"><span class="ref">[46011] IIª-IIae, q. 175 a. 5 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2384 dicendum quod, sicut supra dictum est, in raptu de quo nunc
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parents: 26
diff changeset
2385 loquimur, virtute divina elevatur homo <i>ab eo quod est secundum
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parents: 26
diff changeset
2386 naturam in id quod est supra naturam</i>. Et ideo duo considerare
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parents: 26
diff changeset
2387 oportet, primo quidem, quid sit homini secundum naturam; secundo,
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parents: 26
diff changeset
2388 quid divina virtute sit in homine fiendum supra naturam. Ex hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
2389 autem quod anima corpori unitur tanquam naturalis forma ipsius,
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ht
parents: 26
diff changeset
2390 convenit animae naturalis habitudo ad hoc quod per conversionem ad
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parents: 26
diff changeset
2391 phantasmata intelligat. Quod ab ea non aufertur divina virtute in
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parents: 26
diff changeset
2392 raptu, quia non mutatur status eius, ut dictum est. Manente autem
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parents: 26
diff changeset
2393 hoc statu, aufertur ab anima actualis conversio ad phantasmata et
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parents: 26
diff changeset
2394 sensibilia, ne impediatur eius elevatio in id quod excedit omnia
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parents: 26
diff changeset
2395 phantasmata, ut dictum est. Et ideo in raptu non fuit necessarium
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parents: 26
diff changeset
2396 quod anima sic separaretur a corpore ut ei non uniretur quasi
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parents: 26
diff changeset
2397 forma, fuit autem necessarium intellectum eius abstrahi a
53
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diff changeset
2398 phantasmatibus et sensibilium perceptione.</p><p title="II-II q. 175 a. 5 ad 1"><a name="46012"><span class="ref">[46012] IIª-IIae, q. 175 a. 5 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
2399 ergo dicendum quod Paulus in raptu illo peregrinabatur a domino
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parents: 26
diff changeset
2400 quantum ad statum, quia adhuc erat in statu viatoris, non autem
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parents: 26
diff changeset
2401 quoad actum, quo videbat Deum per speciem, ut ex supra dictis
53
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diff changeset
2402 patet.</p><p title="II-II q. 175 a. 5 ad 2"><a name="46013"><span class="ref">[46013] IIª-IIae, q. 175 a. 5 ad 2</span></a> Ad
28
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parents: 26
diff changeset
2403 secundum dicendum quod potentia animae virtute naturali non
544e12f679ad convert to xml
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parents: 26
diff changeset
2404 elevatur supra modum convenientem essentiae eius. Virtute tamen
544e12f679ad convert to xml
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parents: 26
diff changeset
2405 divina potest in aliquid altius elevari, sicut corpus per
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parents: 26
diff changeset
2406 violentiam fortioris virtutis elevatur supra locum convenientem
53
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parents: 28
diff changeset
2407 sibi secundum speciem suae naturae.</p><p title="II-II q. 175 a. 5 ad 3"><a name="46014"><span class="ref">[46014] IIª-IIae, q. 175 a. 5 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
2408 dicendum quod vires animae vegetabilis non operantur ex intentione
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parents: 26
diff changeset
2409 animae, sicut vires sensitivae, sed per modum naturae. Et ideo non
544e12f679ad convert to xml
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parents: 26
diff changeset
2410 requiritur ad raptum abstractio ab eis, sicut a potentiis
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parents: 26
diff changeset
2411 sensitivis, per quarum operationes minueretur intentio animae circa
53
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diff changeset
2412 intellectivam cognitionem.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 175 a. 6 arg. 1"><a name="46015"><span class="ref">[46015] IIª-IIae, q. 175 a. 6 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
2413 sextum sic proceditur. Videtur quod Paulus non ignoraverit an eius
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parents: 26
diff changeset
2414 anima fuerit a corpore separata. Dicit enim ipse, II ad Cor. XII,
544e12f679ad convert to xml
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parents: 26
diff changeset
2415 <i>scio hominem in Christo raptum usque ad tertium caelum</i>. Sed
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parents: 26
diff changeset
2416 homo nominat compositum ex anima et corpore, raptus etiam differt a
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parents: 26
diff changeset
2417 morte. Videtur ergo quod ipse sciverit animam non fuisse per mortem
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parents: 26
diff changeset
2418 a corpore separatam, praesertim quia hoc communiter a doctoribus
53
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diff changeset
2419 ponitur.</p><p title="II-II q. 175 a. 6 arg. 2"><a name="46016"><span class="ref">[46016] IIª-IIae, q. 175 a. 6 arg. 2</span></a>
28
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parents: 26
diff changeset
2420 Praeterea, ex eisdem apostoli verbis patet quod ipse scivit quo
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parents: 26
diff changeset
2421 raptus fuerit, quia in tertium caelum. Sed ex hoc sequitur quod
544e12f679ad convert to xml
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parents: 26
diff changeset
2422 scivit utrum fuerit in corpore vel non. Quia si scivit tertium
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parents: 26
diff changeset
2423 caelum esse aliquid corporeum, consequens est quod sciverit animam
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parents: 26
diff changeset
2424 suam non esse a corpore separatam, quia visio rei corporeae non
544e12f679ad convert to xml
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parents: 26
diff changeset
2425 potest fieri nisi per corpus. Ergo videtur quod non ignoraverit an
53
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parents: 28
diff changeset
2426 anima fuerit a corpore separata.</p><p title="II-II q. 175 a. 6 arg. 3"><a name="46017"><span class="ref">[46017] IIª-IIae, q. 175 a. 6 arg. 3</span></a>
28
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parents: 26
diff changeset
2427 Praeterea, sicut Augustinus dicit, XII super Gen. ad Litt., ipse in
544e12f679ad convert to xml
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parents: 26
diff changeset
2428 raptu vidit illa visione Deum qua vident sancti in patria. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
2429 sancti, ex hoc ipso quod vident Deum, sciunt an animae eorum sint a
53
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diff changeset
2430 corporibus separatae. Ergo et Paulus hoc scivit.</p><p title="II-II q. 175 a. 6 s. c."><a name="46018"><span class="ref">[46018] IIª-IIae, q. 175 a. 6 s. c.</span></a> Sed
28
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parents: 26
diff changeset
2431 contra est quod dicitur II ad Cor. XII, <i>sive in corpore sive
53
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diff changeset
2432 extra corpus, nescio, Deus scit</i>.</p><p title="II-II q. 175 a. 6 co."><a name="46019"><span class="ref">[46019] IIª-IIae, q. 175 a. 6 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2433 dicendum quod huius quaestionis veritatem accipere oportet ex ipsis
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parents: 26
diff changeset
2434 apostoli verbis, quibus dicit se aliquid scire, scilicet se raptum
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parents: 26
diff changeset
2435 esse usque ad tertium caelum; et aliquid nescire, scilicet utrum in
544e12f679ad convert to xml
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parents: 26
diff changeset
2436 corpore aut extra corpus. Quod quidem potest dupliciter intelligi.
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parents: 26
diff changeset
2437 Uno modo, ut hoc quod dicitur, sive in corpore sive extra corpus,
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parents: 26
diff changeset
2438 non referatur ad ipsum esse hominis rapti, quasi ignoraverit an
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parents: 26
diff changeset
2439 anima eius esset in corpore vel non, sed ad modum raptus, ut
544e12f679ad convert to xml
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parents: 26
diff changeset
2440 scilicet ignoraverit an corpus eius fuerit simul raptum cum anima
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parents: 26
diff changeset
2441 in tertium caelum, vel non, sed solum anima, sicut Ezech. VIII
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parents: 26
diff changeset
2442 dicitur quod <i>adductus est in visionibus Dei in Ierusalem</i>. Et
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parents: 26
diff changeset
2443 hunc intellectum fuisse cuiusdam Iudaei, exprimit Hieronymus, in
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parents: 26
diff changeset
2444 prologo super Danielem, ubi dicit, <i>denique et apostolum
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parents: 26
diff changeset
2445 nostrum</i>, scilicet dicebat Iudaeus, <i>non fuisse ausum
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parents: 26
diff changeset
2446 affirmare se in corpore raptum, sed dixisse, sive in corpore sive
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parents: 26
diff changeset
2447 extra corpus, nescio</i>. Sed hunc sensum improbat Augustinus, XII
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ht
parents: 26
diff changeset
2448 super Gen. ad Litt., per hoc quod apostolus dicit se scivisse se
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parents: 26
diff changeset
2449 esse raptum usque in tertium caelum. Sciebat ergo verum esse
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parents: 26
diff changeset
2450 tertium caelum illud in quod raptus fuit, et non similitudinem
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parents: 26
diff changeset
2451 imaginariam tertii caeli alioquin, si tertium caelum nominavit
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parents: 26
diff changeset
2452 phantasma tertii caeli, pari ratione dicere potuit se in corpore
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parents: 26
diff changeset
2453 raptum, nominans corpus proprii corporis phantasma, quale apparet
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parents: 26
diff changeset
2454 in somniis. Si autem sciebat esse vere tertium caelum, sciebat ergo
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parents: 26
diff changeset
2455 utrum esset aliquid spirituale et incorporeum, et sic non poterat
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parents: 26
diff changeset
2456 corpus eius illuc rapi, aut esset aliquid corporeum, et sic anima
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parents: 26
diff changeset
2457 non posset illuc sine corpore rapi, nisi separaretur a corpore. Et
544e12f679ad convert to xml
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parents: 26
diff changeset
2458 ideo oportet secundum alium sensum intelligere, ut scilicet
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ht
parents: 26
diff changeset
2459 apostolus sciverit quod fuit raptus secundum animam et non secundum
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parents: 26
diff changeset
2460 corpus; nesciverit tamen qualiter se haberet anima ad corpus, utrum
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parents: 26
diff changeset
2461 scilicet fuerit sine corpore vel non. Sed circa hoc diversimode
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parents: 26
diff changeset
2462 aliqui loquuntur. Quidam enim dicunt quod apostolus scivit quod
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parents: 26
diff changeset
2463 anima sua erat corpori unita ut forma, sed nescivit utrum esset
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parents: 26
diff changeset
2464 passus, alienationem a sensibus; vel etiam utrum esset facta
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ht
parents: 26
diff changeset
2465 abstractio ab operibus animae vegetabilis. Sed quod fuerit facta
544e12f679ad convert to xml
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parents: 26
diff changeset
2466 abstractio a sensibus, hoc non potuit ignorare, ex quo scivit se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2467 raptum. Quod autem fuerit facta abstractio ab operibus animae
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parents: 26
diff changeset
2468 vegetabilis, non erat tantum aliquid ut de hoc oporteret tam
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parents: 26
diff changeset
2469 sollicitam fieri mentionem. Unde relinquitur quod nescivit
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parents: 26
diff changeset
2470 apostolus utrum anima eius fuerit coniuncta corpori ut forma, vel a
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parents: 26
diff changeset
2471 corpore separata per mortem. Quidam autem, hoc concedentes, dicunt
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ht
parents: 26
diff changeset
2472 quod apostolus tunc non perpendit quando rapiebatur, quia tota eius
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parents: 26
diff changeset
2473 intentio conversa erat in Deum, sed postmodum percepit, considerans
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parents: 26
diff changeset
2474 ea quae viderat. Sed hoc etiam contrariatur verbis apostoli, qui
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parents: 26
diff changeset
2475 distinguit in verbis suis praeteritum a futuro. Dicit enim in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2476 praesenti se scire quod fuit raptus ante annos quatuordecim, et se
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parents: 26
diff changeset
2477 in praesenti nescire utrum in corpore fuerit vel extra corpus. Et
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parents: 26
diff changeset
2478 ideo dicendum est quod et prius et postea nescivit utrum eius anima
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parents: 26
diff changeset
2479 fuerit a corpore separata. Unde Augustinus dicit, XII super Gen. ad
544e12f679ad convert to xml
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parents: 26
diff changeset
2480 Litt., post longam inquisitionem concludens, <i>restat ergo
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parents: 26
diff changeset
2481 fortasse ut hoc ipsum eum ignorasse intelligamus, utrum, quando in
544e12f679ad convert to xml
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parents: 26
diff changeset
2482 tertium caelum raptus est, in corpore fuerit anima, quomodo est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2483 anima in corpore cum corpus vivere dicitur, sive vigilantis sive
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parents: 26
diff changeset
2484 dormientis sive in extasi a sensibus corporis alienati; an omnino
53
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diff changeset
2485 de corpore exierit, ut mortuum corpus iaceret</i>.</p><p title="II-II q. 175 a. 6 ad 1"><a name="46020"><span class="ref">[46020] IIª-IIae, q. 175 a. 6 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
2486 ergo dicendum quod per synecdochen quandoque pars hominis homo
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parents: 26
diff changeset
2487 nominatur, et praecipue anima, quae est pars hominis eminentior.
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parents: 26
diff changeset
2488 Quamvis etiam possit intelligi eum quem raptum dicit, non tunc
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parents: 26
diff changeset
2489 fuisse hominem quando raptus fuit, sed post annos quatuordecim,
544e12f679ad convert to xml
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parents: 26
diff changeset
2490 unde dicit scio hominem; non dicit, scio raptum hominem. Nihil
544e12f679ad convert to xml
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parents: 26
diff changeset
2491 etiam prohiberet mortem divinitus procuratam raptum dici. Et sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2492 Augustinus dicit, XII super Gen. ad Litt., <i>dubitante inde
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ht
parents: 26
diff changeset
2493 apostolo, quis nostrum inde certus esse potuit?</i> Unde qui super
544e12f679ad convert to xml
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parents: 26
diff changeset
2494 hoc loquuntur, magis coniecturaliter quam per certitudinem
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2495 loquuntur.</p><p title="II-II q. 175 a. 6 ad 2"><a name="46021"><span class="ref">[46021] IIª-IIae, q. 175 a. 6 ad 2</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2496 secundum dicendum quod apostolus scivit vel illud caelum esse quid
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ht
parents: 26
diff changeset
2497 incorporeum, vel aliquid incorporeum a se visum in illo caelo tamen
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parents: 26
diff changeset
2498 hoc poterat fieri per intellectum eius, etiam si anima eius non
53
d777cc3962f2 div-wrapped
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diff changeset
2499 esset a corpore separata.</p><p title="II-II q. 175 a. 6 ad 3"><a name="46022"><span class="ref">[46022] IIª-IIae, q. 175 a. 6 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
2500 dicendum quod visio Pauli in raptu quantum ad aliquid fuit similis
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parents: 26
diff changeset
2501 visioni beatorum, scilicet quantum ad id quod videbatur, et quantum
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parents: 26
diff changeset
2502 ad aliquid dissimilis, scilicet quantum ad modum videndi, quia non
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parents: 26
diff changeset
2503 ita perfecte vidit sicut sancti qui sunt in patria. Unde Augustinus
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ht
parents: 26
diff changeset
2504 dicit, XII super Gen. ad Litt., <i>apostolo arrepto a carnis
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parents: 26
diff changeset
2505 sensibus in tertium caelum, hoc defuit ad plenam perfectamque
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ht
parents: 26
diff changeset
2506 cognitionem rerum quae Angelis inest, quod sive in corpore sive
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parents: 26
diff changeset
2507 extra corpus esset, nesciebat. Hoc itaque non deerit cum, receptis
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parents: 26
diff changeset
2508 corporibus in resurrectione mortuorum, cum corruptibile hoc
53
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parents: 28
diff changeset
2509 induerit incorruptionem</i>.</p></div></div><div class="q" id="q176"><h2>Quaestio 176</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 176 pr."><a name="46023"><span class="ref">[46023] IIª-IIae, q. 176 pr.</span></a> Deinde
28
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diff changeset
2510 considerandum est de gratiis gratis datis quae pertinent ad
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parents: 26
diff changeset
2511 locutionem. Et primo, de gratia linguarum; secundo, de gratia
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parents: 26
diff changeset
2512 sermonis sapientiae seu scientiae. Circa primum quaeruntur duo.
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parents: 26
diff changeset
2513 Primo, utrum per gratiam linguarum homo adipisceretur scientiam
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diff changeset
2514 omnium linguarum. Secundo, de comparatione huius doni ad gratiam
53
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diff changeset
2515 prophetiae.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 176 a. 1 arg. 1"><a name="46024"><span class="ref">[46024] IIª-IIae, q. 176 a. 1 arg. 1</span></a> Ad
28
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diff changeset
2516 primum sic proceditur. Videtur quod illi qui consequebantur donum
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parents: 26
diff changeset
2517 linguarum, non loquebantur omnibus linguis. Illud enim quod divina
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parents: 26
diff changeset
2518 virtute aliquibus conceditur, optimum est in suo genere, sicut
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parents: 26
diff changeset
2519 dominus aquam convertit in vinum bonum, sicut dicitur Ioan. II. Sed
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parents: 26
diff changeset
2520 illi qui habuerunt donum linguarum, melius loquebantur in propria
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parents: 26
diff changeset
2521 lingua, dicit enim Glossa, ad Heb. I, <i>non esse mirandum quod
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parents: 26
diff changeset
2522 epistola ad Hebraeos maiore relucet facundia quam aliae, cum
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parents: 26
diff changeset
2523 naturale sit unicuique plus in sua quam in aliena lingua valere.
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parents: 26
diff changeset
2524 Ceteras enim epistolas apostolus peregrino, idest Graeco sermone
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diff changeset
2525 composuit, hanc autem scripsit Hebraica lingua</i>. Non ergo per
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parents: 26
diff changeset
2526 gratiam gratis datam apostoli acceperunt scientiam omnium
53
d777cc3962f2 div-wrapped
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diff changeset
2527 linguarum.</p><p title="II-II q. 176 a. 1 arg. 2"><a name="46025"><span class="ref">[46025] IIª-IIae, q. 176 a. 1 arg. 2</span></a>
28
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parents: 26
diff changeset
2528 Praeterea, natura non facit per multa quod potest fieri per unum,
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parents: 26
diff changeset
2529 et multo minus Deus, qui ordinatius quam natura operatur. Sed
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parents: 26
diff changeset
2530 poterat Deus facere quod, unam linguam loquentes, eius discipuli ab
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parents: 26
diff changeset
2531 omnibus intelligerentur, unde super illud Act. II, audiebat
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parents: 26
diff changeset
2532 unusquisque linguam suam illos loquentes, dicit Glossa, <i>quia
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parents: 26
diff changeset
2533 linguis omnibus loquebantur, vel sua, idest Hebraica lingua
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parents: 26
diff changeset
2534 loquentes, ab omnibus intelligebantur, ac si propriis singulorum
544e12f679ad convert to xml
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parents: 26
diff changeset
2535 loquerentur</i>. Ergo videtur quod non habuerunt scientiam loquendi
53
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parents: 28
diff changeset
2536 omnibus linguis.</p><p title="II-II q. 176 a. 1 arg. 3"><a name="46026"><span class="ref">[46026] IIª-IIae, q. 176 a. 1 arg. 3</span></a>
28
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parents: 26
diff changeset
2537 Praeterea, omnes gratiae derivantur a Christo in corpus eius, quod
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parents: 26
diff changeset
2538 est Ecclesia, secundum illud Ioan. I, <i>de plenitudine eius omnes
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parents: 26
diff changeset
2539 accepimus</i>. Sed Christus non legitur fuisse locutus nisi una
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parents: 26
diff changeset
2540 lingua. Nec etiam nunc fideles singuli nisi una lingua loquuntur.
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parents: 26
diff changeset
2541 Ergo videtur quod discipuli Christi non acceperunt ad hoc gratiam,
53
d777cc3962f2 div-wrapped
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diff changeset
2542 ut omnibus linguis loquerentur.</p><p title="II-II q. 176 a. 1 s. c."><a name="46027"><span class="ref">[46027] IIª-IIae, q. 176 a. 1 s. c.</span></a> Sed
28
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parents: 26
diff changeset
2543 contra est quod dicitur Act. II, quod <i>repleti sunt omnes spiritu
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parents: 26
diff changeset
2544 sancto, et coeperunt loqui variis linguis, prout spiritus sanctus
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parents: 26
diff changeset
2545 dabat eloqui illis</i>, ubi dicit Glossa Gregorii quod <i>spiritus
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diff changeset
2546 sanctus super discipulos in igneis linguis apparuit, et eis omnium
53
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diff changeset
2547 linguarum scientiam dedit</i>.</p><p title="II-II q. 176 a. 1 co."><a name="46028"><span class="ref">[46028] IIª-IIae, q. 176 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2548 dicendum quod primi discipuli Christi ad hoc fuerunt ab ipso electi
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parents: 26
diff changeset
2549 ut, per universum orbem discurrentes, fidem eius ubique
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parents: 26
diff changeset
2550 praedicarent, secundum illud Matth. ult., <i>euntes, docete omnes
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parents: 26
diff changeset
2551 gentes</i>. Non autem erat conveniens ut qui mittebantur ad alios
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parents: 26
diff changeset
2552 instruendos, indigerent ab aliis instrui qualiter aliis
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parents: 26
diff changeset
2553 loquerentur, vel qualiter quae alii loquebantur intelligerent.
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parents: 26
diff changeset
2554 Praesertim quia isti qui mittebantur erant unius gentis, scilicet
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parents: 26
diff changeset
2555 Iudaeae, secundum illud Isaiae XXVII, <i>qui egredientur impetu a
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parents: 26
diff changeset
2556 Iacob, implebunt faciem orbis semine</i>. Illi etiam qui
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parents: 26
diff changeset
2557 mittebantur pauperes et impotentes erant, nec de facili a principio
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parents: 26
diff changeset
2558 reperissent qui eorum verba aliis fideliter interpretarentur, vel
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parents: 26
diff changeset
2559 verba aliorum eis exponerent, maxime quia ad infideles mittebantur.
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parents: 26
diff changeset
2560 Et ideo necessarium fuit ut super hoc eis divinitus provideretur
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parents: 26
diff changeset
2561 per donum linguarum, ut sicut, gentibus ad idololatriam
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parents: 26
diff changeset
2562 declinantibus, introducta est diversitas linguarum sicut dicitur
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parents: 26
diff changeset
2563 Gen. XI; ita etiam, quando erant gentes ad cultum unius Dei
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parents: 26
diff changeset
2564 revocandae, contra huiusmodi diversitatem remedium adhiberetur per
53
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diff changeset
2565 donum linguarum.</p><p title="II-II q. 176 a. 1 ad 1"><a name="46029"><span class="ref">[46029] IIª-IIae, q. 176 a. 1 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
2566 ergo dicendum quod, sicut dicitur I ad Cor. XII, <i>manifestatio
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parents: 26
diff changeset
2567 spiritus datur ad utilitatem</i>. Et ideo sufficienter et Paulus et
544e12f679ad convert to xml
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parents: 26
diff changeset
2568 alii apostoli fuerunt instructi divinitus in linguis omnium
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parents: 26
diff changeset
2569 gentium, quantum requirebatur ad fidei doctrinam. Sed quantum ad
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ht
parents: 26
diff changeset
2570 quaedam quae superadduntur humana arte ad ornatum et elegantiam
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parents: 26
diff changeset
2571 locutionis, apostolus instructus erat in propria lingua, non autem
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parents: 26
diff changeset
2572 in aliena. Sicut etiam et in sapientia et scientia fuerunt
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parents: 26
diff changeset
2573 sufficienter instructi quantum requirebat doctrina fidei, non autem
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parents: 26
diff changeset
2574 quantum ad omnia quae per scientiam acquisitam cognoscuntur, puta
53
d777cc3962f2 div-wrapped
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diff changeset
2575 de conclusionibus arithmeticae vel geometriae.</p><p title="II-II q. 176 a. 1 ad 2"><a name="46030"><span class="ref">[46030] IIª-IIae, q. 176 a. 1 ad 2</span></a> Ad
28
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parents: 26
diff changeset
2576 secundum dicendum quod, quamvis utrumque fieri potuisset, scilicet
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parents: 26
diff changeset
2577 quod per unam linguam loquentes ab omnibus intelligerentur, aut
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parents: 26
diff changeset
2578 quod omnibus loquerentur; tamen convenientius fuit quod ipsi
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parents: 26
diff changeset
2579 omnibus linguis loquerentur, quia hoc pertinebat ad perfectionem
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ht
parents: 26
diff changeset
2580 scientiae ipsorum, per quam non solum loqui, sed intelligere
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parents: 26
diff changeset
2581 poterant quae ab aliis dicebantur. Si autem omnes unam eorum
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ht
parents: 26
diff changeset
2582 linguam intellexissent, hoc vel fuisset per scientiam illorum qui
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parents: 26
diff changeset
2583 eos loquentes intelligerent, vel fuisset quasi quaedam illusio, dum
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ht
parents: 26
diff changeset
2584 aliorum verba aliter ad aliorum aures perferrentur quam ipsi ea
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parents: 26
diff changeset
2585 proferrent. Et ideo Glossa dicit, Act. II, quod <i>maiori miraculo
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parents: 26
diff changeset
2586 factum est quod ipsi omnium linguarum generibus loquerentur</i>. Et
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parents: 26
diff changeset
2587 Paulus dicit, I ad Cor. XIV, <i>gratias Deo, quod omnium vestrum
53
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diff changeset
2588 lingua loquor</i>.</p><p title="II-II q. 176 a. 1 ad 3"><a name="46031"><span class="ref">[46031] IIª-IIae, q. 176 a. 1 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
2589 dicendum quod Christus in propria persona uni soli genti
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parents: 26
diff changeset
2590 praedicaturus erat, scilicet Iudaeis. Et ideo, quamvis ipse absque
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parents: 26
diff changeset
2591 dubio perfectissime haberet scientiam omnium linguarum, non tamen
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parents: 26
diff changeset
2592 oportuit quod omnibus linguis loqueretur. Ideo autem, ut Augustinus
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parents: 26
diff changeset
2593 dicit, super Ioan., <i>cum et modo spiritus sanctus accipiatur,
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parents: 26
diff changeset
2594 nemo loquitur linguis omnium gentium, quia iam ipsa Ecclesia
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parents: 26
diff changeset
2595 linguis omnium gentium loquitur, in qua qui non est, non accipit
53
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diff changeset
2596 spiritum sanctum</i>.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 176 a. 2 arg. 1"><a name="46032"><span class="ref">[46032] IIª-IIae, q. 176 a. 2 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
2597 secundum sic proceditur. Videtur quod donum linguarum sit
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parents: 26
diff changeset
2598 excellentius quam gratia prophetiae. <i>Quae enim sunt melioribus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2599 propria, videntur esse meliora</i>, secundum philosophum, in III
544e12f679ad convert to xml
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parents: 26
diff changeset
2600 Topic. Sed donum linguarum est proprium novi testamenti, unde
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parents: 26
diff changeset
2601 cantatur in sequentia Pentecostes, <i>ipse hodie apostolos Christi
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parents: 26
diff changeset
2602 donans munere insolito et cunctis inaudito saeculis</i>. Prophetia
544e12f679ad convert to xml
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parents: 26
diff changeset
2603 autem magis competit veteri testamento, secundum illud Heb. I,
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parents: 26
diff changeset
2604 <i>multifariam multisque modis olim Deus loquens patribus in
544e12f679ad convert to xml
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parents: 26
diff changeset
2605 prophetis</i>. Ergo videtur quod donum linguarum sit excellentius
53
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ht
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diff changeset
2606 quam donum prophetiae.</p><p title="II-II q. 176 a. 2 arg. 2"><a name="46033"><span class="ref">[46033] IIª-IIae, q. 176 a. 2 arg. 2</span></a>
28
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parents: 26
diff changeset
2607 Praeterea, illud per quod ordinamur ad Deum, videtur excellentius
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parents: 26
diff changeset
2608 esse eo per quod ordinamur ad homines. Sed per donum linguarum homo
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parents: 26
diff changeset
2609 ordinatur ad Deum, per prophetiam autem ad homines, dicitur enim I
544e12f679ad convert to xml
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parents: 26
diff changeset
2610 ad Cor. XIV, <i>qui loquitur lingua, non hominibus loquitur, sed
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parents: 26
diff changeset
2611 Deo, qui autem prophetat, hominibus loquitur ad aedificationem</i>.
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parents: 26
diff changeset
2612 Ergo videtur quod donum linguarum sit excellentius quam donum
53
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ht
parents: 28
diff changeset
2613 prophetiae.</p><p title="II-II q. 176 a. 2 arg. 3"><a name="46034"><span class="ref">[46034] IIª-IIae, q. 176 a. 2 arg. 3</span></a>
28
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parents: 26
diff changeset
2614 Praeterea, donum linguarum habitualiter permanet in habente ipsum,
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parents: 26
diff changeset
2615 et habet homo in potestate uti eo cum voluerit, unde dicitur I ad
544e12f679ad convert to xml
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parents: 26
diff changeset
2616 Cor. XIV, <i>gratias ago Deo meo quod omnium vestrum lingua
544e12f679ad convert to xml
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parents: 26
diff changeset
2617 loquor</i>. Non autem sic est de dono prophetiae, ut supra dictum
544e12f679ad convert to xml
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parents: 26
diff changeset
2618 est. Ergo donum linguarum videtur esse excellentius quam donum
53
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parents: 28
diff changeset
2619 prophetiae.</p><p title="II-II q. 176 a. 2 arg. 4"><a name="46035"><span class="ref">[46035] IIª-IIae, q. 176 a. 2 arg. 4</span></a>
28
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parents: 26
diff changeset
2620 Praeterea, interpretatio sermonum videtur contineri sub prophetia,
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parents: 26
diff changeset
2621 quia Scripturae eodem spiritu exponuntur quo sunt editae. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
2622 interpretatio sermonum, I ad Cor. XII, ponitur post genera
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parents: 26
diff changeset
2623 linguarum. Ergo videtur quod donum linguarum sit excellentius quam
53
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parents: 28
diff changeset
2624 donum prophetiae, maxime quantum ad aliquam eius partem.</p><p title="II-II q. 176 a. 2 s. c."><a name="46036"><span class="ref">[46036] IIª-IIae, q. 176 a. 2 s. c.</span></a> Sed
28
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parents: 26
diff changeset
2625 contra est quod apostolus dicit, I ad Cor. XIV, <i>maior est qui
53
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diff changeset
2626 prophetat quam qui loquitur linguis</i>.</p><p title="II-II q. 176 a. 2 co."><a name="46037"><span class="ref">[46037] IIª-IIae, q. 176 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2627 dicendum quod donum prophetiae excedit donum linguarum tripliciter.
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parents: 26
diff changeset
2628 Primo quidem, quia donum linguarum refertur ad diversas voces
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parents: 26
diff changeset
2629 proferendas, quae sunt signa alicuius intelligibilis veritatis,
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parents: 26
diff changeset
2630 cuius etiam signa sunt quaedam ipsa phantasmata quae secundum
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parents: 26
diff changeset
2631 imaginariam visionem apparent; unde et Augustinus, XII super Gen.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2632 ad Litt., comparat donum linguarum visioni imaginariae. Dictum est
544e12f679ad convert to xml
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parents: 26
diff changeset
2633 autem supra quod donum prophetiae consistit in ipsa illuminatione
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parents: 26
diff changeset
2634 mentis ad cognoscendum intelligibilem veritatem. Unde sicut
544e12f679ad convert to xml
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parents: 26
diff changeset
2635 prophetica illuminatio excellentior est quam imaginaria visio, ut
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parents: 26
diff changeset
2636 supra habitum est; ita etiam excellentior est prophetia quam donum
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parents: 26
diff changeset
2637 linguarum secundum se consideratum. Secundo, quia donum prophetiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2638 pertinet ad rerum notitiam, quae est nobilior quam notitia vocum,
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ht
parents: 26
diff changeset
2639 ad quam pertinet donum linguarum. Tertio, quia donum prophetiae est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2640 utilius. Et hoc quidem probat apostolus, I ad Cor. XIV,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2641 tripliciter. Primo quidem, quia prophetia est utilior ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2642 aedificationem Ecclesiae, ad quam qui loquitur linguis nihil
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parents: 26
diff changeset
2643 prodest, nisi expositio subsequatur. Secundo, quantum ad ipsum
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ht
parents: 26
diff changeset
2644 loquentem, qui si acciperet ut loqueretur diversis linguis sine hoc
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ht
parents: 26
diff changeset
2645 quod intelligeret (quod pertinet ad propheticum donum), mens eius
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parents: 26
diff changeset
2646 non aedificaretur. Tertio, quantum ad infideles, propter quos
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2647 praecipue videtur esse datum donum linguarum, qui quidem forte eos
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parents: 26
diff changeset
2648 qui loquerentur linguis reputarent insanos; sicut et Iudaei
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parents: 26
diff changeset
2649 reputaverunt ebrios apostolos linguis loquentes, ut dicitur Act.
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diff changeset
2650 II. Per prophetias autem infidelis convinceretur, manifestatis
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2651 absconditis cordis eius.</p><p title="II-II q. 176 a. 2 ad 1"><a name="46038"><span class="ref">[46038] IIª-IIae, q. 176 a. 2 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
2652 ergo dicendum quod, sicut supra dictum est, ad excellentiam
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ht
parents: 26
diff changeset
2653 prophetiae pertinet quod aliquis non solum illuminetur
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ht
parents: 26
diff changeset
2654 intelligibili lumine, sed etiam percipiat imaginariam visionem. Ita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2655 etiam ad perfectionem operationis spiritus sancti pertinet quod non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2656 solum impleat mentem lumine prophetico et phantasiam imaginaria
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2657 visione, sicut erat in veteri testamento, sed etiam exterius
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ht
parents: 26
diff changeset
2658 linguam erudiat ad varia signa locutionum proferenda. Quod totum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2659 fit in novo testamento, secundum illud I ad Cor. XIV,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2660 <i>unusquisque vestrum Psalmum habet, doctrinam habet, linguam
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parents: 26
diff changeset
2661 habet</i>, Apocalypsim, idest propheticam revelationem,
53
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diff changeset
2662 <i>habet</i>.</p><p title="II-II q. 176 a. 2 ad 2"><a name="46039"><span class="ref">[46039] IIª-IIae, q. 176 a. 2 ad 2</span></a> Ad
28
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parents: 26
diff changeset
2663 secundum dicendum quod per donum prophetiae homo ordinatur ad Deum
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parents: 26
diff changeset
2664 secundum mentem, quod est nobilius quam ordinari ad eum secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2665 linguam. Dicitur autem quod ille qui loquitur lingua non loquitur
544e12f679ad convert to xml
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parents: 26
diff changeset
2666 hominibus, idest, ad intellectum hominum vel utilitatem eorum, sed
544e12f679ad convert to xml
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parents: 26
diff changeset
2667 ad intellectum solius Dei et ad laudem eius. Sed per prophetiam
544e12f679ad convert to xml
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parents: 26
diff changeset
2668 ordinatur aliquis et ad Deum et ad proximum. Unde est perfectius
53
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diff changeset
2669 donum.</p><p title="II-II q. 176 a. 2 ad 3"><a name="46040"><span class="ref">[46040] IIª-IIae, q. 176 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
2670 dicendum quod revelatio prophetica se extendit ad omnia
544e12f679ad convert to xml
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parents: 26
diff changeset
2671 supernaturalia cognoscenda. Unde ex eius perfectione contingit quod
544e12f679ad convert to xml
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parents: 26
diff changeset
2672 in statu imperfectionis huius vitae non potest haberi perfecte per
544e12f679ad convert to xml
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parents: 26
diff changeset
2673 modum habitus, sed imperfecte per modum passionis cuiusdam. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
2674 donum linguarum se extendit ad cognitionem quandam particularem,
544e12f679ad convert to xml
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parents: 26
diff changeset
2675 scilicet vocum humanarum. Et ideo non repugnat imperfectioni huius
53
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diff changeset
2676 vitae quod perfecte et habitualiter habeatur.</p><p title="II-II q. 176 a. 2 ad 4"><a name="46041"><span class="ref">[46041] IIª-IIae, q. 176 a. 2 ad 4</span></a> Ad quartum
28
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parents: 26
diff changeset
2677 dicendum quod interpretatio sermonum potest reduci ad donum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2678 prophetiae, inquantum scilicet mens illuminatur ad intelligendum et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2679 exponendum quaecumque sunt in sermonibus obscura, sive propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2680 difficultatem rerum significatarum, sive etiam propter ipsas voces
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2681 ignotas quae proferuntur, sive etiam propter similitudines rerum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2682 adhibitas; secundum illud Dan. V, <i>audivi de te quod possis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2683 obscura interpretari et ligata dissolvere</i>. Unde interpretatio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2684 sermonum est potior quam donum linguarum, ut patet per id quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2685 apostolus dicit, I ad Cor. XIV, <i>maior est qui prophetat quam qui
544e12f679ad convert to xml
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parents: 26
diff changeset
2686 loquitur linguis, nisi forte interpretetur</i>. Postponitur autem
544e12f679ad convert to xml
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parents: 26
diff changeset
2687 interpretatio sermonum dono linguarum, quia etiam ad interpretandum
53
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diff changeset
2688 diversa linguarum genera interpretatio sermonum se extendit.</p></div></div><div class="q" id="q177"><h2>Quaestio 177</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 177 pr."><a name="46042"><span class="ref">[46042] IIª-IIae, q. 177 pr.</span></a> Deinde
28
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parents: 26
diff changeset
2689 considerandum est de gratia gratis data quae consistit in sermone,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2690 de qua dicitur I ad Cor. XII, <i>alii datur per spiritum sermo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2691 sapientiae, alii sermo scientiae</i>. Et circa hoc quaeruntur duo.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2692 Primo, utrum in sermone consistat aliqua gratia gratis data.
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2693 Secundo, quibus haec gratia competit.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 177 a. 1 arg. 1"><a name="46043"><span class="ref">[46043] IIª-IIae, q. 177 a. 1 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2694 primum sic proceditur. Videtur quod in sermone non consistat aliqua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2695 gratia gratis data. Gratia enim datur ad id quod excedit facultatem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2696 naturae. Sed ex naturali ratione adinventa est ars rhetorica, per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2697 quam aliquis potest sic dicere ut doceat, ut delectet, ut flectat,
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ht
parents: 26
diff changeset
2698 sicut Augustinus dicit, in IV de Doct. Christ. Hoc autem pertinet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2699 ad gratiam sermonis. Ergo videtur quod gratia sermonis non sit
53
d777cc3962f2 div-wrapped
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diff changeset
2700 gratia gratis data.</p><p title="II-II q. 177 a. 1 arg. 2"><a name="46044"><span class="ref">[46044] IIª-IIae, q. 177 a. 1 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2701 Praeterea, omnis gratia ad regnum Dei pertinet. Sed apostolus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2702 dicit, I ad Cor. IV, <i>non in sermone est regnum Dei, sed in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2703 virtute</i>. Ergo in sermone non consistit aliqua gratia gratis
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2704 data.</p><p title="II-II q. 177 a. 1 arg. 3"><a name="46045"><span class="ref">[46045] IIª-IIae, q. 177 a. 1 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2705 Praeterea, nulla gratia datur ex meritis, quia si ex operibus, iam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2706 non est gratia, ut dicitur Rom. XI. Sed sermo datur alicui ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2707 meritis, dicit enim Gregorius, exponens illud Psalmi, <i>ne auferas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2708 de ore meo verbum veritatis, quod verbum veritatis omnipotens Deus
544e12f679ad convert to xml
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parents: 26
diff changeset
2709 facientibus tribuit, et non facientibus tollit</i>. Ergo videtur
53
d777cc3962f2 div-wrapped
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diff changeset
2710 quod donum sermonis non sit gratia gratis data.</p><p title="II-II q. 177 a. 1 arg. 4"><a name="46046"><span class="ref">[46046] IIª-IIae, q. 177 a. 1 arg. 4</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2711 Praeterea, sicut necesse est quod homo per sermonem pronuntiet ea
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2712 quae pertinent ad donum sapientiae vel scientiae, ita etiam ea quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2713 pertinent ad virtutem fidei. Ergo, si ponitur sermo sapientiae et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2714 sermo scientiae gratia gratis data, pari ratione deberet poni sermo
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2715 fidei inter gratias gratis datas.</p><p title="II-II q. 177 a. 1 s. c."><a name="46047"><span class="ref">[46047] IIª-IIae, q. 177 a. 1 s. c.</span></a> Sed in
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2716 contrarium est quod dicitur Eccli. VI, lingua eucharis, idest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2717 gratiosa, in bono homine abundabit. Sed bonitas hominis est ex
53
d777cc3962f2 div-wrapped
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diff changeset
2718 gratia. Ergo etiam et gratiositas sermonis.</p><p title="II-II q. 177 a. 1 co."><a name="46048"><span class="ref">[46048] IIª-IIae, q. 177 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2719 dicendum quod gratiae gratis datae dantur ad utilitatem aliorum, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2720 supra dictum est. Cognitio autem quam aliquis a Deo accipit, in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2721 utilitatem alterius converti non posset nisi mediante locutione. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2722 quia spiritus sanctus non deficit in aliquo quod pertineat ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2723 Ecclesiae utilitatem, etiam providet membris Ecclesiae in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2724 locutione, non solum ut aliquis sic loquatur ut a diversis possit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2725 intelligi, quod pertinet ad donum linguarum; sed etiam quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2726 efficaciter loquatur, quod pertinet ad gratiam sermonis. Et hoc
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2727 tripliciter. Primo quidem, ad instruendum intellectum, quod fit dum
544e12f679ad convert to xml
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parents: 26
diff changeset
2728 aliquis sic loquitur quod doceat. Secundo, ad movendum affectum, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2729 scilicet libenter audiat verbum Dei, quod fit dum aliquis sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2730 loquitur quod auditores delectet. Quod non debet aliquis quaerere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2731 propter favorem suum, sed ut homines alliciantur ad audiendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2732 verbum Dei. Tertio, ad hoc quod aliquis amet ea quae verbis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2733 significantur, et velit ea implere, quod fit dum aliquis sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2734 loquitur quod auditorem flectat. Ad quod quidem efficiendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2735 spiritus sanctus utitur lingua hominis quasi quodam instrumento,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2736 ipse autem est qui perficit operationem interius. Unde Gregorius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2737 dicit, in homilia Pentecostes, <i>nisi corda auditorum spiritus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2738 sanctus repleat, ad aures corporis vox docentium incassum
53
d777cc3962f2 div-wrapped
ht
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diff changeset
2739 sonat</i>.</p><p title="II-II q. 177 a. 1 ad 1"><a name="46049"><span class="ref">[46049] IIª-IIae, q. 177 a. 1 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
2740 ergo dicendum quod, sicut miraculose Deus quandoque operatur quodam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2741 excellentiori modo etiam ea quae natura potest operari, ita etiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2742 spiritus sanctus excellentius operatur per gratiam sermonis id quod
53
d777cc3962f2 div-wrapped
ht
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diff changeset
2743 potest ars operari inferiori modo.</p><p title="II-II q. 177 a. 1 ad 2"><a name="46050"><span class="ref">[46050] IIª-IIae, q. 177 a. 1 ad 2</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2744 secundum dicendum quod apostolus ibi loquitur de sermone qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2745 innititur humanae eloquentiae, absque virtute spiritus sancti. Unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2746 praemisit, <i>cognoscam, non sermonem eorum qui inflati sunt, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2747 virtutem</i>. Et de seipso praemiserat supra, II, <i>sermo meus et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2748 praedicatio mea non fuit in persuasibilibus humanae sapientiae
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2749 verbis, sed in ostensione spiritus et virtutis</i>.</p><p title="II-II q. 177 a. 1 ad 3"><a name="46051"><span class="ref">[46051] IIª-IIae, q. 177 a. 1 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2750 dicendum quod, sicut dictum est, gratia sermonis datur alicui ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2751 utilitatem aliorum. Unde quandoque subtrahitur propter auditoris
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2752 culpam, quandoque autem propter culpam ipsius loquentis. Bona autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2753 opera utriusque non merentur directe hanc gratiam, sed solum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2754 impediunt huius gratiae impedimenta. Nam etiam gratia gratum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2755 faciens subtrahitur propter culpam, non tamen eam meretur aliquis
53
d777cc3962f2 div-wrapped
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diff changeset
2756 per bona opera, per quae tamen tollitur gratiae impedimentum.</p><p title="II-II q. 177 a. 1 ad 4"><a name="46052"><span class="ref">[46052] IIª-IIae, q. 177 a. 1 ad 4</span></a> Ad quartum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2757 dicendum quod, sicut dictum est, gratia sermonis ordinatur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2758 utilitatem aliorum. Quod autem aliquis fidem suam aliis communicet,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2759 fit per sermonem scientiae seu sapientiae, unde Augustinus dicit,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2760 XIV de Trin., quod <i>scire quemadmodum fides et piis opituletur et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2761 contra impios defendatur, videtur apostolus scientiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2762 appellare</i>. Et ideo non oportuit quod poneret sermonem fidei,
53
d777cc3962f2 div-wrapped
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diff changeset
2763 sed suffecit ponere sermonem scientiae et sapientiae.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 177 a. 2 arg. 1"><a name="46053"><span class="ref">[46053] IIª-IIae, q. 177 a. 2 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2764 secundum sic proceditur. Videtur quod gratia sermonis sapientiae et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2765 scientiae pertineat etiam ad mulieres. Ad huiusmodi enim gratiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2766 pertinet doctrina, sicut dictum est. Sed docere competit mulieri,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2767 dicitur enim Prov. IV, <i>unigenitus fui coram matre mea, et
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2768 docebat me</i>. Ergo haec gratia competit mulieribus.</p><p title="II-II q. 177 a. 2 arg. 2"><a name="46054"><span class="ref">[46054] IIª-IIae, q. 177 a. 2 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2769 Praeterea, maior est gratia prophetiae quam gratia sermonis, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2770 maior est contemplatio veritatis quam eius enuntiatio. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2771 prophetia conceditur mulieribus, sicut legitur Iudic. IV de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2772 Debbora; et IV Reg. XXII, de Holda, prophetissa, uxore Sellum; et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2773 Act. XXI, de quatuor filiabus Philippi. Apostolus etiam dicit, I ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2774 Cor. XI, <i>omnis mulier orans aut prophetans,</i> et cetera. Ergo
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2775 videtur quod multo magis gratia sermonis competit mulieri.</p><p title="II-II q. 177 a. 2 arg. 3"><a name="46055"><span class="ref">[46055] IIª-IIae, q. 177 a. 2 arg. 3</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2776 Praeterea, I Petri IV dicitur, <i>unusquisque, sicut accepit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2777 gratiam, in alterutrum illam administrantes</i>. Sed quaedam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2778 mulieres accipiunt gratiam sapientiae et scientiae, quam non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2779 possunt aliis administrare nisi per gratiam sermonis. Ergo gratia
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2780 sermonis competit mulieribus.</p><p title="II-II q. 177 a. 2 s. c."><a name="46056"><span class="ref">[46056] IIª-IIae, q. 177 a. 2 s. c.</span></a> Sed
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2781 contra est quod apostolus dicit, I ad Cor. XIV, <i>mulieres in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2782 Ecclesiis taceant</i>; et I ad Tim. II, <i>docere mulieri non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2783 permitto</i>. Hoc autem praecipue pertinet ad gratiam sermonis.
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2784 Ergo gratia sermonis non competit mulieribus.</p><p title="II-II q. 177 a. 2 co."><a name="46057"><span class="ref">[46057] IIª-IIae, q. 177 a. 2 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2785 dicendum quod sermone potest aliquis uti dupliciter. Uno modo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2786 private ad unum vel paucos, familiariter colloquendo. Et quantum ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2787 hoc, gratia sermonis potest competere mulieribus. Alio modo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2788 publice alloquendo totam Ecclesiam. Et hoc mulieri non conceditur.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2789 Primo quidem, et principaliter, propter conditionem feminei sexus,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2790 qui debet esse subditus viro, ut patet Gen. III. Docere autem et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2791 persuadere publice in Ecclesia non pertinet ad subditos, sed ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2792 praelatos. Magis tamen viri subditi ex commissione possunt exequi,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2793 quia non habent huiusmodi subiectionem ex naturali sexu, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2794 mulieres, sed ex aliquo accidentaliter supervenienti. Secundo, ne
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2795 animi hominum alliciantur ad libidinem. Dicitur enim Eccli. IX,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2796 <i>colloquium illius quasi ignis exardescit</i>. Tertio, quia, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2797 communiter, mulieres non sunt in sapientia perfectae, ut eis possit
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2798 convenienter publica doctrina committi.</p><p title="II-II q. 177 a. 2 ad 1"><a name="46058"><span class="ref">[46058] IIª-IIae, q. 177 a. 2 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2799 ergo dicendum quod illa auctoritas loquitur de doctrina privata,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2800 qua mater filium erudit.</p><p title="II-II q. 177 a. 2 ad 2"><a name="46059"><span class="ref">[46059] IIª-IIae, q. 177 a. 2 ad 2</span></a> Ad
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2801 secundum dicendum quod gratia prophetiae attenditur secundum mentem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2802 illuminatam a Deo, ex qua parte non est in hominibus sexuum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2803 differentia, secundum illud Coloss. III, <i>induentes novum
544e12f679ad convert to xml
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parents: 26
diff changeset
2804 hominem, qui renovatur secundum imaginem eius qui creavit eum, ibi
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parents: 26
diff changeset
2805 non est masculus et femina</i>. Sed gratia sermonis pertinet ad
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parents: 26
diff changeset
2806 instructionem hominum, inter quos differentia sexuum invenitur.
53
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diff changeset
2807 Unde non est similis ratio de utroque.</p><p title="II-II q. 177 a. 2 ad 3"><a name="46060"><span class="ref">[46060] IIª-IIae, q. 177 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
2808 dicendum quod gratiam divinitus acceptam diversimode aliqui
544e12f679ad convert to xml
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parents: 26
diff changeset
2809 administrant, secundum diversitatem conditionis ipsorum. Unde
544e12f679ad convert to xml
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parents: 26
diff changeset
2810 mulieres, si gratiam sapientiae aut scientiae habeant, possunt eam
544e12f679ad convert to xml
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parents: 26
diff changeset
2811 administrare secundum privatam doctrinam, non autem secundum
53
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diff changeset
2812 publicam.</p></div></div><div class="q" id="q178"><h2>Quaestio 178</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 178 pr."><a name="46061"><span class="ref">[46061] IIª-IIae, q. 178 pr.</span></a> Deinde
28
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parents: 26
diff changeset
2813 considerandum est de gratia miraculorum. Et circa hoc quaeruntur
544e12f679ad convert to xml
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parents: 26
diff changeset
2814 duo. Primo, utrum sit aliqua gratia gratis data faciendi miracula.
53
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diff changeset
2815 Secundo, quibus conveniat.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 178 a. 1 arg. 1"><a name="46062"><span class="ref">[46062] IIª-IIae, q. 178 a. 1 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
2816 primum sic proceditur. Videtur quod nulla gratia gratis data
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parents: 26
diff changeset
2817 ordinetur ad miracula facienda. Omnis enim gratia ponit aliquid in
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parents: 26
diff changeset
2818 eo cui datur. Sed operatio miraculorum non ponit aliquid in anima
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parents: 26
diff changeset
2819 hominis cui datur, quia etiam ad tactum corporis mortui miracula
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parents: 26
diff changeset
2820 fiunt; sicut legitur IV Reg. XIII, quod <i>quidam proiecerunt
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parents: 26
diff changeset
2821 cadaver in sepulcro Elisei, quod cum tetigisset ossa Elisei,
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parents: 26
diff changeset
2822 revixit homo et stetit super pedes suos</i>. Ergo operatio
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2823 miraculorum non pertinet ad gratiam gratis datam.</p><p title="II-II q. 178 a. 1 arg. 2"><a name="46063"><span class="ref">[46063] IIª-IIae, q. 178 a. 1 arg. 2</span></a>
28
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parents: 26
diff changeset
2824 Praeterea, gratiae gratis datae sunt a spiritu sancto, secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2825 illud I ad Cor. XII, <i>divisiones gratiarum sunt, idem autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2826 spiritus</i>. Sed operatio miraculorum fit etiam a spiritu immundo,
544e12f679ad convert to xml
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parents: 26
diff changeset
2827 secundum illud Matth. XXIV, <i>surgent pseudochristi et
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parents: 26
diff changeset
2828 pseudoprophetae, et dabunt signa et prodigia magna</i>. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2829 videtur quod operatio miraculorum non pertineat ad gratiam gratis
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2830 datam.</p><p title="II-II q. 178 a. 1 arg. 3"><a name="46064"><span class="ref">[46064] IIª-IIae, q. 178 a. 1 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2831 Praeterea, miracula distinguuntur per signa et prodigia sive
544e12f679ad convert to xml
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parents: 26
diff changeset
2832 portenta, et per virtutes. Inconvenienter ergo ponitur operatio
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parents: 26
diff changeset
2833 virtutum potius gratia gratis data quam operatio prodigiorum sive
53
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diff changeset
2834 signorum.</p><p title="II-II q. 178 a. 1 arg. 4"><a name="46065"><span class="ref">[46065] IIª-IIae, q. 178 a. 1 arg. 4</span></a>
28
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parents: 26
diff changeset
2835 Praeterea, miraculosa reparatio sanitatis per divinam virtutem fit.
544e12f679ad convert to xml
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parents: 26
diff changeset
2836 Ergo non debet distingui gratia sanitatum ab operatione
53
d777cc3962f2 div-wrapped
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diff changeset
2837 virtutum.</p><p title="II-II q. 178 a. 1 arg. 5"><a name="46066"><span class="ref">[46066] IIª-IIae, q. 178 a. 1 arg. 5</span></a>
28
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parents: 26
diff changeset
2838 Praeterea, operatio miraculorum consequitur fidem, vel facientis,
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parents: 26
diff changeset
2839 secundum illud I ad Cor. XIII, <i>si habuero omnem fidem, ita ut
544e12f679ad convert to xml
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parents: 26
diff changeset
2840 montes transferam</i>; sive etiam aliorum, propter quos miracula
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2841 fiunt, unde dicitur Matth. XIII, <i>et non fecit ibi virtutes
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2842 multas, propter incredulitatem illorum</i>. Si ergo fides ponitur
544e12f679ad convert to xml
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parents: 26
diff changeset
2843 gratia gratis data, superfluum est praeter hoc ponere aliam gratiam
53
d777cc3962f2 div-wrapped
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diff changeset
2844 gratis datam operationem signorum.</p><p title="II-II q. 178 a. 1 s. c."><a name="46067"><span class="ref">[46067] IIª-IIae, q. 178 a. 1 s. c.</span></a> Sed
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2845 contra est quod apostolus, I ad Cor. XII, inter alias gratias
544e12f679ad convert to xml
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parents: 26
diff changeset
2846 gratis datas, dicit, <i>alii datur gratia sanitatum, alii operatio
53
d777cc3962f2 div-wrapped
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diff changeset
2847 virtutum</i>.</p><p title="II-II q. 178 a. 1 co."><a name="46068"><span class="ref">[46068] IIª-IIae, q. 178 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2848 dicendum quod, sicut supra dictum est, spiritus sanctus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2849 sufficienter providet Ecclesiae in his quae sunt utilia ad salutem,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2850 ad quod ordinantur gratiae gratis datae. Sicut autem oportet quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2851 notitia quam quis divinitus accipit, in notitiam aliorum deducatur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2852 per donum linguarum et per gratiam sermonis; ita necesse est quod
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parents: 26
diff changeset
2853 sermo prolatus confirmetur, ad hoc quod credibilis fiat. Hoc autem
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parents: 26
diff changeset
2854 fit per operationem miraculorum, secundum illud Marci ult., <i>et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2855 sermonem confirmante sequentibus signis</i>. Et hoc rationabiliter.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2856 Naturale enim est homini ut veritatem intelligibilem per sensibiles
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parents: 26
diff changeset
2857 effectus deprehendat. Unde sicut ductu naturalis rationis homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2858 pervenire potest in aliquam Dei notitiam per effectus naturales,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2859 ita per aliquos supernaturales effectus, qui miracula dicuntur, in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2860 aliquam supernaturalem cognitionem credendorum homo adducitur. Et
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2861 ideo operatio miraculorum pertinet ad gratiam gratis datam.</p><p title="II-II q. 178 a. 1 ad 1"><a name="46069"><span class="ref">[46069] IIª-IIae, q. 178 a. 1 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
2862 ergo dicendum quod, sicut prophetia se extendit ad omnia quae
544e12f679ad convert to xml
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parents: 26
diff changeset
2863 supernaturaliter cognosci possunt, ita operatio virtutum se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2864 extendit ad omnia quae supernaturaliter fieri possunt. Quorum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2865 quidem causa est divina omnipotentia, quae nulli creaturae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2866 communicari potest. Et ideo impossibile est quod principium
544e12f679ad convert to xml
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parents: 26
diff changeset
2867 operandi miracula sit aliqua qualitas habitualiter manens in anima.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2868 Sed tamen hoc potest contingere, quod sicut mens prophetae movetur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2869 ex inspiratione divina ad aliquid supernaturaliter cognoscendum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2870 ita etiam mens miracula facientis moveatur ad faciendum aliquid ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2871 quod sequitur effectus miraculi, quod Deus sua virtute facit. Quod
544e12f679ad convert to xml
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parents: 26
diff changeset
2872 quandoque quidem fit praecedente oratione, sicut cum Petrus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2873 Tabitham mortuam suscitavit, ut habetur Act. IX, quandoque etiam
544e12f679ad convert to xml
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parents: 26
diff changeset
2874 non praecedente manifesta oratione, sed Deo ad nutum hominis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2875 operante, sicut Petrus Ananiam et Saphiram mentientes morti
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2876 increpando tradidit, ut dicitur Act. V. Unde Gregorius dicit, in II
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2877 Dialog., quod <i>sancti aliquando ex potestate, aliquando exhibent
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2878 miracula ex postulatione</i>. Utrolibet tamen modo Deus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2879 principaliter operatur, qui utitur instrumentaliter vel interiori
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2880 motu hominis, vel eius locutione, vel etiam aliquo exteriori, actu,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2881 seu etiam aliquo contactu corporali corporis, etiam mortui. Unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2882 Iosue X, cum Iosue dixisset, quasi ex potestate, sol, contra Gabaon
544e12f679ad convert to xml
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parents: 26
diff changeset
2883 non movearis, subditur postea, <i>non fuit antea et post tam longa
53
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diff changeset
2884 dies, obediente Deo voci hominis</i>.</p><p title="II-II q. 178 a. 1 ad 2"><a name="46070"><span class="ref">[46070] IIª-IIae, q. 178 a. 1 ad 2</span></a> Ad
28
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parents: 26
diff changeset
2885 secundum dicendum quod ibi loquitur dominus de miraculis quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2886 fienda sunt tempore Antichristi, de quibus apostolus dicit, II ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2887 Thessal. II, quod <i>adventus Antichristi erit secundum operationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2888 Satanae, in omni virtute et signis et prodigiis mendacibus</i>. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2889 sicut Augustinus dicit, XX de Civ. Dei, <i>ambigi solet utrum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2890 propterea dicta sint signa et prodigia mendacii quoniam mortales
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2891 sensus per phantasmata decepturus est, ut quod non facit, facere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2892 videatur, an quia illa, etiam si erunt vera prodigia, ad mendacium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2893 pertrahent</i>. Vera autem dicuntur, quia ipsae res verae erunt,
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ht
parents: 26
diff changeset
2894 sicut magi Pharaonis fecerunt veras ranas et veros serpentes. Non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2895 autem habebunt veram rationem miraculi, quia fient virtute
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2896 naturalium causarum, sicut in prima parte dictum est. Sed operatio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2897 miraculorum quae attribuitur gratiae gratis datae, fit virtute
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2898 divina, ad hominum utilitatem.</p><p title="II-II q. 178 a. 1 ad 3"><a name="46071"><span class="ref">[46071] IIª-IIae, q. 178 a. 1 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
2899 dicendum quod in miraculis duo possunt attendi. Unum quidem est id
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2900 quod fit, quod quidem est aliquid excedens facultatem naturae. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2901 secundum hoc, miracula dicuntur virtutes. Aliud est id propter quod
544e12f679ad convert to xml
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parents: 26
diff changeset
2902 miracula fiunt, scilicet ad manifestandum aliquid supernaturale. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2903 secundum hoc, communiter dicuntur signa, propter excellentiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2904 autem, dicuntur portenta vel prodigia, quasi procul aliquid
53
d777cc3962f2 div-wrapped
ht
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diff changeset
2905 ostendentia.</p><p title="II-II q. 178 a. 1 ad 4"><a name="46072"><span class="ref">[46072] IIª-IIae, q. 178 a. 1 ad 4</span></a> Ad quartum
28
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parents: 26
diff changeset
2906 dicendum quod gratia sanitatum commemoratur seorsum, quia per eam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2907 confertur homini aliquod beneficium, scilicet corporalis sanitatis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2908 praeter beneficium commune quod exhibetur in omnibus miraculis, ut
53
d777cc3962f2 div-wrapped
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diff changeset
2909 scilicet homines adducantur in Dei notitiam.</p><p title="II-II q. 178 a. 1 ad 5"><a name="46073"><span class="ref">[46073] IIª-IIae, q. 178 a. 1 ad 5</span></a> Ad quintum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2910 dicendum quod operatio miraculorum attribuitur fidei propter duo.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2911 Primo quidem, quia ordinatur ad fidei confirmationem. Secundo, quia
544e12f679ad convert to xml
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parents: 26
diff changeset
2912 procedit ex Dei omnipotentia, cui fides innititur. Et tamen, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2913 praeter gratiam fidei necessaria est gratia sermonis ad fidei
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2914 instructionem, ita etiam necessaria est operatio miraculorum ad
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2915 fidei confirmationem.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 178 a. 2 arg. 1"><a name="46074"><span class="ref">[46074] IIª-IIae, q. 178 a. 2 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2916 secundum sic proceditur. Videtur quod mali non possint facere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2917 miracula. Miracula enim perpetrantur per orationem, sicut dictum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2918 est. Sed oratio peccatoris non est exaudibilis, secundum illud
544e12f679ad convert to xml
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parents: 26
diff changeset
2919 Ioan. IX, scimus quia peccatores Deus non audit. Et Prov. XXVIII
544e12f679ad convert to xml
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parents: 26
diff changeset
2920 dicitur, <i>qui declinat aurem suam ne audiat legem, oratio sua
544e12f679ad convert to xml
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parents: 26
diff changeset
2921 erit execrabilis</i>. Ergo videtur quod mali miracula facere non
53
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parents: 28
diff changeset
2922 possint.</p><p title="II-II q. 178 a. 2 arg. 2"><a name="46075"><span class="ref">[46075] IIª-IIae, q. 178 a. 2 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2923 Praeterea, miracula attribuuntur fidei, secundum illud Matth. XVII,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2924 <i>si habueritis fidem sicut granum sinapis, dicetis monti huic,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2925 transi hinc, et transibit</i>. Fides autem sine operibus mortua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2926 est, ut dicitur Iac. II, et sic non videtur quod habeat propriam
544e12f679ad convert to xml
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parents: 26
diff changeset
2927 operationem. Ergo videtur quod mali, qui non sunt bonorum operum,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2928 miracula facere non possunt.</p><p title="II-II q. 178 a. 2 arg. 3"><a name="46076"><span class="ref">[46076] IIª-IIae, q. 178 a. 2 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2929 Praeterea, miracula sunt quaedam divina testimonia, secundum illud
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2930 Heb. II, <i>contestante Deo signis et portentis et variis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2931 virtutibus</i>. Unde et in Ecclesia aliqui canonizantur per
544e12f679ad convert to xml
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parents: 26
diff changeset
2932 testimonia miraculorum. Sed Deus non potest esse testis falsitatis.
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2933 Ergo videtur quod mali homines non possint miracula facere.</p><p title="II-II q. 178 a. 2 arg. 4"><a name="46077"><span class="ref">[46077] IIª-IIae, q. 178 a. 2 arg. 4</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2934 Praeterea, boni sunt Deo coniunctiores quam mali. Sed non omnes
53
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parents: 28
diff changeset
2935 boni faciunt miracula. Ergo multo minus mali faciunt.</p><p title="II-II q. 178 a. 2 s. c."><a name="46078"><span class="ref">[46078] IIª-IIae, q. 178 a. 2 s. c.</span></a> Sed
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2936 contra est quod apostolus dicit, I ad Cor. XIII, <i>si habuero
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2937 omnem fidem, ita ut montes transferam, caritatem autem non habuero,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2938 nihil sum</i>. Sed quicumque non habet caritatem, est malus, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2939 <i>hoc solum donum spiritus sancti est quod dividit inter filios
544e12f679ad convert to xml
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parents: 26
diff changeset
2940 regni et filios perditionis</i>, ut Augustinus dicit, XV de Trin.
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2941 Ergo videtur quod etiam mali possunt miracula facere.</p><p title="II-II q. 178 a. 2 co."><a name="46079"><span class="ref">[46079] IIª-IIae, q. 178 a. 2 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2942 dicendum quod miraculorum aliqua quidem non sunt vera, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2943 phantastica facta, quibus scilicet ludificatur homo, ut videatur ei
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2944 aliquid quod non est. Quaedam vero sunt vera facta, sed non vere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2945 habent rationem miraculi, quae fiunt virtute aliquarum naturalium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2946 causarum. Et haec duo possunt fieri per Daemones, ut supra dictum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2947 est. Sed vera miracula non possunt fieri nisi virtute divina,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2948 operatur enim ea Deus ad hominum utilitatem. Et hoc dupliciter, uno
544e12f679ad convert to xml
ht
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diff changeset
2949 quidem modo, ad veritatis praedicatae confirmationem; alio modo, ad
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2950 demonstrationem sanctitatis alicuius quem Deus vult hominibus
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2951 proponere in exemplum virtutis. Primo autem modo, miracula possunt
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2952 fieri per quemcumque qui veram fidem praedicat et nomen Christi
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2953 invocat, quod etiam interdum per malos fit. Et secundum hunc modum,
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2954 etiam mali possunt miracula facere. Unde super illud Matth. VII,
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2955 nonne in nomine tuo prophetavimus etc. dicit Hieronymus,
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2956 <i>prophetare, vel virtutes facere et Daemonia eiicere, interdum
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2957 non est eius meriti qui operatur, sed invocatio nominis Christi hoc
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2958 agit, ut homines Deum honorent, ad cuius invocationem fiunt tanta
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2959 miracula</i>. Secundo autem modo, non fiunt miracula nisi a
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2960 sanctis, ad quorum sanctitatem demonstrandam miracula fiunt vel in
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2961 vita eorum vel etiam post mortem, sive per eos sive per alios.
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2962 Legitur enim Act. XIX, quod <i>Deus faciebat virtutes per manus
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2963 Pauli, et etiam desuper languidos deferebantur a corpore eius
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2964 sudaria, et recedebant ab eis languores</i>. Et sic etiam nihil
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2965 prohibet per aliquem peccatorem miracula fieri ad invocationem
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2966 alicuius sancti. Quae tamen miracula non dicitur ille facere, sed
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2967 ille ad cuius sanctitatem demonstrandam haec fierent.</p><p title="II-II q. 178 a. 2 ad 1"><a name="46080"><span class="ref">[46080] IIª-IIae, q. 178 a. 2 ad 1</span></a> Ad primum
28
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2968 ergo dicendum quod, sicut supra dictum est, cum de oratione
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2969 ageretur, oratio in impetrando non innititur merito, sed divinae
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2970 misericordiae, quae etiam ad malos se extendit. Et ideo etiam
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2971 quandoque peccatorum oratio a Deo exauditur. Unde Augustinus dicit,
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2972 super Ioan., quod <i>illud verbum caecus locutus est quasi adhuc
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2973 inunctus</i>, idest nondum perfecte illuminatus, nam peccatores
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2974 exaudit Deus. Quod autem dicitur quod oratio non audientis legem
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2975 est execrabilis, intelligendum est quantum est ex merito
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2976 peccatoris. Sed interdum impetrat ex misericordia Dei, vel propter
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2977 salutem eius qui orat, sicut auditus est publicanus, ut dicitur
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2978 Luc. XVIII; vel etiam propter salutem aliorum et gloriam Dei.</p><p title="II-II q. 178 a. 2 ad 2"><a name="46081"><span class="ref">[46081] IIª-IIae, q. 178 a. 2 ad 2</span></a> Ad
28
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2979 secundum dicendum quod fides sine operibus dicitur esse mortua
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2980 quantum ad ipsum credentem, qui per eam non vivit vita gratiae.
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2981 Nihil autem prohibet quod res viva operetur per instrumentum
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2982 mortuum, sicut homo operatur per baculum. Et hoc modo Deus operatur
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2983 per fidem hominis peccatoris instrumentaliter.</p><p title="II-II q. 178 a. 2 ad 3"><a name="46082"><span class="ref">[46082] IIª-IIae, q. 178 a. 2 ad 3</span></a> Ad tertium
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2984 dicendum quod miracula semper sunt vera testimonia eius ad quod
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2985 inducuntur. Unde a malis qui falsam doctrinam enuntiant, nunquam
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2986 fiunt vera miracula ad confirmationem suae doctrinae, quamvis
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2987 quandoque fieri possint ad commendationem nominis Christi, quod
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2988 invocant, et virtute sacramentorum quae exhibent. Ab his autem qui
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2989 veram doctrinam enuntiant, fiunt quandoque vera miracula ad
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2990 confirmationem doctrinae, non autem ad testificationem sanctitatis.
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2991 Unde Augustinus dicit, in libro octoginta trium quaest., <i>aliter
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2992 magi faciunt miracula, aliter boni Christiani, aliter mali, magi
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2993 per privatos contractus cum Daemonibus, boni Christiani per
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2994 publicam iustitiam, mali Christiani per signa publicae
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2995 iustitiae</i>.</p><p title="II-II q. 178 a. 2 ad 4"><a name="46083"><span class="ref">[46083] IIª-IIae, q. 178 a. 2 ad 4</span></a> Ad quartum
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2996 dicendum quod, sicut Augustinus ibidem dicit, <i>ideo non omnibus
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2997 sanctis ista attribuuntur, ne perniciosissimo errore decipiantur
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2998 infirmi, aestimantes in talibus factis esse maiora dona quam in
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2999 operibus iustitiae, quibus vita aeterna comparatur</i>.</p></div></div><div class="centro"><br/>
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3000 <p><a href="sth3170.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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3001 <a href="sth3179.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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3002 <br/>
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3003 <hr/>
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3004 <br/>
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3005 <address>© 2006 Fundación Tomás de Aquino quoad
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3006 hanc editionem<br/>
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3007 Iura omnia asservantur<br/>
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3008 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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3009 </div></body>
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3010 </html>