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annotate summa/latin/sth3017.html @ 89:ca573ccfc3e7

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fix some missing headers, etc.
author ht
date Sun, 16 Jun 2013 14:43:49 +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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16 <link type="text/css" href="vscreen.css" media="screen" rel="stylesheet"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIª-IIae q.
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19 17-22</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 XVII ad
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22 XXII</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 1895 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="sth3001.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="sth3023.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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134 document.write('&lt;OPTION VALUE="#39523"&gt;II&amp;ordf;-IIae q. 18 a. 3 arg. 3');
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135 document.write('&lt;OPTION VALUE="#39524"&gt;II&amp;ordf;-IIae q. 18 a. 3 s. c.');
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136 document.write('&lt;OPTION VALUE="#39525"&gt;II&amp;ordf;-IIae q. 18 a. 3 co.');
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137 document.write('&lt;OPTION VALUE="#39526"&gt;II&amp;ordf;-IIae q. 18 a. 3 ad 1');
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138 document.write('&lt;OPTION VALUE="#39527"&gt;II&amp;ordf;-IIae q. 18 a. 3 ad 2');
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139 document.write('&lt;OPTION VALUE="#39528"&gt;II&amp;ordf;-IIae q. 18 a. 3 ad 3');
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140 document.write('&lt;OPTION VALUE="#39529"&gt;II&amp;ordf;-IIae q. 18 a. 4 arg. 1');
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141 document.write('&lt;OPTION VALUE="#39530"&gt;II&amp;ordf;-IIae q. 18 a. 4 arg. 2');
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142 document.write('&lt;OPTION VALUE="#39531"&gt;II&amp;ordf;-IIae q. 18 a. 4 arg. 3');
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diff changeset
143 document.write('&lt;OPTION VALUE="#39532"&gt;II&amp;ordf;-IIae q. 18 a. 4 s. c.');
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144 document.write('&lt;OPTION VALUE="#39533"&gt;II&amp;ordf;-IIae q. 18 a. 4 co.');
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145 document.write('&lt;OPTION VALUE="#39534"&gt;II&amp;ordf;-IIae q. 18 a. 4 ad 1');
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146 document.write('&lt;OPTION VALUE="#39535"&gt;II&amp;ordf;-IIae q. 18 a. 4 ad 2');
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147 document.write('&lt;OPTION VALUE="#39536"&gt;II&amp;ordf;-IIae q. 18 a. 4 ad 3');
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parents: 28
diff changeset
148 document.write('&lt;OPTION VALUE="#39537"&gt;II&amp;ordf;-IIae q. 19 pr.');
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149 document.write('&lt;OPTION VALUE="#39538"&gt;II&amp;ordf;-IIae q. 19 a. 1 arg. 1');
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150 document.write('&lt;OPTION VALUE="#39539"&gt;II&amp;ordf;-IIae q. 19 a. 1 arg. 2');
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151 document.write('&lt;OPTION VALUE="#39540"&gt;II&amp;ordf;-IIae q. 19 a. 1 arg. 3');
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152 document.write('&lt;OPTION VALUE="#39541"&gt;II&amp;ordf;-IIae q. 19 a. 1 s. c.');
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153 document.write('&lt;OPTION VALUE="#39542"&gt;II&amp;ordf;-IIae q. 19 a. 1 co.');
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154 document.write('&lt;OPTION VALUE="#39543"&gt;II&amp;ordf;-IIae q. 19 a. 1 ad 1');
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155 document.write('&lt;OPTION VALUE="#39544"&gt;II&amp;ordf;-IIae q. 19 a. 1 ad 2');
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156 document.write('&lt;OPTION VALUE="#39545"&gt;II&amp;ordf;-IIae q. 19 a. 1 ad 3');
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157 document.write('&lt;OPTION VALUE="#39546"&gt;II&amp;ordf;-IIae q. 19 a. 2 arg. 1');
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158 document.write('&lt;OPTION VALUE="#39547"&gt;II&amp;ordf;-IIae q. 19 a. 2 arg. 2');
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159 document.write('&lt;OPTION VALUE="#39548"&gt;II&amp;ordf;-IIae q. 19 a. 2 arg. 3');
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160 document.write('&lt;OPTION VALUE="#39549"&gt;II&amp;ordf;-IIae q. 19 a. 2 arg. 4');
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parents: 28
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161 document.write('&lt;OPTION VALUE="#39550"&gt;II&amp;ordf;-IIae q. 19 a. 2 arg. 5');
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162 document.write('&lt;OPTION VALUE="#39551"&gt;II&amp;ordf;-IIae q. 19 a. 2 s. c.');
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163 document.write('&lt;OPTION VALUE="#39552"&gt;II&amp;ordf;-IIae q. 19 a. 2 co.');
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164 document.write('&lt;OPTION VALUE="#39553"&gt;II&amp;ordf;-IIae q. 19 a. 2 ad 1');
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165 document.write('&lt;OPTION VALUE="#39554"&gt;II&amp;ordf;-IIae q. 19 a. 2 ad 2');
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166 document.write('&lt;OPTION VALUE="#39555"&gt;II&amp;ordf;-IIae q. 19 a. 2 ad 3');
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167 document.write('&lt;OPTION VALUE="#39556"&gt;II&amp;ordf;-IIae q. 19 a. 2 ad 4');
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168 document.write('&lt;OPTION VALUE="#39557"&gt;II&amp;ordf;-IIae q. 19 a. 2 ad 5');
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169 document.write('&lt;OPTION VALUE="#39558"&gt;II&amp;ordf;-IIae q. 19 a. 3 arg. 1');
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170 document.write('&lt;OPTION VALUE="#39559"&gt;II&amp;ordf;-IIae q. 19 a. 3 arg. 2');
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171 document.write('&lt;OPTION VALUE="#39560"&gt;II&amp;ordf;-IIae q. 19 a. 3 arg. 3');
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172 document.write('&lt;OPTION VALUE="#39561"&gt;II&amp;ordf;-IIae q. 19 a. 3 s. c.');
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173 document.write('&lt;OPTION VALUE="#39562"&gt;II&amp;ordf;-IIae q. 19 a. 3 co.');
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174 document.write('&lt;OPTION VALUE="#39563"&gt;II&amp;ordf;-IIae q. 19 a. 3 ad 1');
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175 document.write('&lt;OPTION VALUE="#39564"&gt;II&amp;ordf;-IIae q. 19 a. 3 ad 2');
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176 document.write('&lt;OPTION VALUE="#39565"&gt;II&amp;ordf;-IIae q. 19 a. 3 ad 3');
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177 document.write('&lt;OPTION VALUE="#39566"&gt;II&amp;ordf;-IIae q. 19 a. 4 arg. 1');
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178 document.write('&lt;OPTION VALUE="#39567"&gt;II&amp;ordf;-IIae q. 19 a. 4 arg. 2');
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179 document.write('&lt;OPTION VALUE="#39568"&gt;II&amp;ordf;-IIae q. 19 a. 4 arg. 3');
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180 document.write('&lt;OPTION VALUE="#39569"&gt;II&amp;ordf;-IIae q. 19 a. 4 s. c.');
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parents: 28
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181 document.write('&lt;OPTION VALUE="#39570"&gt;II&amp;ordf;-IIae q. 19 a. 4 co.');
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182 document.write('&lt;OPTION VALUE="#39571"&gt;II&amp;ordf;-IIae q. 19 a. 4 ad 1');
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183 document.write('&lt;OPTION VALUE="#39572"&gt;II&amp;ordf;-IIae q. 19 a. 4 ad 2');
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184 document.write('&lt;OPTION VALUE="#39573"&gt;II&amp;ordf;-IIae q. 19 a. 4 ad 3');
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185 document.write('&lt;OPTION VALUE="#39574"&gt;II&amp;ordf;-IIae q. 19 a. 5 arg. 1');
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186 document.write('&lt;OPTION VALUE="#39575"&gt;II&amp;ordf;-IIae q. 19 a. 5 arg. 2');
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187 document.write('&lt;OPTION VALUE="#39576"&gt;II&amp;ordf;-IIae q. 19 a. 5 arg. 3');
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188 document.write('&lt;OPTION VALUE="#39577"&gt;II&amp;ordf;-IIae q. 19 a. 5 s. c.');
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189 document.write('&lt;OPTION VALUE="#39578"&gt;II&amp;ordf;-IIae q. 19 a. 5 co.');
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190 document.write('&lt;OPTION VALUE="#39579"&gt;II&amp;ordf;-IIae q. 19 a. 5 ad 1');
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191 document.write('&lt;OPTION VALUE="#39580"&gt;II&amp;ordf;-IIae q. 19 a. 5 ad 2');
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192 document.write('&lt;OPTION VALUE="#39581"&gt;II&amp;ordf;-IIae q. 19 a. 5 ad 3');
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193 document.write('&lt;OPTION VALUE="#39582"&gt;II&amp;ordf;-IIae q. 19 a. 6 arg. 1');
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parents: 28
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194 document.write('&lt;OPTION VALUE="#39583"&gt;II&amp;ordf;-IIae q. 19 a. 6 arg. 2');
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parents: 28
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195 document.write('&lt;OPTION VALUE="#39584"&gt;II&amp;ordf;-IIae q. 19 a. 6 arg. 3');
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parents: 28
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196 document.write('&lt;OPTION VALUE="#39585"&gt;II&amp;ordf;-IIae q. 19 a. 6 s. c.');
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parents: 28
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197 document.write('&lt;OPTION VALUE="#39586"&gt;II&amp;ordf;-IIae q. 19 a. 6 co.');
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198 document.write('&lt;OPTION VALUE="#39587"&gt;II&amp;ordf;-IIae q. 19 a. 6 ad 1');
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199 document.write('&lt;OPTION VALUE="#39588"&gt;II&amp;ordf;-IIae q. 19 a. 6 ad 2');
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parents: 28
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200 document.write('&lt;OPTION VALUE="#39589"&gt;II&amp;ordf;-IIae q. 19 a. 7 arg. 1');
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parents: 28
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201 document.write('&lt;OPTION VALUE="#39590"&gt;II&amp;ordf;-IIae q. 19 a. 7 arg. 2');
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parents: 28
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202 document.write('&lt;OPTION VALUE="#39591"&gt;II&amp;ordf;-IIae q. 19 a. 7 arg. 3');
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parents: 28
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203 document.write('&lt;OPTION VALUE="#39592"&gt;II&amp;ordf;-IIae q. 19 a. 7 s. c.');
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parents: 28
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204 document.write('&lt;OPTION VALUE="#39593"&gt;II&amp;ordf;-IIae q. 19 a. 7 co.');
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205 document.write('&lt;OPTION VALUE="#39594"&gt;II&amp;ordf;-IIae q. 19 a. 7 ad 1');
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206 document.write('&lt;OPTION VALUE="#39595"&gt;II&amp;ordf;-IIae q. 19 a. 7 ad 2');
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207 document.write('&lt;OPTION VALUE="#39596"&gt;II&amp;ordf;-IIae q. 19 a. 7 ad 3');
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parents: 28
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208 document.write('&lt;OPTION VALUE="#39597"&gt;II&amp;ordf;-IIae q. 19 a. 8 arg. 1');
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parents: 28
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209 document.write('&lt;OPTION VALUE="#39598"&gt;II&amp;ordf;-IIae q. 19 a. 8 arg. 2');
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parents: 28
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210 document.write('&lt;OPTION VALUE="#39599"&gt;II&amp;ordf;-IIae q. 19 a. 8 arg. 3');
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parents: 28
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211 document.write('&lt;OPTION VALUE="#39600"&gt;II&amp;ordf;-IIae q. 19 a. 8 s. c.');
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parents: 28
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212 document.write('&lt;OPTION VALUE="#39601"&gt;II&amp;ordf;-IIae q. 19 a. 8 co.');
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213 document.write('&lt;OPTION VALUE="#39602"&gt;II&amp;ordf;-IIae q. 19 a. 8 ad 1');
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214 document.write('&lt;OPTION VALUE="#39603"&gt;II&amp;ordf;-IIae q. 19 a. 8 ad 2');
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215 document.write('&lt;OPTION VALUE="#39604"&gt;II&amp;ordf;-IIae q. 19 a. 8 ad 3');
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parents: 28
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216 document.write('&lt;OPTION VALUE="#39605"&gt;II&amp;ordf;-IIae q. 19 a. 9 arg. 1');
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parents: 28
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217 document.write('&lt;OPTION VALUE="#39606"&gt;II&amp;ordf;-IIae q. 19 a. 9 arg. 2');
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parents: 28
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218 document.write('&lt;OPTION VALUE="#39607"&gt;II&amp;ordf;-IIae q. 19 a. 9 arg. 3');
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parents: 28
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219 document.write('&lt;OPTION VALUE="#39608"&gt;II&amp;ordf;-IIae q. 19 a. 9 arg. 4');
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parents: 28
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220 document.write('&lt;OPTION VALUE="#39609"&gt;II&amp;ordf;-IIae q. 19 a. 9 arg. 5');
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parents: 28
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221 document.write('&lt;OPTION VALUE="#39610"&gt;II&amp;ordf;-IIae q. 19 a. 9 s. c.');
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parents: 28
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222 document.write('&lt;OPTION VALUE="#39611"&gt;II&amp;ordf;-IIae q. 19 a. 9 co.');
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223 document.write('&lt;OPTION VALUE="#39612"&gt;II&amp;ordf;-IIae q. 19 a. 9 ad 1');
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224 document.write('&lt;OPTION VALUE="#39613"&gt;II&amp;ordf;-IIae q. 19 a. 9 ad 2');
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225 document.write('&lt;OPTION VALUE="#39614"&gt;II&amp;ordf;-IIae q. 19 a. 9 ad 3');
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226 document.write('&lt;OPTION VALUE="#39615"&gt;II&amp;ordf;-IIae q. 19 a. 9 ad 4');
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227 document.write('&lt;OPTION VALUE="#39616"&gt;II&amp;ordf;-IIae q. 19 a. 9 ad 5');
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228 document.write('&lt;OPTION VALUE="#39617"&gt;II&amp;ordf;-IIae q. 19 a. 10 arg. 1');
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229 document.write('&lt;OPTION VALUE="#39618"&gt;II&amp;ordf;-IIae q. 19 a. 10 arg. 2');
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230 document.write('&lt;OPTION VALUE="#39619"&gt;II&amp;ordf;-IIae q. 19 a. 10 arg. 3');
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parents: 28
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231 document.write('&lt;OPTION VALUE="#39620"&gt;II&amp;ordf;-IIae q. 19 a. 10 s. c.');
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232 document.write('&lt;OPTION VALUE="#39621"&gt;II&amp;ordf;-IIae q. 19 a. 10 co.');
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233 document.write('&lt;OPTION VALUE="#39622"&gt;II&amp;ordf;-IIae q. 19 a. 10 ad 1');
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234 document.write('&lt;OPTION VALUE="#39623"&gt;II&amp;ordf;-IIae q. 19 a. 10 ad 2');
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235 document.write('&lt;OPTION VALUE="#39624"&gt;II&amp;ordf;-IIae q. 19 a. 10 ad 3');
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236 document.write('&lt;OPTION VALUE="#39625"&gt;II&amp;ordf;-IIae q. 19 a. 11 arg. 1');
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237 document.write('&lt;OPTION VALUE="#39626"&gt;II&amp;ordf;-IIae q. 19 a. 11 arg. 2');
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238 document.write('&lt;OPTION VALUE="#39627"&gt;II&amp;ordf;-IIae q. 19 a. 11 arg. 3');
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239 document.write('&lt;OPTION VALUE="#39628"&gt;II&amp;ordf;-IIae q. 19 a. 11 s. c.');
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240 document.write('&lt;OPTION VALUE="#39629"&gt;II&amp;ordf;-IIae q. 19 a. 11 co.');
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241 document.write('&lt;OPTION VALUE="#39630"&gt;II&amp;ordf;-IIae q. 19 a. 11 ad 1');
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242 document.write('&lt;OPTION VALUE="#39631"&gt;II&amp;ordf;-IIae q. 19 a. 11 ad 2');
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243 document.write('&lt;OPTION VALUE="#39632"&gt;II&amp;ordf;-IIae q. 19 a. 11 ad 3');
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244 document.write('&lt;OPTION VALUE="#39633"&gt;II&amp;ordf;-IIae q. 19 a. 12 arg. 1');
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245 document.write('&lt;OPTION VALUE="#39634"&gt;II&amp;ordf;-IIae q. 19 a. 12 arg. 2');
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parents: 28
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246 document.write('&lt;OPTION VALUE="#39635"&gt;II&amp;ordf;-IIae q. 19 a. 12 arg. 3');
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parents: 28
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247 document.write('&lt;OPTION VALUE="#39636"&gt;II&amp;ordf;-IIae q. 19 a. 12 arg. 4');
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parents: 28
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248 document.write('&lt;OPTION VALUE="#39637"&gt;II&amp;ordf;-IIae q. 19 a. 12 s. c.');
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parents: 28
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249 document.write('&lt;OPTION VALUE="#39638"&gt;II&amp;ordf;-IIae q. 19 a. 12 co.');
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250 document.write('&lt;OPTION VALUE="#39639"&gt;II&amp;ordf;-IIae q. 19 a. 12 ad 1');
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251 document.write('&lt;OPTION VALUE="#39640"&gt;II&amp;ordf;-IIae q. 19 a. 12 ad 2');
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252 document.write('&lt;OPTION VALUE="#39641"&gt;II&amp;ordf;-IIae q. 19 a. 12 ad 3');
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253 document.write('&lt;OPTION VALUE="#39642"&gt;II&amp;ordf;-IIae q. 19 a. 12 ad 4');
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parents: 28
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254 document.write('&lt;OPTION VALUE="#39643"&gt;II&amp;ordf;-IIae q. 20 pr.');
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255 document.write('&lt;OPTION VALUE="#39644"&gt;II&amp;ordf;-IIae q. 20 a. 1 arg. 1');
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parents: 28
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256 document.write('&lt;OPTION VALUE="#39645"&gt;II&amp;ordf;-IIae q. 20 a. 1 arg. 2');
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269 document.write('&lt;OPTION VALUE="#39658"&gt;II&amp;ordf;-IIae q. 20 a. 2 ad 2');
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279 document.write('&lt;OPTION VALUE="#39668"&gt;II&amp;ordf;-IIae q. 20 a. 4 arg. 3');
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280 document.write('&lt;OPTION VALUE="#39669"&gt;II&amp;ordf;-IIae q. 20 a. 4 s. c.');
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281 document.write('&lt;OPTION VALUE="#39670"&gt;II&amp;ordf;-IIae q. 20 a. 4 co.');
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282 document.write('&lt;OPTION VALUE="#39671"&gt;II&amp;ordf;-IIae q. 20 a. 4 ad 1');
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283 document.write('&lt;OPTION VALUE="#39672"&gt;II&amp;ordf;-IIae q. 20 a. 4 ad 2');
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284 document.write('&lt;OPTION VALUE="#39673"&gt;II&amp;ordf;-IIae q. 20 a. 4 ad 3');
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285 document.write('&lt;OPTION VALUE="#39674"&gt;II&amp;ordf;-IIae q. 21 pr.');
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286 document.write('&lt;OPTION VALUE="#39675"&gt;II&amp;ordf;-IIae q. 21 a. 1 arg. 1');
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287 document.write('&lt;OPTION VALUE="#39676"&gt;II&amp;ordf;-IIae q. 21 a. 1 arg. 2');
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288 document.write('&lt;OPTION VALUE="#39677"&gt;II&amp;ordf;-IIae q. 21 a. 1 arg. 3');
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289 document.write('&lt;OPTION VALUE="#39678"&gt;II&amp;ordf;-IIae q. 21 a. 1 s. c.');
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290 document.write('&lt;OPTION VALUE="#39679"&gt;II&amp;ordf;-IIae q. 21 a. 1 co.');
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291 document.write('&lt;OPTION VALUE="#39680"&gt;II&amp;ordf;-IIae q. 21 a. 1 ad 1');
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292 document.write('&lt;OPTION VALUE="#39681"&gt;II&amp;ordf;-IIae q. 21 a. 1 ad 2');
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293 document.write('&lt;OPTION VALUE="#39682"&gt;II&amp;ordf;-IIae q. 21 a. 1 ad 3');
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294 document.write('&lt;OPTION VALUE="#39683"&gt;II&amp;ordf;-IIae q. 21 a. 2 arg. 1');
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295 document.write('&lt;OPTION VALUE="#39684"&gt;II&amp;ordf;-IIae q. 21 a. 2 arg. 2');
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296 document.write('&lt;OPTION VALUE="#39685"&gt;II&amp;ordf;-IIae q. 21 a. 2 arg. 3');
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297 document.write('&lt;OPTION VALUE="#39686"&gt;II&amp;ordf;-IIae q. 21 a. 2 s. c.');
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298 document.write('&lt;OPTION VALUE="#39687"&gt;II&amp;ordf;-IIae q. 21 a. 2 co.');
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299 document.write('&lt;OPTION VALUE="#39688"&gt;II&amp;ordf;-IIae q. 21 a. 2 ad 1');
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300 document.write('&lt;OPTION VALUE="#39689"&gt;II&amp;ordf;-IIae q. 21 a. 2 ad 2');
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301 document.write('&lt;OPTION VALUE="#39690"&gt;II&amp;ordf;-IIae q. 21 a. 2 ad 3');
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302 document.write('&lt;OPTION VALUE="#39691"&gt;II&amp;ordf;-IIae q. 21 a. 3 arg. 1');
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303 document.write('&lt;OPTION VALUE="#39692"&gt;II&amp;ordf;-IIae q. 21 a. 3 arg. 2');
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304 document.write('&lt;OPTION VALUE="#39693"&gt;II&amp;ordf;-IIae q. 21 a. 3 arg. 3');
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305 document.write('&lt;OPTION VALUE="#39694"&gt;II&amp;ordf;-IIae q. 21 a. 3 s. c.');
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306 document.write('&lt;OPTION VALUE="#39695"&gt;II&amp;ordf;-IIae q. 21 a. 3 co.');
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307 document.write('&lt;OPTION VALUE="#39696"&gt;II&amp;ordf;-IIae q. 21 a. 3 ad 1');
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308 document.write('&lt;OPTION VALUE="#39697"&gt;II&amp;ordf;-IIae q. 21 a. 3 ad 2');
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309 document.write('&lt;OPTION VALUE="#39698"&gt;II&amp;ordf;-IIae q. 21 a. 3 ad 3');
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310 document.write('&lt;OPTION VALUE="#39699"&gt;II&amp;ordf;-IIae q. 21 a. 4 arg. 1');
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311 document.write('&lt;OPTION VALUE="#39700"&gt;II&amp;ordf;-IIae q. 21 a. 4 arg. 2');
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312 document.write('&lt;OPTION VALUE="#39701"&gt;II&amp;ordf;-IIae q. 21 a. 4 arg. 3');
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313 document.write('&lt;OPTION VALUE="#39702"&gt;II&amp;ordf;-IIae q. 21 a. 4 s. c.');
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314 document.write('&lt;OPTION VALUE="#39703"&gt;II&amp;ordf;-IIae q. 21 a. 4 co.');
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315 document.write('&lt;OPTION VALUE="#39704"&gt;II&amp;ordf;-IIae q. 21 a. 4 ad');
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316 document.write('&lt;OPTION VALUE="#39705"&gt;II&amp;ordf;-IIae q. 22 pr.');
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317 document.write('&lt;OPTION VALUE="#39706"&gt;II&amp;ordf;-IIae q. 22 a. 1 arg. 1');
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318 document.write('&lt;OPTION VALUE="#39707"&gt;II&amp;ordf;-IIae q. 22 a. 1 arg. 2');
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319 document.write('&lt;OPTION VALUE="#39708"&gt;II&amp;ordf;-IIae q. 22 a. 1 arg. 3');
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320 document.write('&lt;OPTION VALUE="#39709"&gt;II&amp;ordf;-IIae q. 22 a. 1 s. c.');
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321 document.write('&lt;OPTION VALUE="#39710"&gt;II&amp;ordf;-IIae q. 22 a. 1 co.');
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322 document.write('&lt;OPTION VALUE="#39711"&gt;II&amp;ordf;-IIae q. 22 a. 1 ad 1');
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323 document.write('&lt;OPTION VALUE="#39712"&gt;II&amp;ordf;-IIae q. 22 a. 1 ad 2');
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324 document.write('&lt;OPTION VALUE="#39713"&gt;II&amp;ordf;-IIae q. 22 a. 1 ad 3');
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325 document.write('&lt;OPTION VALUE="#39714"&gt;II&amp;ordf;-IIae q. 22 a. 2 arg. 1');
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326 document.write('&lt;OPTION VALUE="#39715"&gt;II&amp;ordf;-IIae q. 22 a. 2 arg. 2');
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327 document.write('&lt;OPTION VALUE="#39716"&gt;II&amp;ordf;-IIae q. 22 a. 2 arg. 3');
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328 document.write('&lt;OPTION VALUE="#39717"&gt;II&amp;ordf;-IIae q. 22 a. 2 s. c.');
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329 document.write('&lt;OPTION VALUE="#39718"&gt;II&amp;ordf;-IIae q. 22 a. 2 co.');
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330 document.write('&lt;OPTION VALUE="#39719"&gt;II&amp;ordf;-IIae q. 22 a. 2 ad 1');
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331 document.write('&lt;OPTION VALUE="#39720"&gt;II&amp;ordf;-IIae q. 22 a. 2 ad 2');
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332 document.write('&lt;OPTION VALUE="#39721"&gt;II&amp;ordf;-IIae q. 22 a. 2 ad 3');
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333 document.write('&lt;\/SELECT&gt;');
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334 document.write('&lt;BR&gt;&lt;BR&gt;');
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335 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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336 document.write('&lt;\/FORM&gt;');
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337 // --&gt;
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338 //
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339 </script><br/>
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340 <hr/>
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341 <br/></div><div class="q" id="q17"><h2>Quaestio 17</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 17 pr."><a name="39439"><span class="ref">[39439] IIª-IIae q. 17 pr.</span></a> Consequenter post
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342 fidem considerandum est de spe. Et primo, de ipsa spe; secundo, de
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343 dono timoris; tertio, de vitiis oppositis; quarto, de praeceptis ad
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344 hoc pertinentibus. Circa primum occurrit primo consideratio de ipsa
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345 spe; secundo, de subiecto eius. Circa primum quaeruntur octo.
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346 Primo, utrum spes sit virtus. Secundo, utrum obiectum eius sit
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347 beatitudo aeterna. Tertio, utrum unus homo possit sperare
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348 beatitudinem alterius per virtutem spei. Quarto, utrum homo licite
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349 possit sperare in homine. Quinto, utrum spes sit virtus theologica.
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350 Sexto, de distinctione eius ab aliis virtutibus theologicis.
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351 Septimo, de ordine eius ad fidem. Octavo, de ordine eius ad
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352 caritatem.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 17 a. 1 arg. 1"><a name="39440"><span class="ref">[39440] IIª-IIae q. 17 a. 1 arg. 1</span></a> Ad primum
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353 sic proceditur. Videtur quod spes non sit virtus. <i>Virtute enim
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354 nullus male utitur</i>; ut dicit Augustinus, in libro de Lib. Arb.
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355 Sed spe aliquis male utitur, quia circa passionem spei contingit
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356 esse medium et extrema, sicut et circa alias passiones. Ergo spes
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357 non est virtus.</p><p title="II-II q. 17 a. 1 arg. 2"><a name="39441"><span class="ref">[39441] IIª-IIae q. 17 a. 1 arg. 2</span></a> Praeterea,
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358 nulla virtus procedit ex meritis, quia <i>virtutem Deus in nobis
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359 sine nobis operatur</i>, ut Augustinus dicit. <i>Sed spes est ex
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360 gratia et meritis proveniens</i>; ut Magister dicit, XXVI dist. III
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361 Lib. Sent. Ergo spes non est virtus.</p><p title="II-II q. 17 a. 1 arg. 3"><a name="39442"><span class="ref">[39442] IIª-IIae q. 17 a. 1 arg. 3</span></a> Praeterea,
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362 virtus est dispositio perfecti; ut dicitur in VII Physic. Spes
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363 autem est dispositio imperfecti, scilicet eius qui non habet id
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364 quod sperat. Ergo spes non est virtus.</p><p title="II-II q. 17 a. 1 s. c."><a name="39443"><span class="ref">[39443] IIª-IIae q. 17 a. 1 s. c.</span></a> Sed contra
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365 est quod Gregorius, in I Moral., dicit quod per tres filias Iob
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366 significantur hae tres virtutes, fides, spes, caritas. Ergo spes
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367 est virtus.</p><p title="II-II q. 17 a. 1 co."><a name="39444"><span class="ref">[39444] IIª-IIae q. 17 a. 1 co.</span></a> Respondeo
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368 dicendum quod, secundum philosophum, in II Ethic., <i>virtus
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369 uniuscuiusque rei est quae bonum facit habentem et opus eius bonum
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370 reddit</i>. Oportet igitur, ubicumque invenitur aliquis actus
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371 hominis bonus, quod respondeat alicui virtuti humanae. In omnibus
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372 autem regulatis et mensuratis bonum consideratur per hoc quod
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373 aliquid propriam regulam attingit, sicut dicimus vestem esse bonam
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374 quae nec excedit nec deficit a debita mensura. Humanorum autem
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375 actuum, sicut supra dictum est, duplex est mensura, una quidem
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376 proxima et homogenea, scilicet ratio; alia autem est suprema et
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377 excedens, scilicet Deus. Et ideo omnis actus humanus attingens ad
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378 rationem aut ad ipsum Deum est bonus. Actus autem spei de qua nunc
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379 loquimur attingit ad Deum. Ut enim supra dictum est, cum de
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380 passione spei ageretur, obiectum spei est bonum futurum arduum
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381 possibile haberi. Possibile autem est aliquid nobis dupliciter, uno
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382 modo, per nos ipsos; alio modo, per alios; ut patet in III Ethic.
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383 Inquantum igitur speramus aliquid ut possibile nobis per divinum
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384 auxilium, spes nostra attingit ad ipsum Deum, cuius auxilio
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385 innititur. Et ideo patet quod spes est virtus, cum faciat actum
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386 hominis bonum et debitam regulam attingentem.</p><p title="II-II q. 17 a. 1 ad 1"><a name="39445"><span class="ref">[39445] IIª-IIae q. 17 a. 1 ad 1</span></a> Ad primum
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387 ergo dicendum quod in passionibus accipitur medium virtutis per hoc
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388 quod attingitur ratio recta, et in hoc etiam consistit ratio
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389 virtutis. Unde etiam et in spe bonum virtutis accipitur secundum
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390 quod homo attingit sperando regulam debitam, scilicet Deum. Et ideo
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391 spe attingente Deum nullus potest male uti, sicut nec virtute
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392 morali attingente rationem, quia hoc ipsum quod est attingere est
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393 bonus usus virtutis. Quamvis spes de qua nunc loquimur non sit
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394 passio, sed habitus mentis, ut infra patebit.</p><p title="II-II q. 17 a. 1 ad 2"><a name="39446"><span class="ref">[39446] IIª-IIae q. 17 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
395 dicendum quod spes dicitur ex meritis provenire quantum ad ipsam
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396 rem expectatam, prout aliquis sperat se beatitudinem adepturum ex
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diff changeset
397 gratia et meritis. Vel quantum ad actum spei formatae. Ipse autem
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398 habitus spei, per quam aliquis expectat beatitudinem, non causatur
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399 ex meritis, sed pure ex gratia.</p><p title="II-II q. 17 a. 1 ad 3"><a name="39447"><span class="ref">[39447] IIª-IIae q. 17 a. 1 ad 3</span></a> Ad tertium
28
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400 dicendum quod ille qui sperat est quidem imperfectus secundum
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401 considerationem ad id quod sperat obtinere, quod nondum habet, sed
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402 est perfectus quantum ad hoc quod iam attingit propriam regulam,
53
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403 scilicet Deum, cuius auxilio innititur.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 17 a. 2 arg. 1"><a name="39448"><span class="ref">[39448] IIª-IIae q. 17 a. 2 arg. 1</span></a> Ad
28
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404 secundum sic proceditur. Videtur quod beatitudo aeterna non sit
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diff changeset
405 obiectum proprium spei. Illud enim homo non sperat quod omnem animi
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406 sui motum excedit, cum spei actus sit quidam animi motus. Sed
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407 beatitudo aeterna excedit omnem humani animi motum, dicit enim
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408 apostolus, I ad Cor. II, quod <i>in cor hominis non ascendit</i>.
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409 Ergo beatitudo non est proprium obiectum spei.</p><p title="II-II q. 17 a. 2 arg. 2"><a name="39449"><span class="ref">[39449] IIª-IIae q. 17 a. 2 arg. 2</span></a> Praeterea,
28
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410 petitio est spei interpretativa, dicitur enim in Psalm., <i>revela
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411 domino viam tuam et spera in eo, et ipse faciet</i>. Sed homo petit
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412 a Deo licite non solum beatitudinem aeternam, sed etiam bona
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413 praesentis vitae tam spiritualia quam temporalia, et etiam
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414 liberationem a malis, quae in beatitudine aeterna non erunt, ut
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415 patet in oratione dominica, Matth. VI. Ergo beatitudo aeterna non
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416 est proprium obiectum spei.</p><p title="II-II q. 17 a. 2 arg. 3"><a name="39450"><span class="ref">[39450] IIª-IIae q. 17 a. 2 arg. 3</span></a> Praeterea,
28
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417 spei obiectum est arduum. Sed in comparatione ad hominem multa alia
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418 sunt ardua quam beatitudo aeterna. Ergo beatitudo aeterna non est
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419 proprium obiectum spei.</p><p title="II-II q. 17 a. 2 s. c."><a name="39451"><span class="ref">[39451] IIª-IIae q. 17 a. 2 s. c.</span></a> Sed contra
28
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420 est quod apostolus dicit, ad Heb. VI, <i>habemus spem incedentem,
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421 idest incedere facientem, ad interiora velaminis, idest ad
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422 beatitudinem caelestem</i>; ut Glossa ibidem exponit. Ergo obiectum
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423 spei est beatitudo aeterna.</p><p title="II-II q. 17 a. 2 co."><a name="39452"><span class="ref">[39452] IIª-IIae q. 17 a. 2 co.</span></a> Respondeo
28
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424 dicendum quod, sicut dictum est, spes de qua loquimur attingit Deum
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425 innitens eius auxilio ad consequendum bonum speratum. Oportet autem
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426 effectum esse causae proportionatum. Et ideo bonum quod proprie et
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427 principaliter a Deo sperare debemus est bonum infinitum, quod
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428 proportionatur virtuti Dei adiuvantis, nam infinitae virtutis est
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429 proprium ad infinitum bonum perducere. Hoc autem bonum est vita
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430 aeterna, quae in fruitione ipsius Dei consistit, non enim minus
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431 aliquid ab eo sperandum est quam sit ipse, cum non sit minor eius
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432 bonitas, per quam bona creaturae communicat, quam eius essentia. Et
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433 ideo proprium et principale obiectum spei est beatitudo
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434 aeterna.</p><p title="II-II q. 17 a. 2 ad 1"><a name="39453"><span class="ref">[39453] IIª-IIae q. 17 a. 2 ad 1</span></a> Ad primum
28
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435 ergo dicendum quod beatitudo aeterna perfecte quidem in cor hominis
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436 non ascendit, ut scilicet cognosci possit ab homine viatore quae et
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437 qualis sit, sed secundum communem rationem, scilicet boni perfecti,
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438 cadere potest in apprehensione hominis. Et hoc modo motus spei in
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439 ipsam consurgit. Unde et signanter apostolus dicit quod spes
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440 incedit usque ad interiora velaminis, quia id quod speramus est
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441 nobis adhuc velatum.</p><p title="II-II q. 17 a. 2 ad 2"><a name="39454"><span class="ref">[39454] IIª-IIae q. 17 a. 2 ad 2</span></a> Ad secundum
28
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442 dicendum quod quaecumque alia bona non debemus a Deo petere nisi in
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443 ordine ad beatitudinem aeternam. Unde et spes principaliter quidem
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444 respicit beatitudinem aeternam; alia vero quae petuntur a Deo
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445 respicit secundario, in ordine ad beatitudinem aeternam. Sicut
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446 etiam fides respicit principaliter Deum, et secundario respicit ea
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447 quae ad Deum ordinantur, ut supra dictum est.</p><p title="II-II q. 17 a. 2 ad 3"><a name="39455"><span class="ref">[39455] IIª-IIae q. 17 a. 2 ad 3</span></a> Ad tertium
28
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448 dicendum quod homini qui anhelat ad aliquid magnum, parvum videtur
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449 omne aliud quod est eo minus. Et ideo homini speranti beatitudinem
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450 aeternam, habito respectu ad istam spem, nihil aliud est arduum.
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451 Sed habito respectu ad facultatem sperantis, possunt etiam quaedam
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452 alia ei esse ardua. Et secundum hoc eorum potest esse spes in
53
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453 ordine ad principale obiectum.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 17 a. 3 arg. 1"><a name="39456"><span class="ref">[39456] IIª-IIae q. 17 a. 3 arg. 1</span></a> Ad tertium
28
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454 sic proceditur. Videtur quod aliquis possit sperare alteri
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diff changeset
455 beatitudinem aeternam. Dicit enim apostolus, Philipp. I,
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456 <i>confidens hoc ipsum, quia qui coepit in vobis opus bonum
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457 perficiet usque in diem Christi Iesu</i>. Perfectio aut illius diei
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458 erit beatitudo aeterna. Ergo aliquis potest alteri sperare
53
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459 beatitudinem aeternam.</p><p title="II-II q. 17 a. 3 arg. 2"><a name="39457"><span class="ref">[39457] IIª-IIae q. 17 a. 3 arg. 2</span></a> Praeterea,
28
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460 ea quae a Deo petimus speramus obtinere ab eo. Sed a Deo petimus
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461 quod alios ad beatitudinem aeternam perducat, secundum illud Iac.
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462 ult., <i>orate pro invicem ut salvemini</i>. Ergo possumus aliis
53
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463 sperare beatitudinem aeternam.</p><p title="II-II q. 17 a. 3 arg. 3"><a name="39458"><span class="ref">[39458] IIª-IIae q. 17 a. 3 arg. 3</span></a> Praeterea,
28
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464 spes et desperatio sunt de eodem. Sed aliquis potest desperare de
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465 beatitudine aeterna alicuius, alioquin frustra diceret Augustinus,
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466 in libro de Verb. Dom., <i>de nemine esse desperandum dum
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467 vivit</i>. Ergo etiam potest aliquis sperare alteri vitam
53
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468 aeternam.</p><p title="II-II q. 17 a. 3 s. c."><a name="39459"><span class="ref">[39459] IIª-IIae q. 17 a. 3 s. c.</span></a> Sed contra
28
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469 est quod Augustinus dicit, in Enchirid., quod <i>spes non est nisi
53
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470 rerum ad eum pertinentium qui earum spem gerere perhibetur</i>.</p><p title="II-II q. 17 a. 3 co."><a name="39460"><span class="ref">[39460] IIª-IIae q. 17 a. 3 co.</span></a> Respondeo
28
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471 dicendum quod spes potest esse alicuius dupliciter. Uno quidem
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472 modo, absolute, et sic est solum boni ardui ad se pertinentis. Alio
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473 modo, ex praesuppositione alterius, et sic potest esse etiam eorum
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474 quae ad alium pertinent. Ad cuius evidentiam sciendum est quod amor
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475 et spes in hoc differunt quod amor importat quandam unionem amantis
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476 ad amatum; spes autem importat quendam motum sive protensionem
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477 appetitus in aliquod bonum arduum. Unio autem est aliquorum
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478 distinctorum, et ideo amor directe potest respicere alium, quem
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479 sibi aliquis unit per amorem, habens eum sicut seipsum. Motus autem
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480 semper est ad proprium terminum proportionatum mobili, et ideo spes
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481 directe respicit proprium bonum, non autem id quod ad alium
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482 pertinet. Sed praesupposita unione amoris ad alterum, iam aliquis
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483 potest desiderare et sperare aliquid alteri sicut sibi. Et secundum
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484 hoc aliquis potest sperare alteri vitam aeternam, inquantum est ei
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485 unitus per amorem. Et sicut est eadem virtus caritatis qua quis
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486 diligit Deum, seipsum et proximum, ita etiam est eadem virtus spei
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487 qua quis sperat sibi ipsi et alii.</p><p title="II-II q. 17 a. 3 ad arg."><a name="39461"><span class="ref">[39461] IIª-IIae q. 17 a. 3 ad arg.</span></a> Et per
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488 hoc patet responsio ad obiecta.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 17 a. 4 arg. 1"><a name="39462"><span class="ref">[39462] IIª-IIae q. 17 a. 4 arg. 1</span></a> Ad quartum
28
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489 sic proceditur. Videtur quod aliquis possit licite sperare in
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diff changeset
490 homine. Spei enim obiectum est beatitudo aeterna. Sed ad
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491 beatitudinem aeternam consequendam adiuvamur patrociniis sanctorum,
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492 dicit enim Gregorius, in I Dial., quod <i>praedestinatio iuvatur
53
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diff changeset
493 precibus sanctorum</i>. Ergo aliquis potest in homine sperare.</p><p title="II-II q. 17 a. 4 arg. 2"><a name="39463"><span class="ref">[39463] IIª-IIae q. 17 a. 4 arg. 2</span></a> Praeterea,
28
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diff changeset
494 si non potest aliquis sperare in homine, non esset reputandum
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495 alicui in vitium quod in eo aliquis sperare non possit. Sed hoc de
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diff changeset
496 quibusdam in vitium dicitur, ut patet Ierem. IX, <i>unusquisque a
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497 proximo suo se custodiat, et in omni fratre suo non habeat
53
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498 fiduciam</i>. Ergo licite potest aliquis sperare in homine.</p><p title="II-II q. 17 a. 4 arg. 3"><a name="39464"><span class="ref">[39464] IIª-IIae q. 17 a. 4 arg. 3</span></a> Praeterea,
28
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diff changeset
499 petitio est interpretativa spei, sicut dictum est. Sed licite
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500 potest homo aliquid petere ab homine. Ergo licite potest sperare de
53
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501 eo.</p><p title="II-II q. 17 a. 4 s. c."><a name="39465"><span class="ref">[39465] IIª-IIae q. 17 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
502 est quod dicitur Ierem. XVII, <i>maledictus homo qui confidit in
53
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diff changeset
503 homine</i>.</p><p title="II-II q. 17 a. 4 co."><a name="39466"><span class="ref">[39466] IIª-IIae q. 17 a. 4 co.</span></a> Respondeo
28
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504 dicendum quod spes, sicut dictum est, duo respicit, scilicet bonum
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505 quod obtinere intendit; et auxilium per quod illud bonum obtinetur.
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506 Bonum autem quod quis sperat obtinendum habet rationem causae
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507 finalis; auxilium autem per quod quis sperat illud bonum obtinere
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508 habet rationem causae efficientis. In genere autem utriusque causae
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509 invenitur principale et secundarium. Principalis enim finis est
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510 finis ultimus; secundarius autem finis est bonum quod est ad finem.
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511 Similiter principalis causa agens est primum agens; secundaria vero
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diff changeset
512 causa efficiens est agens secundarium instrumentale. Spes autem
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diff changeset
513 respicit beatitudinem aeternam sicut finem ultimum; divinum autem
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diff changeset
514 auxilium sicut primam causam inducentem ad beatitudinem. Sicut
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515 igitur non licet sperare aliquod bonum praeter beatitudinem sicut
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516 ultimum finem, sed solum sicut id quod est ad finem beatitudinis
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diff changeset
517 ordinatum; ita etiam non licet sperare de aliquo homine, vel de
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diff changeset
518 aliqua creatura, sicut de prima causa movente in beatitudinem;
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diff changeset
519 licet autem sperare de aliquo homine, vel de aliqua creatura, sicut
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parents: 26
diff changeset
520 de agente secundario et instrumentali, per quod aliquis adiuvatur
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diff changeset
521 ad quaecumque bona consequenda in beatitudinem ordinata. Et hoc
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diff changeset
522 modo ad sanctos convertimur; et ab hominibus aliqua petimus; et
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diff changeset
523 vituperantur illi de quibus aliquis confidere non potest ad
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524 auxilium ferendum.</p><p title="II-II q. 17 a. 4 ad arg."><a name="39467"><span class="ref">[39467] IIª-IIae q. 17 a. 4 ad arg.</span></a> Et per
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diff changeset
525 hoc patet responsio ad obiecta.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 17 a. 5 arg. 1"><a name="39468"><span class="ref">[39468] IIª-IIae q. 17 a. 5 arg. 1</span></a> Ad quintum
28
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diff changeset
526 sic proceditur. Videtur quod spes non sit virtus theologica. Virtus
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diff changeset
527 enim theologica est quae habet Deum pro obiecto. Sed spes non habet
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diff changeset
528 solum Deum pro obiecto, sed etiam alia bona quae a Deo obtinere
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529 speramus. Ergo spes non est virtus theologica.</p><p title="II-II q. 17 a. 5 arg. 2"><a name="39469"><span class="ref">[39469] IIª-IIae q. 17 a. 5 arg. 2</span></a> Praeterea,
28
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diff changeset
530 virtus theologica non consistit in medio duorum vitiorum, ut supra
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diff changeset
531 habitum est. Sed spes consistit in medio praesumptionis et
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diff changeset
532 desperationis. Ergo spes non est virtus theologica.</p><p title="II-II q. 17 a. 5 arg. 3"><a name="39470"><span class="ref">[39470] IIª-IIae q. 17 a. 5 arg. 3</span></a> Praeterea,
28
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diff changeset
533 expectatio pertinet ad longanimitatem, quae est pars fortitudinis.
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diff changeset
534 Cum ergo spes sit quaedam expectatio, videtur quod spes non sit
53
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535 virtus theologica, sed moralis.</p><p title="II-II q. 17 a. 5 arg. 4"><a name="39471"><span class="ref">[39471] IIª-IIae q. 17 a. 5 arg. 4</span></a> Praeterea,
28
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diff changeset
536 obiectum spei est arduum. Sed tendere in arduum pertinet ad
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diff changeset
537 magnanimitatem, quae est virtus moralis. Ergo spes est virtus
53
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diff changeset
538 moralis, et non theologica.</p><p title="II-II q. 17 a. 5 s. c."><a name="39472"><span class="ref">[39472] IIª-IIae q. 17 a. 5 s. c.</span></a> Sed contra
28
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diff changeset
539 est quod, I ad Cor. XIII, connumeratur fidei et caritati quae sunt
53
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diff changeset
540 virtutes theologicae.</p><p title="II-II q. 17 a. 5 co."><a name="39473"><span class="ref">[39473] IIª-IIae q. 17 a. 5 co.</span></a> Respondeo
28
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parents: 26
diff changeset
541 dicendum quod, cum differentiae specificae per se dividant genus,
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diff changeset
542 oportet attendere unde habeat spes rationem virtutis, ad hoc quod
544e12f679ad convert to xml
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parents: 26
diff changeset
543 sciamus sub qua differentia virtutis collocetur. Dictum est autem
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parents: 26
diff changeset
544 supra quod spes habet rationem virtutis ex hoc quod attingit
544e12f679ad convert to xml
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parents: 26
diff changeset
545 supremam regulam humanorum actuum; quam attingit et sicut primam
544e12f679ad convert to xml
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parents: 26
diff changeset
546 causam efficientem, inquantum eius auxilio innititur; et sicut
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parents: 26
diff changeset
547 ultimam causam finalem, inquantum in eius fruitione beatitudinem
544e12f679ad convert to xml
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parents: 26
diff changeset
548 expectat. Et sic patet quod spei, inquantum est virtus, principale
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parents: 26
diff changeset
549 obiectum est Deus. Cum igitur in hoc consistat ratio virtutis
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diff changeset
550 theologicae quod Deum habeat pro obiecto, sicut supra dictum est,
53
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diff changeset
551 manifestum est quod spes est virtus theologica.</p><p title="II-II q. 17 a. 5 ad 1"><a name="39474"><span class="ref">[39474] IIª-IIae q. 17 a. 5 ad 1</span></a> Ad primum
28
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diff changeset
552 ergo dicendum quod quaecumque alia spes adipisci expectat, sperat
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diff changeset
553 in ordine ad Deum sicut ad ultimum finem et sicut ad primam causam
53
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554 efficientem, ut dictum est.</p><p title="II-II q. 17 a. 5 ad 2"><a name="39475"><span class="ref">[39475] IIª-IIae q. 17 a. 5 ad 2</span></a> Ad secundum
28
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diff changeset
555 dicendum quod medium accipitur in regulatis et mensuratis secundum
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diff changeset
556 quod regula vel mensura attingitur; secundum autem quod exceditur
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diff changeset
557 regula, est superfluum; secundum autem defectum a regula, est
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diff changeset
558 diminutum. In ipsa autem regula vel mensura non est accipere medium
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parents: 26
diff changeset
559 et extrema. Virtus autem moralis est circa ea quae regulantur
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parents: 26
diff changeset
560 ratione sicut circa proprium obiectum, et ideo per se convenit ei
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parents: 26
diff changeset
561 esse in medio ex parte proprii obiecti. Sed virtus theologica est
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parents: 26
diff changeset
562 circa ipsam regulam primam, non regulatam alia regula, sicut circa
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diff changeset
563 proprium obiectum. Et ideo per se, et secundum proprium obiectum,
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diff changeset
564 non convenit virtuti theologicae esse in medio. Sed potest sibi
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diff changeset
565 competere per accidens, ratione eius quod ordinatur ad principale
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parents: 26
diff changeset
566 obiectum. Sicut fides non potest habere medium et extrema in hoc
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diff changeset
567 quod innitatur primae veritati, cui nullus potest nimis inniti, sed
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parents: 26
diff changeset
568 ex parte eorum quae credit, potest habere medium et extrema, sicut
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parents: 26
diff changeset
569 unum verum est medium inter duo falsa. Et similiter spes non habet
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diff changeset
570 medium et extrema ex parte principalis obiecti, quia divino auxilio
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diff changeset
571 nullus potest nimis inniti, sed quantum ad ea quae confidit aliquis
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parents: 26
diff changeset
572 se adepturum, potest ibi esse medium et extrema, inquantum vel
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parents: 26
diff changeset
573 praesumit ea quae sunt supra suam proportionem, vel desperat de his
53
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574 quae sunt sibi proportionata.</p><p title="II-II q. 17 a. 5 ad 3"><a name="39476"><span class="ref">[39476] IIª-IIae q. 17 a. 5 ad 3</span></a> Ad tertium
28
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diff changeset
575 dicendum quod expectatio quae ponitur in definitione spei non
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parents: 26
diff changeset
576 importat dilationem, sicut expectatio quae pertinet ad
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parents: 26
diff changeset
577 longanimitatem, sed importat respectum ad auxilium divinum, sive
53
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diff changeset
578 illud quod speratur differatur, sive non differatur.</p><p title="II-II q. 17 a. 5 ad 4"><a name="39477"><span class="ref">[39477] IIª-IIae q. 17 a. 5 ad 4</span></a> Ad quartum
28
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parents: 26
diff changeset
579 dicendum quod magnanimitas tendit in arduum sperans aliquid quod
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diff changeset
580 est suae potestatis. Unde proprie respicit operationem aliquorum
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parents: 26
diff changeset
581 magnorum. Sed spes, secundum quod est virtus theologica, respicit
53
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582 arduum alterius auxilio assequendum, ut dictum est.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 17 a. 6 arg. 1"><a name="39478"><span class="ref">[39478] IIª-IIae q. 17 a. 6 arg. 1</span></a> Ad sextum
28
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diff changeset
583 sic proceditur. Videtur quod spes non sit virtus distincta ab aliis
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parents: 26
diff changeset
584 theologicis. Habitus enim distinguuntur secundum obiecta, ut supra
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parents: 26
diff changeset
585 dictum est. Sed idem est obiectum spei et aliarum virtutum
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diff changeset
586 theologicarum. Ergo spes non distinguitur ab aliis virtutibus
53
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diff changeset
587 theologicis.</p><p title="II-II q. 17 a. 6 arg. 2"><a name="39479"><span class="ref">[39479] IIª-IIae q. 17 a. 6 arg. 2</span></a> Praeterea,
28
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diff changeset
588 in symbolo fidei, in quo fidem profitemur, dicitur, <i>expecto
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diff changeset
589 resurrectionem mortuorum et vitam futuri saeculi</i>. Sed
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diff changeset
590 expectatio futurae beatitudinis pertinet ad spem, ut supra dictum
53
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591 est. Ergo spes a fide non distinguitur.</p><p title="II-II q. 17 a. 6 arg. 3"><a name="39480"><span class="ref">[39480] IIª-IIae q. 17 a. 6 arg. 3</span></a> Praeterea,
28
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diff changeset
592 per spem homo tendit in Deum. Sed hoc proprie pertinet ad
53
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diff changeset
593 caritatem. Ergo spes a caritate non distinguitur.</p><p title="II-II q. 17 a. 6 s. c."><a name="39481"><span class="ref">[39481] IIª-IIae q. 17 a. 6 s. c.</span></a> Sed contra,
28
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parents: 26
diff changeset
594 ubi non est distinctio ibi non est numerus. Sed spes connumeratur
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parents: 26
diff changeset
595 aliis virtutibus theologicis, dicit enim Gregorius, in I Moral.,
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596 esse tres virtutes, fidem, spem et caritatem. Ergo spes est virtus
53
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diff changeset
597 distincta ab aliis theologicis.</p><p title="II-II q. 17 a. 6 co."><a name="39482"><span class="ref">[39482] IIª-IIae q. 17 a. 6 co.</span></a> Respondeo
28
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parents: 26
diff changeset
598 dicendum quod virtus aliqua dicitur theologica ex hoc quod habet
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parents: 26
diff changeset
599 Deum pro obiecto cui inhaeret. Potest autem aliquis alicui rei
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diff changeset
600 inhaerere dupliciter, uno modo, propter seipsum; alio modo,
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parents: 26
diff changeset
601 inquantum ex eo ad aliud devenitur. Caritas igitur facit hominem
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diff changeset
602 Deo inhaerere propter seipsum, mentem hominis uniens Deo per
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parents: 26
diff changeset
603 affectum amoris. Spes autem et fides faciunt hominem inhaerere Deo
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parents: 26
diff changeset
604 sicut cuidam principio ex quo aliqua nobis proveniunt. De Deo autem
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parents: 26
diff changeset
605 provenit nobis et cognitio veritatis et adeptio perfectae
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parents: 26
diff changeset
606 bonitatis. Fides ergo facit hominem Deo inhaerere inquantum est
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parents: 26
diff changeset
607 nobis principium cognoscendi veritatem, credimus enim ea vera esse
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parents: 26
diff changeset
608 quae nobis a Deo dicuntur. Spes autem facit Deo adhaerere prout est
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diff changeset
609 nobis principium perfectae bonitatis, inquantum scilicet per spem
53
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diff changeset
610 divino auxilio innitimur ad beatitudinem obtinendam.</p><p title="II-II q. 17 a. 6 ad 1"><a name="39483"><span class="ref">[39483] IIª-IIae q. 17 a. 6 ad 1</span></a> Ad primum
28
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diff changeset
611 ergo dicendum quod Deus secundum aliam et aliam rationem est
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diff changeset
612 obiectum harum virtutum, ut dictum est. Ad distinctionem autem
53
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diff changeset
613 habituum sufficit diversa ratio obiecti, ut supra habitum est.</p><p title="II-II q. 17 a. 6 ad 2"><a name="39484"><span class="ref">[39484] IIª-IIae q. 17 a. 6 ad 2</span></a> Ad secundum
28
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diff changeset
614 dicendum quod expectatio ponitur in symbolo fidei non quia sit
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diff changeset
615 actus proprius fidei, sed inquantum actus spei praesupponit fidem,
53
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diff changeset
616 ut dicetur, et sic actus fidei manifestantur per actus spei.</p><p title="II-II q. 17 a. 6 ad 3"><a name="39485"><span class="ref">[39485] IIª-IIae q. 17 a. 6 ad 3</span></a> Ad tertium
28
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diff changeset
617 dicendum quod spes facit tendere in Deum sicut in quoddam bonum
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diff changeset
618 finale adipiscendum, et sicut in quoddam adiutorium efficax ad
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diff changeset
619 subveniendum. Sed caritas proprie facit tendere in Deum uniendo
53
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620 affectum hominis Deo, ut scilicet homo non sibi vivat sed Deo.</p></div><div class="a"><h3>Articulus 7</h3><p title="II-II q. 17 a. 7 arg. 1"><a name="39486"><span class="ref">[39486] IIª-IIae q. 17 a. 7 arg. 1</span></a> Ad
28
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diff changeset
621 septimum sic proceditur. Videtur quod spes praecedat fidem. Quia
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diff changeset
622 super illud Psalm., <i>spera in domino, et fac bonitatem</i>, dicit
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diff changeset
623 Glossa, <i>spes est introitus fidei, initium salutis</i>. Sed salus
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diff changeset
624 est per fidem, per quam iustificamur. Ergo spes praecedit
53
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diff changeset
625 fidem.</p><p title="II-II q. 17 a. 7 arg. 2"><a name="39487"><span class="ref">[39487] IIª-IIae q. 17 a. 7 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
626 illud quod ponitur in definitione alicuius debet esse prius et
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diff changeset
627 magis notum. Sed spes ponitur in definitione fidei, ut patet Heb.
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diff changeset
628 XI, fides est substantia rerum sperandarum. Ergo spes est prior
53
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diff changeset
629 fide.</p><p title="II-II q. 17 a. 7 arg. 3"><a name="39488"><span class="ref">[39488] IIª-IIae q. 17 a. 7 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
630 spes praecedit actum meritorium, dicit enim apostolus, I ad Cor.
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diff changeset
631 IX, quod <i>qui arat debet arare in spe fructus percipiendi</i>.
53
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diff changeset
632 Sed actus fidei est meritorius. Ergo spes praecedit fidem.</p><p title="II-II q. 17 a. 7 s. c."><a name="39489"><span class="ref">[39489] IIª-IIae q. 17 a. 7 s. c.</span></a> Sed contra
28
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diff changeset
633 est quod Matth. I dicitur, <i>Abraham genuit Isaac</i>, idest fides
53
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diff changeset
634 spem, sicut dicit Glossa.</p><p title="II-II q. 17 a. 7 co."><a name="39490"><span class="ref">[39490] IIª-IIae q. 17 a. 7 co.</span></a> Respondeo
28
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parents: 26
diff changeset
635 dicendum quod fides absolute praecedit spem. Obiectum enim spei est
544e12f679ad convert to xml
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parents: 26
diff changeset
636 bonum futurum arduum possibile haberi. Ad hoc ergo quod aliquis
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parents: 26
diff changeset
637 speret, requiritur quod obiectum spei proponatur ei ut possibile.
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diff changeset
638 Sed obiectum spei est uno modo beatitudo aeterna, et alio modo
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parents: 26
diff changeset
639 divinum auxilium, ut ex dictis patet. Et utrumque eorum proponitur
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parents: 26
diff changeset
640 nobis per fidem, per quam nobis innotescit quod ad vitam aeternam
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parents: 26
diff changeset
641 possumus pervenire, et quod ad hoc paratum est nobis divinum
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parents: 26
diff changeset
642 auxilium, secundum illud Heb. XI, <i>accedentem ad Deum oportet
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parents: 26
diff changeset
643 credere quia est, et quia inquirentibus se remunerator est</i>.
53
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diff changeset
644 Unde manifestum est quod fides praecedit spem.</p><p title="II-II q. 17 a. 7 ad 1"><a name="39491"><span class="ref">[39491] IIª-IIae q. 17 a. 7 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
645 ergo dicendum quod, sicut Glossa ibidem subdit, spes dicitur
544e12f679ad convert to xml
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parents: 26
diff changeset
646 introitus fidei, idest rei creditae, quia per spem intratur ad
544e12f679ad convert to xml
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parents: 26
diff changeset
647 videndum illud quod creditur. Vel potest dici quod est introitus
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diff changeset
648 fidei quia per eam homo intrat ad hoc quod stabiliatur et
53
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diff changeset
649 perficiatur in fide.</p><p title="II-II q. 17 a. 7 ad 2"><a name="39492"><span class="ref">[39492] IIª-IIae q. 17 a. 7 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
650 dicendum quod in definitione fidei ponitur res speranda quia
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parents: 26
diff changeset
651 proprium obiectum fidei est non apparens secundum seipsum. Unde
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diff changeset
652 fuit necessarium ut quadam circumlocutione designaretur per id quod
53
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diff changeset
653 consequitur ad fidem.</p><p title="II-II q. 17 a. 7 ad 3"><a name="39493"><span class="ref">[39493] IIª-IIae q. 17 a. 7 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
654 dicendum quod non omnis actus meritorius habet spem praecedentem,
53
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diff changeset
655 sed sufficit si habeat concomitantem vel consequentem.</p></div><div class="a"><h3>Articulus 8</h3><p title="II-II q. 17 a. 8 arg. 1"><a name="39494"><span class="ref">[39494] IIª-IIae q. 17 a. 8 arg. 1</span></a> Ad octavum
28
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parents: 26
diff changeset
656 sic proceditur. Videtur quod caritas sit prior spe. Dicit enim
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parents: 26
diff changeset
657 Ambrosius, super illud Luc. XVII, <i>si habueritis fidem sicut
544e12f679ad convert to xml
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diff changeset
658 granum sinapis, etc., ex fide est caritas, ex caritate spes</i>.
53
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diff changeset
659 Sed fides est prior caritate. Ergo caritas est prior spe.</p><p title="II-II q. 17 a. 8 arg. 2"><a name="39495"><span class="ref">[39495] IIª-IIae q. 17 a. 8 arg. 2</span></a> Praeterea,
28
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diff changeset
660 Augustinus dicit, XIV de Civ. Dei, quod <i>boni motus atque
544e12f679ad convert to xml
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parents: 26
diff changeset
661 affectus ex amore et sancta caritate veniunt</i>. Sed sperare,
544e12f679ad convert to xml
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parents: 26
diff changeset
662 secundum quod est actus spei, est quidam bonus animi motus. Ergo
53
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diff changeset
663 derivatur a caritate.</p><p title="II-II q. 17 a. 8 arg. 3"><a name="39496"><span class="ref">[39496] IIª-IIae q. 17 a. 8 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
664 Magister dicit, XXVI dist. III Lib. Sent., quod <i>spes ex meritis
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parents: 26
diff changeset
665 provenit, quae praecedunt non solum rem speratam, sed etiam spem,
53
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diff changeset
666 quam natura praeit caritas</i>. Caritas ergo est prior spe.</p><p title="II-II q. 17 a. 8 s. c."><a name="39497"><span class="ref">[39497] IIª-IIae q. 17 a. 8 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
667 est quod apostolus dicit, I ad Tim. I, <i>finis praecepti caritas
544e12f679ad convert to xml
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parents: 26
diff changeset
668 est de corde puro et conscientia bona</i>, Glossa, idest spe. Ergo
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diff changeset
669 spes est prior caritate.</p><p title="II-II q. 17 a. 8 co."><a name="39498"><span class="ref">[39498] IIª-IIae q. 17 a. 8 co.</span></a> Respondeo
28
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diff changeset
670 dicendum quod duplex est ordo. Unus quidem secundum viam
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parents: 26
diff changeset
671 generationis et materiae, secundum quem imperfectum prius est
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diff changeset
672 perfecto. Alius autem ordo est perfectionis et formae, secundum
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diff changeset
673 quem perfectum naturaliter prius est imperfecto. Secundum igitur
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diff changeset
674 primum ordinem spes est prior caritate. Quod sic patet. Quia spes,
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diff changeset
675 et omnis appetitivus motus, ex amore derivatur, ut supra habitum
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diff changeset
676 est, cum de passionibus ageretur. Amor autem quidam est perfectus,
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diff changeset
677 quidam imperfectus. Perfectus quidem amor est quo aliquis secundum
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diff changeset
678 se amatur, ut puta cui aliquis vult bonum, sicut homo amat amicum.
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parents: 26
diff changeset
679 Imperfectus amor est quo quis amat aliquid non secundum ipsum, sed
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diff changeset
680 ut illud bonum sibi ipsi proveniat, sicut homo amat rem quam
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parents: 26
diff changeset
681 concupiscit. Primus autem amor Dei pertinet ad caritatem, quae
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parents: 26
diff changeset
682 inhaeret Deo secundum seipsum, sed spes pertinet ad secundum
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parents: 26
diff changeset
683 amorem, quia ille qui sperat aliquid sibi obtinere intendit. Et
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parents: 26
diff changeset
684 ideo in via generationis spes est prior caritate. Sicut enim
544e12f679ad convert to xml
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parents: 26
diff changeset
685 aliquis introducitur ad amandum Deum per hoc quod, timens ab ipso
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parents: 26
diff changeset
686 puniri, cessat a peccato, ut Augustinus dicit, super primam
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parents: 26
diff changeset
687 canonicam Ioan.; ita etiam et spes introducit ad caritatem,
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parents: 26
diff changeset
688 inquantum aliquis, sperans remunerari a Deo, accenditur ad amandum
544e12f679ad convert to xml
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parents: 26
diff changeset
689 Deum et servandum praecepta eius. Sed secundum ordinem perfectionis
544e12f679ad convert to xml
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parents: 26
diff changeset
690 caritas naturaliter prior est. Et ideo, adveniente caritate, spes
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diff changeset
691 perfectior redditur, quia de amicis maxime speramus. Et hoc modo
53
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diff changeset
692 dicit Ambrosius quod spes est ex caritate.</p><p title="II-II q. 17 a. 8 ad 1"><a name="39499"><span class="ref">[39499] IIª-IIae q. 17 a. 8 ad 1</span></a> Unde patet
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diff changeset
693 responsio ad primum.</p><p title="II-II q. 17 a. 8 ad 2"><a name="39500"><span class="ref">[39500] IIª-IIae q. 17 a. 8 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
694 dicendum quod spes, et omnis motus appetitivus, ex amore provenit
544e12f679ad convert to xml
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parents: 26
diff changeset
695 aliquo, quo scilicet aliquis amat bonum expectatum. Sed non omnis
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parents: 26
diff changeset
696 spes provenit a caritate, sed solum motus spei formatae, qua
53
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diff changeset
697 scilicet aliquis sperat bonum a Deo ut ab amico.</p><p title="II-II q. 17 a. 8 ad 3"><a name="39501"><span class="ref">[39501] IIª-IIae q. 17 a. 8 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
698 dicendum quod Magister loquitur de spe formata, quam naturaliter
53
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diff changeset
699 praecedit caritas, et merita ex caritate causata.</p></div></div><div class="q" id="q18"><h2>Quaestio 18</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 18 pr."><a name="39502"><span class="ref">[39502] IIª-IIae q. 18 pr.</span></a> Deinde
28
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diff changeset
700 considerandum est de subiecto spei. Et circa hoc quaeruntur
544e12f679ad convert to xml
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parents: 26
diff changeset
701 quatuor. Primo, utrum virtus spei sit in voluntate sicut in
544e12f679ad convert to xml
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parents: 26
diff changeset
702 subiecto. Secundo, utrum sit in beatis. Tertio, utrum sit in
53
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diff changeset
703 damnatis. Quarto, utrum in viatoribus habeat certitudinem.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 18 a. 1 arg. 1"><a name="39503"><span class="ref">[39503] IIª-IIae q. 18 a. 1 arg. 1</span></a> Ad primum
28
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parents: 26
diff changeset
704 sic proceditur. Videtur quod spes non sit in voluntate sicut in
544e12f679ad convert to xml
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parents: 26
diff changeset
705 subiecto. Spei enim obiectum est bonum arduum, ut supra dictum est.
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parents: 26
diff changeset
706 Arduum autem non est obiectum voluntatis, sed irascibilis. Ergo
53
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diff changeset
707 spes non est in voluntate, sed in irascibili.</p><p title="II-II q. 18 a. 1 arg. 2"><a name="39504"><span class="ref">[39504] IIª-IIae q. 18 a. 1 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
708 ad id ad quod unum sufficit, superflue apponitur aliud. Sed ad
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parents: 26
diff changeset
709 perficiendum potentiam voluntatis sufficit caritas, quae est
53
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parents: 28
diff changeset
710 perfectissima virtutum. Ergo spes non est in voluntate.</p><p title="II-II q. 18 a. 1 arg. 3"><a name="39505"><span class="ref">[39505] IIª-IIae q. 18 a. 1 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
711 una potentia non potest simul esse in duobus actibus, sicut
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parents: 26
diff changeset
712 intellectus non potest simul multa intelligere. Sed actus spei
544e12f679ad convert to xml
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parents: 26
diff changeset
713 simul esse potest cum actu caritatis. Cum ergo actus caritatis
544e12f679ad convert to xml
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parents: 26
diff changeset
714 manifeste pertineat ad voluntatem, actus spei non pertinet ad
53
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parents: 28
diff changeset
715 ipsam. Sic ergo spes non est in voluntate.</p><p title="II-II q. 18 a. 1 s. c."><a name="39506"><span class="ref">[39506] IIª-IIae q. 18 a. 1 s. c.</span></a> Sed contra,
28
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parents: 26
diff changeset
716 anima non est capax Dei nisi secundum mentem; in qua est memoria,
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parents: 26
diff changeset
717 intelligentia et voluntas, ut patet per Augustinum, in libro de
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parents: 26
diff changeset
718 Trin. Sed spes est virtus theologica habens Deum pro obiecto. Cum
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diff changeset
719 igitur non sit neque in memoria neque in intelligentia, quae
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parents: 26
diff changeset
720 pertinent ad vim cognoscitivam, relinquitur quod sit in voluntate
53
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diff changeset
721 sicut in subiecto.</p><p title="II-II q. 18 a. 1 co."><a name="39507"><span class="ref">[39507] IIª-IIae q. 18 a. 1 co.</span></a> Respondeo
28
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diff changeset
722 dicendum quod, sicut ex praedictis patet, habitus per actus
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parents: 26
diff changeset
723 cognoscuntur. Actus autem spei est quidam motus appetitivae partis,
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parents: 26
diff changeset
724 cum sit eius obiectum bonum. Cum autem sit duplex appetitus in
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parents: 26
diff changeset
725 homine, scilicet appetitus sensitivus, qui dividitur per
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parents: 26
diff changeset
726 irascibilem et concupiscibilem, et appetitus intellectivus, qui
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parents: 26
diff changeset
727 dicitur voluntas, ut in primo habitum est; similes motus qui sunt
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parents: 26
diff changeset
728 in appetitu inferiori cum passione, in superiori sunt sine
544e12f679ad convert to xml
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parents: 26
diff changeset
729 passione, ut ex supradictis patet. Actus autem virtutis spei non
544e12f679ad convert to xml
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parents: 26
diff changeset
730 potest pertinere ad appetitum sensitivum, quia bonum quod est
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parents: 26
diff changeset
731 obiectum principale huius virtutis non est aliquod bonum sensibile,
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parents: 26
diff changeset
732 sed bonum divinum. Et ideo spes est in appetitu superiori, qui
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parents: 26
diff changeset
733 dicitur voluntas, sicut in subiecto, non autem in appetitu
53
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diff changeset
734 inferiori, ad quem pertinet irascibilis.</p><p title="II-II q. 18 a. 1 ad 1"><a name="39508"><span class="ref">[39508] IIª-IIae q. 18 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
735 ergo dicendum quod irascibilis obiectum est arduum sensibile.
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parents: 26
diff changeset
736 Obiectum autem virtutis spei est arduum intelligibile; vel potius
53
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diff changeset
737 supra intellectum existens.</p><p title="II-II q. 18 a. 1 ad 2"><a name="39509"><span class="ref">[39509] IIª-IIae q. 18 a. 1 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
738 dicendum quod caritas sufficienter perficit voluntatem quantum ad
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diff changeset
739 unum actum, qui est diligere. Requiritur autem alia virtus ad
53
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diff changeset
740 perficiendum ipsam secundum alium actum eius, qui est sperare.</p><p title="II-II q. 18 a. 1 ad 3"><a name="39510"><span class="ref">[39510] IIª-IIae q. 18 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
741 dicendum quod motus spei et motus caritatis habent ordinem ad
544e12f679ad convert to xml
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parents: 26
diff changeset
742 invicem, ut ex supradictis patet. Unde nihil prohibet utrumque
544e12f679ad convert to xml
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parents: 26
diff changeset
743 motum simul esse unius potentiae. Sicut et intellectus potest simul
53
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diff changeset
744 multa intelligere ad invicem ordinata, ut in primo habitum est.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 18 a. 2 arg. 1"><a name="39511"><span class="ref">[39511] IIª-IIae q. 18 a. 2 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
745 secundum sic proceditur. Videtur quod spes sit in beatis. Christus
544e12f679ad convert to xml
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parents: 26
diff changeset
746 enim a principio suae conceptionis fuit perfectus comprehensor. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
747 ipse habuit spem, cum ex eius persona dicatur in Psalm., <i>in te,
544e12f679ad convert to xml
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parents: 26
diff changeset
748 domine, speravi</i>, ut Glossa exponit. Ergo in beatis potest esse
53
d777cc3962f2 div-wrapped
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diff changeset
749 spes.</p><p title="II-II q. 18 a. 2 arg. 2"><a name="39512"><span class="ref">[39512] IIª-IIae q. 18 a. 2 arg. 2</span></a> Praeterea,
28
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diff changeset
750 sicut adeptio beatitudinis est quoddam bonum arduum, ita etiam eius
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diff changeset
751 continuatio. Sed homines antequam beatitudinem adipiscantur habent
544e12f679ad convert to xml
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parents: 26
diff changeset
752 spem de beatitudinis adeptione. Ergo postquam sunt beatitudinem
53
d777cc3962f2 div-wrapped
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diff changeset
753 adepti, possunt sperare beatitudinis continuationem.</p><p title="II-II q. 18 a. 2 arg. 3"><a name="39513"><span class="ref">[39513] IIª-IIae q. 18 a. 2 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
754 per virtutem spei potest aliquis beatitudinem sperare non solum
544e12f679ad convert to xml
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parents: 26
diff changeset
755 sibi sed etiam aliis, ut supra dictum est. Sed beati qui sunt in
544e12f679ad convert to xml
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parents: 26
diff changeset
756 patria sperant beatitudinem aliis, alioquin non rogarent pro eis.
53
d777cc3962f2 div-wrapped
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diff changeset
757 Ergo in beatis potest esse spes.</p><p title="II-II q. 18 a. 2 arg. 4"><a name="39514"><span class="ref">[39514] IIª-IIae q. 18 a. 2 arg. 4</span></a> Praeterea,
28
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parents: 26
diff changeset
758 ad beatitudinem sanctorum pertinet non solum gloria animae sed
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diff changeset
759 etiam gloria corporis. Sed animae sanctorum qui sunt in patria
544e12f679ad convert to xml
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parents: 26
diff changeset
760 expectant adhuc gloriam corporis, ut patet Apoc. VI, et XII super
53
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diff changeset
761 Gen. ad Litt. Ergo spes potest esse in beatis.</p><p title="II-II q. 18 a. 2 s. c."><a name="39515"><span class="ref">[39515] IIª-IIae q. 18 a. 2 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
762 est quod apostolus dicit, ad Rom. VIII, <i>quod videt quis, quid
544e12f679ad convert to xml
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parents: 26
diff changeset
763 sperat?</i> Sed beati fruuntur Dei visione. Ergo in eis spes locum
53
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diff changeset
764 non habet.</p><p title="II-II q. 18 a. 2 co."><a name="39516"><span class="ref">[39516] IIª-IIae q. 18 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
765 dicendum quod, subtracto eo quod dat speciem rei, solvitur species,
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parents: 26
diff changeset
766 et res non potest eadem remanere, sicut remota forma corporis
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parents: 26
diff changeset
767 naturalis, non remanet idem secundum speciem. Spes autem recipit
544e12f679ad convert to xml
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parents: 26
diff changeset
768 speciem a suo obiecto principali, sicut et ceterae virtutes, ut ex
544e12f679ad convert to xml
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parents: 26
diff changeset
769 supradictis patet. Obiectum autem principale eius est beatitudo
544e12f679ad convert to xml
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parents: 26
diff changeset
770 aeterna secundum quod est possibilis haberi ex auxilio divino, ut
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parents: 26
diff changeset
771 supra dictum est. Quia ergo bonum arduum possibile non cadit sub
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parents: 26
diff changeset
772 ratione spei nisi secundum quod est futurum, ideo, cum beatitudo
544e12f679ad convert to xml
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parents: 26
diff changeset
773 iam non fuerit futura sed praesens, non potest ibi esse virtus
544e12f679ad convert to xml
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parents: 26
diff changeset
774 spei. Et ideo spes, sicut et fides, evacuatur in patria, et neutrum
53
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diff changeset
775 eorum in beatis esse potest.</p><p title="II-II q. 18 a. 2 ad 1"><a name="39517"><span class="ref">[39517] IIª-IIae q. 18 a. 2 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
776 ergo dicendum quod Christus, etsi esset comprehensor, et per
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parents: 26
diff changeset
777 consequens beatus, quantum ad divinam fruitionem; erat tamen simul
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parents: 26
diff changeset
778 viator quantum ad passibilitatem naturae, quam adhuc gerebat. Et
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parents: 26
diff changeset
779 ideo gloriam impassibilitatis et immortalitatis sperare poterat.
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parents: 26
diff changeset
780 Non tamen ita quod haberet virtutem spei, quae non respicit gloriam
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parents: 26
diff changeset
781 corporis sicut principale obiectum, sed potius fruitionem
53
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diff changeset
782 divinam.</p><p title="II-II q. 18 a. 2 ad 2"><a name="39518"><span class="ref">[39518] IIª-IIae q. 18 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
783 dicendum quod beatitudo sanctorum dicitur vita aeterna, quia per
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parents: 26
diff changeset
784 hoc quod Deo fruuntur, efficiuntur quodammodo participes
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parents: 26
diff changeset
785 aeternitatis divinae, quae excedit omne tempus. Et ita continuatio
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parents: 26
diff changeset
786 beatitudinis non diversificatur per praesens, praeteritum et
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parents: 26
diff changeset
787 futurum. Et ideo beati non habent spem de continuatione
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parents: 26
diff changeset
788 beatitudinis, sed habent ipsam rem, quia non est ibi ratio
53
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diff changeset
789 futuri.</p><p title="II-II q. 18 a. 2 ad 3"><a name="39519"><span class="ref">[39519] IIª-IIae q. 18 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
790 dicendum quod, durante virtute spei, eadem spe aliquis sperat
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parents: 26
diff changeset
791 beatitudinem sibi et aliis. Sed evacuata spe in beatis qua
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parents: 26
diff changeset
792 sperabant sibi beatitudinem, sperant quidem aliis beatitudinem, sed
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parents: 26
diff changeset
793 non virtute spei, sed magis ex amore caritatis. Sicut etiam qui
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parents: 26
diff changeset
794 habet caritatem Dei eadem caritate diligit proximum, et tamen
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parents: 26
diff changeset
795 aliquis potest diligere proximum non habens virtutem caritatis,
53
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diff changeset
796 alio quodam amore.</p><p title="II-II q. 18 a. 2 ad 4"><a name="39520"><span class="ref">[39520] IIª-IIae q. 18 a. 2 ad 4</span></a> Ad quartum
28
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parents: 26
diff changeset
797 dicendum quod, cum spes sit virtus theologica habens Deum pro
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parents: 26
diff changeset
798 obiecto, principale obiectum spei est gloria animae, quae in
544e12f679ad convert to xml
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parents: 26
diff changeset
799 fruitione divina consistit, non autem gloria corporis. Gloria etiam
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parents: 26
diff changeset
800 corporis, etsi habeat rationem ardui per comparationem ad naturam
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parents: 26
diff changeset
801 humanam, non habet tamen rationem ardui habenti gloriam animae. Tum
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parents: 26
diff changeset
802 quia gloria corporis est minimum quiddam in comparatione ad gloriam
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parents: 26
diff changeset
803 animae. Tum etiam quia habens gloriam animae habet iam sufficienter
53
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diff changeset
804 causam gloriae corporis.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 18 a. 3 arg. 1"><a name="39521"><span class="ref">[39521] IIª-IIae q. 18 a. 3 arg. 1</span></a> Ad tertium
28
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parents: 26
diff changeset
805 sic proceditur. Videtur quod in damnatis sit spes. Diabolus enim
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parents: 26
diff changeset
806 est et damnatus et princeps damnatorum, secundum illud Matth. XXV,
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parents: 26
diff changeset
807 <i>ite, maledicti, in ignem aeternum, qui paratus est Diabolo et
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parents: 26
diff changeset
808 Angelis eius</i>. Sed Diabolus habet spem, secundum illud Iob XL,
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parents: 26
diff changeset
809 <i>ecce spes eius frustrabitur eum</i>. Ergo videtur quod damnati
53
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diff changeset
810 habeant spem.</p><p title="II-II q. 18 a. 3 arg. 2"><a name="39522"><span class="ref">[39522] IIª-IIae q. 18 a. 3 arg. 2</span></a> Praeterea,
28
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diff changeset
811 sicut fides potest esse formata et informis, ita et spes. Sed fides
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parents: 26
diff changeset
812 informis potest esse in Daemonibus et damnatis, secundum illud Iac.
544e12f679ad convert to xml
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parents: 26
diff changeset
813 II, <i>Daemones credunt et contremiscunt</i>. Ergo videtur quod
53
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diff changeset
814 etiam spes informis potest esse in damnatis.</p><p title="II-II q. 18 a. 3 arg. 3"><a name="39523"><span class="ref">[39523] IIª-IIae q. 18 a. 3 arg. 3</span></a> Praeterea,
28
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diff changeset
815 nulli hominum post mortem accrescit meritum vel demeritum quod in
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diff changeset
816 vita non habuit, secundum illud Eccle. XI, <i>si ceciderit lignum
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parents: 26
diff changeset
817 ad Austrum aut ad Aquilonem, in quocumque loco ceciderit ibi
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parents: 26
diff changeset
818 erit</i>. Sed multi qui damnabuntur habuerunt in hac vita spem,
53
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diff changeset
819 nunquam desperantes. Ergo etiam in futura vita spem habebunt.</p><p title="II-II q. 18 a. 3 s. c."><a name="39524"><span class="ref">[39524] IIª-IIae q. 18 a. 3 s. c.</span></a> Sed contra
28
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diff changeset
820 est quod spes causat gaudium, secundum illud Rom. XII, spe
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parents: 26
diff changeset
821 gaudentes. Sed damnati non sunt in gaudio, sed in dolore et luctu,
544e12f679ad convert to xml
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parents: 26
diff changeset
822 secundum illud Isaiae LXV, <i>servi mei laudabunt prae exultatione
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diff changeset
823 cordis, et vos clamabitis prae dolore cordis et prae contritione
53
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diff changeset
824 spiritus ululabitis</i>. Ergo spes non est in damnatis.</p><p title="II-II q. 18 a. 3 co."><a name="39525"><span class="ref">[39525] IIª-IIae q. 18 a. 3 co.</span></a> Respondeo
28
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diff changeset
825 dicendum quod sicut de ratione beatitudinis est ut in ea quietetur
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parents: 26
diff changeset
826 voluntas, ita de ratione poenae est ut id quod pro poena infligitur
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parents: 26
diff changeset
827 voluntati repugnet. Non potest autem voluntatem quietare, vel ei
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parents: 26
diff changeset
828 repugnare, quod ignoratur. Et ideo Augustinus dicit, super Gen. ad
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diff changeset
829 Litt., quod Angeli perfecte beati esse non potuerunt in primo statu
544e12f679ad convert to xml
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diff changeset
830 ante confirmationem, vel miseri ante lapsum, cum non essent
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parents: 26
diff changeset
831 praescii sui eventus, requiritur enim ad veram et perfectam
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parents: 26
diff changeset
832 beatitudinem ut aliquis certus sit de suae beatitudinis
544e12f679ad convert to xml
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parents: 26
diff changeset
833 perpetuitate; alioquin voluntas non quietaretur. Similiter etiam,
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parents: 26
diff changeset
834 cum perpetuitas damnationis pertineat ad poenam damnatorum, non
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parents: 26
diff changeset
835 vere haberet rationem poenae nisi voluntati repugnaret, quod esse
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parents: 26
diff changeset
836 non posset si perpetuitatem suae damnationis ignorarent. Et ideo ad
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parents: 26
diff changeset
837 conditionem miseriae damnatorum pertinet ut ipsi sciant quod nullo
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parents: 26
diff changeset
838 modo possunt damnationem evadere et ad beatitudinem pervenire, unde
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parents: 26
diff changeset
839 dicitur Iob XV, <i>non credit quod reverti possit de tenebris ad
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diff changeset
840 lucem</i>. Unde patet quod non possunt apprehendere beatitudinem ut
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parents: 26
diff changeset
841 bonum possibile, sicut nec beati ut bonum futurum. Et ideo neque in
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parents: 26
diff changeset
842 beatis neque in damnatis est spes. Sed in viatoribus sive sint in
544e12f679ad convert to xml
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parents: 26
diff changeset
843 vita ista sive in Purgatorio, potest esse spes, quia utrobique
53
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844 apprehendunt beatitudinem ut futurum possibile.</p><p title="II-II q. 18 a. 3 ad 1"><a name="39526"><span class="ref">[39526] IIª-IIae q. 18 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
845 ergo dicendum quod, sicut Gregorius dicit, XXXIII Moral., hoc
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diff changeset
846 dicitur de Diabolo secundum membra eius, quorum spes annullabitur.
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diff changeset
847 Vel si intelligatur de ipso Diabolo, potest referri ad spem qua
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parents: 26
diff changeset
848 sperat se de sanctis victoriam obtinere, secundum illud quod supra
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parents: 26
diff changeset
849 praemiserat, <i>habet fiduciam quod Iordanis influat in os
53
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850 eius</i>. Haec autem non est spes de qua loquimur.</p><p title="II-II q. 18 a. 3 ad 2"><a name="39527"><span class="ref">[39527] IIª-IIae q. 18 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
851 dicendum quod, sicut Augustinus dicit, in Enchirid., <i>fides est
544e12f679ad convert to xml
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diff changeset
852 et malarum rerum et bonarum, et praeteritarum et praesentium et
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parents: 26
diff changeset
853 futurarum, et suarum et alienarum, sed spes non est nisi rerum
544e12f679ad convert to xml
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parents: 26
diff changeset
854 bonarum futurarum ad se pertinentium</i>. Et ideo magis potest esse
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parents: 26
diff changeset
855 fides informis in damnatis quam spes, quia bona divina non sunt eis
53
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diff changeset
856 futura possibilia, sed sunt eis absentia.</p><p title="II-II q. 18 a. 3 ad 3"><a name="39528"><span class="ref">[39528] IIª-IIae q. 18 a. 3 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
857 dicendum quod defectus spei in damnatis non variat demeritum, sicut
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diff changeset
858 nec evacuatio spei in beatis auget meritum, sed utrumque contingit
53
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diff changeset
859 propter mutationem status.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 18 a. 4 arg. 1"><a name="39529"><span class="ref">[39529] IIª-IIae q. 18 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
860 sic proceditur. Videtur quod spes viatorum non habeat certitudinem.
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parents: 26
diff changeset
861 Spes enim est in voluntate sicut in subiecto. Sed certitudo non
544e12f679ad convert to xml
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parents: 26
diff changeset
862 pertinet ad voluntatem, sed ad intellectum. Ergo spes non habet
53
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diff changeset
863 certitudinem.</p><p title="II-II q. 18 a. 4 arg. 2"><a name="39530"><span class="ref">[39530] IIª-IIae q. 18 a. 4 arg. 2</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
864 spes ex gratia et meritis provenit, ut supra dictum est. Sed in hac
544e12f679ad convert to xml
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parents: 26
diff changeset
865 vita scire per certitudinem non possumus quod gratiam habeamus, ut
53
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diff changeset
866 supra dictum est. Ergo spes viatorum non habet certitudinem.</p><p title="II-II q. 18 a. 4 arg. 3"><a name="39531"><span class="ref">[39531] IIª-IIae q. 18 a. 4 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
867 certitudo esse non potest de eo quod potest deficere. Sed multi
544e12f679ad convert to xml
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parents: 26
diff changeset
868 viatores habentes spem deficiunt a consecutione beatitudinis. Ergo
53
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diff changeset
869 spes viatorum non habet certitudinem.</p><p title="II-II q. 18 a. 4 s. c."><a name="39532"><span class="ref">[39532] IIª-IIae q. 18 a. 4 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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diff changeset
870 est quod spes est certa expectatio futurae beatitudinis, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
871 Magister dicit, XXVI dist. III Sent. Quod potest accipi ex hoc quod
544e12f679ad convert to xml
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parents: 26
diff changeset
872 dicitur II ad Tim. I, <i>scio cui credidi, et certus sum quia
53
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diff changeset
873 potens est depositum meum servare</i>.</p><p title="II-II q. 18 a. 4 co."><a name="39533"><span class="ref">[39533] IIª-IIae q. 18 a. 4 co.</span></a> Respondeo
28
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parents: 26
diff changeset
874 dicendum quod certitudo invenitur in aliquo dupliciter, scilicet
544e12f679ad convert to xml
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parents: 26
diff changeset
875 essentialiter, et participative. Essentialiter quidem invenitur in
544e12f679ad convert to xml
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parents: 26
diff changeset
876 vi cognoscitiva, participative autem in omni eo quod a vi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
877 cognoscitiva movetur infallibiliter ad finem suum; secundum quem
544e12f679ad convert to xml
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parents: 26
diff changeset
878 modum dicitur quod natura certitudinaliter operatur, tanquam mota
544e12f679ad convert to xml
ht
parents: 26
diff changeset
879 ab intellectu divino certitudinaliter movente unumquodque ad suum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
880 finem. Et per hunc etiam modum virtutes morales certius arte
544e12f679ad convert to xml
ht
parents: 26
diff changeset
881 dicuntur operari, inquantum per modum naturae moventur a ratione ad
544e12f679ad convert to xml
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parents: 26
diff changeset
882 suos actus. Et sic etiam spes certitudinaliter tendit in suum
544e12f679ad convert to xml
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parents: 26
diff changeset
883 finem, quasi participans certitudinem a fide, quae est in vi
53
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diff changeset
884 cognoscitiva.</p><p title="II-II q. 18 a. 4 ad 1"><a name="39534"><span class="ref">[39534] IIª-IIae q. 18 a. 4 ad 1</span></a> Unde patet
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
885 responsio ad primum.</p><p title="II-II q. 18 a. 4 ad 2"><a name="39535"><span class="ref">[39535] IIª-IIae q. 18 a. 4 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
886 dicendum quod spes non innititur principaliter gratiae iam habitae,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
887 sed divinae omnipotentiae et misericordiae, per quam etiam qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
888 gratiam non habet eam consequi potest, ut sic ad vitam aeternam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
889 perveniat. De omnipotentia autem Dei et eius misericordia certus
53
d777cc3962f2 div-wrapped
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diff changeset
890 est quicumque fidem habet.</p><p title="II-II q. 18 a. 4 ad 3"><a name="39536"><span class="ref">[39536] IIª-IIae q. 18 a. 4 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
891 dicendum quod hoc quod aliqui habentes spem deficiant a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
892 consecutione beatitudinis, contingit ex defectu liberi arbitrii
544e12f679ad convert to xml
ht
parents: 26
diff changeset
893 ponentis obstaculum peccati, non autem ex defectu divinae
544e12f679ad convert to xml
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parents: 26
diff changeset
894 omnipotentiae vel misericordiae, cui spes innititur. Unde hoc non
53
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diff changeset
895 praeiudicat certitudini spei.</p></div></div><div class="q" id="q19"><h2>Quaestio 19</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 19 pr."><a name="39537"><span class="ref">[39537] IIª-IIae q. 19 pr.</span></a> Deinde
28
544e12f679ad convert to xml
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parents: 26
diff changeset
896 considerandum est de dono timoris. Et circa hoc quaeruntur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
897 duodecim. Primo, utrum Deus debeat timeri. Secundo, de divisione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
898 timoris in timorem filialem, initialem, servilem et mundanum.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
899 Tertio, utrum timor mundanus semper sit malus. Quarto, utrum timor
544e12f679ad convert to xml
ht
parents: 26
diff changeset
900 servilis sit bonus. Quinto, utrum sit idem in substantia cum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
901 filiali. Sexto, utrum adveniente caritate excludatur timor
544e12f679ad convert to xml
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parents: 26
diff changeset
902 servilis. Septimo, utrum timor sit initium sapientiae. Octavo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
903 utrum timor initialis sit idem in substantia cum timore filiali.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
904 Nono, utrum timor sit donum spiritus sancti. Decimo, utrum crescat
544e12f679ad convert to xml
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parents: 26
diff changeset
905 crescente caritate. Undecimo, utrum maneat in patria. Duodecimo,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
906 quid respondeat ei in beatitudinibus et fructibus.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 19 a. 1 arg. 1"><a name="39538"><span class="ref">[39538] IIª-IIae q. 19 a. 1 arg. 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
907 sic proceditur. Videtur quod Deus timeri non possit. Obiectum enim
544e12f679ad convert to xml
ht
parents: 26
diff changeset
908 timoris est malum futurum, ut supra habitum est. Sed Deus est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
909 expers omnis mali, cum sit ipsa bonitas. Ergo Deus timeri non
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
910 potest.</p><p title="II-II q. 19 a. 1 arg. 2"><a name="39539"><span class="ref">[39539] IIª-IIae q. 19 a. 1 arg. 2</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
911 timor spei opponitur. Sed spem habemus de Deo. Ergo non possumus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
912 etiam simul eum timere.</p><p title="II-II q. 19 a. 1 arg. 3"><a name="39540"><span class="ref">[39540] IIª-IIae q. 19 a. 1 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
913 sicut philosophus dicit, in II Rhet., <i>illa timemus ex quibus
544e12f679ad convert to xml
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parents: 26
diff changeset
914 nobis mala proveniunt</i>. Sed mala non proveniunt nobis a Deo, sed
544e12f679ad convert to xml
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parents: 26
diff changeset
915 ex nobis ipsis, secundum illud Osee XIII, <i>perditio tua, Israel,
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
916 ex me auxilium tuum</i>. Ergo Deus timeri non debet.</p><p title="II-II q. 19 a. 1 s. c."><a name="39541"><span class="ref">[39541] IIª-IIae q. 19 a. 1 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
917 est quod dicitur Ierem. X, <i>quis non timebit te, o rex
544e12f679ad convert to xml
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parents: 26
diff changeset
918 gentium?</i> Et Malach. I, <i>si ego dominus, ubi timor
53
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diff changeset
919 meus?</i></p><p title="II-II q. 19 a. 1 co."><a name="39542"><span class="ref">[39542] IIª-IIae q. 19 a. 1 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
920 dicendum quod sicut spes habet duplex obiectum, quorum unum est
544e12f679ad convert to xml
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parents: 26
diff changeset
921 ipsum bonum futurum cuius adeptionem quis expectat, aliud autem est
544e12f679ad convert to xml
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parents: 26
diff changeset
922 auxilium alicuius per quem expectat se adipisci quod sperat; ita
544e12f679ad convert to xml
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parents: 26
diff changeset
923 etiam et timor duplex obiectum habere potest, quorum unum est ipsum
544e12f679ad convert to xml
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parents: 26
diff changeset
924 malum quod homo refugit, aliud autem est illud a quo malum
544e12f679ad convert to xml
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parents: 26
diff changeset
925 provenire potest. Primo igitur modo Deus, qui est ipsa bonitas,
544e12f679ad convert to xml
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parents: 26
diff changeset
926 obiectum timoris esse non potest. Sed secundo modo potest esse
544e12f679ad convert to xml
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parents: 26
diff changeset
927 obiectum timoris, inquantum scilicet ab ipso, vel per comparationem
544e12f679ad convert to xml
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parents: 26
diff changeset
928 ad ipsum, nobis potest aliquod malum imminere. Ab ipso quidem
544e12f679ad convert to xml
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parents: 26
diff changeset
929 potest nobis imminere malum poenae, quod non est simpliciter malum,
544e12f679ad convert to xml
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parents: 26
diff changeset
930 sed secundum quid, bonum autem simpliciter. Cum enim bonum dicatur
544e12f679ad convert to xml
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parents: 26
diff changeset
931 in ordine ad finem, malum autem importat huius ordinis privationem;
544e12f679ad convert to xml
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parents: 26
diff changeset
932 illud est malum simpliciter quod excludit ordinem a fine ultimo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
933 quod est malum culpae. Malum autem poenae est quidem malum,
544e12f679ad convert to xml
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parents: 26
diff changeset
934 inquantum privat aliquod particulare bonum, est tamen bonum
544e12f679ad convert to xml
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parents: 26
diff changeset
935 simpliciter, inquantum dependet ab ordine finis ultimi. Per
544e12f679ad convert to xml
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parents: 26
diff changeset
936 comparationem autem ad Deum potest nobis malum culpae provenire, si
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
937 ab eo separemur. Et per hunc modum Deus potest et debet timeri.</p><p title="II-II q. 19 a. 1 ad 1"><a name="39543"><span class="ref">[39543] IIª-IIae q. 19 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
938 ergo dicendum quod ratio illa procedit secundum quod malum est
53
d777cc3962f2 div-wrapped
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diff changeset
939 timoris obiectum.</p><p title="II-II q. 19 a. 1 ad 2"><a name="39544"><span class="ref">[39544] IIª-IIae q. 19 a. 1 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
940 dicendum quod in Deo est considerare et iustitiam, secundum quam
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parents: 26
diff changeset
941 peccantes punit; et misericordiam, secundum quam nos liberat.
544e12f679ad convert to xml
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parents: 26
diff changeset
942 Secundum igitur considerationem iustitiae ipsius, insurgit in nobis
544e12f679ad convert to xml
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parents: 26
diff changeset
943 timor, secundum autem considerationem misericordiae, consurgit in
544e12f679ad convert to xml
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parents: 26
diff changeset
944 nobis spes. Et ita secundum diversas rationes Deus est obiectum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
945 spei et timoris.</p><p title="II-II q. 19 a. 1 ad 3"><a name="39545"><span class="ref">[39545] IIª-IIae q. 19 a. 1 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
946 dicendum quod malum culpae non est a Deo sicut ab auctore, sed est
544e12f679ad convert to xml
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parents: 26
diff changeset
947 a nobis ipsis, inquantum a Deo recedimus. Malum autem poenae est
544e12f679ad convert to xml
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parents: 26
diff changeset
948 quidem a Deo auctore inquantum habet rationem boni, prout scilicet
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parents: 26
diff changeset
949 est iustum, sed quod iuste nobis poena infligatur, hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
950 primordialiter ex merito nostri peccati contingit. Secundum quem
544e12f679ad convert to xml
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parents: 26
diff changeset
951 modum dicitur Sap. I, quod <i>Deus mortem non fecit, sed impii
53
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952 manibus et verbis accersierunt illam</i>.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 19 a. 2 arg. 1"><a name="39546"><span class="ref">[39546] IIª-IIae q. 19 a. 2 arg. 1</span></a> Ad
28
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953 secundum sic proceditur. Videtur quod inconvenienter dividatur
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diff changeset
954 timor in filialem, initialem, servilem et mundanum. Damascenus
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diff changeset
955 enim, in II Lib., ponit sex species timoris, scilicet segnitiem,
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diff changeset
956 erubescentiam, et alia de quibus supra dictum est, quae in hac
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957 divisione non tanguntur. Ergo videtur quod haec divisio timoris sit
53
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958 inconveniens.</p><p title="II-II q. 19 a. 2 arg. 2"><a name="39547"><span class="ref">[39547] IIª-IIae q. 19 a. 2 arg. 2</span></a> Praeterea,
28
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diff changeset
959 quilibet horum timorum vel est bonus vel malus. Sed est aliquis
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diff changeset
960 timor, scilicet naturalis, qui neque bonus est moraliter, cum sit
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diff changeset
961 in Daemonibus, secundum illud Iac. II, <i>Daemones credunt et
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diff changeset
962 contremiscunt</i>; neque etiam est malus, cum sit in Christo,
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diff changeset
963 secundum illud Marc. XIV <i>coepit Iesus pavere et taedere</i>.
53
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964 Ergo timor insufficienter dividitur secundum praedicta.</p><p title="II-II q. 19 a. 2 arg. 3"><a name="39548"><span class="ref">[39548] IIª-IIae q. 19 a. 2 arg. 3</span></a> Praeterea,
28
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965 alia est habitudo filii ad patrem, et uxoris ad virum, et servi ad
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diff changeset
966 dominum. Sed timor filialis, qui est filii in comparatione ad
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diff changeset
967 patrem, distinguitur a timore servili, qui est servi per
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diff changeset
968 comparationem ad dominum. Ergo etiam timor castus, qui videtur esse
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diff changeset
969 uxoris per comparationem ad virum, debet distingui ab omnibus istis
53
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diff changeset
970 timoribus.</p><p title="II-II q. 19 a. 2 arg. 4"><a name="39549"><span class="ref">[39549] IIª-IIae q. 19 a. 2 arg. 4</span></a> Praeterea,
28
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diff changeset
971 sicut timor servilis timet poenam, ita timor initialis et mundanus.
53
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972 Non ergo debuerunt ad invicem distingui isti timores.</p><p title="II-II q. 19 a. 2 arg. 5"><a name="39550"><span class="ref">[39550] IIª-IIae q. 19 a. 2 arg. 5</span></a> Praeterea,
28
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973 sicut concupiscentia est boni, ita etiam timor est mali. Sed alia
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diff changeset
974 est concupiscentia oculorum, qua quis concupiscit bona mundi; alia
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diff changeset
975 est concupiscentia carnis, qua quis concupiscit delectationem
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diff changeset
976 propriam. Ergo etiam alius est timor mundanus, quo quis timet
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diff changeset
977 amittere bona exteriora; et alius est timor humanus, quo quis timet
53
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978 propriae personae detrimentum.</p><p title="II-II q. 19 a. 2 s. c."><a name="39551"><span class="ref">[39551] IIª-IIae q. 19 a. 2 s. c.</span></a> Sed contra
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diff changeset
979 est auctoritas Magistri, XXXIV dist. III Lib. Sent.</p><p title="II-II q. 19 a. 2 co."><a name="39552"><span class="ref">[39552] IIª-IIae q. 19 a. 2 co.</span></a> Respondeo
28
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diff changeset
980 dicendum quod de timore nunc agimus secundum quod per ipsum aliquo
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diff changeset
981 modo ad Deum convertimur vel ab eo avertimur. Cum enim obiectum
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diff changeset
982 timoris sit malum, quandoque homo propter mala quae timet a Deo
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diff changeset
983 recedit, et iste dicitur timor humanus vel mundanus. Quandoque
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diff changeset
984 autem homo per mala quae timet ad Deum convertitur et ei inhaeret.
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parents: 26
diff changeset
985 Quod quidem malum est duplex, scilicet malum poenae, et malum
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diff changeset
986 culpae. Si igitur aliquis convertatur ad Deum et ei inhaereat
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diff changeset
987 propter timorem poenae, erit timor servilis. Si autem propter
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parents: 26
diff changeset
988 timorem culpae, erit timor filialis, nam filiorum est timere
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parents: 26
diff changeset
989 offensam patris. Si autem propter utrumque, est timor initialis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
990 qui est medius inter utrumque timorem. Utrum autem malum culpae
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parents: 26
diff changeset
991 possit timeri, supra habitum est, cum de passione timoris
53
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diff changeset
992 ageretur.</p><p title="II-II q. 19 a. 2 ad 1"><a name="39553"><span class="ref">[39553] IIª-IIae q. 19 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
993 ergo dicendum quod Damascenus dividit timorem secundum quod est
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diff changeset
994 passio animae. Haec autem divisio timoris attenditur in ordine ad
53
d777cc3962f2 div-wrapped
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diff changeset
995 Deum, ut dictum est.</p><p title="II-II q. 19 a. 2 ad 2"><a name="39554"><span class="ref">[39554] IIª-IIae q. 19 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
996 dicendum quod bonum morale praecipue consistit in conversione ad
544e12f679ad convert to xml
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diff changeset
997 Deum, malum autem morale in aversione a Deo. Et ideo omnes
544e12f679ad convert to xml
ht
parents: 26
diff changeset
998 praedicti timores vel important bonum morale vel malum. Sed timor
544e12f679ad convert to xml
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diff changeset
999 naturalis praesupponitur bono et malo morali. Et ideo non
53
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diff changeset
1000 connumeratur inter istos timores.</p><p title="II-II q. 19 a. 2 ad 3"><a name="39555"><span class="ref">[39555] IIª-IIae q. 19 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
1001 dicendum quod habitudo servi ad dominum est per potestatem domini
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diff changeset
1002 servum sibi subiicientis, sed habitudo filii ad patrem, vel uxoris
544e12f679ad convert to xml
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parents: 26
diff changeset
1003 ad virum, est e converso per affectum filii se subdentis patri vel
544e12f679ad convert to xml
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diff changeset
1004 uxoris se coniungentis viro unione amoris. Unde timor filialis et
544e12f679ad convert to xml
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parents: 26
diff changeset
1005 castus ad idem pertinent, quia per caritatis amorem Deus pater
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1006 noster efficitur, secundum illud Rom. VIII, <i>accepistis spiritum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1007 adoptionis filiorum, in quo clamamus, abba, pater</i>; et secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1008 eandem caritatem dicitur etiam sponsus noster, secundum illud II ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1009 Cor. XI, <i>despondi vos uni viro, virginem castam exhibere
544e12f679ad convert to xml
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parents: 26
diff changeset
1010 Christo</i>. Timor autem servilis ad aliud pertinet, quia caritatem
53
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diff changeset
1011 in sua ratione non includit.</p><p title="II-II q. 19 a. 2 ad 4"><a name="39556"><span class="ref">[39556] IIª-IIae q. 19 a. 2 ad 4</span></a> Ad quartum
28
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diff changeset
1012 dicendum quod praedicti tres timores respiciunt poenam sed
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diff changeset
1013 diversimode. Nam timor mundanus sive humanus respicit poenam a Deo
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diff changeset
1014 avertentem, quam quandoque inimici Dei infligunt vel comminantur.
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parents: 26
diff changeset
1015 Sed timor servilis et initialis respiciunt poenam per quam homines
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parents: 26
diff changeset
1016 attrahuntur ad Deum, divinitus inflictam vel comminatam. Quam
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parents: 26
diff changeset
1017 quidem poenam principaliter timor servilis respicit, timor autem
53
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diff changeset
1018 initialis secundario.</p><p title="II-II q. 19 a. 2 ad 5"><a name="39557"><span class="ref">[39557] IIª-IIae q. 19 a. 2 ad 5</span></a> Ad quintum
28
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diff changeset
1019 dicendum quod eadem ratione homo a Deo avertitur propter timorem
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diff changeset
1020 amittendi bona mundana, et propter timorem amittendi incolumitatem
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parents: 26
diff changeset
1021 proprii corporis, quia bona exteriora ad corpus pertinent. Et ideo
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diff changeset
1022 uterque timor hic pro eodem computatur, quamvis mala quae timentur
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diff changeset
1023 sint diversa, sicut et bona quae concupiscuntur. Ex qua quidem
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diff changeset
1024 diversitate provenit diversitas peccatorum secundum speciem, quibus
53
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diff changeset
1025 tamen omnibus commune est a Deo abducere.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 19 a. 3 arg. 1"><a name="39558"><span class="ref">[39558] IIª-IIae q. 19 a. 3 arg. 1</span></a> Ad tertium
28
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diff changeset
1026 sic proceditur. Videtur quod timor mundanus non semper sit malus.
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diff changeset
1027 Ad timorem enim humanum pertinere videtur quod homines reveremur.
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diff changeset
1028 Sed quidam vituperantur de hoc quod homines non reverentur, ut
544e12f679ad convert to xml
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diff changeset
1029 patet Luc. XVIII de illo iudice iniquo, <i>qui nec Deum timebat nec
544e12f679ad convert to xml
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diff changeset
1030 homines reverebatur</i>. Ergo videtur quod timor mundanus non
53
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diff changeset
1031 semper sit malus.</p><p title="II-II q. 19 a. 3 arg. 2"><a name="39559"><span class="ref">[39559] IIª-IIae q. 19 a. 3 arg. 2</span></a> Praeterea,
28
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diff changeset
1032 ad timorem mundanum videntur pertinere poenae quae per potestates
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diff changeset
1033 saeculares infliguntur. Sed per huiusmodi poenas provocamur ad bene
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parents: 26
diff changeset
1034 agendum, secundum illud Rom. XIII, <i>vis non timere potestatem?
544e12f679ad convert to xml
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diff changeset
1035 Bonum fac, et habebis laudem ex illa</i>. Ergo timor mundanus non
53
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diff changeset
1036 semper est malus.</p><p title="II-II q. 19 a. 3 arg. 3"><a name="39560"><span class="ref">[39560] IIª-IIae q. 19 a. 3 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1037 illud quod inest nobis naturaliter non videtur esse malum, eo quod
544e12f679ad convert to xml
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diff changeset
1038 naturalia sunt nobis a Deo. Sed naturale est homini ut timeat
544e12f679ad convert to xml
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parents: 26
diff changeset
1039 proprii corporis detrimentum et amissionem bonorum temporalium,
544e12f679ad convert to xml
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parents: 26
diff changeset
1040 quibus praesens vita sustentatur. Ergo videtur quod timor mundanus
53
d777cc3962f2 div-wrapped
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diff changeset
1041 non semper sit malus.</p><p title="II-II q. 19 a. 3 s. c."><a name="39561"><span class="ref">[39561] IIª-IIae q. 19 a. 3 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1042 est quod dominus dicit, Matth. X, <i>nolite timere eos qui corpus
544e12f679ad convert to xml
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parents: 26
diff changeset
1043 occidunt</i>, ubi timor mundanus prohibetur. Nihil autem divinitus
53
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diff changeset
1044 prohibetur nisi malum. Ergo timor mundanus est malus.</p><p title="II-II q. 19 a. 3 co."><a name="39562"><span class="ref">[39562] IIª-IIae q. 19 a. 3 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1045 dicendum quod, sicut ex supradictis patet, actus morales et habitus
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parents: 26
diff changeset
1046 ex obiectis et nomen et speciem habent. Proprium autem obiectum
544e12f679ad convert to xml
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parents: 26
diff changeset
1047 appetitivi motus est bonum finale. Et ideo a proprio fine omnis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1048 motus appetitivus et specificatur et nominatur. Si quis enim
544e12f679ad convert to xml
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parents: 26
diff changeset
1049 cupiditatem nominaret amorem laboris, quia propter cupiditatem
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parents: 26
diff changeset
1050 homines laborant, non recte nominaret, non enim cupidi laborem
544e12f679ad convert to xml
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parents: 26
diff changeset
1051 quaerunt sicut finem, sed sicut id quod est ad finem, sicut finem
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parents: 26
diff changeset
1052 autem quaerunt divitias, unde cupiditas recte nominatur desiderium
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parents: 26
diff changeset
1053 vel amor divitiarum, quod est malum. Et per hunc modum amor
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parents: 26
diff changeset
1054 mundanus proprie dicitur quo aliquis mundo innititur tanquam fini.
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diff changeset
1055 Et sic amor mundanus semper est malus. Timor autem ex amore
544e12f679ad convert to xml
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parents: 26
diff changeset
1056 nascitur, illud enim homo timet amittere quod amat; ut patet per
544e12f679ad convert to xml
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parents: 26
diff changeset
1057 Augustinum, in libro octogintatrium quaest. Et ideo timor mundanus
544e12f679ad convert to xml
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diff changeset
1058 est qui procedit ab amore mundano tanquam a mala radice. Et propter
53
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diff changeset
1059 hoc et ipse timor mundanus semper est malus.</p><p title="II-II q. 19 a. 3 ad 1"><a name="39563"><span class="ref">[39563] IIª-IIae q. 19 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
1060 ergo dicendum quod aliquis potest revereri homines dupliciter. Uno
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diff changeset
1061 modo, inquantum est in eis aliquod divinum, puta bonum gratiae aut
544e12f679ad convert to xml
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parents: 26
diff changeset
1062 virtutis, vel saltem naturalis Dei imaginis, et hoc modo
544e12f679ad convert to xml
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parents: 26
diff changeset
1063 vituperantur qui homines non reverentur. Alio modo potest aliquis
544e12f679ad convert to xml
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diff changeset
1064 homines revereri inquantum Deo contrariantur. Et sic laudantur qui
544e12f679ad convert to xml
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diff changeset
1065 homines non reverentur, secundum illud Eccli. XLVIII, de Elia vel
53
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diff changeset
1066 Elisaeo, <i>in diebus suis non pertimuit principem</i>.</p><p title="II-II q. 19 a. 3 ad 2"><a name="39564"><span class="ref">[39564] IIª-IIae q. 19 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
1067 dicendum quod potestates saeculares, quando inferunt poenas ad
544e12f679ad convert to xml
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diff changeset
1068 retrahendum a peccato, in hoc sunt Dei ministri, secundum illud
544e12f679ad convert to xml
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parents: 26
diff changeset
1069 Rom. XIII, <i>minister enim Dei est, vindex in iram ei qui male
544e12f679ad convert to xml
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diff changeset
1070 agit</i>. Et secundum hoc timere potestatem saecularem non pertinet
53
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diff changeset
1071 ad timorem mundanum, sed ad timorem servilem vel initialem.</p><p title="II-II q. 19 a. 3 ad 3"><a name="39565"><span class="ref">[39565] IIª-IIae q. 19 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
1072 dicendum quod naturale est quod homo refugiat proprii corporis
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diff changeset
1073 detrimentum, vel etiam damna temporalium rerum, sed quod homo
544e12f679ad convert to xml
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diff changeset
1074 propter ista recedat a iustitia, est contra rationem naturalem.
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diff changeset
1075 Unde etiam philosophus dicit, in III Ethic., quod quaedam sunt,
544e12f679ad convert to xml
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diff changeset
1076 scilicet peccatorum opera, ad quae nullo timore aliquis debet cogi,
544e12f679ad convert to xml
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diff changeset
1077 quia peius est huiusmodi peccata committere quam poenas quascumque
53
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diff changeset
1078 pati.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 19 a. 4 arg. 1"><a name="39566"><span class="ref">[39566] IIª-IIae q. 19 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
1079 sic proceditur. Videtur quod timor servilis non sit bonus. Quia
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diff changeset
1080 cuius usus est malus, ipsum quoque malum est. Sed usus timoris
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diff changeset
1081 servilis est malus, quia sicut Glossa dicit Rom. VIII, <i>qui
544e12f679ad convert to xml
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parents: 26
diff changeset
1082 timore aliquid facit, etsi bonum sit quod facit, non tamen bene
53
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diff changeset
1083 facit</i>. Ergo timor servilis non est bonus.</p><p title="II-II q. 19 a. 4 arg. 2"><a name="39567"><span class="ref">[39567] IIª-IIae q. 19 a. 4 arg. 2</span></a> Praeterea,
28
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diff changeset
1084 illud quod ex radice peccati oritur non est bonum. Sed timor
544e12f679ad convert to xml
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diff changeset
1085 servilis oritur ex radice peccati, quia super illud Iob III,
544e12f679ad convert to xml
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diff changeset
1086 <i>quare non in vulva mortuus sum?</i> Dicit Gregorius, <i>cum ex
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diff changeset
1087 peccato praesens poena metuitur, et amissa Dei facies non amatur,
544e12f679ad convert to xml
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diff changeset
1088 timor ex tumore est, non ex humilitate</i>. Ergo timor servilis est
53
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diff changeset
1089 malus.</p><p title="II-II q. 19 a. 4 arg. 3"><a name="39568"><span class="ref">[39568] IIª-IIae q. 19 a. 4 arg. 3</span></a> Praeterea,
28
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diff changeset
1090 sicuti amori caritatis opponitur amor mercenarius, ita timori casto
544e12f679ad convert to xml
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diff changeset
1091 videtur opponi timor servilis. Sed amor mercenarius semper est
53
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diff changeset
1092 malus. Ergo et timor servilis.</p><p title="II-II q. 19 a. 4 s. c."><a name="39569"><span class="ref">[39569] IIª-IIae q. 19 a. 4 s. c.</span></a> Sed contra,
28
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1093 nullum malum est a spiritu sancto. Sed timor servilis est ex
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parents: 26
diff changeset
1094 spiritu sancto, quia super illud Rom. VIII, <i>non accepistis
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diff changeset
1095 spiritum servitutis</i> etc., dicit Glossa, <i>unus spiritus est
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diff changeset
1096 qui facit duos timores, scilicet servilem et castum</i>. Ergo timor
53
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1097 servilis non est malus.</p><p title="II-II q. 19 a. 4 co."><a name="39570"><span class="ref">[39570] IIª-IIae q. 19 a. 4 co.</span></a> Respondeo
28
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1098 dicendum quod timor servilis ex parte servilitatis habet quod sit
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1099 malus. Servitus enim libertati opponitur. Unde, cum liber sit qui
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diff changeset
1100 causa sui est, ut dicitur in principio Metaphys. servus est qui non
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diff changeset
1101 causa sui operatur, sed quasi ab extrinseco motus. Quicumque autem
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1102 ex amore aliquid facit, quasi ex seipso operatur, quia ex propria
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diff changeset
1103 inclinatione movetur ad operandum. Et ideo contra rationem
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parents: 26
diff changeset
1104 servilitatis est quod aliquis ex amore operetur. Sic ergo timor
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parents: 26
diff changeset
1105 servilis, inquantum servilis est, caritati contrariatur. Si ergo
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diff changeset
1106 servilitas esset de ratione timoris, oporteret quod timor servilis
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parents: 26
diff changeset
1107 simpliciter esset malus, sicut adulterium simpliciter est malum,
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diff changeset
1108 quia id ex quo contrariatur caritati pertinet ad adulterii speciem.
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diff changeset
1109 Sed praedicta servilitas non pertinet ad speciem timoris servilis,
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diff changeset
1110 sicut nec informitas ad speciem fidei informis. Species enim
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parents: 26
diff changeset
1111 moralis habitus vel actus ex obiecto accipitur. Obiectum autem
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diff changeset
1112 timoris servilis est poena; cui accidit quod bonum cui contrariatur
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diff changeset
1113 poena ametur tanquam finis ultimus, et per consequens poena
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diff changeset
1114 timeatur tanquam principale malum, quod contingit in non habente
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diff changeset
1115 caritatem; vel quod ordinetur in Deum sicut in finem, et per
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parents: 26
diff changeset
1116 consequens poena non timeatur tanquam principale malum, quod
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diff changeset
1117 contingit in habente caritatem. Non enim tollitur species habitus
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parents: 26
diff changeset
1118 per hoc quod eius obiectum vel finis ordinatur ad ulteriorem finem.
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1119 Et ideo timor servilis secundum suam substantiam bonus est, sed
53
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diff changeset
1120 servilitas eius mala est.</p><p title="II-II q. 19 a. 4 ad 1"><a name="39571"><span class="ref">[39571] IIª-IIae q. 19 a. 4 ad 1</span></a> Ad primum
28
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1121 ergo dicendum quod verbum illud Augustini intelligendum est de eo
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diff changeset
1122 qui facit aliquid timore servili inquantum est servilis, ut
53
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1123 scilicet non amet iustitiam, sed solum timeat poenam.</p><p title="II-II q. 19 a. 4 ad 2"><a name="39572"><span class="ref">[39572] IIª-IIae q. 19 a. 4 ad 2</span></a> Ad secundum
28
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1124 dicendum quod timor servilis secundum suam substantiam non oritur
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diff changeset
1125 ex tumore. Sed eius servilitas ex tumore nascitur, inquantum
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diff changeset
1126 scilicet homo affectum suum non vult subiicere iugo iustitiae per
53
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diff changeset
1127 amorem.</p><p title="II-II q. 19 a. 4 ad 3"><a name="39573"><span class="ref">[39573] IIª-IIae q. 19 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
1128 dicendum quod amor mercenarius dicitur qui Deum diligit propter
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diff changeset
1129 bona temporalia. Quod secundum se caritati contrariatur. Et ideo
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parents: 26
diff changeset
1130 amor mercenarius semper est malus. Sed timor servilis secundum suam
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diff changeset
1131 substantiam non importat nisi timorem poenae, sive timeatur ut
53
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diff changeset
1132 principale malum, sive non timeatur ut malum principale.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 19 a. 5 arg. 1"><a name="39574"><span class="ref">[39574] IIª-IIae q. 19 a. 5 arg. 1</span></a> Ad quintum
28
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diff changeset
1133 sic proceditur. Videtur quod timor servilis sit idem in substantia
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parents: 26
diff changeset
1134 cum timore filiali. Ita enim videtur se habere timor filialis ad
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parents: 26
diff changeset
1135 servilem sicut fides formata ad informem, quorum unum est cum
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parents: 26
diff changeset
1136 peccato mortali, aliud vero non. Sed eadem secundum substantiam est
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diff changeset
1137 fides formata et informis. Ergo etiam idem est secundum substantiam
53
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diff changeset
1138 timor servilis et filialis.</p><p title="II-II q. 19 a. 5 arg. 2"><a name="39575"><span class="ref">[39575] IIª-IIae q. 19 a. 5 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1139 habitus diversificantur secundum obiecta. Sed idem est obiectum
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parents: 26
diff changeset
1140 timoris servilis et filialis, quia utroque timore timetur Deus.
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diff changeset
1141 Ergo idem est secundum substantiam timor servilis et timor
53
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diff changeset
1142 filialis.</p><p title="II-II q. 19 a. 5 arg. 3"><a name="39576"><span class="ref">[39576] IIª-IIae q. 19 a. 5 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1143 sicut homo sperat frui Deo et etiam ab eo beneficia obtinere, ita
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parents: 26
diff changeset
1144 etiam timet separari a Deo et poenas ab eo pati. Sed eadem est spes
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parents: 26
diff changeset
1145 qua speramus frui Deo et qua speramus alia beneficia obtinere ab
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parents: 26
diff changeset
1146 eo, ut dictum est. Ergo etiam idem est timor filialis, quo timemus
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parents: 26
diff changeset
1147 separationem a Deo, et timor servilis, quo timemus ab eo
53
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diff changeset
1148 puniri.</p><p title="II-II q. 19 a. 5 s. c."><a name="39577"><span class="ref">[39577] IIª-IIae q. 19 a. 5 s. c.</span></a> Sed contra
28
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diff changeset
1149 est quod Augustinus, super Prim. Canonic. Ioan., dicit esse duos
53
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diff changeset
1150 timores, unum servilem, et alium filialem vel castum.</p><p title="II-II q. 19 a. 5 co."><a name="39578"><span class="ref">[39578] IIª-IIae q. 19 a. 5 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1151 dicendum quod proprie obiectum timoris est malum. Et quia actus et
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parents: 26
diff changeset
1152 habitus distinguuntur secundum obiecta, ut ex dictis patet, necesse
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parents: 26
diff changeset
1153 est quod secundum diversitatem malorum etiam timores specie
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parents: 26
diff changeset
1154 differant. Differunt autem specie malum poenae, quod refugit timor
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parents: 26
diff changeset
1155 servilis, et malum culpae, quod refugit timor filialis, ut ex
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parents: 26
diff changeset
1156 supradictis patet. Unde manifestum est quod timor servilis et
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parents: 26
diff changeset
1157 filialis non sunt idem secundum substantiam, sed differunt
53
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diff changeset
1158 specie.</p><p title="II-II q. 19 a. 5 ad 1"><a name="39579"><span class="ref">[39579] IIª-IIae q. 19 a. 5 ad 1</span></a> Ad primum
28
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diff changeset
1159 ergo dicendum quod fides formata et informis non differunt secundum
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parents: 26
diff changeset
1160 obiectum, utraque enim fides et credit Deo et credit Deum, sed
544e12f679ad convert to xml
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parents: 26
diff changeset
1161 differunt solum per aliquod extrinsecum, scilicet secundum
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parents: 26
diff changeset
1162 praesentiam et absentiam caritatis. Et ideo non differunt secundum
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parents: 26
diff changeset
1163 substantiam. Sed timor servilis et filialis differunt secundum
53
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diff changeset
1164 obiecta. Et ideo non est similis ratio.</p><p title="II-II q. 19 a. 5 ad 2"><a name="39580"><span class="ref">[39580] IIª-IIae q. 19 a. 5 ad 2</span></a> Ad secundum
28
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diff changeset
1165 dicendum quod timor servilis et timor filialis non habent eandem
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parents: 26
diff changeset
1166 habitudinem ad Deum, nam timor servilis respicit Deum sicut
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parents: 26
diff changeset
1167 principium inflictivum poenarum; timor autem filialis respicit Deum
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parents: 26
diff changeset
1168 non sicut principium activum culpae, sed potius sicut terminum a
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parents: 26
diff changeset
1169 quo refugit separari per culpam. Et ideo ex hoc obiecto quod est
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parents: 26
diff changeset
1170 Deus non consequuntur identitatem speciei. Quia etiam motus
544e12f679ad convert to xml
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parents: 26
diff changeset
1171 naturales secundum habitudinem ad aliquem terminum specie
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parents: 26
diff changeset
1172 diversificantur, non enim est idem motus specie qui est ab albedine
53
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diff changeset
1173 et qui est ad albedinem.</p><p title="II-II q. 19 a. 5 ad 3"><a name="39581"><span class="ref">[39581] IIª-IIae q. 19 a. 5 ad 3</span></a> Ad tertium
28
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diff changeset
1174 dicendum quod spes respicit Deum sicut principium tam respectu
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diff changeset
1175 fruitionis divinae quam respectu cuiuscumque alterius beneficii.
53
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diff changeset
1176 Non sic autem est de timore. Et ideo non est similis ratio.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 19 a. 6 arg. 1"><a name="39582"><span class="ref">[39582] IIª-IIae q. 19 a. 6 arg. 1</span></a> Ad sextum
28
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parents: 26
diff changeset
1177 sic proceditur. Videtur quod timor servilis non remaneat cum
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parents: 26
diff changeset
1178 caritate. Dicit enim Augustinus, super Prim. Canonic. Ioan., quod
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diff changeset
1179 <i>cum coeperit caritas habitare, pellitur timor, qui ei
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1180 praeparavit locum.</i></p><p title="II-II q. 19 a. 6 arg. 2"><a name="39583"><span class="ref">[39583] IIª-IIae q. 19 a. 6 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1181 caritas Dei diffunditur in cordibus nostris per spiritum sanctum,
544e12f679ad convert to xml
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parents: 26
diff changeset
1182 qui datus est nobis, ut dicitur Rom. V. <i>Sed ubi spiritus domini,
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parents: 26
diff changeset
1183 ibi libertas</i>, ut habetur II ad Cor. III. Cum ergo libertas
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parents: 26
diff changeset
1184 excludat servitutem, videtur quod timor servilis expellatur
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1185 caritate adveniente.</p><p title="II-II q. 19 a. 6 arg. 3"><a name="39584"><span class="ref">[39584] IIª-IIae q. 19 a. 6 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1186 timor servilis ex amore sui causatur, inquantum poena diminuit
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parents: 26
diff changeset
1187 proprium bonum. Sed amor Dei expellit amorem sui, facit enim
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parents: 26
diff changeset
1188 contemnere seipsum, ut patet ex auctoritate Augustini, XIV de Civ.
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parents: 26
diff changeset
1189 Dei, quod <i>amor Dei usque ad contemptum sui facit civitatem
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parents: 26
diff changeset
1190 Dei</i>. Ergo videtur quod veniente caritate timor servilis
53
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diff changeset
1191 tollatur.</p><p title="II-II q. 19 a. 6 s. c."><a name="39585"><span class="ref">[39585] IIª-IIae q. 19 a. 6 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1192 est quod timor servilis est donum spiritus sancti, ut supra dictum
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parents: 26
diff changeset
1193 est. Sed dona spiritus sancti non tolluntur adveniente caritate,
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parents: 26
diff changeset
1194 per quam spiritus sanctus in nobis habitat. Ergo veniente caritate
53
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diff changeset
1195 non tollitur timor servilis.</p><p title="II-II q. 19 a. 6 co."><a name="39586"><span class="ref">[39586] IIª-IIae q. 19 a. 6 co.</span></a> Respondeo
28
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diff changeset
1196 dicendum quod timor servilis ex amore sui causatur, quia est timor
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parents: 26
diff changeset
1197 poenae, quae est detrimentum proprii boni. Unde hoc modo timor
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parents: 26
diff changeset
1198 poenae potest stare cum caritate sicut et amor sui, eiusdem enim
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parents: 26
diff changeset
1199 rationis est quod homo cupiat bonum suum et quod timeat eo privari.
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parents: 26
diff changeset
1200 Amor autem sui tripliciter se potest habere ad caritatem. Uno enim
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parents: 26
diff changeset
1201 modo contrariatur caritati, secundum scilicet quod aliquis in amore
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parents: 26
diff changeset
1202 proprii boni finem constituit. Alio vero modo in caritate
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parents: 26
diff changeset
1203 includitur, secundum quod homo se propter Deum et in Deo diligit.
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parents: 26
diff changeset
1204 Tertio modo a caritate quidem distinguitur, sed caritati non
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parents: 26
diff changeset
1205 contrariatur, puta cum aliquis diligit quidem seipsum secundum
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parents: 26
diff changeset
1206 rationem proprii boni, ita tamen quod in hoc proprio bono non
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parents: 26
diff changeset
1207 constituat finem, sicut etiam et ad proximum potest esse aliqua
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parents: 26
diff changeset
1208 alia specialis dilectio praeter dilectionem caritatis, quae
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parents: 26
diff changeset
1209 fundatur in Deo, dum proximus diligitur vel ratione
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parents: 26
diff changeset
1210 consanguinitatis vel alicuius alterius conditionis humanae, quae
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diff changeset
1211 tamen referibilis sit ad caritatem. Sic igitur et timor poenae
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diff changeset
1212 includitur uno modo in caritate, nam separari a Deo est quaedam
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diff changeset
1213 poena, quam caritas maxime refugit. Unde hoc pertinet ad timorem
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diff changeset
1214 castum. Alio autem modo contrariatur caritati, secundum quod
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parents: 26
diff changeset
1215 aliquis refugit poenam contrariam bono suo naturali sicut
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parents: 26
diff changeset
1216 principale malum contrarium bono quod diligitur ut finis. Et sic
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parents: 26
diff changeset
1217 timor poenae non est cum caritate. Alio modo timor poenae
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diff changeset
1218 distinguitur quidem secundum substantiam a timore casto, quia
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diff changeset
1219 scilicet homo timet malum poenale non ratione separationis a Deo,
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diff changeset
1220 sed inquantum est nocivum proprii boni, nec tamen in illo bono
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diff changeset
1221 constituitur eius finis, unde nec illud malum formidatur tanquam
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diff changeset
1222 principale malum. Et talis timor poenae potest esse cum caritate.
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diff changeset
1223 Sed iste timor poenae non dicitur esse servilis nisi quando poena
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parents: 26
diff changeset
1224 formidatur sicut principale malum, ut ex dictis patet. Et ideo
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diff changeset
1225 timor inquantum servilis non manet cum caritate, sed substantia
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diff changeset
1226 timoris servilis cum caritate manere potest, sicut amor sui manere
53
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diff changeset
1227 potest cum caritate.</p><p title="II-II q. 19 a. 6 ad 1"><a name="39587"><span class="ref">[39587] IIª-IIae q. 19 a. 6 ad 1</span></a> Ad primum
28
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1228 ergo dicendum quod Augustinus loquitur de timore inquantum servilis
53
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diff changeset
1229 est.</p><p title="II-II q. 19 a. 6 ad 2"><a name="39588"><span class="ref">[39588] IIª-IIae q. 19 a. 6 ad 2</span></a> Et sic etiam
d777cc3962f2 div-wrapped
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1230 procedunt aliae duae rationes.</p></div><div class="a"><h3>Articulus 7</h3><p title="II-II q. 19 a. 7 arg. 1"><a name="39589"><span class="ref">[39589] IIª-IIae q. 19 a. 7 arg. 1</span></a> Ad
28
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diff changeset
1231 septimum sic proceditur. Videtur quod timor non sit initium
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diff changeset
1232 sapientiae. Initium enim est aliquid rei. Sed timor non est aliquid
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diff changeset
1233 sapientiae, quia timor est in vi appetitiva, sapientia autem est in
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diff changeset
1234 vi intellectiva. Ergo videtur quod timor non sit initium
53
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diff changeset
1235 sapientiae.</p><p title="II-II q. 19 a. 7 arg. 2"><a name="39590"><span class="ref">[39590] IIª-IIae q. 19 a. 7 arg. 2</span></a> Praeterea,
28
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diff changeset
1236 nihil est principium sui ipsius. Sed timor Dei ipse est sapientia,
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parents: 26
diff changeset
1237 ut dicitur Iob XXVIII. Ergo videtur quod timor Dei non sit initium
53
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diff changeset
1238 sapientiae.</p><p title="II-II q. 19 a. 7 arg. 3"><a name="39591"><span class="ref">[39591] IIª-IIae q. 19 a. 7 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1239 principio non est aliquid prius. Sed timore est aliquid prius, quia
544e12f679ad convert to xml
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parents: 26
diff changeset
1240 fides praecedit timorem. Ergo videtur quod timor non sit initium
53
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diff changeset
1241 sapientiae.</p><p title="II-II q. 19 a. 7 s. c."><a name="39592"><span class="ref">[39592] IIª-IIae q. 19 a. 7 s. c.</span></a> Sed contra
28
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diff changeset
1242 est quod dicitur in Psalm., <i>initium sapientiae timor
53
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diff changeset
1243 domini</i>.</p><p title="II-II q. 19 a. 7 co."><a name="39593"><span class="ref">[39593] IIª-IIae q. 19 a. 7 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1244 dicendum quod initium sapientiae potest aliquid dici dupliciter,
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ht
parents: 26
diff changeset
1245 uno modo, quia est initium ipsius sapientiae quantum ad eius
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parents: 26
diff changeset
1246 essentiam; alio modo, quantum ad eius effectum. Sicut initium artis
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parents: 26
diff changeset
1247 secundum eius essentiam sunt principia ex quibus procedit ars,
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parents: 26
diff changeset
1248 initium autem artis secundum eius effectum est unde incipit ars
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ht
parents: 26
diff changeset
1249 operari; sicut si dicamus quod principium artis aedificativae est
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parents: 26
diff changeset
1250 fundamentum, quia ibi incipit aedificator operari. Cum autem
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parents: 26
diff changeset
1251 sapientia sit cognitio divinorum, ut infra dicetur, aliter
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parents: 26
diff changeset
1252 consideratur a nobis et aliter a philosophis. Quia enim vita nostra
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parents: 26
diff changeset
1253 ad divinam fruitionem ordinatur et dirigitur secundum quandam
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parents: 26
diff changeset
1254 participationem divinae naturae, quae est per gratiam; sapientia
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parents: 26
diff changeset
1255 secundum nos non solum consideratur ut est cognoscitiva Dei, sicut
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parents: 26
diff changeset
1256 apud philosophos; sed etiam ut est directiva humanae vitae, quae
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parents: 26
diff changeset
1257 non solum dirigitur secundum rationes humanas, sed etiam secundum
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parents: 26
diff changeset
1258 rationes divinas, ut patet per Augustinum, XII de Trin. Sic igitur
544e12f679ad convert to xml
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parents: 26
diff changeset
1259 initium sapientiae secundum eius essentiam sunt prima principia
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parents: 26
diff changeset
1260 sapientiae, quae sunt articuli fidei. Et secundum hoc fides dicitur
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parents: 26
diff changeset
1261 sapientiae initium. Sed quantum ad effectum, initium sapientiae est
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ht
parents: 26
diff changeset
1262 unde sapientia incipit operari. Et hoc modo timor est initium
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ht
parents: 26
diff changeset
1263 sapientiae. Aliter tamen timor servilis, et aliter timor filialis.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1264 Timor enim servilis est sicut principium extra disponens ad
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parents: 26
diff changeset
1265 sapientiam, inquantum aliquis timore poenae discedit a peccato, et
544e12f679ad convert to xml
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parents: 26
diff changeset
1266 per hoc habilitatur ad sapientiae effectum; secundum illud Eccli.
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parents: 26
diff changeset
1267 I, <i>timor domini expellit peccatum</i>. Timor autem castus vel
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parents: 26
diff changeset
1268 filialis est initium sapientiae sicut primus sapientiae effectus.
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parents: 26
diff changeset
1269 Cum enim ad sapientiam pertineat quod humana vita reguletur
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parents: 26
diff changeset
1270 secundum rationes divinas, hinc oportet sumere principium, ut homo
544e12f679ad convert to xml
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parents: 26
diff changeset
1271 Deum revereatur et se ei subiiciat, sic enim consequenter in
53
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diff changeset
1272 omnibus secundum Deum regulabitur.</p><p title="II-II q. 19 a. 7 ad 1"><a name="39594"><span class="ref">[39594] IIª-IIae q. 19 a. 7 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
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diff changeset
1273 ergo dicendum quod ratio illa ostendit quod timor non est
53
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diff changeset
1274 principium sapientiae quantum ad essentiam sapientiae.</p><p title="II-II q. 19 a. 7 ad 2"><a name="39595"><span class="ref">[39595] IIª-IIae q. 19 a. 7 ad 2</span></a> Ad secundum
28
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diff changeset
1275 dicendum quod timor Dei comparatur ad totam vitam humanam per
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parents: 26
diff changeset
1276 sapientiam Dei regulatam sicut radix ad arborem, unde dicitur
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parents: 26
diff changeset
1277 Eccli. I, <i>radix sapientiae est timere dominum, rami enim illius
544e12f679ad convert to xml
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parents: 26
diff changeset
1278 longaevi</i>. Et ideo sicut radix virtute dicitur esse tota arbor,
53
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diff changeset
1279 ita timor Dei dicitur esse sapientia.</p><p title="II-II q. 19 a. 7 ad 3"><a name="39596"><span class="ref">[39596] IIª-IIae q. 19 a. 7 ad 3</span></a> Ad tertium
28
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diff changeset
1280 dicendum quod, sicut dictum est, alio modo fides est principium
544e12f679ad convert to xml
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parents: 26
diff changeset
1281 sapientiae et alio modo timor. Unde dicitur Eccli. XXV, <i>timor
544e12f679ad convert to xml
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parents: 26
diff changeset
1282 Dei initium dilectionis eius, initium autem fidei agglutinandum est
53
d777cc3962f2 div-wrapped
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diff changeset
1283 ei</i>.</p></div><div class="a"><h3>Articulus 8</h3><p title="II-II q. 19 a. 8 arg. 1"><a name="39597"><span class="ref">[39597] IIª-IIae q. 19 a. 8 arg. 1</span></a> Ad octavum
28
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parents: 26
diff changeset
1284 sic proceditur. Videtur quod timor initialis differat secundum
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ht
parents: 26
diff changeset
1285 substantiam a timore filiali. Timor enim filialis ex dilectione
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parents: 26
diff changeset
1286 causatur. Sed timor initialis est principium dilectionis, secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
1287 illud Eccli. XXV, <i>timor domini initium est dilectionis</i>. Ergo
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1288 timor initialis est alius a filiali.</p><p title="II-II q. 19 a. 8 arg. 2"><a name="39598"><span class="ref">[39598] IIª-IIae q. 19 a. 8 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1289 timor initialis timet poenam, quae est obiectum servilis timoris,
544e12f679ad convert to xml
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parents: 26
diff changeset
1290 et sic videtur quod timor initialis sit idem cum servili. Sed timor
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1291 servilis est alius a filiali. Ergo etiam timor initialis est alius
53
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diff changeset
1292 secundum substantiam a filiali.</p><p title="II-II q. 19 a. 8 arg. 3"><a name="39599"><span class="ref">[39599] IIª-IIae q. 19 a. 8 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1293 medium differt eadem ratione ab utroque extremorum. Sed timor
544e12f679ad convert to xml
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parents: 26
diff changeset
1294 initialis est medium inter timorem servilem et timorem filialem.
53
d777cc3962f2 div-wrapped
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diff changeset
1295 Ergo differt et a filiali et a servili.</p><p title="II-II q. 19 a. 8 s. c."><a name="39600"><span class="ref">[39600] IIª-IIae q. 19 a. 8 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1296 est quod perfectum et imperfectum non diversificant substantiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1297 rei. Sed timor initialis et filialis differunt secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1298 perfectionem et imperfectionem caritatis, ut patet per Augustinum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1299 in Prim. Canonic. Ioan. Ergo timor initialis non differt secundum
53
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diff changeset
1300 substantiam a filiali.</p><p title="II-II q. 19 a. 8 co."><a name="39601"><span class="ref">[39601] IIª-IIae q. 19 a. 8 co.</span></a> Respondeo
28
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diff changeset
1301 dicendum quod timor initialis dicitur ex eo quod est initium. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1302 cum et timor servilis et timor filialis sint aliquo modo initium
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ht
parents: 26
diff changeset
1303 sapientiae, uterque potest aliquo modo initialis dici. Sed sic non
544e12f679ad convert to xml
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parents: 26
diff changeset
1304 accipitur initialis secundum quod distinguitur a timore servili et
544e12f679ad convert to xml
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parents: 26
diff changeset
1305 filiali. Sed accipitur secundum quod competit statui incipientium,
544e12f679ad convert to xml
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parents: 26
diff changeset
1306 in quibus inchoatur quidam timor filialis per inchoationem
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parents: 26
diff changeset
1307 caritatis; non tamen est in eis timor filialis perfecte, quia
544e12f679ad convert to xml
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parents: 26
diff changeset
1308 nondum pervenerunt ad perfectionem caritatis. Et ideo timor
544e12f679ad convert to xml
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parents: 26
diff changeset
1309 initialis hoc modo se habet ad filialem, sicut caritas imperfecta
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parents: 26
diff changeset
1310 ad perfectam. Caritas autem perfecta et imperfecta non differunt
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parents: 26
diff changeset
1311 secundum essentiam, sed solum secundum statum. Et ideo dicendum est
544e12f679ad convert to xml
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parents: 26
diff changeset
1312 quod etiam timor initialis, prout hic sumitur, non differt secundum
53
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diff changeset
1313 essentiam a timore filiali.</p><p title="II-II q. 19 a. 8 ad 1"><a name="39602"><span class="ref">[39602] IIª-IIae q. 19 a. 8 ad 1</span></a> Ad primum
28
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diff changeset
1314 ergo dicendum quod timor qui est initium dilectionis est timor
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parents: 26
diff changeset
1315 servilis, qui introducit caritatem sicut seta introducit linum, ut
544e12f679ad convert to xml
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parents: 26
diff changeset
1316 Augustinus dicit. Vel, si hoc referatur ad timorem initialem,
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parents: 26
diff changeset
1317 dicitur esse dilectionis initium non absolute, sed quantum ad
53
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diff changeset
1318 statum caritatis perfectae.</p><p title="II-II q. 19 a. 8 ad 2"><a name="39603"><span class="ref">[39603] IIª-IIae q. 19 a. 8 ad 2</span></a> Ad secundum
28
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diff changeset
1319 dicendum quod timor initialis non timet poenam sicut proprium
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diff changeset
1320 obiectum, sed inquantum habet aliquid de timore servili adiunctum.
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parents: 26
diff changeset
1321 Qui secundum substantiam manet quidem cum caritate, servilitate
544e12f679ad convert to xml
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parents: 26
diff changeset
1322 remota, sed actus eius manet quidem cum caritate imperfecta in eo
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parents: 26
diff changeset
1323 qui non solum movetur ad bene agendum ex amore iustitiae, sed etiam
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parents: 26
diff changeset
1324 ex timore poenae; sed iste actus cessat in eo qui habet caritatem
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diff changeset
1325 perfectam, quae foras mittit timorem habentem poenam, ut dicitur I
53
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diff changeset
1326 Ioan. IV.</p><p title="II-II q. 19 a. 8 ad 3"><a name="39604"><span class="ref">[39604] IIª-IIae q. 19 a. 8 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1327 dicendum quod timor initialis est medium inter timorem filialem et
544e12f679ad convert to xml
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parents: 26
diff changeset
1328 servilem non sicut inter ea quae sunt unius generis; sed sicut
544e12f679ad convert to xml
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parents: 26
diff changeset
1329 imperfectum est medium inter ens perfectum et non ens, ut dicitur
544e12f679ad convert to xml
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parents: 26
diff changeset
1330 in II Metaphys.; quod tamen est idem secundum substantiam cum ente
53
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diff changeset
1331 perfecto, differt autem totaliter a non ente.</p></div><div class="a"><h3>Articulus 9</h3><p title="II-II q. 19 a. 9 arg. 1"><a name="39605"><span class="ref">[39605] IIª-IIae q. 19 a. 9 arg. 1</span></a> Ad nonum
28
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parents: 26
diff changeset
1332 sic proceditur. Videtur quod timor non sit donum spiritus sancti.
544e12f679ad convert to xml
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parents: 26
diff changeset
1333 Nullum enim donum spiritus sancti opponitur virtuti, quae etiam est
544e12f679ad convert to xml
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parents: 26
diff changeset
1334 a spiritu sancto, alioquin spiritus sanctus esset sibi contrarius.
544e12f679ad convert to xml
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parents: 26
diff changeset
1335 Sed timor opponitur spei, quae est virtus. Ergo timor non est donum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1336 spiritus sancti.</p><p title="II-II q. 19 a. 9 arg. 2"><a name="39606"><span class="ref">[39606] IIª-IIae q. 19 a. 9 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1337 virtutis theologicae proprium est quod Deum habeat pro obiecto. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
1338 timor habet Deum pro obiecto, inquantum Deus timetur. Ergo timor
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1339 non est donum, sed virtus theologica.</p><p title="II-II q. 19 a. 9 arg. 3"><a name="39607"><span class="ref">[39607] IIª-IIae q. 19 a. 9 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1340 timor ex amore consequitur. Sed amor ponitur quaedam virtus
544e12f679ad convert to xml
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parents: 26
diff changeset
1341 theologica. Ergo etiam timor est virtus theologica, quasi ad idem
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1342 pertinens.</p><p title="II-II q. 19 a. 9 arg. 4"><a name="39608"><span class="ref">[39608] IIª-IIae q. 19 a. 9 arg. 4</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1343 Gregorius dicit, II Moral., quod timor datur contra superbiam. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1344 superbiae opponitur virtus humilitatis. Ergo etiam timor sub
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1345 virtute comprehenditur.</p><p title="II-II q. 19 a. 9 arg. 5"><a name="39609"><span class="ref">[39609] IIª-IIae q. 19 a. 9 arg. 5</span></a> Praeterea,
28
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parents: 26
diff changeset
1346 dona sunt perfectiora virtutibus, dantur enim in adiutorium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1347 virtutum, ut Gregorius dicit, II Moral. Sed spes est perfectior
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1348 timore, quia spes respicit bonum, timor malum. Cum ergo spes sit
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1349 virtus, non debet dici quod timor sit donum.</p><p title="II-II q. 19 a. 9 s. c."><a name="39610"><span class="ref">[39610] IIª-IIae q. 19 a. 9 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1350 est quod Isaiae XI timor domini enumeratur inter septem dona
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1351 spiritus sancti.</p><p title="II-II q. 19 a. 9 co."><a name="39611"><span class="ref">[39611] IIª-IIae q. 19 a. 9 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1352 dicendum quod multiplex est timor, ut supra dictum est. Timor autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1353 humanus, ut dicit Augustinus, in libro de gratia et Lib. Arb., non
544e12f679ad convert to xml
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parents: 26
diff changeset
1354 est donum Dei, hoc enim timore Petrus negavit Christum, sed ille
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1355 timor de quo dictum est, <i>illum timete qui potest animam et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1356 corpus mittere in Gehennam</i>. Similiter etiam timor servilis non
544e12f679ad convert to xml
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parents: 26
diff changeset
1357 est numerandus inter septem dona spiritus sancti, licet sit a
544e12f679ad convert to xml
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parents: 26
diff changeset
1358 spiritu sancto. Quia, ut Augustinus dicit, in libro de Nat. et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1359 gratia, potest habere annexam voluntatem peccandi, dona autem
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ht
parents: 26
diff changeset
1360 spiritus sancti non possunt esse cum voluntate peccandi, quia non
544e12f679ad convert to xml
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parents: 26
diff changeset
1361 sunt sine caritate, ut dictum est. Unde relinquitur quod timor Dei
544e12f679ad convert to xml
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parents: 26
diff changeset
1362 qui numeratur inter septem dona spiritus sancti est timor filialis
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ht
parents: 26
diff changeset
1363 sive castus. Dictum est enim supra quod dona spiritus sancti sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1364 quaedam habituales perfectiones potentiarum animae quibus redduntur
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parents: 26
diff changeset
1365 bene mobiles a spiritu sancto, sicut virtutibus moralibus potentiae
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ht
parents: 26
diff changeset
1366 appetitivae redduntur bene mobiles a ratione. Ad hoc autem quod
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parents: 26
diff changeset
1367 aliquid sit bene mobile ab aliquo movente, primo requiritur ut sit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1368 ei subiectum, non repugnans, quia ex repugnantia mobilis ad movens
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parents: 26
diff changeset
1369 impeditur motus. Hoc autem facit timor filialis vel castus,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1370 inquantum per ipsum Deum reveremur, et refugimus nos ipsi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1371 subducere. Et ideo timor filialis quasi primum locum tenet
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parents: 26
diff changeset
1372 ascendendo inter dona spiritus sancti, ultimum autem descendendo;
53
d777cc3962f2 div-wrapped
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diff changeset
1373 sicut Augustinus dicit, in libro de Serm. Dom. in monte.</p><p title="II-II q. 19 a. 9 ad 1"><a name="39612"><span class="ref">[39612] IIª-IIae q. 19 a. 9 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1374 ergo dicendum quod timor filialis non contrariatur virtuti spei.
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ht
parents: 26
diff changeset
1375 Non enim per timorem filialem timemus ne nobis deficiat quod
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parents: 26
diff changeset
1376 speramus obtinere per auxilium divinum, sed timemus ab hoc auxilio
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parents: 26
diff changeset
1377 nos subtrahere. Et ideo timor filialis et spes sibi invicem
53
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ht
parents: 28
diff changeset
1378 cohaerent et se invicem perficiunt.</p><p title="II-II q. 19 a. 9 ad 2"><a name="39613"><span class="ref">[39613] IIª-IIae q. 19 a. 9 ad 2</span></a> Ad secundum
28
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diff changeset
1379 dicendum quod proprium et principale obiectum timoris est malum
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parents: 26
diff changeset
1380 quod quis refugit. Et per hunc modum Deus non potest esse obiectum
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diff changeset
1381 timoris, sicut supra dictum est. Est autem per hunc modum obiectum
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parents: 26
diff changeset
1382 spei et aliarum virtutum theologicarum. Quia per virtutem spei non
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parents: 26
diff changeset
1383 solum innitimur divino auxilio ad adipiscendum quaecumque alia
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parents: 26
diff changeset
1384 bona; sed principaliter ad adipiscendum ipsum Deum, tanquam
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parents: 26
diff changeset
1385 principale bonum. Et idem patet in aliis virtutibus
53
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diff changeset
1386 theologicis.</p><p title="II-II q. 19 a. 9 ad 3"><a name="39614"><span class="ref">[39614] IIª-IIae q. 19 a. 9 ad 3</span></a> Ad tertium
28
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diff changeset
1387 dicendum quod ex hoc quod amor est principium timoris non sequitur
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parents: 26
diff changeset
1388 quod timor Dei non sit habitus distinctus a caritate, quae est amor
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parents: 26
diff changeset
1389 Dei, quia amor est principium omnium affectionum, et tamen in
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parents: 26
diff changeset
1390 diversis habitibus perficimur circa diversas affectiones. Ideo
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parents: 26
diff changeset
1391 tamen amor magis habet rationem virtutis quam timor, quia amor
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parents: 26
diff changeset
1392 respicit bonum, ad quod principaliter virtus ordinatur secundum
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parents: 26
diff changeset
1393 propriam rationem, ut ex supradictis patet. Et propter hoc etiam
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parents: 26
diff changeset
1394 spes ponitur virtus. Timor autem principaliter respicit malum,
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parents: 26
diff changeset
1395 cuius fugam importat. Unde est aliquid minus virtute
53
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diff changeset
1396 theologica.</p><p title="II-II q. 19 a. 9 ad 4"><a name="39615"><span class="ref">[39615] IIª-IIae q. 19 a. 9 ad 4</span></a> Ad quartum
28
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parents: 26
diff changeset
1397 dicendum quod, sicut dicitur Eccli. X, <i>initium superbiae hominis
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parents: 26
diff changeset
1398 apostatare a Deo</i>, hoc est nolle subdi Deo, quod opponitur
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parents: 26
diff changeset
1399 timori filiali, qui Deum reveretur. Et sic timor excludit
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parents: 26
diff changeset
1400 principium superbiae, propter quod datur contra superbiam. Nec
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parents: 26
diff changeset
1401 tamen sequitur quod sit idem cum virtute humilitatis, sed quod sit
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parents: 26
diff changeset
1402 principium eius, dona enim spiritus sancti sunt principia virtutum
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parents: 26
diff changeset
1403 intellectualium et moralium, ut supra dictum est. Sed virtutes
53
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parents: 28
diff changeset
1404 theologicae sunt principia donorum, ut supra habitum est.</p><p title="II-II q. 19 a. 9 ad 5"><a name="39616"><span class="ref">[39616] IIª-IIae q. 19 a. 9 ad 5</span></a> Unde patet
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1405 responsio ad quintum.</p></div><div class="a"><h3>Articulus 10</h3><p title="II-II q. 19 a. 10 arg. 1"><a name="39617"><span class="ref">[39617] IIª-IIae q. 19 a. 10 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1406 decimum sic proceditur. Videtur quod crescente caritate diminuatur
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parents: 26
diff changeset
1407 timor. Dicit enim Augustinus, super Prim. Canonic. Ioan.,
53
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parents: 28
diff changeset
1408 <i>quantum caritas crescit, tantum timor decrescit</i>.</p><p title="II-II q. 19 a. 10 arg. 2"><a name="39618"><span class="ref">[39618] IIª-IIae q. 19 a. 10 arg. 2</span></a>
28
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parents: 26
diff changeset
1409 Praeterea, crescente spe diminuitur timor. Sed crescente caritate
544e12f679ad convert to xml
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parents: 26
diff changeset
1410 crescit spes, ut supra habitum est. Ergo crescente caritate
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1411 diminuitur timor.</p><p title="II-II q. 19 a. 10 arg. 3"><a name="39619"><span class="ref">[39619] IIª-IIae q. 19 a. 10 arg. 3</span></a>
28
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parents: 26
diff changeset
1412 Praeterea, amor importat unionem, timor autem separationem. Sed
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diff changeset
1413 crescente unione diminuitur separatio. Ergo crescente amore
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1414 caritatis diminuitur timor.</p><p title="II-II q. 19 a. 10 s. c."><a name="39620"><span class="ref">[39620] IIª-IIae q. 19 a. 10 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1415 est quod dicit Augustinus, in libro octoginta trium quaest., quod
544e12f679ad convert to xml
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diff changeset
1416 <i>Dei timor non solum inchoat, sed etiam perficit sapientiam,
53
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diff changeset
1417 idest quae summe diligit Deum et proximum tanquam seipsum</i>.</p><p title="II-II q. 19 a. 10 co."><a name="39621"><span class="ref">[39621] IIª-IIae q. 19 a. 10 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1418 dicendum quod duplex est timor Dei, sicut dictum est, unus quidem
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parents: 26
diff changeset
1419 filialis, quo quis timet offensam ipsius vel separationem ab ipso;
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parents: 26
diff changeset
1420 alius autem servilis, quo quis timet poenam. Timor autem filialis
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parents: 26
diff changeset
1421 necesse est quod crescat crescente caritate, sicut effectus crescit
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parents: 26
diff changeset
1422 crescente causa, quanto enim aliquis magis diligit aliquem, tanto
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parents: 26
diff changeset
1423 magis timet eum offendere et ab eo separari. Sed timor servilis,
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parents: 26
diff changeset
1424 quantum ad servilitatem, totaliter tollitur caritate adveniente,
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parents: 26
diff changeset
1425 remanet tamen secundum substantiam timor poenae, ut dictum est. Et
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parents: 26
diff changeset
1426 iste timor diminuitur caritate crescente, maxime quantum ad actum,
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parents: 26
diff changeset
1427 quia quanto aliquis magis diligit Deum, tanto minus timet poenam.
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parents: 26
diff changeset
1428 Primo quidem, quia minus attendit ad proprium bonum, cui
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parents: 26
diff changeset
1429 contrariatur poena. Secundo, quia firmius inhaerens magis confidit
53
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diff changeset
1430 de praemio, et per consequens minus timet de poena.</p><p title="II-II q. 19 a. 10 ad 1"><a name="39622"><span class="ref">[39622] IIª-IIae q. 19 a. 10 ad 1</span></a> Ad primum
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1431 ergo dicendum quod Augustinus loquitur de timore poenae.</p><p title="II-II q. 19 a. 10 ad 2"><a name="39623"><span class="ref">[39623] IIª-IIae q. 19 a. 10 ad 2</span></a> Ad secundum
28
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diff changeset
1432 dicendum quod timor poenae est qui diminuitur crescente spe. Sed ea
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parents: 26
diff changeset
1433 crescente crescit timor filialis, quia quanto aliquis certius
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parents: 26
diff changeset
1434 expectat alicuius boni consecutionem per auxilium alterius, tanto
53
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parents: 28
diff changeset
1435 magis veretur eum offendere vel ab eo separari.</p><p title="II-II q. 19 a. 10 ad 3"><a name="39624"><span class="ref">[39624] IIª-IIae q. 19 a. 10 ad 3</span></a> Ad tertium
28
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diff changeset
1436 dicendum quod timor filialis non importat separationem sed magis
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parents: 26
diff changeset
1437 subiectionem ad ipsum, separationem autem refugit a subiectione
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parents: 26
diff changeset
1438 ipsius. Sed quodammodo separationem importat per hoc quod non
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parents: 26
diff changeset
1439 praesumit se ei adaequare, sed ei se subiicit. Quae etiam separatio
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parents: 26
diff changeset
1440 invenitur in caritate, inquantum diligit Deum supra se et supra
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parents: 26
diff changeset
1441 omnia. Unde amor caritatis augmentatus reverentiam timoris non
53
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parents: 28
diff changeset
1442 minuit, sed auget.</p></div><div class="a"><h3>Articulus 11</h3><p title="II-II q. 19 a. 11 arg. 1"><a name="39625"><span class="ref">[39625] IIª-IIae q. 19 a. 11 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1443 undecimum sic proceditur. Videtur quod timor non remaneat in
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parents: 26
diff changeset
1444 patria. Dicitur enim Prov. I, <i>abundantia perfruetur, timore
544e12f679ad convert to xml
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parents: 26
diff changeset
1445 malorum sublato</i>, quod intelligitur de homine iam sapientia
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parents: 26
diff changeset
1446 perfruente in beatitudine aeterna. Sed omnis timor est alicuius
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parents: 26
diff changeset
1447 mali, quia malum est obiectum timoris, ut supra dictum est. Ergo
53
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diff changeset
1448 nullus timor erit in patria.</p><p title="II-II q. 19 a. 11 arg. 2"><a name="39626"><span class="ref">[39626] IIª-IIae q. 19 a. 11 arg. 2</span></a>
28
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parents: 26
diff changeset
1449 Praeterea, homines in patria erunt Deo conformes, secundum illud I
544e12f679ad convert to xml
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parents: 26
diff changeset
1450 Ioan. III, <i>cum apparuerit, similes ei erimus</i>. Sed Deus nihil
53
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diff changeset
1451 timet. Ergo homines in patria non habebunt aliquem timorem.</p><p title="II-II q. 19 a. 11 arg. 3"><a name="39627"><span class="ref">[39627] IIª-IIae q. 19 a. 11 arg. 3</span></a>
28
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parents: 26
diff changeset
1452 Praeterea, spes est perfectior quam timor, quia spes est respectu
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parents: 26
diff changeset
1453 boni, timor respectu mali. Sed spes non erit in patria. Ergo nec
53
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diff changeset
1454 timor erit in patria.</p><p title="II-II q. 19 a. 11 s. c."><a name="39628"><span class="ref">[39628] IIª-IIae q. 19 a. 11 s. c.</span></a> Sed contra
28
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diff changeset
1455 est quod dicitur in Psalm., <i>timor domini sanctus permanet in
53
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diff changeset
1456 saeculum</i>.</p><p title="II-II q. 19 a. 11 co."><a name="39629"><span class="ref">[39629] IIª-IIae q. 19 a. 11 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1457 dicendum quod timor servilis, sive timor poenae, nullo modo erit in
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parents: 26
diff changeset
1458 patria, excluditur enim talis timor per securitatem aeternae
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parents: 26
diff changeset
1459 beatitudinis, quae est de ipsius beatitudinis ratione, sicut supra
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parents: 26
diff changeset
1460 dictum est. Timor autem filialis, sicut augetur augmentata
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parents: 26
diff changeset
1461 caritate, ita caritate perfecta perficietur. Unde non habebit in
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parents: 26
diff changeset
1462 patria omnino eundem actum quem habet modo. Ad cuius evidentiam
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parents: 26
diff changeset
1463 sciendum est quod proprium obiectum timoris est malum possibile,
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parents: 26
diff changeset
1464 sicut proprium obiectum spei est bonum possibile. Et cum motus
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parents: 26
diff changeset
1465 timoris sit quasi fugae, importat timor fugam mali ardui
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parents: 26
diff changeset
1466 possibilis, parva enim mala timorem non inducunt. Sicut autem bonum
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parents: 26
diff changeset
1467 uniuscuiusque est ut in suo ordine consistat, ita malum
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parents: 26
diff changeset
1468 uniuscuiusque est ut suum ordinem deserat. Ordo autem creaturae
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parents: 26
diff changeset
1469 rationalis est ut sit sub Deo et supra ceteras creaturas. Unde
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parents: 26
diff changeset
1470 sicut malum creaturae rationalis est ut subdat se creaturae
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parents: 26
diff changeset
1471 inferiori per amorem, ita etiam malum eius est si non Deo se
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parents: 26
diff changeset
1472 subiiciat, sed in ipsum praesumptuose insiliat vel contemnat. Hoc
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parents: 26
diff changeset
1473 autem malum creaturae rationali secundum suam naturam consideratae
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parents: 26
diff changeset
1474 possibile est, propter naturalem liberi arbitrii flexibilitatem,
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parents: 26
diff changeset
1475 sed in beatis fit non possibile per gloriae perfectionem. Fuga
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diff changeset
1476 igitur huius mali quod est Deo non subiici, ut possibilis naturae,
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parents: 26
diff changeset
1477 impossibilis autem beatitudini, erit in patria. In via autem est
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parents: 26
diff changeset
1478 fuga huius mali ut omnino possibilis. Et ideo Gregorius dicit, XVII
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parents: 26
diff changeset
1479 Moral., exponens illud Iob XXVI, <i>columnae caeli contremiscunt et
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parents: 26
diff changeset
1480 pavent ad nutum eius, ipsae, inquit, virtutes caelestium, quae hunc
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parents: 26
diff changeset
1481 sine cessatione conspiciunt, in ipsa contemplatione contremiscunt.
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parents: 26
diff changeset
1482 Sed idem tremor, ne eis poenalis sit, non timoris est sed
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parents: 26
diff changeset
1483 admirationis</i>, quia scilicet admirantur Deum ut supra se
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parents: 26
diff changeset
1484 existentem et eis incomprehensibilem. Augustinus etiam, in XIV de
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parents: 26
diff changeset
1485 Civ. Dei, hoc modo ponit timorem in patria, quamvis hoc sub dubio
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parents: 26
diff changeset
1486 derelinquat. <i>Timor, inquit, ille castus permanens in saeculum
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parents: 26
diff changeset
1487 saeculi, si erit in futuro saeculo, non erit timor exterrens a malo
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parents: 26
diff changeset
1488 quod accidere potest; sed tenens in bono quod amitti non potest.
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parents: 26
diff changeset
1489 Ubi enim boni adepti amor immutabilis est, profecto, si dici
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parents: 26
diff changeset
1490 potest, mali cavendi timor securus est. Timoris quippe casti nomine
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parents: 26
diff changeset
1491 ea voluntas significata est qua nos necesse erit nolle peccare, et
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parents: 26
diff changeset
1492 non sollicitudine infirmitatis ne forte peccemus, sed
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parents: 26
diff changeset
1493 tranquillitate caritatis cavere peccatum. Aut, si nullius omnino
544e12f679ad convert to xml
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parents: 26
diff changeset
1494 generis timor ibi esse poterit, ita fortasse timor in saeculum
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parents: 26
diff changeset
1495 saeculi dictus est permanens, quia id permanebit quo timor ipse
53
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diff changeset
1496 perducit</i>.</p><p title="II-II q. 19 a. 11 ad 1"><a name="39630"><span class="ref">[39630] IIª-IIae q. 19 a. 11 ad 1</span></a> Ad primum
28
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diff changeset
1497 ergo dicendum quod in auctoritate praedicta excluditur a beatis
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diff changeset
1498 timor sollicitudinem habens, de malo praecavens, non autem timor
53
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diff changeset
1499 securus, ut Augustinus dicit.</p><p title="II-II q. 19 a. 11 ad 2"><a name="39631"><span class="ref">[39631] IIª-IIae q. 19 a. 11 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1500 dicendum quod, sicut dicit Dionysius, IX cap. de Div. Nom.,
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parents: 26
diff changeset
1501 <i>eadem et similia sunt Deo et dissimilia, hoc quidem secundum
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parents: 26
diff changeset
1502 contingentem non imitabilis imitationem</i>, idest inquantum
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parents: 26
diff changeset
1503 secundum suum posse imitantur Deum, qui non est perfecte
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parents: 26
diff changeset
1504 imitabilis; <i>hoc autem secundum hoc quod causata minus habent a
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parents: 26
diff changeset
1505 causa, infinitis mensuris et incomparabilibus deficientia</i>. Unde
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parents: 26
diff changeset
1506 non oportet quod, si Deo non convenit timor, quia non habet
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diff changeset
1507 superiorem cui subiiciatur, quod propter hoc non conveniat beatis,
53
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diff changeset
1508 quorum beatitudo consistit in perfecta subiectione ad Deum.</p><p title="II-II q. 19 a. 11 ad 3"><a name="39632"><span class="ref">[39632] IIª-IIae q. 19 a. 11 ad 3</span></a> Ad tertium
28
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diff changeset
1509 dicendum quod spes importat quendam defectum, scilicet futuritionem
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parents: 26
diff changeset
1510 beatitudinis, quae tollitur per eius praesentiam. Sed timor
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parents: 26
diff changeset
1511 importat defectum naturalem creaturae, secundum quod in infinitum
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diff changeset
1512 distat a Deo, quod etiam in patria remanebit. Et ideo timor non
53
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diff changeset
1513 evacuabitur totaliter.</p></div><div class="a"><h3>Articulus 12</h3><p title="II-II q. 19 a. 12 arg. 1"><a name="39633"><span class="ref">[39633] IIª-IIae q. 19 a. 12 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1514 duodecimum sic proceditur. Videtur quod paupertas spiritus non sit
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parents: 26
diff changeset
1515 beatitudo respondens dono timoris. Timor enim est initium
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parents: 26
diff changeset
1516 spiritualis vitae, ut ex dictis patet. Sed paupertas pertinet ad
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parents: 26
diff changeset
1517 perfectionem vitae spiritualis, secundum illud Matth. XIX, <i>si
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parents: 26
diff changeset
1518 vis perfectus esse, vade et vende omnia quae habes, et da
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diff changeset
1519 pauperibus</i>. Ergo paupertas spiritus non respondet dono
53
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diff changeset
1520 timoris.</p><p title="II-II q. 19 a. 12 arg. 2"><a name="39634"><span class="ref">[39634] IIª-IIae q. 19 a. 12 arg. 2</span></a>
28
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parents: 26
diff changeset
1521 Praeterea, in Psalm. dicitur, <i>confige timore tuo carnes
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parents: 26
diff changeset
1522 meas</i>, ex quo videtur quod ad timorem pertineat carnem
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diff changeset
1523 reprimere. Sed ad repressionem carnis maxime videtur pertinere
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diff changeset
1524 beatitudo luctus. Ergo beatitudo luctus magis respondet dono
53
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parents: 28
diff changeset
1525 timoris quam beatitudo paupertatis.</p><p title="II-II q. 19 a. 12 arg. 3"><a name="39635"><span class="ref">[39635] IIª-IIae q. 19 a. 12 arg. 3</span></a>
28
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parents: 26
diff changeset
1526 Praeterea, donum timoris respondet virtuti spei, sicut dictum est.
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parents: 26
diff changeset
1527 Sed spei maxime videtur respondere beatitudo ultima, quae est,
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parents: 26
diff changeset
1528 <i>beati pacifici, quoniam filii Dei vocabuntur</i>, quia, ut
544e12f679ad convert to xml
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parents: 26
diff changeset
1529 dicitur Rom. V, <i>gloriamur in spe gloriae filiorum Dei</i>. Ergo
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parents: 26
diff changeset
1530 illa beatitudo magis respondet dono timoris quam paupertas
53
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diff changeset
1531 spiritus.</p><p title="II-II q. 19 a. 12 arg. 4"><a name="39636"><span class="ref">[39636] IIª-IIae q. 19 a. 12 arg. 4</span></a>
28
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parents: 26
diff changeset
1532 Praeterea, supra dictum est quod beatitudinibus respondent fructus.
544e12f679ad convert to xml
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parents: 26
diff changeset
1533 Sed nihil in fructibus invenitur respondere dono timoris. Ergo
53
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diff changeset
1534 etiam neque in beatitudinibus aliquid ei respondet.</p><p title="II-II q. 19 a. 12 s. c."><a name="39637"><span class="ref">[39637] IIª-IIae q. 19 a. 12 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1535 est quod Augustinus dicit, in libro de Serm. Dom. in Mont.,
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parents: 26
diff changeset
1536 <i>timor Dei congruit humilibus, de quibus dicitur, beati pauperes
53
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parents: 28
diff changeset
1537 spiritu</i>.</p><p title="II-II q. 19 a. 12 co."><a name="39638"><span class="ref">[39638] IIª-IIae q. 19 a. 12 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1538 dicendum quod timori proprie respondet paupertas spiritus. Cum enim
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1539 ad timorem filialem pertineat Deo reverentiam exhibere et ei
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parents: 26
diff changeset
1540 subditum esse, id quod ex huiusmodi subiectione consequitur
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parents: 26
diff changeset
1541 pertinet ad donum timoris. Ex hoc autem quod aliquis Deo se
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parents: 26
diff changeset
1542 subiicit, desinit quaerere in seipso vel in aliquo alio magnificari
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parents: 26
diff changeset
1543 nisi in Deo, hoc enim repugnaret perfectae subiectioni ad Deum.
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parents: 26
diff changeset
1544 Unde dicitur in Psalm., <i>hi in curribus et hi in equis, nos autem
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parents: 26
diff changeset
1545 in nomine Dei nostri invocabimus</i>. Et ideo ex hoc quod aliquis
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parents: 26
diff changeset
1546 perfecte timet Deum, consequens est quod non quaerat magnificari in
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ht
parents: 26
diff changeset
1547 seipso per superbiam; neque etiam quaerat magnificari in
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ht
parents: 26
diff changeset
1548 exterioribus bonis, scilicet honoribus et divitiis; quorum utrumque
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ht
parents: 26
diff changeset
1549 pertinet ad paupertatem spiritus, secundum quod paupertas spiritus
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ht
parents: 26
diff changeset
1550 intelligi potest vel exinanitio inflati et superbi spiritus, ut
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ht
parents: 26
diff changeset
1551 Augustinus exponit; vel etiam abiectio temporalium rerum quae fit
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parents: 26
diff changeset
1552 spiritu, idest propria voluntate per instinctum spiritus sancti, ut
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1553 Ambrosius et Hieronymus exponunt.</p><p title="II-II q. 19 a. 12 ad 1"><a name="39639"><span class="ref">[39639] IIª-IIae q. 19 a. 12 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1554 ergo dicendum quod, cum beatitudo sit actus virtutis perfectae,
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ht
parents: 26
diff changeset
1555 omnes beatitudines ad perfectionem spiritualis vitae pertinent. In
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1556 qua quidem perfectione principium esse videtur ut tendens ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1557 perfectam spiritualium bonorum participationem terrena bona
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1558 contemnat, sicut etiam timor primum locum habet in donis. Non autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1559 consistit perfectio in ipsa temporalium desertione, sed haec est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1560 via ad perfectionem. Timor autem filialis, cui respondet beatitudo
544e12f679ad convert to xml
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parents: 26
diff changeset
1561 paupertatis, etiam est cum perfectione sapientiae, ut supra dictum
53
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parents: 28
diff changeset
1562 est.</p><p title="II-II q. 19 a. 12 ad 2"><a name="39640"><span class="ref">[39640] IIª-IIae q. 19 a. 12 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1563 dicendum quod directius opponitur subiectioni ad Deum, quam facit
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parents: 26
diff changeset
1564 timor filialis, indebita magnificatio hominis vel in seipso vel in
544e12f679ad convert to xml
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parents: 26
diff changeset
1565 aliis rebus quam delectatio extranea. Quae tamen opponitur timori
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1566 ex consequenti, quia qui Deum reveretur et ei subiicitur, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1567 delectatur in aliis a Deo. Sed tamen delectatio non pertinet ad
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ht
parents: 26
diff changeset
1568 rationem ardui, quam respicit timor, sicut magnificatio. Et ideo
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parents: 26
diff changeset
1569 directe beatitudo paupertatis respondet timori, beatitudo autem
53
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ht
parents: 28
diff changeset
1570 luctus ex consequenti.</p><p title="II-II q. 19 a. 12 ad 3"><a name="39641"><span class="ref">[39641] IIª-IIae q. 19 a. 12 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1571 dicendum quod spes importat motum secundum habitudinem ad terminum
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ht
parents: 26
diff changeset
1572 ad quem tenditur, sed timor importat magis motum secundum
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ht
parents: 26
diff changeset
1573 habitudinem recessus a termino. Et ideo ultima beatitudo, quae est
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ht
parents: 26
diff changeset
1574 spiritualis perfectionis terminus, congrue respondet spei per modum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1575 obiecti ultimi, sed prima beatitudo, quae est per recessum a rebus
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parents: 26
diff changeset
1576 exterioribus impedientibus divinam subiectionem, congrue respondet
53
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ht
parents: 28
diff changeset
1577 timori.</p><p title="II-II q. 19 a. 12 ad 4"><a name="39642"><span class="ref">[39642] IIª-IIae q. 19 a. 12 ad 4</span></a> Ad quartum
28
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parents: 26
diff changeset
1578 dicendum quod in fructibus illa quae pertinent ad moderatum usum
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parents: 26
diff changeset
1579 vel abstinentiam a rebus temporalibus, videntur dono timoris
53
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diff changeset
1580 convenire, sicut modestia, continentia et castitas.</p></div></div><div class="q" id="q20"><h2>Quaestio 20</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 20 pr."><a name="39643"><span class="ref">[39643] IIª-IIae q. 20 pr.</span></a> Deinde
28
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parents: 26
diff changeset
1581 considerandum est de vitiis oppositis. Et primo, de desperatione;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1582 secundo, de praesumptione. Circa primum quaeruntur quatuor. Primo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1583 utrum desperatio sit peccatum. Secundo, utrum possit esse sine
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1584 infidelitate. Tertio, utrum sit maximum peccatorum. Quarto, utrum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1585 oriatur ex acedia.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 20 a. 1 arg. 1"><a name="39644"><span class="ref">[39644] IIª-IIae q. 20 a. 1 arg. 1</span></a> Ad primum
28
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parents: 26
diff changeset
1586 sic proceditur. Videtur quod desperatio non sit peccatum. Omne enim
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1587 peccatum habet conversionem ad commutabile bonum cum aversione ab
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1588 incommutabili bono; ut patet per Augustinum, in Lib. de Lib. Arb.
544e12f679ad convert to xml
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parents: 26
diff changeset
1589 Sed desperatio non habet conversionem ad commutabile bonum. Ergo
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1590 non est peccatum.</p><p title="II-II q. 20 a. 1 arg. 2"><a name="39645"><span class="ref">[39645] IIª-IIae q. 20 a. 1 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1591 illud quod oritur ex bona radice non videtur esse peccatum, quia
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parents: 26
diff changeset
1592 <i>non potest arbor bona fructus malos facere</i>, ut dicitur
544e12f679ad convert to xml
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parents: 26
diff changeset
1593 Matth. VII. Sed desperatio videtur procedere ex bona radice,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1594 scilicet ex timore Dei, vel ex horrore magnitudinis propriorum
53
d777cc3962f2 div-wrapped
ht
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diff changeset
1595 peccatorum. Ergo desperatio non est peccatum.</p><p title="II-II q. 20 a. 1 arg. 3"><a name="39646"><span class="ref">[39646] IIª-IIae q. 20 a. 1 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1596 si desperatio esset peccatum, in damnatis esset peccatum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1597 desperant. Sed hoc non imputatur eis ad culpam, sed magis ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1598 damnationem. Ergo neque viatoribus imputatur ad culpam. Et ita
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1599 desperatio non est peccatum.</p><p title="II-II q. 20 a. 1 s. c."><a name="39647"><span class="ref">[39647] IIª-IIae q. 20 a. 1 s. c.</span></a> Sed contra,
28
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parents: 26
diff changeset
1600 illud per quod homines in peccata inducuntur videtur esse non solum
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ht
parents: 26
diff changeset
1601 peccatum, sed principium peccatorum. Sed desperatio est huiusmodi,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1602 dicit enim apostolus de quibusdam, ad Ephes. IV, <i>qui desperantes
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1603 semetipsos tradiderunt impudicitiae in operationem omnis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1604 immunditiae et avaritiae</i>. Ergo desperatio non solum est
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1605 peccatum, sed aliorum peccatorum principium.</p><p title="II-II q. 20 a. 1 co."><a name="39648"><span class="ref">[39648] IIª-IIae q. 20 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1606 dicendum quod secundum philosophum, in VI Ethic., id quod est in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1607 intellectu affirmatio vel negatio est in appetitu prosecutio et
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parents: 26
diff changeset
1608 fuga, et quod est in intellectu verum vel falsum est in appetitu
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ht
parents: 26
diff changeset
1609 bonum et malum. Et ideo omnis motus appetitivus conformiter se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1610 habens intellectui vero, est secundum se bonus, omnis autem motus
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ht
parents: 26
diff changeset
1611 appetitivus conformiter se habens intellectui falso, est secundum
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ht
parents: 26
diff changeset
1612 se malus et peccatum. Circa Deum autem vera existimatio intellectus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1613 est quod ex ipso provenit hominum salus, et venia peccatoribus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1614 datur; secundum illud Ezech. XVIII, <i>nolo mortem peccatoris, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1615 ut convertatur et vivat</i>. Falsa autem opinio est quod peccatori
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1616 poenitenti veniam deneget, vel quod peccatores ad se non convertat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1617 per gratiam iustificantem. Et ideo sicut motus spei, qui
544e12f679ad convert to xml
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parents: 26
diff changeset
1618 conformiter se habet ad existimationem veram, est laudabilis et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1619 virtuosus; ita oppositus motus desperationis, qui se habet
544e12f679ad convert to xml
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parents: 26
diff changeset
1620 conformiter existimationi falsae de Deo, est vitiosus et
53
d777cc3962f2 div-wrapped
ht
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diff changeset
1621 peccatum.</p><p title="II-II q. 20 a. 1 ad 1"><a name="39649"><span class="ref">[39649] IIª-IIae q. 20 a. 1 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1622 ergo dicendum quod in quolibet peccato mortali est quodammodo
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parents: 26
diff changeset
1623 aversio a bono incommutabili et conversio ad bonum commutabile, sed
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ht
parents: 26
diff changeset
1624 aliter et aliter. Nam principaliter consistunt in aversione a bono
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1625 incommutabili peccata quae opponuntur virtutibus theologicis, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1626 odium Dei, desperatio et infidelitas, quia virtutes theologicae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1627 habent Deum pro obiecto, ex consequenti autem important
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1628 conversionem ad bonum commutabile, inquantum anima deserens Deum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1629 consequenter necesse est quod ad alia convertatur. Peccata vero
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1630 alia principaliter consistunt in conversione ad commutabile bonum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1631 ex consequenti vero in aversione ab incommutabili bono, non enim
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1632 qui fornicatur intendit a Deo recedere, sed carnali delectatione
53
d777cc3962f2 div-wrapped
ht
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diff changeset
1633 frui, ex quo sequitur quod a Deo recedat.</p><p title="II-II q. 20 a. 1 ad 2"><a name="39650"><span class="ref">[39650] IIª-IIae q. 20 a. 1 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1634 dicendum quod ex radice virtutis potest aliquid procedere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1635 dupliciter. Uno modo, directe ex parte ipsius virtutis, sicut actus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1636 procedit ex habitu, et hoc modo ex virtuosa radice non potest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1637 aliquod peccatum procedere; hoc enim sensu Augustinus dicit, in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1638 libro de Lib. Arb., quod <i>virtute nemo male utitur</i>. Alio modo
544e12f679ad convert to xml
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parents: 26
diff changeset
1639 procedit aliquid ex virtute indirecte sive occasionaliter. Et sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1640 nihil prohibet aliquod peccatum ex aliqua virtute procedere, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1641 interdum de virtutibus aliqui superbiunt, secundum illud Augustini,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1642 <i>superbia bonis operibus insidiatur ut pereant</i>. Et hoc modo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1643 ex timore Dei vel ex horrore propriorum peccatorum contingit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1644 desperatio, inquantum his bonis aliquis male utitur, occasionem ab
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1645 eis accipiens desperandi.</p><p title="II-II q. 20 a. 1 ad 3"><a name="39651"><span class="ref">[39651] IIª-IIae q. 20 a. 1 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1646 dicendum quod damnati non sunt in statu sperandi, propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1647 impossibilitatem reditus ad beatitudinem. Et ideo quod non sperant
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1648 non imputatur eis ad culpam, sed est pars damnationis ipsorum.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1649 Sicut etiam in statu viae si quis desperaret de eo quod non est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1650 natus adipisci, vel quod non est debitum adipisci, non esset
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1651 peccatum, puta si medicus desperat de curatione alicuius infirmi,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1652 vel si aliquis desperat se fore divitias adepturum.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 20 a. 2 arg. 1"><a name="39652"><span class="ref">[39652] IIª-IIae q. 20 a. 2 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1653 secundum sic proceditur. Videtur quod desperatio sine infidelitate
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1654 esse non possit. Certitudo enim spei a fide derivatur. Sed manente
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1655 causa non tollitur effectus. Ergo non potest aliquis certitudinem
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1656 spei amittere desperando nisi fide sublata.</p><p title="II-II q. 20 a. 2 arg. 2"><a name="39653"><span class="ref">[39653] IIª-IIae q. 20 a. 2 arg. 2</span></a> Praeterea,
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1657 praeferre culpam propriam bonitati vel misericordiae divinae est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1658 negare infinitatem divinae misericordiae vel bonitatis, quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1659 infidelitatis. Sed qui desperat culpam suam praefert misericordiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1660 vel bonitati divinae, secundum illud Gen. IV, <i>maior est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1661 iniquitas mea quam ut veniam merear</i>. Ergo quicumque desperat
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1662 est infidelis.</p><p title="II-II q. 20 a. 2 arg. 3"><a name="39654"><span class="ref">[39654] IIª-IIae q. 20 a. 2 arg. 3</span></a> Praeterea,
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1663 quicumque incidit in haeresim damnatam est infidelis. Sed desperans
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1664 videtur incidere in haeresim damnatam, scilicet Novatianorum, qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1665 dicunt peccata non remitti post Baptismum. Ergo videtur quod
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1666 quicumque desperat sit infidelis.</p><p title="II-II q. 20 a. 2 s. c."><a name="39655"><span class="ref">[39655] IIª-IIae q. 20 a. 2 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1667 est quod remoto posteriori non removetur prius. Sed spes est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1668 posterior fide, ut supra dictum est. Ergo remota spe potest
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1669 remanere fides. Non ergo quicumque desperat est infidelis.</p><p title="II-II q. 20 a. 2 co."><a name="39656"><span class="ref">[39656] IIª-IIae q. 20 a. 2 co.</span></a> Respondeo
28
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1670 dicendum quod infidelitas pertinet ad intellectum, desperatio vero
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diff changeset
1671 ad vim appetitivam. Intellectus autem universalium est, sed vis
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diff changeset
1672 appetitiva movetur ad particularia, est enim motus appetitivus ab
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diff changeset
1673 anima ad res, quae in seipsis particulares sunt. Contingit autem
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diff changeset
1674 aliquem habentem rectam existimationem in universali circa motum
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parents: 26
diff changeset
1675 appetitivum non recte se habere, corrupta eius aestimatione in
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parents: 26
diff changeset
1676 particulari, quia necesse est quod ab aestimatione in universali ad
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parents: 26
diff changeset
1677 appetitum rei particularis perveniatur mediante aestimatione
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parents: 26
diff changeset
1678 particulari, ut dicitur in III de anima; sicut a propositione
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parents: 26
diff changeset
1679 universali non infertur conclusio particularis nisi assumendo
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parents: 26
diff changeset
1680 particularem. Et inde est quod aliquis habens rectam fidem in
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parents: 26
diff changeset
1681 universali deficit in motu appetitivo circa particulare, corrupta
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parents: 26
diff changeset
1682 particulari eius aestimatione per habitum vel per passionem. Sicut
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parents: 26
diff changeset
1683 ille qui fornicatur, eligendo fornicationem ut bonum sibi ut nunc,
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parents: 26
diff changeset
1684 habet corruptam aestimationem in particulari, cum tamen retineat
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parents: 26
diff changeset
1685 universalem aestimationem veram secundum fidem, scilicet quod
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parents: 26
diff changeset
1686 fornicatio sit mortale peccatum. Et similiter aliquis, retinendo in
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parents: 26
diff changeset
1687 universali veram aestimationem fidei, scilicet quod est remissio
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parents: 26
diff changeset
1688 peccatorum in Ecclesia, potest pati motum desperationis, quasi sibi
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parents: 26
diff changeset
1689 in tali statu existenti non sit sperandum de venia, corrupta
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parents: 26
diff changeset
1690 aestimatione eius circa particulare. Et per hunc modum potest esse
53
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1691 desperatio sine infidelitate, sicut et alia peccata mortalia.</p><p title="II-II q. 20 a. 2 ad 1"><a name="39657"><span class="ref">[39657] IIª-IIae q. 20 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1692 ergo dicendum quod effectus tollitur non solum sublata causa prima,
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diff changeset
1693 sed etiam sublata causa secunda. Unde motus spei auferri potest non
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parents: 26
diff changeset
1694 solum sublata universali aestimatione fidei, quae est sicut causa
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parents: 26
diff changeset
1695 prima certitudinis spei; sed etiam sublata aestimatione
53
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parents: 28
diff changeset
1696 particulari, quae est sicut secunda causa.</p><p title="II-II q. 20 a. 2 ad 2"><a name="39658"><span class="ref">[39658] IIª-IIae q. 20 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
1697 dicendum quod si quis in universali aestimaret misericordiam Dei
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diff changeset
1698 non esse infinitam, esset infidelis. Hoc autem non existimat
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parents: 26
diff changeset
1699 desperans, sed quod sibi in statu illo, propter aliquam
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parents: 26
diff changeset
1700 particularem dispositionem, non sit de divina misericordia
53
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diff changeset
1701 sperandum.</p><p title="II-II q. 20 a. 2 ad 3"><a name="39659"><span class="ref">[39659] IIª-IIae q. 20 a. 2 ad 3</span></a> Et similiter
28
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diff changeset
1702 dicendum ad tertium quod Novatiani in universali negant remissionem
53
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1703 peccatorum fieri in Ecclesia.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 20 a. 3 arg. 1"><a name="39660"><span class="ref">[39660] IIª-IIae q. 20 a. 3 arg. 1</span></a> Ad tertium
28
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1704 sic proceditur. Videtur quod desperatio non sit maximum peccatorum.
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diff changeset
1705 Potest enim esse desperatio absque infidelitate, sicut dictum est.
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diff changeset
1706 Sed infidelitas est maximum peccatorum, quia subruit fundamentum
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parents: 26
diff changeset
1707 spiritualis aedificii. Ergo desperatio non est maximum
53
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diff changeset
1708 peccatorum.</p><p title="II-II q. 20 a. 3 arg. 2"><a name="39661"><span class="ref">[39661] IIª-IIae q. 20 a. 3 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1709 maiori bono maius malum opponitur; ut patet per philosophum, in
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diff changeset
1710 VIII Ethic. Sed caritas est maior spe, ut dicitur I Cor. XIII. Ergo
53
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diff changeset
1711 odium est maius peccatum quam desperatio.</p><p title="II-II q. 20 a. 3 arg. 3"><a name="39662"><span class="ref">[39662] IIª-IIae q. 20 a. 3 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1712 in peccato desperationis est solum inordinata aversio a Deo. Sed in
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diff changeset
1713 aliis peccatis est non solum aversio inordinata, sed etiam
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diff changeset
1714 inordinata conversio. Ergo peccatum desperationis non est gravius,
53
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diff changeset
1715 sed minus aliis.</p><p title="II-II q. 20 a. 3 s. c."><a name="39663"><span class="ref">[39663] IIª-IIae q. 20 a. 3 s. c.</span></a> Sed contra,
28
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diff changeset
1716 peccatum insanabile videtur esse gravissimum, secundum illud Ierem.
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diff changeset
1717 XXX, <i>insanabilis fractura tua, pessima plaga tua</i>. Sed
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diff changeset
1718 peccatum desperationis est insanabile, secundum illud Ierem. XV,
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diff changeset
1719 <i>plaga mea desperabilis renuit curari</i>. Ergo desperatio est
53
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diff changeset
1720 gravissimum peccatum.</p><p title="II-II q. 20 a. 3 co."><a name="39664"><span class="ref">[39664] IIª-IIae q. 20 a. 3 co.</span></a> Respondeo
28
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1721 dicendum quod peccata quae opponuntur virtutibus theologicis sunt
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diff changeset
1722 secundum suum genus aliis peccatis graviora. Cum enim virtutes
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diff changeset
1723 theologicae habeant Deum pro obiecto, peccata eis opposita
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parents: 26
diff changeset
1724 important directe et principaliter aversionem a Deo. In quolibet
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parents: 26
diff changeset
1725 autem peccato mortali principalis ratio mali et gravitas est ex hoc
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parents: 26
diff changeset
1726 quod avertit a Deo, si enim posset esse conversio ad bonum
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parents: 26
diff changeset
1727 commutabile sine aversione a Deo, quamvis esset inordinata, non
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diff changeset
1728 esset peccatum mortale. Et ideo illud quod primo et per se habet
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parents: 26
diff changeset
1729 aversionem a Deo est gravissimum inter peccata mortalia. Virtutibus
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diff changeset
1730 autem theologicis opponuntur infidelitas, desperatio et odium Dei.
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diff changeset
1731 Inter quae odium et infidelitas, si desperationi comparentur,
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diff changeset
1732 invenientur secundum se quidem, idest secundum rationem propriae
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parents: 26
diff changeset
1733 speciei, graviora. Infidelitas enim provenit ex hoc quod homo ipsam
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parents: 26
diff changeset
1734 Dei veritatem non credit; odium vero Dei provenit ex hoc quod
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parents: 26
diff changeset
1735 voluntas hominis ipsi divinae bonitati contrariatur; desperatio
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diff changeset
1736 autem ex hoc quod homo non sperat se bonitatem Dei participare. Ex
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diff changeset
1737 quo patet quod infidelitas et odium Dei sunt contra Deum secundum
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diff changeset
1738 quod in se est; desperatio autem secundum quod eius bonum
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diff changeset
1739 participatur a nobis. Unde maius peccatum est, secundum se
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parents: 26
diff changeset
1740 loquendo, non credere Dei veritatem, vel odire Deum, quam non
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diff changeset
1741 sperare consequi gloriam ab ipso. Sed si comparetur desperatio ad
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diff changeset
1742 alia duo peccata ex parte nostra, sic desperatio est periculosior,
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diff changeset
1743 quia per spem revocamur a malis et introducimur in bona
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parents: 26
diff changeset
1744 prosequenda; et ideo, sublata spe, irrefrenate homines labuntur in
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parents: 26
diff changeset
1745 vitia, et a bonis laboribus retrahuntur. Unde super illud Proverb.
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diff changeset
1746 XXIV, <i>si desperaveris lapsus in die angustiae, minuetur
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diff changeset
1747 fortitudo tua</i>, dicit Glossa, <i>nihil est execrabilius
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diff changeset
1748 desperatione, quam qui habet et in generalibus huius vitae
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parents: 26
diff changeset
1749 laboribus, et, quod peius est, in fidei certamine constantiam
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diff changeset
1750 perdit</i>. Et Isidorus dicit, in libro de summo bono,
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diff changeset
1751 <i>perpetrare flagitium aliquod mors animae est, sed desperare est
53
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diff changeset
1752 descendere in Infernum</i>.</p><p title="II-II q. 20 a. 3 ad arg."><a name="39665"><span class="ref">[39665] IIª-IIae q. 20 a. 3 ad arg.</span></a> Et per
d777cc3962f2 div-wrapped
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diff changeset
1753 hoc patet responsio ad obiecta.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 20 a. 4 arg. 1"><a name="39666"><span class="ref">[39666] IIª-IIae q. 20 a. 4 arg. 1</span></a> Ad quartum
28
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diff changeset
1754 sic proceditur. Videtur quod desperatio ex acedia non oriatur. Idem
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diff changeset
1755 enim non procedit ex diversis causis. Desperatio autem futuri
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diff changeset
1756 saeculi procedit ex luxuria; ut dicit Gregorius, XXXI Moral. Non
53
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diff changeset
1757 ergo procedit ex acedia.</p><p title="II-II q. 20 a. 4 arg. 2"><a name="39667"><span class="ref">[39667] IIª-IIae q. 20 a. 4 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
1758 sicut spei opponitur desperatio, ita gaudio spirituali opponitur
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diff changeset
1759 acedia. Sed gaudium spirituale procedit ex spe, secundum illud Rom.
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diff changeset
1760 XII, <i>spe gaudentes</i>. Ergo acedia procedit ex desperatione, et
53
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diff changeset
1761 non e converso.</p><p title="II-II q. 20 a. 4 arg. 3"><a name="39668"><span class="ref">[39668] IIª-IIae q. 20 a. 4 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
1762 contrariorum contrariae sunt causae. Sed spes, cui opponitur
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parents: 26
diff changeset
1763 desperatio, videtur procedere ex consideratione divinorum
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parents: 26
diff changeset
1764 beneficiorum, et maxime ex consideratione incarnationis, dicit enim
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diff changeset
1765 Augustinus, XII de Trin., <i>nihil tam necessarium fuit ad
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diff changeset
1766 erigendum spem nostram quam ut demonstraretur nobis quantum nos
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parents: 26
diff changeset
1767 Deus diligeret. Quid vero huius rei isto indicio manifestius, quam
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parents: 26
diff changeset
1768 quod Dei filius naturae nostrae dignatus est inire consortium?</i>
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parents: 26
diff changeset
1769 Ergo desperatio magis procedit ex negligentia huius considerationis
53
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diff changeset
1770 quam ex acedia.</p><p title="II-II q. 20 a. 4 s. c."><a name="39669"><span class="ref">[39669] IIª-IIae q. 20 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
1771 est quod Gregorius, XXXI Moral., desperationem enumerat inter ea
53
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diff changeset
1772 quae procedunt ex acedia.</p><p title="II-II q. 20 a. 4 co."><a name="39670"><span class="ref">[39670] IIª-IIae q. 20 a. 4 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1773 dicendum quod, sicut supra dictum est, obiectum spei est bonum
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parents: 26
diff changeset
1774 arduum possibile vel per se vel per alium. Dupliciter ergo potest
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parents: 26
diff changeset
1775 in aliquo spes deficere de beatitudine obtinenda, uno modo, quia
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parents: 26
diff changeset
1776 non reputat eam ut bonum arduum; alio modo, quia non reputat eam ut
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parents: 26
diff changeset
1777 possibilem adipisci vel per se vel per alium. Ad hoc autem quod
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parents: 26
diff changeset
1778 bona spiritualia non sapiunt nobis quasi bona, vel non videantur
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parents: 26
diff changeset
1779 nobis magna bona, praecipue perducimur per hoc quod affectus noster
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parents: 26
diff changeset
1780 est infectus amore delectationum corporalium, inter quas praecipuae
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parents: 26
diff changeset
1781 sunt delectationes venereae, nam ex affectu harum delectationum
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parents: 26
diff changeset
1782 contingit quod homo fastidit bona spiritualia, et non sperat ea
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parents: 26
diff changeset
1783 quasi quaedam bona ardua. Et secundum hoc desperatio causatur ex
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parents: 26
diff changeset
1784 luxuria. Ad hoc autem quod aliquod bonum arduum non aestimet ut
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parents: 26
diff changeset
1785 possibile sibi adipisci per se vel per alium, perducitur ex nimia
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parents: 26
diff changeset
1786 deiectione; quae quando in affectu hominis dominatur, videtur ei
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parents: 26
diff changeset
1787 quod nunquam possit ad aliquod bonum relevari. Et quia acedia est
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parents: 26
diff changeset
1788 tristitia quaedam deiectiva spiritus, ideo per hunc modum
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parents: 26
diff changeset
1789 desperatio ex acedia generatur. Hoc autem est proprium obiectum
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ht
parents: 26
diff changeset
1790 spei, scilicet quod sit possibile, nam bonum et arduum etiam ad
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parents: 26
diff changeset
1791 alias passiones pertinent. Unde specialius oritur ex acedia. Potest
53
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diff changeset
1792 tamen oriri ex luxuria, ratione iam dicta.</p><p title="II-II q. 20 a. 4 ad 1"><a name="39671"><span class="ref">[39671] IIª-IIae q. 20 a. 4 ad 1</span></a> Unde patet
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1793 responsio ad primum.</p><p title="II-II q. 20 a. 4 ad 2"><a name="39672"><span class="ref">[39672] IIª-IIae q. 20 a. 4 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1794 dicendum quod, sicut philosophus dicit, in II Rhetor., sicut spes
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parents: 26
diff changeset
1795 facit delectationem, ita etiam homines in delectationibus
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ht
parents: 26
diff changeset
1796 existentes efficiuntur maioris spei. Et per hunc etiam modum
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parents: 26
diff changeset
1797 homines in tristitiis existentes facilius in desperationem
544e12f679ad convert to xml
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parents: 26
diff changeset
1798 incidunt, secundum illud II ad Cor. II, <i>ne maiori tristitia
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parents: 26
diff changeset
1799 absorbeatur qui eiusmodi est</i>. Sed tamen quia spei obiectum est
544e12f679ad convert to xml
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parents: 26
diff changeset
1800 bonum, in quod naturaliter tendit appetitus, non autem refugit ab
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ht
parents: 26
diff changeset
1801 eo naturaliter, sed solum propter aliquod impedimentum
544e12f679ad convert to xml
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parents: 26
diff changeset
1802 superveniens; ideo directius quidem ex spe oritur gaudium,
53
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parents: 28
diff changeset
1803 desperatio autem e converso ex tristitia.</p><p title="II-II q. 20 a. 4 ad 3"><a name="39673"><span class="ref">[39673] IIª-IIae q. 20 a. 4 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1804 dicendum quod ipsa etiam negligentia considerandi divina beneficia
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ht
parents: 26
diff changeset
1805 ex acedia provenit. Homo enim affectus aliqua passione praecipue
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parents: 26
diff changeset
1806 illa cogitat quae ad illam pertinent passionem. Unde homo in
544e12f679ad convert to xml
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parents: 26
diff changeset
1807 tristitiis constitutus non de facili aliqua magna et iucunda
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parents: 26
diff changeset
1808 cogitat, sed solum tristia, nisi per magnum conatum se avertat a
53
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diff changeset
1809 tristibus.</p></div></div><div class="q" id="q21"><h2>Quaestio 21</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 21 pr."><a name="39674"><span class="ref">[39674] IIª-IIae q. 21 pr.</span></a> Deinde
28
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diff changeset
1810 considerandum est de praesumptione. Et circa hoc quaeruntur
544e12f679ad convert to xml
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parents: 26
diff changeset
1811 quatuor. Primo, quid sit obiectum praesumptionis cui innititur.
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diff changeset
1812 Secundo, utrum sit peccatum. Tertio, cui opponatur. Quarto, ex quo
53
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diff changeset
1813 vitio oriatur.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 21 a. 1 arg. 1"><a name="39675"><span class="ref">[39675] IIª-IIae q. 21 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
1814 sic proceditur. Videtur quod praesumptio quae est peccatum in
544e12f679ad convert to xml
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parents: 26
diff changeset
1815 spiritum sanctum non innitatur Deo, sed propriae virtuti. Quanto
544e12f679ad convert to xml
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parents: 26
diff changeset
1816 enim minor est virtus, tanto magis peccat qui ei nimis innititur.
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diff changeset
1817 Sed minor est virtus humana quam divina. Ergo gravius peccat qui
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diff changeset
1818 praesumit de virtute humana quam qui praesumit de virtute divina.
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diff changeset
1819 Sed peccatum in spiritum sanctum est gravissimum. Ergo praesumptio
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diff changeset
1820 quae ponitur species peccati in spiritum sanctum inhaeret virtuti
53
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diff changeset
1821 humanae magis quam divinae.</p><p title="II-II q. 21 a. 1 arg. 2"><a name="39676"><span class="ref">[39676] IIª-IIae q. 21 a. 1 arg. 2</span></a> Praeterea,
28
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diff changeset
1822 ex peccato in spiritum sanctum alia peccata oriuntur, peccatum enim
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diff changeset
1823 in spiritum sanctum dicitur malitia ex qua quis peccat. Sed magis
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diff changeset
1824 videntur alia peccata oriri ex praesumptione qua homo praesumit de
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diff changeset
1825 seipso quam ex praesumptione qua homo praesumit de Deo, quia amor
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parents: 26
diff changeset
1826 sui est principium peccandi, ut patet per Augustinum, XIV de Civ.
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parents: 26
diff changeset
1827 Dei. Ergo videtur quod praesumptio quae est peccatum in spiritum
53
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diff changeset
1828 sanctum maxime innitatur virtuti humanae.</p><p title="II-II q. 21 a. 1 arg. 3"><a name="39677"><span class="ref">[39677] IIª-IIae q. 21 a. 1 arg. 3</span></a> Praeterea,
28
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diff changeset
1829 peccatum contingit ex conversione inordinata ad bonum commutabile.
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parents: 26
diff changeset
1830 Sed praesumptio est quoddam peccatum. Ergo magis contingit ex
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parents: 26
diff changeset
1831 conversione ad virtutem humanam, quae est bonum commutabile, quam
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parents: 26
diff changeset
1832 ex conversione ad virtutem divinam, quae est bonum
53
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diff changeset
1833 incommutabile.</p><p title="II-II q. 21 a. 1 s. c."><a name="39678"><span class="ref">[39678] IIª-IIae q. 21 a. 1 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1834 est quod sicut ex desperatione aliquis contemnit divinam
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parents: 26
diff changeset
1835 misericordiam, cui spes innititur, ita ex praesumptione contemnit
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parents: 26
diff changeset
1836 divinam iustitiam, quae peccatores punit. Sed sicut misericordia
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parents: 26
diff changeset
1837 est in Deo, ita etiam et iustitia est in ipso. Ergo sicut
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diff changeset
1838 desperatio est per aversionem a Deo, ita praesumptio est per
53
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diff changeset
1839 inordinatam conversionem ad ipsum.</p><p title="II-II q. 21 a. 1 co."><a name="39679"><span class="ref">[39679] IIª-IIae q. 21 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1840 dicendum quod praesumptio videtur importare quandam immoderantiam
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parents: 26
diff changeset
1841 spei. Spei autem obiectum est bonum arduum possibile. Possibile
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parents: 26
diff changeset
1842 autem est aliquid homini dupliciter, uno modo, per propriam
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parents: 26
diff changeset
1843 virtutem; alio modo, non nisi per virtutem divinam. Circa utramque
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parents: 26
diff changeset
1844 autem spem per immoderantiam potest esse praesumptio. Nam circa
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parents: 26
diff changeset
1845 spem per quam aliquis de propria virtute confidit, attenditur
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parents: 26
diff changeset
1846 praesumptio ex hoc quod aliquis tendit in aliquid ut sibi possibile
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parents: 26
diff changeset
1847 quod suam facultatem excedit, secundum quod dicitur Iudith VI,
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parents: 26
diff changeset
1848 <i>praesumentes de se humilias</i>. Et talis praesumptio opponitur
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parents: 26
diff changeset
1849 virtuti magnanimitatis, quae medium tenet in huiusmodi spe. Circa
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parents: 26
diff changeset
1850 spem autem qua aliquis inhaeret divinae potentiae, potest per
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parents: 26
diff changeset
1851 immoderantiam esse praesumptio in hoc quod aliquis tendit in
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parents: 26
diff changeset
1852 aliquod bonum ut possibile per virtutem et misericordiam divinam
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parents: 26
diff changeset
1853 quod possibile non est, sicut cum aliquis sperat se veniam obtinere
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parents: 26
diff changeset
1854 sine poenitentia, vel gloriam sine meritis. Haec autem praesumptio
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parents: 26
diff changeset
1855 est proprie species peccati in spiritum sanctum, quia scilicet per
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parents: 26
diff changeset
1856 huiusmodi praesumptionem tollitur vel contemnitur adiutorium
53
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diff changeset
1857 spiritus sancti per quod homo revocatur a peccato.</p><p title="II-II q. 21 a. 1 ad 1"><a name="39680"><span class="ref">[39680] IIª-IIae q. 21 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
1858 ergo dicendum quod, sicut supra dictum est, peccatum quod est
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parents: 26
diff changeset
1859 contra Deum secundum suum genus est gravius ceteris peccatis. Unde
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ht
parents: 26
diff changeset
1860 praesumptio qua quis inordinate innititur Deo gravius peccatum est
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parents: 26
diff changeset
1861 quam praesumptio qua quis innititur propriae virtuti. Quod enim
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parents: 26
diff changeset
1862 aliquis innitatur divinae virtuti ad consequendum id quod Deo non
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parents: 26
diff changeset
1863 convenit, hoc est diminuere divinam virtutem. Patet autem quod
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parents: 26
diff changeset
1864 gravius peccat qui diminuit divinam virtutem quam qui propriam
53
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diff changeset
1865 virtutem superextollit.</p><p title="II-II q. 21 a. 1 ad 2"><a name="39681"><span class="ref">[39681] IIª-IIae q. 21 a. 1 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1866 dicendum quod ipsa etiam praesumptio qua quis de Deo inordinate
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parents: 26
diff changeset
1867 praesumit amorem sui includit, quo quis proprium bonum inordinate
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parents: 26
diff changeset
1868 desiderat. Quod enim multum desideramus, aestimamus nobis de facili
53
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diff changeset
1869 per alios posse provenire, etiam si non possit.</p><p title="II-II q. 21 a. 1 ad 3"><a name="39682"><span class="ref">[39682] IIª-IIae q. 21 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
1870 dicendum quod praesumptio de divina misericordia habet et
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diff changeset
1871 conversionem ad bonum commutabile, inquantum procedit ex desiderio
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parents: 26
diff changeset
1872 inordinato proprii boni; et aversionem a bono incommutabili,
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diff changeset
1873 inquantum attribuit divinae virtuti quod ei non convenit; per hoc
53
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diff changeset
1874 enim avertitur homo a veritate divina.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 21 a. 2 arg. 1"><a name="39683"><span class="ref">[39683] IIª-IIae q. 21 a. 2 arg. 1</span></a> Ad
28
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diff changeset
1875 secundum sic proceditur. Videtur quod praesumptio non sit peccatum.
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parents: 26
diff changeset
1876 Nullum enim peccatum est ratio quod homo exaudiatur a Deo. Sed per
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diff changeset
1877 praesumptionem aliqui exaudiuntur a Deo, dicitur enim Iudith IX,
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parents: 26
diff changeset
1878 <i>exaudi me miseram deprecantem et de tua misericordia
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diff changeset
1879 praesumentem</i>. Ergo praesumptio de divina misericordia non est
53
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diff changeset
1880 peccatum.</p><p title="II-II q. 21 a. 2 arg. 2"><a name="39684"><span class="ref">[39684] IIª-IIae q. 21 a. 2 arg. 2</span></a> Praeterea,
28
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diff changeset
1881 praesumptio importat superexcessum spei. Sed in spe quae habetur de
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diff changeset
1882 Deo non potest esse superexcessus, cum eius potentia et
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diff changeset
1883 misericordia sint infinita. Ergo videtur quod praesumptio non sit
53
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diff changeset
1884 peccatum.</p><p title="II-II q. 21 a. 2 arg. 3"><a name="39685"><span class="ref">[39685] IIª-IIae q. 21 a. 2 arg. 3</span></a> Praeterea,
28
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diff changeset
1885 id quod est peccatum non excusat a peccato. Sed praesumptio excusat
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diff changeset
1886 a peccato, dicit enim Magister, XXII dist. II Lib. Sent., quod Adam
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diff changeset
1887 minus peccavit quia sub spe veniae peccavit, quod videtur ad
53
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diff changeset
1888 praesumptionem pertinere. Ergo praesumptio non est peccatum.</p><p title="II-II q. 21 a. 2 s. c."><a name="39686"><span class="ref">[39686] IIª-IIae q. 21 a. 2 s. c.</span></a> Sed contra
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diff changeset
1889 est quod ponitur species peccati in spiritum sanctum.</p><p title="II-II q. 21 a. 2 co."><a name="39687"><span class="ref">[39687] IIª-IIae q. 21 a. 2 co.</span></a> Respondeo
28
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diff changeset
1890 dicendum quod, sicut supra dictum est circa desperationem, omnis
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diff changeset
1891 motus appetitivus qui conformiter se habet ad intellectum falsum
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diff changeset
1892 est secundum se malus et peccatum. Praesumptio autem est motus
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diff changeset
1893 quidam appetitivus, quia importat quandam spem inordinatam. Habet
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diff changeset
1894 autem se conformiter intellectui falso, sicut et desperatio, sicut
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diff changeset
1895 enim falsum est quod Deus poenitentibus non indulgeat, vel quod
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diff changeset
1896 peccantes ad poenitentiam non convertat, ita falsum est quod in
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diff changeset
1897 peccato perseverantibus veniam concedat, et a bono opere
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diff changeset
1898 cessantibus gloriam largiatur; cui existimationi conformiter se
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diff changeset
1899 habet praesumptionis motus. Et ideo praesumptio est peccatum. Minus
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diff changeset
1900 tamen quam desperatio, quanto magis proprium est Deo misereri et
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diff changeset
1901 parcere quam punire, propter eius infinitam bonitatem. Illud enim
53
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1902 secundum se Deo convenit, hoc autem propter nostra peccata.</p><p title="II-II q. 21 a. 2 ad 1"><a name="39688"><span class="ref">[39688] IIª-IIae q. 21 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1903 ergo dicendum quod praesumere aliquando ponitur pro sperare, quia
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diff changeset
1904 ipsa spes recta quae habetur de Deo praesumptio videtur si
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diff changeset
1905 mensuretur secundum conditionem humanam. Non autem est praesumptio
53
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diff changeset
1906 si attendatur immensitas bonitatis divinae.</p><p title="II-II q. 21 a. 2 ad 2"><a name="39689"><span class="ref">[39689] IIª-IIae q. 21 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
1907 dicendum quod praesumptio non importat superexcessum spei ex hoc
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diff changeset
1908 quod aliquis nimis speret de Deo, sed ex hoc quod sperat de Deo
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diff changeset
1909 aliquid quod Deo non convenit. Quod etiam est minus sperare de eo,
53
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diff changeset
1910 quia hoc est eius virtutem quodammodo diminuere, ut dictum est.</p><p title="II-II q. 21 a. 2 ad 3"><a name="39690"><span class="ref">[39690] IIª-IIae q. 21 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
1911 dicendum quod peccare cum proposito perseverandi in peccato sub spe
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diff changeset
1912 veniae ad praesumptionem pertinet. Et hoc non diminuit, sed auget
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diff changeset
1913 peccatum. Peccare autem sub spe veniae quandoque percipiendae cum
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diff changeset
1914 proposito abstinendi a peccato et poenitendi de ipso, hoc non est
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diff changeset
1915 praesumptionis, sed hoc peccatum diminuit, quia per hoc videtur
53
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diff changeset
1916 habere voluntatem minus firmatam ad peccandum.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 21 a. 3 arg. 1"><a name="39691"><span class="ref">[39691] IIª-IIae q. 21 a. 3 arg. 1</span></a> Ad tertium
28
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diff changeset
1917 sic proceditur. Videtur quod praesumptio magis opponatur timori
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diff changeset
1918 quam spei. Inordinatio enim timoris opponitur recto timori. Sed
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diff changeset
1919 praesumptio videtur ad inordinationem timoris pertinere, dicitur
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diff changeset
1920 enim Sap. XVII, <i>semper praesumit saeva perturbata
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diff changeset
1921 conscientia</i>; et ibidem dicitur quod timor est praesumptionis
53
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diff changeset
1922 adiutorium. Ergo praesumptio opponitur timori magis quam spei.</p><p title="II-II q. 21 a. 3 arg. 2"><a name="39692"><span class="ref">[39692] IIª-IIae q. 21 a. 3 arg. 2</span></a> Praeterea,
28
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diff changeset
1923 contraria sunt quae maxime distant. Sed praesumptio magis distat a
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diff changeset
1924 timore quam a spe, quia praesumptio importat motum ad rem, sicut et
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diff changeset
1925 spes; timor autem motum a re. Ergo praesumptio magis contrariatur
53
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diff changeset
1926 timori quam spei.</p><p title="II-II q. 21 a. 3 arg. 3"><a name="39693"><span class="ref">[39693] IIª-IIae q. 21 a. 3 arg. 3</span></a> Praeterea,
28
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diff changeset
1927 praesumptio totaliter excludit timorem, non autem totaliter
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diff changeset
1928 excludit spem, sed solum rectitudinem spei. Cum ergo opposita sint
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diff changeset
1929 quae se interimunt, videtur quod praesumptio magis opponatur timori
53
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diff changeset
1930 quam spei.</p><p title="II-II q. 21 a. 3 s. c."><a name="39694"><span class="ref">[39694] IIª-IIae q. 21 a. 3 s. c.</span></a> Sed contra
28
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diff changeset
1931 est quod duo invicem opposita vitia contrariantur uni virtuti,
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diff changeset
1932 sicut timiditas et audacia fortitudini. Sed peccatum praesumptionis
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diff changeset
1933 contrariatur peccato desperationis, quod directe opponitur spei.
53
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diff changeset
1934 Ergo videtur quod etiam praesumptio directius spei opponatur.</p><p title="II-II q. 21 a. 3 co."><a name="39695"><span class="ref">[39695] IIª-IIae q. 21 a. 3 co.</span></a> Respondeo
28
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diff changeset
1935 dicendum quod, sicut Augustinus dicit, in IV contra Iulian.,
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diff changeset
1936 <i>omnibus virtutibus non solum sunt vitia manifesta discretione
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diff changeset
1937 contraria, sicut prudentiae temeritas, verum etiam vicina
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diff changeset
1938 quodammodo, nec veritate, sed quadam specie fallente similia, sicut
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diff changeset
1939 prudentiae astutia</i>. Et hoc etiam philosophus dicit, in II
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diff changeset
1940 Ethic., quod virtus maiorem convenientiam videtur habere cum uno
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diff changeset
1941 oppositorum vitiorum quam cum alio, sicut temperantia cum
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diff changeset
1942 insensibilitate et fortitudo cum audacia. Praesumptio igitur
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diff changeset
1943 manifestam oppositionem videtur habere ad timorem, praecipue
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diff changeset
1944 servilem, qui respicit poenam ex Dei iustitia provenientem, cuius
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diff changeset
1945 remissionem praesumptio sperat. Sed secundum quandam falsam
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parents: 26
diff changeset
1946 similitudinem magis contrariatur spei, quia importat quandam
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diff changeset
1947 inordinatam spem de Deo. Et quia directius aliqua opponuntur quae
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diff changeset
1948 sunt unius generis quam quae sunt generum diversorum (nam contraria
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diff changeset
1949 sunt in eodem genere), ideo directius praesumptio opponitur spei
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diff changeset
1950 quam timori, utrumque enim respicit idem obiectum cui innititur,
53
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diff changeset
1951 sed spes ordinate, praesumptio inordinate.</p><p title="II-II q. 21 a. 3 ad 1"><a name="39696"><span class="ref">[39696] IIª-IIae q. 21 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
1952 ergo dicendum quod sicut spes abusive dicitur de malo, proprie
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diff changeset
1953 autem de bono, ita etiam praesumptio. Et secundum hunc modum
53
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diff changeset
1954 inordinatio timoris praesumptio dicitur.</p><p title="II-II q. 21 a. 3 ad 2"><a name="39697"><span class="ref">[39697] IIª-IIae q. 21 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
1955 dicendum quod contraria sunt quae maxime distant in eodem genere.
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diff changeset
1956 Praesumptio autem et spes important motum eiusdem generis, qui
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diff changeset
1957 potest esse vel ordinatus vel inordinatus. Et ideo praesumptio
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diff changeset
1958 directius contrariatur spei quam timori, nam spei contrariatur
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diff changeset
1959 ratione propriae differentiae, sicut inordinatum ordinato; timori
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diff changeset
1960 autem contrariatur ratione differentiae sui generis, scilicet motus
53
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1961 spei.</p><p title="II-II q. 21 a. 3 ad 3"><a name="39698"><span class="ref">[39698] IIª-IIae q. 21 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
1962 dicendum quod quia praesumptio contrariatur timori contrarietate
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diff changeset
1963 generis, virtuti autem spei contrarietate differentiae, ideo
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diff changeset
1964 praesumptio excludit totaliter timorem etiam secundum genus, spem
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1965 autem non excludit nisi ratione differentiae, excludendo eius
53
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1966 ordinationem.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 21 a. 4 arg. 1"><a name="39699"><span class="ref">[39699] IIª-IIae q. 21 a. 4 arg. 1</span></a> Ad quartum
28
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1967 sic proceditur. Videtur quod praesumptio non causetur ex inani
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diff changeset
1968 gloria. Praesumptio enim maxime videtur inniti divinae
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1969 misericordiae. Misericordia autem respicit miseriam, quae opponitur
53
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diff changeset
1970 gloriae. Ergo praesumptio non oritur ex inani gloria.</p><p title="II-II q. 21 a. 4 arg. 2"><a name="39700"><span class="ref">[39700] IIª-IIae q. 21 a. 4 arg. 2</span></a> Praeterea,
28
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diff changeset
1971 praesumptio opponitur desperationi. Sed desperatio oritur ex
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diff changeset
1972 tristitia, ut dictum est. Cum igitur oppositorum oppositae sint
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diff changeset
1973 causae, videtur quod oriatur ex delectatione. Et ita videtur quod
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diff changeset
1974 oriatur ex vitiis carnalibus, quorum delectationes sunt
53
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diff changeset
1975 vehementiores.</p><p title="II-II q. 21 a. 4 arg. 3"><a name="39701"><span class="ref">[39701] IIª-IIae q. 21 a. 4 arg. 3</span></a> Praeterea,
28
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diff changeset
1976 vitium praesumptionis consistit in hoc quod aliquis tendit in
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diff changeset
1977 aliquod bonum quod non est possibile, quasi possibile. Sed quod
544e12f679ad convert to xml
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parents: 26
diff changeset
1978 aliquis aestimet possibile quod est impossibile, provenit ex
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diff changeset
1979 ignorantia. Ergo praesumptio magis provenit ex ignorantia quam ex
53
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diff changeset
1980 inani gloria.</p><p title="II-II q. 21 a. 4 s. c."><a name="39702"><span class="ref">[39702] IIª-IIae q. 21 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
1981 est quod Gregorius dicit, XXXI Moral., quod praesumptio novitatum
53
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diff changeset
1982 est filia inanis gloriae.</p><p title="II-II q. 21 a. 4 co."><a name="39703"><span class="ref">[39703] IIª-IIae q. 21 a. 4 co.</span></a> Respondeo
28
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diff changeset
1983 dicendum quod, sicut supra dictum est, duplex est praesumptio. Una
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diff changeset
1984 quidem quae innititur propriae virtuti, attentans scilicet aliquid
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parents: 26
diff changeset
1985 ut sibi possibile quod propriam virtutem excedit. Et talis
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diff changeset
1986 praesumptio manifeste ex inani gloria procedit, ex hoc enim quod
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diff changeset
1987 aliquis multam desiderat gloriam, sequitur quod attentet ad gloriam
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diff changeset
1988 quaedam super vires suas. Et huiusmodi praecipue sunt nova, quae
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parents: 26
diff changeset
1989 maiorem admirationem habent. Et ideo signanter Gregorius
544e12f679ad convert to xml
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parents: 26
diff changeset
1990 praesumptionem novitatum posuit filiam inanis gloriae. Alia vero
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parents: 26
diff changeset
1991 est praesumptio quae innititur inordinate divinae misericordiae vel
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diff changeset
1992 potentiae, per quam sperat se obtinere gloriam sine meritis et
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parents: 26
diff changeset
1993 veniam sine poenitentia. Et talis praesumptio videtur oriri directe
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diff changeset
1994 ex superbia, ac si ipse tanti se aestimet quod etiam eum peccantem
53
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diff changeset
1995 Deus non puniat vel a gloria excludat.</p><p title="II-II q. 21 a. 4 ad arg."><a name="39704"><span class="ref">[39704] IIª-IIae q. 21 a. 4 ad arg.</span></a> Et per
d777cc3962f2 div-wrapped
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diff changeset
1996 hoc patet responsio ad obiecta.</p></div></div><div class="q" id="q22"><h2>Quaestio 22</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 22 pr."><a name="39705"><span class="ref">[39705] IIª-IIae q. 22 pr.</span></a> Deinde
28
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diff changeset
1997 considerandum est de praeceptis pertinentibus ad spem et timorem.
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diff changeset
1998 Et circa hoc quaeruntur duo. Primo, de praeceptis pertinentibus ad
53
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diff changeset
1999 spem. Secundo, de praeceptis pertinentibus ad timorem.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 22 a. 1 arg. 1"><a name="39706"><span class="ref">[39706] IIª-IIae q. 22 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
2000 sic proceditur. Videtur quod nullum praeceptum sit dandum pertinens
544e12f679ad convert to xml
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parents: 26
diff changeset
2001 ad virtutem spei. Quod enim potest sufficienter fieri per unum, non
544e12f679ad convert to xml
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parents: 26
diff changeset
2002 oportet quod ad id aliquid aliud inducatur. Sed ad sperandum bonum
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parents: 26
diff changeset
2003 sufficienter homo inducitur ex ipsa naturali inclinatione. Ergo non
53
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diff changeset
2004 oportet quod ad hoc inducatur homo per legis praeceptum.</p><p title="II-II q. 22 a. 1 arg. 2"><a name="39707"><span class="ref">[39707] IIª-IIae q. 22 a. 1 arg. 2</span></a> Praeterea,
28
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diff changeset
2005 cum praecepta dentur de actibus virtutum, principalia praecepta
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parents: 26
diff changeset
2006 debent dari de actibus principalium virtutum. Sed inter omnes
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parents: 26
diff changeset
2007 virtutes principaliores sunt tres virtutes theologicae, scilicet
544e12f679ad convert to xml
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parents: 26
diff changeset
2008 spes, fides et caritas. Cum igitur principalia legis praecepta sint
544e12f679ad convert to xml
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parents: 26
diff changeset
2009 praecepta Decalogi, ad quae omnia alia reducuntur, ut supra habitum
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parents: 26
diff changeset
2010 est; videtur quod, si de spe daretur aliquod praeceptum, quod
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parents: 26
diff changeset
2011 deberet inter praecepta Decalogi contineri. Non autem continetur.
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diff changeset
2012 Ergo videtur quod nullum praeceptum in lege debeat dari de actu
53
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diff changeset
2013 spei.</p><p title="II-II q. 22 a. 1 arg. 3"><a name="39708"><span class="ref">[39708] IIª-IIae q. 22 a. 1 arg. 3</span></a> Praeterea,
28
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diff changeset
2014 eiusdem rationis est praecipere actum virtutis et prohibere actum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2015 vitii oppositi. Sed non invenitur aliquod praeceptum datum per quod
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parents: 26
diff changeset
2016 prohibeatur desperatio, quae est opposita spei. Ergo videtur quod
53
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diff changeset
2017 nec de spe conveniat aliquod praeceptum dari.</p><p title="II-II q. 22 a. 1 s. c."><a name="39709"><span class="ref">[39709] IIª-IIae q. 22 a. 1 s. c.</span></a> Sed contra
28
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diff changeset
2018 est quod Augustinus dicit, super illud Ioan. XV, <i>hoc est
544e12f679ad convert to xml
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parents: 26
diff changeset
2019 praeceptum meum, ut diligatis invicem, de fide nobis quam multa
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diff changeset
2020 mandata sunt; quam multa de spe</i>. Ergo de spe convenit aliqua
53
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diff changeset
2021 praecepta dari.</p><p title="II-II q. 22 a. 1 co."><a name="39710"><span class="ref">[39710] IIª-IIae q. 22 a. 1 co.</span></a> Respondeo
28
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diff changeset
2022 dicendum quod praeceptorum quae in sacra Scriptura inveniuntur
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diff changeset
2023 quaedam sunt de substantia legis; quaedam vero sunt praeambula ad
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parents: 26
diff changeset
2024 legem. Praeambula quidem sunt ad legem illa quibus non existentibus
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parents: 26
diff changeset
2025 lex locum habere non potest. Huiusmodi autem sunt praecepta de actu
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parents: 26
diff changeset
2026 fidei et de actu spei, quia per actum fidei mens hominis inclinatur
544e12f679ad convert to xml
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parents: 26
diff changeset
2027 ut recognoscat auctorem legis talem cui se subdere debeat; per spem
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parents: 26
diff changeset
2028 vero praemii homo inducitur ad observantiam praeceptorum. Praecepta
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parents: 26
diff changeset
2029 vero de substantia legis sunt quae homini iam subiecto et ad
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parents: 26
diff changeset
2030 obediendum parato imponuntur, pertinentia ad rectitudinem vitae. Et
544e12f679ad convert to xml
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parents: 26
diff changeset
2031 ideo huiusmodi praecepta statim in ipsa legis latione proponuntur
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parents: 26
diff changeset
2032 per modum praeceptorum. Spei vero et fidei praecepta non erant
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parents: 26
diff changeset
2033 proponenda per modum praeceptorum, quia nisi homo iam crederet et
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parents: 26
diff changeset
2034 speraret, frustra ei lex proponeretur. Sed sicut praeceptum fidei
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parents: 26
diff changeset
2035 proponendum fuit per modum denuntiationis vel commemorationis, ut
544e12f679ad convert to xml
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parents: 26
diff changeset
2036 supra dictum est; ita etiam praeceptum spei in prima legis latione
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parents: 26
diff changeset
2037 proponendum fuit per modum promissionis, qui enim obedientibus
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parents: 26
diff changeset
2038 praemia promittit, ex hoc ipso incitat ad spem. Unde omnia promissa
544e12f679ad convert to xml
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parents: 26
diff changeset
2039 quae in lege continentur sunt spei excitativa. Sed quia, lege iam
544e12f679ad convert to xml
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parents: 26
diff changeset
2040 posita, pertinet ad sapientes viros ut non solum inducant homines
544e12f679ad convert to xml
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parents: 26
diff changeset
2041 ad observantiam praeceptorum, sed etiam multo magis ad conservandum
544e12f679ad convert to xml
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parents: 26
diff changeset
2042 legis fundamentum; ideo post primam legis lationem in sacra
544e12f679ad convert to xml
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parents: 26
diff changeset
2043 Scriptura multipliciter inducuntur homines ad sperandum, etiam per
544e12f679ad convert to xml
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parents: 26
diff changeset
2044 modum admonitionis vel praecepti, et non solum per modum
544e12f679ad convert to xml
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parents: 26
diff changeset
2045 promissionis, sicut in lege, sicut patet in Psalm., <i>sperate in
544e12f679ad convert to xml
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parents: 26
diff changeset
2046 eo omnes congregationes populi</i>, et in multis aliis Scripturae
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2047 locis.</p><p title="II-II q. 22 a. 1 ad 1"><a name="39711"><span class="ref">[39711] IIª-IIae q. 22 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
2048 ergo dicendum quod natura sufficienter inclinat ad sperandum bonum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2049 naturae humanae proportionatum. Sed ad sperandum supernaturale
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2050 bonum oportuit hominem induci auctoritate legis divinae, partim
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2051 quidem promissis, partim autem admonitionibus vel praeceptis. Et
544e12f679ad convert to xml
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parents: 26
diff changeset
2052 tamen ad ea etiam ad quae naturalis ratio inclinat, sicut sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2053 actus virtutum moralium, necessarium fuit praecepta legis divinae
544e12f679ad convert to xml
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parents: 26
diff changeset
2054 dari, propter maiorem firmitatem; et praecipue quia naturalis ratio
53
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diff changeset
2055 hominis obtenebrata erat per concupiscentias peccati.</p><p title="II-II q. 22 a. 1 ad 2"><a name="39712"><span class="ref">[39712] IIª-IIae q. 22 a. 1 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
2056 dicendum quod praecepta Decalogi pertinent ad primam legis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2057 lationem. Et ideo inter praecepta Decalogi non fuit dandum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2058 praeceptum aliquod de spe, sed suffecit per aliquas promissiones
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2059 positas inducere ad spem, ut patet in primo et quarto
53
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parents: 28
diff changeset
2060 praecepto.</p><p title="II-II q. 22 a. 1 ad 3"><a name="39713"><span class="ref">[39713] IIª-IIae q. 22 a. 1 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
2061 dicendum quod in illis ad quorum observationem homo tenetur ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2062 ratione debiti, sufficit praeceptum affirmativum dari de eo quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2063 faciendum est, in quibus prohibitiones eorum quae sunt vitanda
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2064 intelliguntur. Sicut datur praeceptum de honoratione parentum, non
544e12f679ad convert to xml
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parents: 26
diff changeset
2065 autem prohibetur quod parentes dehonorentur, nisi per hoc quod
544e12f679ad convert to xml
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parents: 26
diff changeset
2066 dehonorantibus poena adhibetur in lege. Et quia debitum est ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2067 humanam salutem ut speret homo de Deo, fuit ad hoc homo inducendus
544e12f679ad convert to xml
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parents: 26
diff changeset
2068 aliquo praedictorum modorum quasi affirmative, in quo
53
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parents: 28
diff changeset
2069 intelligeretur prohibitio oppositi.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 22 a. 2 arg. 1"><a name="39714"><span class="ref">[39714] IIª-IIae q. 22 a. 2 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2070 secundum sic proceditur. Videtur quod de timore non fuerit dandum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2071 aliquod praeceptum in lege. Timor enim Dei est de his quae sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2072 praeambula ad legem, cum sit initium sapientiae. Sed ea quae sunt
544e12f679ad convert to xml
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parents: 26
diff changeset
2073 praeambula ad legem non cadunt sub praeceptis legis. Ergo de timore
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2074 non est dandum aliquod praeceptum legis.</p><p title="II-II q. 22 a. 2 arg. 2"><a name="39715"><span class="ref">[39715] IIª-IIae q. 22 a. 2 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
2075 posita causa ponitur effectus. Sed amor est causa timoris, omnis
544e12f679ad convert to xml
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parents: 26
diff changeset
2076 enim timor ex aliquo amore procedit, ut Augustinus dicit, in libro
544e12f679ad convert to xml
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parents: 26
diff changeset
2077 octoginta trium quaest. Ergo, posito praecepto de amore, superfluum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2078 fuisset praecipere timorem.</p><p title="II-II q. 22 a. 2 arg. 3"><a name="39716"><span class="ref">[39716] IIª-IIae q. 22 a. 2 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
2079 timori aliquo modo opponitur praesumptio. Sed nulla prohibitio
544e12f679ad convert to xml
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parents: 26
diff changeset
2080 invenitur in lege de praesumptione data. Ergo videtur quod nec de
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2081 timore aliquod praeceptum dari debuerit.</p><p title="II-II q. 22 a. 2 s. c."><a name="39717"><span class="ref">[39717] IIª-IIae q. 22 a. 2 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
2082 est quod dicitur Deut. X, <i>et nunc, Israel, quid dominus Deus
544e12f679ad convert to xml
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parents: 26
diff changeset
2083 tuus petit a te, nisi ut timeas dominum Deum tuum?</i> Sed illud a
544e12f679ad convert to xml
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parents: 26
diff changeset
2084 nobis requirit quod nobis praecipit observandum. Ergo sub praecepto
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2085 cadit quod aliquis timeat Deum.</p><p title="II-II q. 22 a. 2 co."><a name="39718"><span class="ref">[39718] IIª-IIae q. 22 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2086 dicendum quod duplex est timor, scilicet servilis et filialis.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2087 Sicut autem aliquis inducitur ad observantiam praeceptorum legis
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parents: 26
diff changeset
2088 per spem praemiorum, ita etiam inducitur ad legis observantiam per
544e12f679ad convert to xml
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parents: 26
diff changeset
2089 timorem poenarum, qui est timor servilis. Et ideo sicut, secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2090 praedicta, in ipsa legis latione non fuit praeceptum dandum de actu
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2091 spei, sed ad hoc fuerunt homines inducendi per promissa; ita nec de
544e12f679ad convert to xml
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parents: 26
diff changeset
2092 timore qui respicit poenam fuit praeceptum dandum per modum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2093 praecepti, sed ad hoc fuerunt homines inducendi per comminationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2094 poenarum. Quod fuit factum et in ipsis praeceptis Decalogi, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2095 postmodum consequenter in secundariis legis praeceptis. Sed sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2096 sapientes et prophetae consequenter, intendentes homines stabilire
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2097 in obedientia legis, documenta tradiderunt de spe per modum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2098 admonitionis vel praecepti, ita etiam et de timore. Sed timor
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2099 filialis, qui reverentiam exhibet Deo, est quasi quoddam genus ad
544e12f679ad convert to xml
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parents: 26
diff changeset
2100 dilectionem Dei, et principium quoddam omnium eorum quae in Dei
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2101 reverentiam observantur. Et ideo de timore filiali dantur praecepta
544e12f679ad convert to xml
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parents: 26
diff changeset
2102 in lege sicut et de dilectione, quia utrumque est praeambulum ad
544e12f679ad convert to xml
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parents: 26
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2103 exteriores actus qui praecipiuntur in lege, ad quos pertinent
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2104 praecepta Decalogi. Et ideo in auctoritate legis inducta requiritur
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2105 ab homine timor, et ut ambulet in viis Dei colendo ipsum, et ut
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2106 diligat ipsum.</p><p title="II-II q. 22 a. 2 ad 1"><a name="39719"><span class="ref">[39719] IIª-IIae q. 22 a. 2 ad 1</span></a> Ad primum
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2107 ergo dicendum quod timor filialis est quoddam praeambulum ad legem
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2108 non sicut extrinsecum aliquid, sed sicut principium legis, sicut
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2109 etiam dilectio. Et ideo de utroque dantur praecepta, quae sunt
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2110 quasi quaedam principia communia totius legis.</p><p title="II-II q. 22 a. 2 ad 2"><a name="39720"><span class="ref">[39720] IIª-IIae q. 22 a. 2 ad 2</span></a> Ad secundum
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2111 dicendum quod ex amore sequitur timor filialis, sicut etiam et alia
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2112 bona opera quae ex caritate fiunt. Et ideo sicut post praeceptum
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2113 caritatis dantur praecepta de aliis actibus virtutum, ita etiam
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2114 simul dantur praecepta de timore et amore caritatis. Sicut etiam in
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2115 scientiis demonstrativis non sufficit ponere principia prima, nisi
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2116 etiam ponantur conclusiones quae ex his sequuntur vel proxime vel
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2117 remote.</p><p title="II-II q. 22 a. 2 ad 3"><a name="39721"><span class="ref">[39721] IIª-IIae q. 22 a. 2 ad 3</span></a> Ad tertium
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2118 dicendum quod inductio ad timorem sufficit ad excludendum
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2119 praesumptionem, sicut etiam inductio ad spem sufficit ad
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2120 excludendum desperationem, ut dictum est.</p></div></div><div class="centro"><br/>
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2121 <p><a href="sth3001.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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2122 <a href="sth3023.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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2123 <br/>
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2124 <hr/>
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2125 <br/>
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2126 <address>© 2006 Fundación Tomás de Aquino quoad
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2127 hanc editionem<br/>
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2128 Iura omnia asservantur<br/>
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2129 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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2130 </div></body>
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2131 </html>