annotate summa/latin/sth4079.html @ 44:d16e7ecf99ad

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date Thu, 17 Dec 2009 22:24:21 +0000
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, III&ordf; q. 79</title>
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23 </head>
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24 <body>
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25 <a href="http://www.corpusthomisticum.org/"></a>
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26 <div class="tres">CORPUS THOMISTICUM</div>
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27 <div class="uno">Sancti Thomae de Aquino</div>
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28 <div class="uno">Summa Theologiae</div>
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29 <div class="dos">tertia pars quaestio LXXIX</div>
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30 <br />
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31 <div class="centro">
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32 <table align="center" summary="Imago">
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33 <tr>
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34 <th><img src="icons/bene180.jpg" width="204" height="180" border=
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35 "0" alt="Thomas de Aquino a Sassetta depictus" align=
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36 "middle" /></th>
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37 </tr>
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38 </table>
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39 <br />
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40 <span class="tres">Textum Leoninum Romae 1906 editum<br />
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41 ac automato translatum a Roberto Busa SJ in taenias
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42 magneticas<br />
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43 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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44 <br /></span><br />
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45 <hr />
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46 <br />
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51 <script language="JavaScript" type="text/javascript">
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52 //<![CDATA[
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132 // -->
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133 //]]>
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134 </script><br />
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135 <hr />
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136 <br /></div>
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137 <div class="D">Quaestio 79</div>
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138 <div class="G">Prooemium</div>
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139 <p title="III q. 79 pr."><a name="50807"><span class="ref">[50807]
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140 III&ordf; q. 79 pr.</span></a> Deinde considerandum est de
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141 effectibus huius sacramenti. Et circa hoc quaeruntur octo. Primo,
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142 utrum hoc sacramentum conferat gratiam. Secundo, utrum effectus
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143 huius sacramenti sit adeptio gloriae. Tertio, utrum effectus huius
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144 sacramenti sit remissio peccati mortalis. Quarto, utrum per hoc
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145 sacramentum remittatur peccatum veniale. Quinto, utrum per hoc
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146 sacramentum tota poena peccati remittatur. Sexto, utrum hoc
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147 sacramentum hominem praeservet a peccatis futuris. Septimo, utrum
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148 hoc sacramentum prosit aliis quam sumentibus. Octavo, de
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149 impedimentis effectus huius sacramenti.</p>
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150 <br />
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151 <div class="E">Articulus 1</div>
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152 <p title="III q. 79 a. 1 arg. 1"><a name="50808"><span class=
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153 "ref">[50808] III&ordf; q. 79 a. 1 arg. 1</span></a> Ad primum sic
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154 proceditur. Videtur quod per hoc sacramentum non conferatur gratia.
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155 Hoc enim sacramentum est nutrimentum spirituale. Nutrimentum autem
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156 non datur nisi viventi. Cum ergo vita spiritualis sit per gratiam,
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157 non competit hoc sacramentum nisi iam habenti gratiam. Non ergo per
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158 hoc sacramentum confertur gratia ut primo habeatur. Similiter etiam
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159 nec ad hoc quod augeatur, quia augmentum spirituale pertinet ad
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160 sacramentum confirmationis, ut dictum est. Non ergo per hoc
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161 sacramentum gratia confertur.</p>
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162 <p title="III q. 79 a. 1 arg. 2"><a name="50809"><span class=
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163 "ref">[50809] III&ordf; q. 79 a. 1 arg. 2</span></a> Praeterea, hoc
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164 sacramentum assumitur ut quaedam spiritualis refectio. Sed refectio
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165 spiritualis magis videtur pertinere ad usum gratiae quam ad gratiae
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166 consecutionem. Ergo videtur quod per hoc sacramentum gratia non
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167 conferatur.</p>
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168 <p title="III q. 79 a. 1 arg. 3"><a name="50810"><span class=
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169 "ref">[50810] III&ordf; q. 79 a. 1 arg. 3</span></a> Praeterea,
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170 sicut supra dictum est, <i>in hoc sacramento corpus Christi
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171 offertur pro salute corporis, sanguis autem pro salute animae</i>.
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172 Sed corpus non est subiectum gratiae, sed anima, ut in secunda
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173 parte habitum est. Ergo ad minus quantum ad corpus per hoc
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174 sacramentum gratia non confertur.</p>
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175 <p title="III q. 79 a. 1 s. c."><a name="50811"><span class=
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176 "ref">[50811] III&ordf; q. 79 a. 1 s. c.</span></a> Sed contra est
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177 quod dominus dicit, Ioan. VI, <i>panis quem ego dabo, caro mea est
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178 pro mundi vita</i>. Sed vita spiritualis est per gratiam. Ergo per
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179 hoc sacramentum gratia confertur.</p>
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180 <p title="III q. 79 a. 1 co."><a name="50812"><span class=
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181 "ref">[50812] III&ordf; q. 79 a. 1 co.</span></a> Respondeo
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182 dicendum quod effectus huius sacramenti debet considerari, primo
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183 quidem et principaliter, ex eo quod in hoc sacramento continetur,
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184 quod est Christus. Qui sicut, in mundum visibiliter veniens,
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185 contulit mundo vitam gratiae, secundum illud Ioan. I, <i>gratia et
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186 veritas per Iesum Christum facta est</i>; ita, in hominem
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187 sacramentaliter veniens, vitam gratiae operatur, secundum illud
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188 Ioan. VI, <i>qui manducat me, vivit propter me</i>. Unde et
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189 Cyrillus dicit, <i>vivificativum Dei verbum, uniens seipsum
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190 propriae carni, fecit ipsam vivificativam. Decebat ergo eum nostris
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191 quodammodo uniri corporibus per sacram eius carnem et pretiosum
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192 sanguinem, quae accipimus in benedictione vivificativa in pane et
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193 vino</i>. Secundo consideratur ex eo quod per hoc sacramentum
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194 repraesentatur, quod est passio Christi, sicut supra dictum est. Et
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195 ideo effectum quem passio Christi fecit in mundo, hoc sacramentum
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196 facit in homine. Unde super illud Ioan. XIX, <i>continuo exivit
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197 sanguis et aqua</i>, dicit Chrysostomus, <i>quia hinc suscipiunt
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198 principium sacra mysteria, cum accesseris ad tremendum calicem, vel
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199 ab ipsa bibiturus Christi costa, ita accedas</i>. Unde et ipse
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200 dominus dicit, Matth. XXVI, <i>hic est sanguis meus, qui pro vobis
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201 effundetur in remissionem peccatorum</i>. Tertio consideratur
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202 effectus huius sacramenti ex modo quo traditur hoc sacramentum,
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203 quod traditur per modum cibi et potus. Et ideo omnem effectum quem
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204 cibus et potus materialis facit quantum ad vitam corporalem, quod
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205 scilicet sustentat, auget, reparat et delectat, hoc totum facit hoc
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206 sacramentum quantum ad vitam spiritualem. Unde Ambrosius dicit, in
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207 libro de sacramentis, <i>iste panis est vitae aeternae, qui animae
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208 nostrae substantiam fulcit</i>. Et Chrysostomus dicit, supra Ioan.,
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209 <i>praestat se nobis desiderantibus et palpare et comedere et
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210 amplecti</i>. Unde et ipse dominus dicit, Ioan. VI, <i>caro mea
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211 vere est cibus, et sanguis meus vere est potus</i>. Quarto
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212 consideratur effectus huius sacramenti ex speciebus in quibus hoc
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213 traditur sacramentum. Unde et Augustinus, ibidem, dicit, <i>dominus
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214 noster corpus et sanguinem suum in eis rebus commendavit quae ad
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215 unum aliquod rediguntur ex multis, namque aliud, scilicet panis, ex
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216 multis granis in unum constat, aliud, scilicet vinum, ex multis
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217 racemis confluit</i>. Et ideo ipse alibi dicit, super Ioan., <i>o
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218 sacramentum pietatis, o signum unitatis, o vinculum caritatis</i>.
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219 Et quia Christus et eius passio est causa gratiae, et spiritualis
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220 refectio et caritas sine gratia esse non potest, ex omnibus
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221 praemissis manifestum est quod hoc sacramentum gratiam confert.</p>
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222 <p title="III q. 79 a. 1 ad 1"><a name="50813"><span class=
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223 "ref">[50813] III&ordf; q. 79 a. 1 ad 1</span></a> Ad primum ergo
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224 dicendum quod hoc sacramentum ex seipso virtutem habet gratiam
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225 conferendi, nec aliquis habet gratiam ante susceptionem huius
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226 sacramenti nisi ex aliquali voto ipsius, vel per seipsum, sicut
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227 adulti, vel voto Ecclesiae, sicut parvuli, sicut supra dictum est.
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228 Unde ex efficacia virtutis ipsius est quod etiam ex voto ipsius
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229 aliquis gratiam consequatur, per quam spiritualiter vivificetur.
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230 Restat igitur ut, cum ipsum sacramentum realiter sumitur, gratia
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231 augeatur, et vita spiritualis perficiatur. Aliter tamen quam per
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232 sacramentum confirmationis, in quo augetur et perficitur gratia ad
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233 persistendum contra exteriores impugnationes inimicorum Christi.
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234 Per hoc autem sacramentum augetur gratia, et perficitur spiritualis
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235 vita, ad hoc quod homo in seipso perfectus existat per
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236 coniunctionem ad Deum.</p>
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237 <p title="III q. 79 a. 1 ad 2"><a name="50814"><span class=
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238 "ref">[50814] III&ordf; q. 79 a. 1 ad 2</span></a> Ad secundum
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239 dicendum quod hoc sacramentum confert gratiam spiritualiter, cum
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240 virtute caritatis. Unde Damascenus comparat hoc sacramentum carboni
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241 quem Isaias vidit, Isaiae VI, <i>carbo enim lignum simplex non est,
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242 sed unitum igni, ita et panis communionis non simplex panis est,
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243 sed unitus divinitati</i>. Sicut autem Gregorius dicit, in homilia
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244 Pentecostes, <i>amor Dei non est otiosus, magna enim operatur, si
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245 est</i>. Et ideo per hoc sacramentum, quantum est ex sui virtute,
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246 non solum habitus gratiae et virtutis confertur, sed etiam
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247 excitatur in actum, secundum illud II Cor. V, <i>caritas Christi
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248 urget nos</i>. Et inde est quod ex virtute huius sacramenti anima
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249 spiritualiter reficitur, per hoc quod anima delectatur, et
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250 quodammodo inebriatur dulcedine bonitatis divinae, secundum illud
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251 Cant. V, <i>comedite, amici, et bibite; et inebriamini,
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252 carissimi</i>.</p>
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253 <p title="III q. 79 a. 1 ad 3"><a name="50815"><span class=
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254 "ref">[50815] III&ordf; q. 79 a. 1 ad 3</span></a> Ad tertium
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255 dicendum quod, quia sacramenta operantur secundum similitudinem per
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256 quam significant, ideo per quandam assimilationem dicitur quod in
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257 hoc sacramento <i>corpus offertur pro salute corporis, et sanguis
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258 pro salute animae</i>, quamvis utrumque ad salutem utriusque
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259 operetur, cum sub utroque totus sit Christus, ut supra dictum est.
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260 Et licet corpus non sit immediatum subiectum gratiae, ex anima
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261 tamen redundat effectus gratiae ad corpus, dum in praesenti
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262 <i>membra nostra exhibemus arma iustitiae Deo</i>, ut habetur Rom.
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263 VI; et in futuro corpus nostrum sortietur incorruptionem et gloriam
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264 animae.</p>
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265 <br />
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266 <div class="E">Articulus 2</div>
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267 <p title="III q. 79 a. 2 arg. 1"><a name="50816"><span class=
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268 "ref">[50816] III&ordf; q. 79 a. 2 arg. 1</span></a> Ad secundum
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269 sic proceditur. Videtur quod effectus huius sacramenti non sit
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270 adeptio gloriae. Effectus enim proportionatur suae causae. Sed hoc
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271 sacramentum competit viatoribus, unde et viaticum dicitur. Cum
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272 igitur viatores nondum sint capaces gloriae, videtur quod hoc
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273 sacramentum non causet adeptionem gloriae.</p>
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274 <p title="III q. 79 a. 2 arg. 2"><a name="50817"><span class=
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275 "ref">[50817] III&ordf; q. 79 a. 2 arg. 2</span></a> Praeterea,
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276 posita causa sufficienti, ponitur effectus. Sed multi accipiunt hoc
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277 sacramentum qui nunquam pervenient ad gloriam, ut patet per
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278 Augustinum, XXI de Civ. Dei. Non ergo hoc sacramentum est causa
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279 adeptionis gloriae.</p>
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280 <p title="III q. 79 a. 2 arg. 3"><a name="50818"><span class=
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281 "ref">[50818] III&ordf; q. 79 a. 2 arg. 3</span></a> Praeterea,
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282 maius non efficitur a minori, quia nihil agit ultra suam speciem.
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283 Sed minus est percipere Christum sub specie aliena, quod fit in hoc
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284 sacramento, quam frui eo in specie propria, quod pertinet ad
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285 gloriam. Ergo hoc sacramentum non causat adeptionem gloriae.</p>
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286 <p title="III q. 79 a. 2 s. c."><a name="50819"><span class=
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287 "ref">[50819] III&ordf; q. 79 a. 2 s. c.</span></a> Sed contra est
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288 quod dicitur Ioan. VI, <i>si quis manducaverit ex hoc pane, vivet
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289 in aeternum</i>. Sed vita aeterna est vita gloriae. Ergo effectus
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290 huius sacramenti est adeptio gloriae.</p>
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291 <p title="III q. 79 a. 2 co."><a name="50820"><span class=
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292 "ref">[50820] III&ordf; q. 79 a. 2 co.</span></a> Respondeo
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293 dicendum quod in hoc sacramento potest considerari et id ex quo
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294 habet effectum, scilicet ipse Christus contentus, et passio eius
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295 repraesentata; et id per quod habet effectum, scilicet usus
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296 sacramenti et species eius. Et quantum ad utrumque competit huic
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297 sacramento quod causet adeptionem vitae aeternae. Nam ipse Christus
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298 per suam passionem aperuit nobis aditum vitae aeternae, secundum
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299 illud Heb. IX, <i>novi testamenti mediator est, ut, morte
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300 intercedente, qui vocati sunt accipiant repromissionem aeternae
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301 hereditatis</i>. Unde et in forma huius sacramenti dicitur, <i>hic
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302 est calix sanguinis mei novi et aeterni testamenti</i>. Similiter
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303 etiam refectio spiritualis cibi, et unitas significata per species
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304 panis et vini, habentur quidem in praesenti sed imperfecte,
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305 perfecte autem in statu gloriae. Unde Augustinus dicit, super illud
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306 Ioan. VI, <i>caro mea vere est cibus, cum cibo et potu id appetant
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307 homines ut non esuriant neque sitiant, hoc veraciter non praestat
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308 nisi iste cibus et potus, qui eos a quibus sumitur immortales et
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309 incorruptibiles facit in societate sanctorum, ubi pax erit et
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310 unitas plena atque perfecta</i>.</p>
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311 <p title="III q. 79 a. 2 ad 1"><a name="50821"><span class=
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312 "ref">[50821] III&ordf; q. 79 a. 2 ad 1</span></a> Ad primum ergo
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313 dicendum quod, sicut passio Christi, ex cuius virtute hoc
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314 sacramentum operatur, est quidem causa sufficiens gloriae, non
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315 tamen ita quod statim per ipsam introducamur in gloriam, sed
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316 oportet ut prius simul compatiamur, ut postea simul glorificemur,
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317 sicut dicitur Rom. VIII, ita hoc sacramentum non statim nos in
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318 gloriam introducit, sed dat nobis virtutem perveniendi ad gloriam.
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319 Et ideo viaticum dicitur. In cuius figuram, legitur III Reg. XIX,
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320 quod <i>Elias comedit et bibit, et ambulavit in fortitudine cibi
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321 illius quadraginta diebus et quadraginta noctibus, usque ad montem
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322 Dei Horeb</i>.</p>
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323 <p title="III q. 79 a. 2 ad 2"><a name="50822"><span class=
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diff changeset
324 "ref">[50822] III&ordf; q. 79 a. 2 ad 2</span></a> Ad secundum
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325 dicendum quod, sicut passio Christi non habet suum effectum in his
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326 qui se ad eam non habent ut debent, ita et per hoc sacramentum non
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327 adipiscuntur gloriam qui indecenter ipsum suscipiunt. Unde
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328 Augustinus dicit, super Ioan., exponens illa verba, <i>aliud est
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329 sacramentum, aliud virtus sacramenti. Multi de altari accipiunt, et
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330 accipiendo moriuntur. Panem ergo caelestem spiritualiter manducate,
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331 innocentiam ad altare apportate</i>. Unde non est mirum si illi qui
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332 innocentiam non servant, effectum huius sacramenti non
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333 consequuntur.</p>
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334 <p title="III q. 79 a. 2 ad 3"><a name="50823"><span class=
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335 "ref">[50823] III&ordf; q. 79 a. 2 ad 3</span></a> Ad tertium
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336 dicendum quod hoc quod Christus sub aliena specie sumitur, pertinet
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337 ad rationem sacramenti, quod instrumentaliter agit. Nihil autem
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338 prohibet causam instrumentalem producere potiorem effectum, ut ex
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339 supra dictis patet.</p>
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340 <br />
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341 <div class="E">Articulus 3</div>
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342 <p title="III q. 79 a. 3 arg. 1"><a name="50824"><span class=
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343 "ref">[50824] III&ordf; q. 79 a. 3 arg. 1</span></a> Ad tertium sic
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344 proceditur. Videtur quod effectus huius sacramenti sit remissio
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345 peccati mortalis. Dicitur enim in quadam collecta, <i>sit hoc
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346 sacramentum ablutio scelerum</i>. Sed scelera dicuntur peccata
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347 mortalia. Ergo per hoc sacramentum peccata mortalia abluuntur.</p>
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348 <p title="III q. 79 a. 3 arg. 2"><a name="50825"><span class=
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349 "ref">[50825] III&ordf; q. 79 a. 3 arg. 2</span></a> Praeterea, hoc
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350 sacramentum agit in virtute passionis Christi, sicut et Baptismus.
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351 Sed per Baptismum dimittuntur peccata mortalia, ut supra dictum
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352 est. Ergo et per hoc sacramentum, praesertim cum in forma huius
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353 sacramenti dicatur, <i>qui pro multis effundetur in remissionem
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354 peccatorum</i>.</p>
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355 <p title="III q. 79 a. 3 arg. 3"><a name="50826"><span class=
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356 "ref">[50826] III&ordf; q. 79 a. 3 arg. 3</span></a> Praeterea, per
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357 hoc sacramentum gratia confertur, ut dictum est. Sed per gratiam
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358 iustificatur homo a peccatis mortalibus, secundum illud Rom. III,
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359 <i>iustificati gratis per gratiam ipsius</i>. Ergo per hoc
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360 sacramentum remittuntur peccata mortalia.</p>
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diff changeset
361 <p title="III q. 79 a. 3 s. c."><a name="50827"><span class=
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diff changeset
362 "ref">[50827] III&ordf; q. 79 a. 3 s. c.</span></a> Sed contra est
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363 quod dicitur I Cor. XI, <i>qui manducat et bibit indigne, iudicium
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364 sibi manducat et bibit</i>. Dicit autem Glossa ibidem quod <i>ille
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365 manducat et bibit indigne qui in crimine est, vel irreverenter
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366 tractat, et talis manducat et bibit sibi iudicium, idest
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367 damnationem</i>. Ergo ille qui est in peccato mortali, per hoc quod
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368 accipit hoc sacramentum, magis accumulat sibi peccatum, quam
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369 remissionem sui peccati consequatur.</p>
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diff changeset
370 <p title="III q. 79 a. 3 co."><a name="50828"><span class=
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371 "ref">[50828] III&ordf; q. 79 a. 3 co.</span></a> Respondeo
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diff changeset
372 dicendum quod virtus huius sacramenti potest considerari
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373 dupliciter. Uno modo, secundum se. Et sic hoc sacramentum habet
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374 virtutem ad remittendum quaecumque peccata, ex passione Christi,
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375 quae est fons et causa remissionis peccatorum alio modo potest
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376 considerari per comparationem ad eum qui recipit hoc sacramentum,
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377 prout in eo invenitur vel non invenitur impedimentum percipiendi
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378 hoc sacramentum. Quicumque autem habet conscientiam peccati
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379 mortalis, habet in se impedimentum percipiendi effectum huius
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380 sacramenti, eo quod non est conveniens susceptor huius sacramenti,
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381 tum quia non vivit spiritualiter, et ita non debet spirituale
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382 nutrimentum suscipere, quod non est nisi viventis; tum quia non
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383 potest uniri Christo, quod fit per hoc sacramentum, dum est in
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384 affectu peccandi mortaliter. Et ideo, ut dicitur in libro de
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diff changeset
385 ecclesiasticis Dogmat., <i>si mens in affectu peccandi est,
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386 gravatur magis Eucharistiae perceptione quam purificetur</i>. Unde
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diff changeset
387 hoc sacramentum in eo qui ipsum percipit cum conscientia peccati
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388 mortalis, non operatur remissionem peccati. Potest tamen hoc
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389 sacramentum operari remissionem peccati dupliciter. Uno modo, non
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390 perceptum actu, sed voto, sicut cum quis primo iustificatur a
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391 peccato. Alio modo, etiam perceptum ab eo qui est in peccato
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392 mortali, cuius conscientiam et affectum non habet. Forte enim primo
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393 non fuit sufficienter contritus, sed, devote et reverenter
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394 accedens, consequetur per hoc sacramentum gratiam caritatis, quae
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395 contritionem perficiet et remissionem peccati.</p>
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diff changeset
396 <p title="III q. 79 a. 3 ad 1"><a name="50829"><span class=
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diff changeset
397 "ref">[50829] III&ordf; q. 79 a. 3 ad 1</span></a> Ad primum ergo
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diff changeset
398 dicendum quod petimus quod illud sacramentum nobis sit ablutio
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399 scelerum, vel eorum quorum conscientiam non habemus, secundum illud
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400 Psalmi, <i>ab occultis meis munda me, domine</i>; vel ut contritio
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401 in nobis perficiatur ad scelerum remissionem; vel etiam ut robur
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402 nobis detur contra scelera vitanda.</p>
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diff changeset
403 <p title="III q. 79 a. 3 ad 2"><a name="50830"><span class=
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diff changeset
404 "ref">[50830] III&ordf; q. 79 a. 3 ad 2</span></a> Ad secundum
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diff changeset
405 dicendum quod Baptismus est spiritualis generatio, quae est mutatio
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406 de non esse spirituali in esse spirituale; et datur per modum
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407 ablutionis. Et ideo, quantum ad utrumque, non inconvenienter
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408 accedit ad Baptismum qui habet conscientiam peccati mortalis. Sed
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409 per hoc sacramentum homo sumit in se Christum per modum spiritualis
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410 nutrimenti, quod non competit mortuo in peccatis. Et ideo non est
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411 similis ratio.</p>
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412 <p title="III q. 79 a. 3 ad 3"><a name="50831"><span class=
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413 "ref">[50831] III&ordf; q. 79 a. 3 ad 3</span></a> Ad tertium
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414 dicendum quod gratia est sufficiens causa remissionis peccati
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415 mortalis, non tamen actu remittit peccatum mortale nisi cum primo
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416 datur peccatori. Sic autem non datur in hoc sacramento. Unde ratio
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417 non sequitur.</p>
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418 <br />
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419 <div class="E">Articulus 4</div>
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420 <p title="III q. 79 a. 4 arg. 1"><a name="50832"><span class=
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diff changeset
421 "ref">[50832] III&ordf; q. 79 a. 4 arg. 1</span></a> Ad quartum sic
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422 proceditur. Videtur quod per hoc sacramentum non remittantur
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423 peccata venialia. Hoc enim sacramentum, ut Augustinus dicit, super
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424 Ioan., est sacramentum caritatis. Sed venialia peccata non
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425 contrariantur caritati, ut in secunda parte habitum est. Cum ergo
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426 contrarium tollatur per suum contrarium, videtur quod peccata
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427 venialia per hoc sacramentum non remittantur.</p>
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diff changeset
428 <p title="III q. 79 a. 4 arg. 2"><a name="50833"><span class=
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diff changeset
429 "ref">[50833] III&ordf; q. 79 a. 4 arg. 2</span></a> Praeterea, si
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430 peccata venialia per hoc sacramentum remittantur, qua ratione unum
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431 remittitur, et omnia remittentur. Sed non videtur quod omnia
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432 remittantur, quia sic frequenter aliquis esset absque omni peccato
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433 veniali, quod est contra id quod dicitur I Ioan. I, <i>si dixerimus
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434 quoniam peccatum non habemus, nos ipsos seducimus</i>. Non ergo per
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435 hoc sacramentum remittitur aliquod peccatum veniale.</p>
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diff changeset
436 <p title="III q. 79 a. 4 arg. 3"><a name="50834"><span class=
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diff changeset
437 "ref">[50834] III&ordf; q. 79 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
438 contraria mutuo se expellunt. Sed peccata venialia non prohibent a
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439 perceptione huius sacramenti, dicit enim Augustinus, super illud
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440 Ioan. VI, <i>si quis ex ipso manducaverit, non morietur in
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441 aeternum, innocentiam, inquit, ad altare apportate, peccata, etsi
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442 sint quotidiana, non sint mortifera</i>. Ergo neque peccata
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443 venialia per hoc sacramentum tolluntur.</p>
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diff changeset
444 <p title="III q. 79 a. 4 s. c."><a name="50835"><span class=
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diff changeset
445 "ref">[50835] III&ordf; q. 79 a. 4 s. c.</span></a> Sed contra est
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diff changeset
446 quod Innocentius III dicit, quod hoc sacramentum veniale delet et
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447 cavet mortalia.</p>
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448 <p title="III q. 79 a. 4 co."><a name="50836"><span class=
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diff changeset
449 "ref">[50836] III&ordf; q. 79 a. 4 co.</span></a> Respondeo
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diff changeset
450 dicendum quod in hoc sacramento duo possunt considerari, scilicet
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451 ipsum sacramentum, et res sacramenti. Et ex utroque apparet quod
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452 hoc sacramentum habet virtutem ad remissionem venialium peccatorum.
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453 Nam hoc sacramentum sumitur sub specie cibi nutrientis. Nutrimentum
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454 autem cibi necessarium est corpori ad restaurandum id quod quotidie
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455 deperditur ex calore naturali. Spiritualiter autem quotidie in
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456 nobis aliquid deperditur ex calore concupiscentiae per peccata
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diff changeset
457 venialia, quae diminuunt fervorem caritatis, ut in secunda parte
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diff changeset
458 habitum est. Et ideo competit huic sacramento ut remittat peccata
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diff changeset
459 venialia. Unde et Ambrosius dicit, in libro de sacramentis, quod
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diff changeset
460 iste panis quotidianus sumitur in remedium quotidianae
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461 infirmitatis. Res autem huius sacramenti est caritas, non solum
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462 quantum ad habitum, sed etiam quantum ad actum, qui excitatur in
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diff changeset
463 hoc sacramento, per quod peccata venialia solvuntur. Unde
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diff changeset
464 manifestum est quod virtute huius sacramenti remittuntur peccata
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diff changeset
465 venialia.</p>
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diff changeset
466 <p title="III q. 79 a. 4 ad 1"><a name="50837"><span class=
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diff changeset
467 "ref">[50837] III&ordf; q. 79 a. 4 ad 1</span></a> Ad primum ergo
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diff changeset
468 dicendum quod peccata venialia, etsi non contrarientur caritati
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469 quantum ad habitum, contrariantur tamen ei quantum ad fervorem
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diff changeset
470 actus, qui excitatur per hoc sacramentum. Ratione cuius peccata
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diff changeset
471 venialia tolluntur.</p>
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diff changeset
472 <p title="III q. 79 a. 4 ad 2"><a name="50838"><span class=
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diff changeset
473 "ref">[50838] III&ordf; q. 79 a. 4 ad 2</span></a> Ad secundum
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diff changeset
474 dicendum quod illud verbum non est intelligendum quin aliqua hora
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475 possit homo esse absque omni reatu peccati venialis, sed quia vitam
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476 istam sancti non ducunt sine peccatis venialibus.</p>
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diff changeset
477 <p title="III q. 79 a. 4 ad 3"><a name="50839"><span class=
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diff changeset
478 "ref">[50839] III&ordf; q. 79 a. 4 ad 3</span></a> Ad tertium
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diff changeset
479 dicendum quod maior est virtus caritatis, cuius est hoc
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480 sacramentum, quam venialium peccatorum, nam caritas tollit per suum
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diff changeset
481 actum peccata venialia, quae tamen non possunt totaliter impedire
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482 actum caritatis. Et eadem ratio est de hoc sacramento.</p>
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diff changeset
483 <br />
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diff changeset
484 <div class="E">Articulus 5</div>
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diff changeset
485 <p title="III q. 79 a. 5 arg. 1"><a name="50840"><span class=
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diff changeset
486 "ref">[50840] III&ordf; q. 79 a. 5 arg. 1</span></a> Ad quintum sic
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diff changeset
487 proceditur. Videtur quod per hoc sacramentum tota poena peccati
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488 remittatur. Homo enim per hoc sacramentum suscipit in se effectum
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diff changeset
489 passionis Christi, ut dictum est, sicut et per Baptismum. Sed per
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parents: 26
diff changeset
490 Baptismum percipit homo remissionem omnis poenae virtute passionis
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parents: 26
diff changeset
491 Christi, quae sufficienter satisfecit pro omnibus peccatis, ut ex
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diff changeset
492 supra dictis patet. Ergo videtur quod per hoc sacramentum homini
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diff changeset
493 remittatur totus reatus poenae.</p>
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parents: 26
diff changeset
494 <p title="III q. 79 a. 5 arg. 2"><a name="50841"><span class=
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parents: 26
diff changeset
495 "ref">[50841] III&ordf; q. 79 a. 5 arg. 2</span></a> Praeterea,
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diff changeset
496 Alexander Papa dicit, <i>nihil in sacrificiis maius esse potest
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parents: 26
diff changeset
497 quam corpus et sanguis Christi</i>. Sed per sacrificia veteris
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parents: 26
diff changeset
498 legis homo satisfaciebat pro peccatis suis, dicitur enim Levit. IV
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parents: 26
diff changeset
499 et V, si peccaverit homo, offeret (hoc vel illud) pro peccato suo,
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parents: 26
diff changeset
500 et remittetur ei. Ergo multo magis hoc sacramentum valet ad
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parents: 26
diff changeset
501 remissionem omnis poenae.</p>
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parents: 26
diff changeset
502 <p title="III q. 79 a. 5 arg. 3"><a name="50842"><span class=
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parents: 26
diff changeset
503 "ref">[50842] III&ordf; q. 79 a. 5 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
504 constat quod per hoc sacramentum aliquid de reatu poenae
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parents: 26
diff changeset
505 dimittitur, unde et in satisfactione quibusdam iniungitur quod pro
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parents: 26
diff changeset
506 se faciant Missas celebrare. Sed qua ratione una pars poenae
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parents: 26
diff changeset
507 dimittitur, eadem ratione et alia, cum virtus Christi, quae in hoc
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parents: 26
diff changeset
508 sacramento continetur, sit infinita. Ergo videtur quod per hoc
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diff changeset
509 sacramentum tota poena tollatur.</p>
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parents: 26
diff changeset
510 <p title="III q. 79 a. 5 s. c."><a name="50843"><span class=
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parents: 26
diff changeset
511 "ref">[50843] III&ordf; q. 79 a. 5 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
512 quod, secundum hoc, non esset homini alia poena iniungenda, sicut
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513 nec baptizato iniungitur.</p>
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parents: 26
diff changeset
514 <p title="III q. 79 a. 5 co."><a name="50844"><span class=
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parents: 26
diff changeset
515 "ref">[50844] III&ordf; q. 79 a. 5 co.</span></a> Respondeo
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parents: 26
diff changeset
516 dicendum quod hoc sacramentum simul est et sacrificium et
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parents: 26
diff changeset
517 sacramentum, sed rationem sacrificii habet inquantum offertur;
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parents: 26
diff changeset
518 rationem autem sacramenti inquantum sumitur. Et ideo effectum
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parents: 26
diff changeset
519 sacramenti habet in eo qui sumit, effectum autem sacrificii in eo
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parents: 26
diff changeset
520 qui offert, vel in his pro quibus offertur. Si igitur consideretur
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parents: 26
diff changeset
521 ut sacramentum, habet dupliciter effectum, uno modo, directe ex vi
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parents: 26
diff changeset
522 sacramenti; alio modo, quasi ex quadam concomitantia; sicut et
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parents: 26
diff changeset
523 circa continentiam sacramenti dictum est. Ex vi quidem sacramenti,
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parents: 26
diff changeset
524 directe habet illum effectum ad quem est institutum. Non est autem
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parents: 26
diff changeset
525 institutum ad satisfaciendum, sed ad spiritualiter nutriendum per
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parents: 26
diff changeset
526 unionem ad Christum et ad membra eius, sicut et nutrimentum unitur
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parents: 26
diff changeset
527 nutrito. Sed quia haec unitas fit per caritatem, ex cuius fervore
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parents: 26
diff changeset
528 aliquis consequitur remissionem non solum culpae, sed etiam poenae;
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parents: 26
diff changeset
529 inde est quod ex consequenti, per quandam concomitantiam ad
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parents: 26
diff changeset
530 principalem effectum, homo consequitur remissionem poenae; non
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parents: 26
diff changeset
531 quidem totius, sed secundum modum suae devotionis et fervoris.
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parents: 26
diff changeset
532 Inquantum vero est sacrificium, habet vim satisfactivam. Sed in
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parents: 26
diff changeset
533 satisfactione magis attenditur affectus offerentis quam quantitas
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parents: 26
diff changeset
534 oblationis, unde et dominus dixit, Luc. XXI, de vidua quae obtulit
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parents: 26
diff changeset
535 duo aera, quod plus omnibus misit. Quamvis igitur haec oblatio ex
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parents: 26
diff changeset
536 sui quantitate sufficiat ad satisfaciendum pro omni poena, tamen
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parents: 26
diff changeset
537 fit satisfactoria illis pro quibus offertur, vel etiam
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parents: 26
diff changeset
538 offerentibus, secundum quantitatem suae devotionis, et non pro tota
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diff changeset
539 poena.</p>
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parents: 26
diff changeset
540 <p title="III q. 79 a. 5 ad 1"><a name="50845"><span class=
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parents: 26
diff changeset
541 "ref">[50845] III&ordf; q. 79 a. 5 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
542 dicendum quod sacramentum Baptismi directe ordinatur ad remissionem
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parents: 26
diff changeset
543 culpae et poenae, non autem Eucharistia, quia Baptismus datur
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parents: 26
diff changeset
544 homini quasi commorienti Christo; Eucharistia autem quasi nutriendo
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parents: 26
diff changeset
545 et perficiendo per Christum. Unde non est similis ratio.</p>
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parents: 26
diff changeset
546 <p title="III q. 79 a. 5 ad 2"><a name="50846"><span class=
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parents: 26
diff changeset
547 "ref">[50846] III&ordf; q. 79 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
548 dicendum quod alia sacrificia et oblationes non operabantur
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parents: 26
diff changeset
549 remissionem totius poenae, neque quantum ad quantitatem oblati,
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diff changeset
550 sicut hoc sacrificium; neque quantum ad devotionem hominis, ex qua
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parents: 26
diff changeset
551 contingit quod etiam hic non tollitur tota poena.</p>
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parents: 26
diff changeset
552 <p title="III q. 79 a. 5 ad 3"><a name="50847"><span class=
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parents: 26
diff changeset
553 "ref">[50847] III&ordf; q. 79 a. 5 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
554 dicendum quod hoc quod tollitur pars poenae et non tota per hoc
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parents: 26
diff changeset
555 sacramentum, non contingit ex defectu virtutis Christi, sed ex
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parents: 26
diff changeset
556 defectu devotionis humanae.</p>
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parents: 26
diff changeset
557 <br />
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parents: 26
diff changeset
558 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
559 <p title="III q. 79 a. 6 arg. 1"><a name="50848"><span class=
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parents: 26
diff changeset
560 "ref">[50848] III&ordf; q. 79 a. 6 arg. 1</span></a> Ad sextum sic
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parents: 26
diff changeset
561 proceditur. Videtur quod per hoc sacramentum non praeservetur homo
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parents: 26
diff changeset
562 a peccatis futuris. Multi enim digne sumentes hoc sacramentum
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parents: 26
diff changeset
563 postea in peccatum cadent. Quod non accideret si hoc sacramentum
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parents: 26
diff changeset
564 praeservaret a peccatis futuris. Non ergo effectus huius sacramenti
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parents: 26
diff changeset
565 est a peccatis futuris praeservare.</p>
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parents: 26
diff changeset
566 <p title="III q. 79 a. 6 arg. 2"><a name="50849"><span class=
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parents: 26
diff changeset
567 "ref">[50849] III&ordf; q. 79 a. 6 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
568 Eucharistia est sacramentum caritatis, ut supra dictum est. Sed
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parents: 26
diff changeset
569 caritas non videtur praeservare a peccatis futuris, quia semel
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parents: 26
diff changeset
570 habita potest amitti per peccatum, ut in secunda parte habitum est.
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parents: 26
diff changeset
571 Ergo videtur quod nec hoc sacramentum praeservet hominem a
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diff changeset
572 peccato.</p>
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diff changeset
573 <p title="III q. 79 a. 6 arg. 3"><a name="50850"><span class=
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parents: 26
diff changeset
574 "ref">[50850] III&ordf; q. 79 a. 6 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
575 origo peccati in nobis est <i>lex peccati, quae est in membris
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parents: 26
diff changeset
576 nostris</i>, ut patet per apostolum, Rom. VII. Sed mitigatio
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parents: 26
diff changeset
577 fomitis, qui est lex peccati, non ponitur effectus huius
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parents: 26
diff changeset
578 sacramenti, sed magis Baptismi. Ergo praeservare a peccatis futuris
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diff changeset
579 non est effectus huius sacramenti.</p>
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parents: 26
diff changeset
580 <p title="III q. 79 a. 6 s. c."><a name="50851"><span class=
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parents: 26
diff changeset
581 "ref">[50851] III&ordf; q. 79 a. 6 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
582 quod dominus dicit, Ioan. VI, <i>hic est panis de caelo descendens,
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diff changeset
583 ut, si quis ex eo manducaverit, non moriatur</i>. Quod quidem
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parents: 26
diff changeset
584 manifestum est non intelligi de morte corporali. Ergo intelligitur
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parents: 26
diff changeset
585 quod hoc sacramentum praeservet a morte spirituali, quae est per
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diff changeset
586 peccatum.</p>
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diff changeset
587 <p title="III q. 79 a. 6 co."><a name="50852"><span class=
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parents: 26
diff changeset
588 "ref">[50852] III&ordf; q. 79 a. 6 co.</span></a> Respondeo
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parents: 26
diff changeset
589 dicendum quod peccatum est quaedam mors spiritualis animae. Unde
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parents: 26
diff changeset
590 hoc modo praeservatur aliquis a peccato futuro, quo praeservatur
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parents: 26
diff changeset
591 corpus a morte futura. Quod quidem fit dupliciter. Uno modo,
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parents: 26
diff changeset
592 inquantum natura hominis interius roboratur contra interiora
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parents: 26
diff changeset
593 corruptiva, et sic praeservatur a morte per cibum et medicinam.
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diff changeset
594 Alio modo, per hoc quod munitur contra exteriores impugnationes, et
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parents: 26
diff changeset
595 sic praeservatur per arma, quibus munitur corpus. Utroque autem
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parents: 26
diff changeset
596 modo hoc sacramentum praeservat a peccato. Nam primo quidem, per
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parents: 26
diff changeset
597 hoc quod Christo coniungit per gratiam, roborat spiritualem vitam
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diff changeset
598 hominis, tanquam spiritualis cibus et spiritualis medicina,
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diff changeset
599 secundum illud Psalmi, <i>panis cor hominis confirmat</i>. Et
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parents: 26
diff changeset
600 Augustinus dicit, super Ioan., <i>securus accede, panis est, non
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parents: 26
diff changeset
601 venenum</i>. Alio modo, inquantum signum est passionis Christi, per
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parents: 26
diff changeset
602 quam victi sunt Daemones, repellit enim omnem Daemonum
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parents: 26
diff changeset
603 impugnationem. Unde Chrysostomus dicit, super Ioan., <i>ut leones
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diff changeset
604 flammam spirantes, sic ab illa mensa discedimus, terribiles effecti
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diff changeset
605 Diabolo</i>.</p>
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diff changeset
606 <p title="III q. 79 a. 6 ad 1"><a name="50853"><span class=
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parents: 26
diff changeset
607 "ref">[50853] III&ordf; q. 79 a. 6 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
608 dicendum quod effectus huius sacramenti recipitur in homine
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parents: 26
diff changeset
609 secundum hominis conditionem, sicut contingit de qualibet causa
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parents: 26
diff changeset
610 activa quod eius effectus recipitur in materia secundum modum
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parents: 26
diff changeset
611 materiae. Homo autem in statu viae est huius conditionis quod
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parents: 26
diff changeset
612 liberum arbitrium eius potest flecti in bonum et in malum. Unde,
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parents: 26
diff changeset
613 licet hoc sacramentum, quantum est de se habeat virtutem
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parents: 26
diff changeset
614 praeservativam a peccato, non tamen aufert homini possibilitatem
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parents: 26
diff changeset
615 peccandi.</p>
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diff changeset
616 <p title="III q. 79 a. 6 ad 2"><a name="50854"><span class=
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parents: 26
diff changeset
617 "ref">[50854] III&ordf; q. 79 a. 6 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
618 dicendum quod etiam caritas, quantum est de se, praeservat hominem
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parents: 26
diff changeset
619 a peccato, secundum illud Rom. XIII, <i>dilectio proximi malum non
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parents: 26
diff changeset
620 operatur</i>. Sed ex mutabilitate liberi arbitrii contingit quod
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parents: 26
diff changeset
621 aliquis post habitam caritatem peccat, sicut et post susceptionem
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parents: 26
diff changeset
622 huius sacramenti.</p>
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diff changeset
623 <p title="III q. 79 a. 6 ad 3"><a name="50855"><span class=
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parents: 26
diff changeset
624 "ref">[50855] III&ordf; q. 79 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
625 dicendum quod, licet hoc sacramentum non directe ordinetur ad
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parents: 26
diff changeset
626 diminutionem fomitis, diminuit tamen fomitem ex quadam
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parents: 26
diff changeset
627 consequentia, inquantum auget caritatem, quia, sicut Augustinus
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parents: 26
diff changeset
628 dicit, in libro octogintatrium quaestionum, <i>augmentum caritatis
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parents: 26
diff changeset
629 est diminutio cupiditatis</i>. Directe autem confirmat cor hominis
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parents: 26
diff changeset
630 in bono. Per quod etiam praeservatur homo a peccato.</p>
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parents: 26
diff changeset
631 <br />
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parents: 26
diff changeset
632 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
633 <p title="III q. 79 a. 7 arg. 1"><a name="50856"><span class=
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diff changeset
634 "ref">[50856] III&ordf; q. 79 a. 7 arg. 1</span></a> Ad septimum
544e12f679ad convert to xml
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parents: 26
diff changeset
635 sic proceditur. Videtur quod hoc sacramentum non prosit nisi
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parents: 26
diff changeset
636 sumenti. Hoc enim sacramentum est unius generis cum aliis
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parents: 26
diff changeset
637 sacramentis, utpote aliis condivisum. Sed alia sacramenta non
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parents: 26
diff changeset
638 prosunt nisi sumentibus, sicut effectum Baptismi non suscipit nisi
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parents: 26
diff changeset
639 baptizatus. Ergo nec hoc sacramentum prodest aliis nisi
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parents: 26
diff changeset
640 sumenti.</p>
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parents: 26
diff changeset
641 <p title="III q. 79 a. 7 arg. 2"><a name="50857"><span class=
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parents: 26
diff changeset
642 "ref">[50857] III&ordf; q. 79 a. 7 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
643 effectus huius sacramenti est adeptio gratiae et gloriae, et
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parents: 26
diff changeset
644 remissio culpae, ad minus venialis. Si ergo hoc sacramentum haberet
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parents: 26
diff changeset
645 effectum in aliis quam in sumentibus, posset contingere quod
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parents: 26
diff changeset
646 aliquis adipisceretur gloriam et gratiam et remissionem culpae
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parents: 26
diff changeset
647 absque actione et passione propria, alio offerente vel sumente hoc
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parents: 26
diff changeset
648 sacramentum.</p>
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parents: 26
diff changeset
649 <p title="III q. 79 a. 7 arg. 3"><a name="50858"><span class=
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parents: 26
diff changeset
650 "ref">[50858] III&ordf; q. 79 a. 7 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
651 multiplicata causa, multiplicatur effectus. Si ergo hoc sacramentum
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parents: 26
diff changeset
652 prodest aliis quam sumentibus, sequeretur quod magis prodesset
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parents: 26
diff changeset
653 alicui si sumeret hoc sacramentum in multis hostiis in una Missa
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parents: 26
diff changeset
654 consecratis, quod non habet Ecclesiae consuetudo, ut scilicet multi
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parents: 26
diff changeset
655 communicent pro alicuius salute. Non ergo videtur quod hoc
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parents: 26
diff changeset
656 sacramentum prosit nisi sumenti.</p>
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parents: 26
diff changeset
657 <p title="III q. 79 a. 7 s. c."><a name="50859"><span class=
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parents: 26
diff changeset
658 "ref">[50859] III&ordf; q. 79 a. 7 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
659 quod in celebratione huius sacramenti fit pro multis aliis
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parents: 26
diff changeset
660 deprecatio. Quod frustra fieret nisi hoc sacramentum aliis
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parents: 26
diff changeset
661 prodesset. Ergo hoc sacramentum non solum sumentibus prodest.</p>
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662 <p title="III q. 79 a. 7 co."><a name="50860"><span class=
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663 "ref">[50860] III&ordf; q. 79 a. 7 co.</span></a> Respondeo
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664 dicendum quod, sicut prius dictum est, hoc sacramentum non solum
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665 est sacramentum, sed etiam est sacrificium. Inquantum enim in hoc
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diff changeset
666 sacramento repraesentatur passio Christi, qua Christus obtulit se
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diff changeset
667 hostiam Deo, ut dicitur Ephes. V, habet rationem sacrificii,
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diff changeset
668 inquantum vero in hoc sacramento traditur invisibiliter gratia sub
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diff changeset
669 visibili specie, habet rationem sacramenti. Sic igitur hoc
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diff changeset
670 sacramentum sumentibus quidem prodest per modum sacramenti et per
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diff changeset
671 modum sacrificii, quia pro omnibus sumentibus offertur, dicitur
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diff changeset
672 enim in canone Missae, <i>quotquot ex hac altaris participatione
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diff changeset
673 sacrosanctum corpus et sanguinem filii tui sumpserimus, omni
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diff changeset
674 benedictione caelesti et gratia repleamur</i>. Sed aliis, qui non
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675 sumunt, prodest per modum sacrificii, inquantum pro salute eorum
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diff changeset
676 offertur, unde et in canone Missae dicitur, <i>memento, domine,
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diff changeset
677 famulorum famularumque tuarum, pro quibus tibi offerimus, vel qui
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678 tibi offerunt, hoc sacrificium laudis, pro se suisque omnibus, pro
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diff changeset
679 redemptione animarum suarum, pro spe salutis et incolumitatis
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diff changeset
680 suae</i>. Et utrumque modum dominus exprimit, dicens, Matth. XXVI,
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diff changeset
681 qui pro vobis, scilicet sumentibus, et pro multis aliis, effundetur
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682 in remissionem peccatorum.</p>
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diff changeset
683 <p title="III q. 79 a. 7 ad 1"><a name="50861"><span class=
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diff changeset
684 "ref">[50861] III&ordf; q. 79 a. 7 ad 1</span></a> Ad primum ergo
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diff changeset
685 dicendum quod hoc sacramentum prae aliis habet quod est
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diff changeset
686 sacrificium. Et ideo non est similis ratio.</p>
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diff changeset
687 <p title="III q. 79 a. 7 ad 2"><a name="50862"><span class=
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diff changeset
688 "ref">[50862] III&ordf; q. 79 a. 7 ad 2</span></a> Ad secundum
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diff changeset
689 dicendum quod, sicut passio Christi prodest quidem omnibus ad
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diff changeset
690 remissionem culpae et adeptionem gratiae et gloriae, sed effectum
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diff changeset
691 non habet nisi in illis qui passioni Christi coniunguntur per fidem
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diff changeset
692 et caritatem; ita etiam hoc sacrificium, quod est memoriale
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diff changeset
693 dominicae passionis, non habet effectum nisi in illis qui
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diff changeset
694 coniunguntur huic sacramento per fidem et caritatem. Unde et
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diff changeset
695 Augustinus dicit, ad renatum, <i>quis offerat corpus Christi nisi
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diff changeset
696 pro his qui sunt membra Christi?</i> Unde et in canone Missae non
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diff changeset
697 oratur pro his qui sunt extra Ecclesiam. Illis tamen prodest plus
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diff changeset
698 vel minus, secundum modum devotionis eorum.</p>
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diff changeset
699 <p title="III q. 79 a. 7 ad 3"><a name="50863"><span class=
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diff changeset
700 "ref">[50863] III&ordf; q. 79 a. 7 ad 3</span></a> Ad tertium
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diff changeset
701 dicendum quod sumptio pertinet ad rationem sacramenti, sed oblatio
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702 pertinet ad rationem sacrificii. Et ideo ex hoc quod aliquis sumit
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diff changeset
703 corpus Christi, vel etiam plures, non accrescit aliis aliquod
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diff changeset
704 iuvamentum. Similiter etiam neque ex hoc quod sacerdos plures
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diff changeset
705 hostias consecrat in una Missa, non multiplicatur effectus huius
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diff changeset
706 sacramenti, quia non est nisi unum sacrificium, nihil enim virtutis
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diff changeset
707 plus est in multis hostiis consecratis quam in una, cum sub omnibus
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diff changeset
708 et sub una non sit nisi totus Christus. Unde nec si aliquis simul
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709 in una Missa multas hostias consecratas sumat, participabit maiorem
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diff changeset
710 effectum sacramenti. In pluribus vero Missis multiplicatur
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diff changeset
711 sacrificii oblatio. Et ideo multiplicatur effectus sacrificii et
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diff changeset
712 sacramenti.</p>
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713 <br />
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714 <div class="E">Articulus 8</div>
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diff changeset
715 <p title="III q. 79 a. 8 arg. 1"><a name="50864"><span class=
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diff changeset
716 "ref">[50864] III&ordf; q. 79 a. 8 arg. 1</span></a> Ad octavum sic
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diff changeset
717 proceditur. Videtur quod per veniale peccatum non impediatur
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718 effectus huius sacramenti. Dicit enim Augustinus, super illud Ioan.
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diff changeset
719 VI, <i>si quis ex ipso manducaverit etc., panem caelestem
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diff changeset
720 spiritualiter manducate; innocentiam ad altare portate; peccata,
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diff changeset
721 etsi sint quotidiana, non sint mortifera</i>. Ex quo patet quod
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722 quotidiana peccata, quae dicuntur venialia, spiritualem
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diff changeset
723 manducationem non impediunt. Sed spiritualiter manducantes effectum
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diff changeset
724 huius sacramenti percipiunt. Ergo peccata venialia non impediunt
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725 effectum huius sacramenti.</p>
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diff changeset
726 <p title="III q. 79 a. 8 arg. 2"><a name="50865"><span class=
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diff changeset
727 "ref">[50865] III&ordf; q. 79 a. 8 arg. 2</span></a> Praeterea, hoc
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diff changeset
728 sacramentum non est minoris virtutis quam Baptismus. Sed effectum
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diff changeset
729 Baptismi, sicut supra dictum est, impedit sola fictio, ad quam non
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diff changeset
730 pertinent peccata venialia, quia, sicut Sap. I dicitur, <i>spiritus
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diff changeset
731 sanctus disciplinae effugiet fictum</i>, qui tamen per peccata
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diff changeset
732 venialia non fugatur. Ergo neque effectum huius sacramenti
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diff changeset
733 impediunt peccata venialia.</p>
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diff changeset
734 <p title="III q. 79 a. 8 arg. 3"><a name="50866"><span class=
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diff changeset
735 "ref">[50866] III&ordf; q. 79 a. 8 arg. 3</span></a> Praeterea,
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diff changeset
736 nihil quod removetur per actionem alicuius causae, potest impedire
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diff changeset
737 eius effectum. Sed peccata venialia tolluntur per hoc sacramentum.
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diff changeset
738 Ergo non impediunt eius effectum.</p>
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diff changeset
739 <p title="III q. 79 a. 8 s. c."><a name="50867"><span class=
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diff changeset
740 "ref">[50867] III&ordf; q. 79 a. 8 s. c.</span></a> Sed contra est
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diff changeset
741 quod Damascenus dicit, in IV libro, <i>ignis eius quod in nobis est
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diff changeset
742 desiderii, assumens eam quae ex carbone, idest hoc sacramento,
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diff changeset
743 ignitionem, comburet nostra peccata, et illuminabit nostra corda,
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diff changeset
744 ut participatione divini ignis igniamur et deificemur</i>. Sed
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diff changeset
745 ignis nostri desiderii vel amoris impeditur per peccata venialia,
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diff changeset
746 quae impediunt fervorem caritatis, ut in secunda parte habitum est.
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diff changeset
747 Ergo peccata venialia impediunt effectum huius sacramenti.</p>
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diff changeset
748 <p title="III q. 79 a. 8 co."><a name="50868"><span class=
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diff changeset
749 "ref">[50868] III&ordf; q. 79 a. 8 co.</span></a> Respondeo
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diff changeset
750 dicendum quod peccata venialia dupliciter accipi possunt, uno modo,
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diff changeset
751 prout sunt praeterita; alio modo, prout sunt actu exercita. Primo
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752 quidem modo, peccata venialia nullo modo impediunt effectum huius
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diff changeset
753 sacramenti. Potest enim contingere quod aliquis post multa peccata
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diff changeset
754 commissa venialia, devote accedat ad hoc sacramentum, et plenarie
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diff changeset
755 huius sacramenti consequetur effectum. Secundo autem modo, peccata
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diff changeset
756 venialia non ex toto impediunt effectum huius sacramenti, sed in
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757 parte. Dictum est enim quod effectus huius sacramenti non solum est
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diff changeset
758 adeptio habitualis gratiae vel caritatis, sed etiam quaedam
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diff changeset
759 actualis refectio spiritualis dulcedinis. Quae quidem impeditur si
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diff changeset
760 aliquis accedat ad hoc sacramentum mente distracta per peccata
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diff changeset
761 venialia. Non autem tollitur augmentum gratiae habitualis vel
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diff changeset
762 caritatis.</p>
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diff changeset
763 <p title="III q. 79 a. 8 ad 1"><a name="50869"><span class=
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diff changeset
764 "ref">[50869] III&ordf; q. 79 a. 8 ad 1</span></a> Ad primum ergo
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diff changeset
765 dicendum quod ille qui cum actu venialis peccati ad hoc sacramentum
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diff changeset
766 accedit, habitualiter quidem manducat spiritualiter, sed non
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diff changeset
767 actualiter. Et ideo habitualem effectum huius sacramenti percipit,
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diff changeset
768 non autem actualem.</p>
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diff changeset
769 <p title="III q. 79 a. 8 ad 2"><a name="50870"><span class=
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diff changeset
770 "ref">[50870] III&ordf; q. 79 a. 8 ad 2</span></a> Ad secundum
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diff changeset
771 dicendum quod Baptismus non ita ordinatur ad actualem effectum,
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diff changeset
772 idest ad fervorem caritatis, sicut hoc sacramentum. Nam Baptismus
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773 est spiritualis regeneratio, per quam acquiritur prima perfectio,
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774 quae est habitus vel forma, hoc autem sacramentum est spiritualis
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diff changeset
775 manducatio, quae habet actualem delectationem.</p>
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diff changeset
776 <p title="III q. 79 a. 8 ad 3"><a name="50871"><span class=
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diff changeset
777 "ref">[50871] III&ordf; q. 79 a. 8 ad 3</span></a> Ad tertium
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diff changeset
778 dicendum quod illa ratio procedit de venialibus praeteritis, quae
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779 per hoc sacramentum tolluntur.</p>
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diff changeset
780 <div class="centro"><br />
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781 <p><a href="sth4078.html"><img src="icons/ageretro.gif" width="19"
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782 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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diff changeset
783 <a href="sth4080.html"><img src="icons/ageultra.gif" width="19"
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diff changeset
784 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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785 <br />
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diff changeset
786 <hr />
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diff changeset
787 <br />
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788 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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789 hanc editionem<br />
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diff changeset
790 Iura omnia asservantur<br />
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diff changeset
791 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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792 style="text-decoration=none">49644264</a></address>
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793 </div>
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794 </body>
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795 </html>