annotate summa/latin/sth2001.html @ 43:d49f2ca9374c

all but proemium working
author ht
date Thu, 17 Dec 2009 09:55:34 +0000
parents 544e12f679ad
children d777cc3962f2
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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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7 <meta http-equiv="Content-Type" content=
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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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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, I&ordf;-IIae q.
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23 1-5</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">prima pars secundae partis a quaestione I ad
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31 quaestionem V</div>
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32 <br />
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33 <div class="centro">
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34 <table align="center" summary="Imago">
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35 <tr>
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36 <th><img src="icons/fugit190.jpg" width="275" height="190" border=
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37 "0" alt=
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38 "Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)"
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39 align="middle" /></th>
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40 </tr>
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41 </table>
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42 <br />
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43 <span class="tres">Textum Leoninum Romae 1891 editum<br />
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44 ac automato translatum a Roberto Busa SJ in taenias
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45 magneticas<br />
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46 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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47 <br /></span><br />
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48 <hr />
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49 <br />
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51 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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52 <a href="sth2006.html"><img src="icons/ageultra.gif" width="19"
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53 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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54 <script language="JavaScript" type="text/javascript">
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55 //<![CDATA[
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56 <!--
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57 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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diff changeset
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361 document.write('<OPTION VALUE="#33700">I&ordf;-IIae q. 5 a. 3 ad 3');
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362 document.write('<OPTION VALUE="#33701">I&ordf;-IIae q. 5 a. 4 arg. 1');
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363 document.write('<OPTION VALUE="#33702">I&ordf;-IIae q. 5 a. 4 arg. 2');
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364 document.write('<OPTION VALUE="#33703">I&ordf;-IIae q. 5 a. 4 arg. 3');
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365 document.write('<OPTION VALUE="#33704">I&ordf;-IIae q. 5 a. 4 s. c.');
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366 document.write('<OPTION VALUE="#33705">I&ordf;-IIae q. 5 a. 4 co.');
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367 document.write('<OPTION VALUE="#33706">I&ordf;-IIae q. 5 a. 4 ad 1');
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368 document.write('<OPTION VALUE="#33707">I&ordf;-IIae q. 5 a. 4 ad 2');
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369 document.write('<OPTION VALUE="#33708">I&ordf;-IIae q. 5 a. 4 ad 3');
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370 document.write('<OPTION VALUE="#33709">I&ordf;-IIae q. 5 a. 5 arg. 1');
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371 document.write('<OPTION VALUE="#33710">I&ordf;-IIae q. 5 a. 5 arg. 2');
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372 document.write('<OPTION VALUE="#33711">I&ordf;-IIae q. 5 a. 5 arg. 3');
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373 document.write('<OPTION VALUE="#33712">I&ordf;-IIae q. 5 a. 5 s. c.');
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374 document.write('<OPTION VALUE="#33713">I&ordf;-IIae q. 5 a. 5 co.');
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375 document.write('<OPTION VALUE="#33714">I&ordf;-IIae q. 5 a. 5 ad 1');
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376 document.write('<OPTION VALUE="#33715">I&ordf;-IIae q. 5 a. 5 ad 2');
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377 document.write('<OPTION VALUE="#33716">I&ordf;-IIae q. 5 a. 5 ad 3');
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378 document.write('<OPTION VALUE="#33717">I&ordf;-IIae q. 5 a. 6 arg. 1');
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379 document.write('<OPTION VALUE="#33718">I&ordf;-IIae q. 5 a. 6 arg. 2');
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380 document.write('<OPTION VALUE="#33719">I&ordf;-IIae q. 5 a. 6 arg. 3');
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381 document.write('<OPTION VALUE="#33720">I&ordf;-IIae q. 5 a. 6 s. c.');
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382 document.write('<OPTION VALUE="#33721">I&ordf;-IIae q. 5 a. 6 co.');
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383 document.write('<OPTION VALUE="#33722">I&ordf;-IIae q. 5 a. 6 ad 1');
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384 document.write('<OPTION VALUE="#33723">I&ordf;-IIae q. 5 a. 6 ad 2');
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385 document.write('<OPTION VALUE="#33724">I&ordf;-IIae q. 5 a. 6 ad 3');
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386 document.write('<OPTION VALUE="#33725">I&ordf;-IIae q. 5 a. 7 arg. 1');
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387 document.write('<OPTION VALUE="#33726">I&ordf;-IIae q. 5 a. 7 arg. 2');
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388 document.write('<OPTION VALUE="#33727">I&ordf;-IIae q. 5 a. 7 arg. 3');
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389 document.write('<OPTION VALUE="#33728">I&ordf;-IIae q. 5 a. 7 s. c.');
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390 document.write('<OPTION VALUE="#33729">I&ordf;-IIae q. 5 a. 7 co.');
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391 document.write('<OPTION VALUE="#33730">I&ordf;-IIae q. 5 a. 7 ad 1');
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392 document.write('<OPTION VALUE="#33731">I&ordf;-IIae q. 5 a. 7 ad 2');
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393 document.write('<OPTION VALUE="#33732">I&ordf;-IIae q. 5 a. 7 ad 3');
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394 document.write('<OPTION VALUE="#33733">I&ordf;-IIae q. 5 a. 8 arg. 1');
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395 document.write('<OPTION VALUE="#33734">I&ordf;-IIae q. 5 a. 8 arg. 2');
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396 document.write('<OPTION VALUE="#33735">I&ordf;-IIae q. 5 a. 8 arg. 3');
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397 document.write('<OPTION VALUE="#33736">I&ordf;-IIae q. 5 a. 8 s. c.');
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398 document.write('<OPTION VALUE="#33737">I&ordf;-IIae q. 5 a. 8 co.');
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399 document.write('<OPTION VALUE="#33738">I&ordf;-IIae q. 5 a. 8 ad 1');
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400 document.write('<OPTION VALUE="#33739">I&ordf;-IIae q. 5 a. 8 ad 2');
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401 document.write('<OPTION VALUE="#33740">I&ordf;-IIae q. 5 a. 8 ad 3');
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402 document.write('<\/SELECT>');
26
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403 document.write('<BR><BR>');
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404 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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405 document.write('<\/FORM>');
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406 // -->
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407 //]]>
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408 </script><br />
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409 <hr />
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410 <br /></div>
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diff changeset
411 <div class="D">Quaestio 1</div>
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412 <div class="G">Prooemium</div>
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413 <p title="I-II q. 1 pr."><a name="33405"><span class="ref">[33405]
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414 I&ordf;-IIae q. 1 pr.</span></a> Ubi primo considerandum occurrit
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415 de ultimo fine humanae vitae; et deinde de his per quae homo ad
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416 hunc finem pervenire potest, vel ab eo deviare, ex fine enim
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417 oportet accipere rationes eorum quae ordinantur ad finem. Et quia
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418 ultimus finis humanae vitae ponitur esse beatitudo, oportet primo
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419 considerare de ultimo fine in communi; deinde de beatitudine. Circa
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420 primum quaeruntur octo. Primo, utrum hominis sit agere propter
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421 finem. Secundo, utrum hoc sit proprium rationalis naturae. Tertio,
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422 utrum actus hominis recipiant speciem a fine. Quarto, utrum sit
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423 aliquis ultimus finis humanae vitae. Quinto, utrum unius hominis
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424 possint esse plures ultimi fines. Sexto, utrum homo ordinet omnia
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425 in ultimum finem. Septimo, utrum idem sit finis ultimus omnium
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426 hominum. Octavo, utrum in illo ultimo fine omnes aliae creaturae
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427 conveniant.</p>
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428 <br />
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429 <div class="E">Articulus 1</div>
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430 <p title="I-II q. 1 a. 1 arg. 1"><a name="33406"><span class=
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431 "ref">[33406] I&ordf;-IIae q. 1 a. 1 arg. 1</span></a> Ad primum
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432 sic proceditur. Videtur quod homini non conveniat agere propter
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433 finem. Causa enim naturaliter prior est. Sed finis habet rationem
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434 ultimi, ut ipsum nomen sonat. Ergo finis non habet rationem causae.
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435 Sed propter illud agit homo, quod est causa actionis, cum haec
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436 praepositio propter designet habitudinem causae. Ergo homini non
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437 convenit agere propter finem.</p>
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438 <p title="I-II q. 1 a. 1 arg. 2"><a name="33407"><span class=
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439 "ref">[33407] I&ordf;-IIae q. 1 a. 1 arg. 2</span></a> Praeterea,
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440 illud quod est ultimus finis, non est propter finem. Sed in
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441 quibusdam actiones sunt ultimus finis; ut patet per philosophum in
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442 I Ethic. Ergo non omnia homo agit propter finem.</p>
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443 <p title="I-II q. 1 a. 1 arg. 3"><a name="33408"><span class=
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444 "ref">[33408] I&ordf;-IIae q. 1 a. 1 arg. 3</span></a> Praeterea,
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445 tunc videtur homo agere propter finem, quando deliberat. Sed multa
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446 homo agit absque deliberatione, de quibus etiam quandoque nihil
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447 cogitat; sicut cum aliquis movet pedem vel manum aliis intentus,
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448 vel fricat barbam. Non ergo homo omnia agit propter finem.</p>
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449 <p title="I-II q. 1 a. 1 s. c."><a name="33409"><span class=
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450 "ref">[33409] I&ordf;-IIae q. 1 a. 1 s. c.</span></a> Sed contra,
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451 omnia quae sunt in aliquo genere, derivantur a principio illius
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452 generis. Sed finis est principium in operabilibus ab homine; ut
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453 patet per philosophum in II Physic. Ergo homini convenit omnia
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454 agere propter finem.</p>
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455 <p title="I-II q. 1 a. 1 co."><a name="33410"><span class=
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456 "ref">[33410] I&ordf;-IIae q. 1 a. 1 co.</span></a> Respondeo
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457 dicendum quod actionum quae ab homine aguntur, illae solae proprie
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458 dicuntur humanae, quae sunt propriae hominis inquantum est homo.
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459 Differt autem homo ab aliis irrationalibus creaturis in hoc, quod
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460 est suorum actuum dominus. Unde illae solae actiones vocantur
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461 proprie humanae, quarum homo est dominus. Est autem homo dominus
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462 suorum actuum per rationem et voluntatem, unde et liberum arbitrium
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463 esse dicitur facultas voluntatis et rationis. Illae ergo actiones
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464 proprie humanae dicuntur, quae ex voluntate deliberata procedunt.
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465 Si quae autem aliae actiones homini conveniant, possunt dici quidem
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466 hominis actiones; sed non proprie humanae, cum non sint hominis
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467 inquantum est homo. Manifestum est autem quod omnes actiones quae
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468 procedunt ab aliqua potentia, causantur ab ea secundum rationem sui
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469 obiecti. Obiectum autem voluntatis est finis et bonum. Unde oportet
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470 quod omnes actiones humanae propter finem sint.</p>
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471 <p title="I-II q. 1 a. 1 ad 1"><a name="33411"><span class=
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472 "ref">[33411] I&ordf;-IIae q. 1 a. 1 ad 1</span></a> Ad primum ergo
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473 dicendum quod finis, etsi sit postremus in executione, est tamen
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474 primus in intentione agentis. Et hoc modo habet rationem
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475 causae.</p>
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476 <p title="I-II q. 1 a. 1 ad 2"><a name="33412"><span class=
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477 "ref">[33412] I&ordf;-IIae q. 1 a. 1 ad 2</span></a> Ad secundum
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478 dicendum quod, si qua actio humana sit ultimus finis, oportet eam
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479 esse voluntariam, alias non esset humana, ut dictum est. Actio
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480 autem aliqua dupliciter dicitur voluntaria, uno modo, quia
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481 imperatur a voluntate, sicut ambulare vel loqui; alio modo, quia
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482 elicitur a voluntate, sicut ipsum velle. Impossibile autem est quod
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483 ipse actus a voluntate elicitus sit ultimus finis. Nam obiectum
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484 voluntatis est finis, sicut obiectum visus est color, unde sicut
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485 impossibile est quod primum visibile sit ipsum videre, quia omne
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486 videre est alicuius obiecti visibilis; ita impossibile est quod
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487 primum appetibile, quod est finis, sit ipsum velle. Unde
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488 relinquitur quod, si qua actio humana sit ultimus finis, quod ipsa
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489 sit imperata a voluntate. Et ita ibi aliqua actio hominis, ad minus
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490 ipsum velle, est propter finem. Quidquid ergo homo faciat, verum
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491 est dicere quod homo agit propter finem, etiam agendo actionem quae
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492 est ultimus finis.</p>
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493 <p title="I-II q. 1 a. 1 ad 3"><a name="33413"><span class=
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494 "ref">[33413] I&ordf;-IIae q. 1 a. 1 ad 3</span></a> Ad tertium
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495 dicendum quod huiusmodi actiones non sunt proprie humanae, quia non
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496 procedunt ex deliberatione rationis, quae est proprium principium
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497 humanorum actuum. Et ideo habent quidem finem imaginatum, non autem
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498 per rationem praestitutum.</p>
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499 <br />
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500 <div class="E">Articulus 2</div>
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501 <p title="I-II q. 1 a. 2 arg. 1"><a name="33414"><span class=
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502 "ref">[33414] I&ordf;-IIae q. 1 a. 2 arg. 1</span></a> Ad secundum
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503 sic proceditur. Videtur quod agere propter finem sit proprium
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504 rationalis naturae. Homo enim, cuius est agere propter finem,
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505 nunquam agit propter finem ignotum. Sed multa sunt quae non
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506 cognoscunt finem, vel quia omnino carent cognitione, sicut
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507 creaturae insensibiles; vel quia non apprehendunt rationem finis,
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508 sicut bruta animalia. Videtur ergo proprium esse rationalis naturae
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509 agere propter finem.</p>
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510 <p title="I-II q. 1 a. 2 arg. 2"><a name="33415"><span class=
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511 "ref">[33415] I&ordf;-IIae q. 1 a. 2 arg. 2</span></a> Praeterea,
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512 agere propter finem est ordinare suam actionem ad finem. Sed hoc
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parents: 26
diff changeset
513 est rationis opus. Ergo non convenit his quae ratione carent.</p>
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parents: 26
diff changeset
514 <p title="I-II q. 1 a. 2 arg. 3"><a name="33416"><span class=
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parents: 26
diff changeset
515 "ref">[33416] I&ordf;-IIae q. 1 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
516 bonum et finis est obiectum voluntatis. Sed voluntas in ratione
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parents: 26
diff changeset
517 est, ut dicitur in III de anima. Ergo agere propter finem non est
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parents: 26
diff changeset
518 nisi rationalis naturae.</p>
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parents: 26
diff changeset
519 <p title="I-II q. 1 a. 2 s. c."><a name="33417"><span class=
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parents: 26
diff changeset
520 "ref">[33417] I&ordf;-IIae q. 1 a. 2 s. c.</span></a> Sed contra
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parents: 26
diff changeset
521 est quod philosophus probat in II Physic., quod <i>non solum
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parents: 26
diff changeset
522 intellectus, sed etiam natura agit propter finem</i>.</p>
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parents: 26
diff changeset
523 <p title="I-II q. 1 a. 2 co."><a name="33418"><span class=
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parents: 26
diff changeset
524 "ref">[33418] I&ordf;-IIae q. 1 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
525 dicendum quod omnia agentia necesse est agere propter finem.
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parents: 26
diff changeset
526 Causarum enim ad invicem ordinatarum, si prima subtrahatur, necesse
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parents: 26
diff changeset
527 est alias subtrahi. Prima autem inter omnes causas est causa
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parents: 26
diff changeset
528 finalis. Cuius ratio est, quia materia non consequitur formam nisi
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parents: 26
diff changeset
529 secundum quod movetur ab agente, nihil enim reducit se de potentia
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parents: 26
diff changeset
530 in actum. Agens autem non movet nisi ex intentione finis. Si enim
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parents: 26
diff changeset
531 agens non esset determinatum ad aliquem effectum, non magis ageret
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parents: 26
diff changeset
532 hoc quam illud, ad hoc ergo quod determinatum effectum producat,
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parents: 26
diff changeset
533 necesse est quod determinetur ad aliquid certum, quod habet
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parents: 26
diff changeset
534 rationem finis. Haec autem determinatio, sicut in rationali natura
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parents: 26
diff changeset
535 fit per rationalem appetitum, qui dicitur voluntas; ita in aliis
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parents: 26
diff changeset
536 fit per inclinationem naturalem, quae dicitur appetitus naturalis.
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parents: 26
diff changeset
537 Tamen considerandum est quod aliquid sua actione vel motu tendit ad
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parents: 26
diff changeset
538 finem dupliciter, uno modo, sicut seipsum ad finem movens, ut homo;
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parents: 26
diff changeset
539 alio modo, sicut ab alio motum ad finem, sicut sagitta tendit ad
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parents: 26
diff changeset
540 determinatum finem ex hoc quod movetur a sagittante, qui suam
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parents: 26
diff changeset
541 actionem dirigit in finem. Illa ergo quae rationem habent, seipsa
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parents: 26
diff changeset
542 movent ad finem, quia habent dominium suorum actuum per liberum
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parents: 26
diff changeset
543 arbitrium, quod est facultas voluntatis et rationis. Illa vero quae
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parents: 26
diff changeset
544 ratione carent, tendunt in finem per naturalem inclinationem, quasi
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parents: 26
diff changeset
545 ab alio mota, non autem a seipsis, cum non cognoscant rationem
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parents: 26
diff changeset
546 finis, et ideo nihil in finem ordinare possunt, sed solum in finem
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parents: 26
diff changeset
547 ab alio ordinantur. Nam tota irrationalis natura comparatur ad Deum
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parents: 26
diff changeset
548 sicut instrumentum ad agens principale, ut supra habitum est. Et
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parents: 26
diff changeset
549 ideo proprium est naturae rationalis ut tendat in finem quasi se
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parents: 26
diff changeset
550 agens vel ducens ad finem, naturae vero irrationalis, quasi ab alio
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parents: 26
diff changeset
551 acta vel ducta, sive in finem apprehensum, sicut bruta animalia,
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parents: 26
diff changeset
552 sive in finem non apprehensum, sicut ea quae omnino cognitione
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parents: 26
diff changeset
553 carent.</p>
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parents: 26
diff changeset
554 <p title="I-II q. 1 a. 2 ad 1"><a name="33419"><span class=
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parents: 26
diff changeset
555 "ref">[33419] I&ordf;-IIae q. 1 a. 2 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
556 dicendum quod homo, quando per seipsum agit propter finem,
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parents: 26
diff changeset
557 cognoscit finem, sed quando ab alio agitur vel ducitur, puta cum
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parents: 26
diff changeset
558 agit ad imperium alterius, vel cum movetur altero impellente, non
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parents: 26
diff changeset
559 est necessarium quod cognoscat finem. Et ita est in creaturis
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parents: 26
diff changeset
560 irrationalibus.</p>
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parents: 26
diff changeset
561 <p title="I-II q. 1 a. 2 ad 2"><a name="33420"><span class=
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parents: 26
diff changeset
562 "ref">[33420] I&ordf;-IIae q. 1 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
563 dicendum quod ordinare in finem est eius quod seipsum agit in
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parents: 26
diff changeset
564 finem. Eius vero quod ab alio in finem agitur, est ordinari in
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parents: 26
diff changeset
565 finem. Quod potest esse irrationalis naturae, sed ab aliquo
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parents: 26
diff changeset
566 rationem habente.</p>
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parents: 26
diff changeset
567 <p title="I-II q. 1 a. 2 ad 3"><a name="33421"><span class=
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parents: 26
diff changeset
568 "ref">[33421] I&ordf;-IIae q. 1 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
569 dicendum quod obiectum voluntatis est finis et bonum in universali.
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diff changeset
570 Unde non potest esse voluntas in his quae carent ratione et
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parents: 26
diff changeset
571 intellectu, cum non possint apprehendere universale, sed est in eis
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parents: 26
diff changeset
572 appetitus naturalis vel sensitivus, determinatus ad aliquod bonum
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parents: 26
diff changeset
573 particulare. Manifestum autem est quod particulares causae moventur
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parents: 26
diff changeset
574 a causa universali, sicut rector civitatis, qui intendit bonum
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parents: 26
diff changeset
575 commune, movet suo imperio omnia particularia officia civitatis. Et
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parents: 26
diff changeset
576 ideo necesse est quod omnia quae carent ratione, moveantur in fines
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parents: 26
diff changeset
577 particulares ab aliqua voluntate rationali, quae se extendit in
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parents: 26
diff changeset
578 bonum universale, scilicet a voluntate divina.</p>
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parents: 26
diff changeset
579 <br />
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parents: 26
diff changeset
580 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
581 <p title="I-II q. 1 a. 3 arg. 1"><a name="33422"><span class=
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parents: 26
diff changeset
582 "ref">[33422] I&ordf;-IIae q. 1 a. 3 arg. 1</span></a> Ad tertium
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parents: 26
diff changeset
583 sic proceditur. Videtur quod actus humani non recipiant speciem a
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parents: 26
diff changeset
584 fine. Finis enim est causa extrinseca. Sed unumquodque habet
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parents: 26
diff changeset
585 speciem ab aliquo principio intrinseco. Ergo actus humani non
544e12f679ad convert to xml
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parents: 26
diff changeset
586 recipiunt speciem a fine.</p>
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parents: 26
diff changeset
587 <p title="I-II q. 1 a. 3 arg. 2"><a name="33423"><span class=
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parents: 26
diff changeset
588 "ref">[33423] I&ordf;-IIae q. 1 a. 3 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
589 illud quod dat speciem, oportet esse prius. Sed finis est posterior
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parents: 26
diff changeset
590 in esse. Ergo actus humanus non habet speciem a fine.</p>
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parents: 26
diff changeset
591 <p title="I-II q. 1 a. 3 arg. 3"><a name="33424"><span class=
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parents: 26
diff changeset
592 "ref">[33424] I&ordf;-IIae q. 1 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
593 idem non potest esse nisi in una specie. Sed eundem numero actum
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parents: 26
diff changeset
594 contingit ordinari ad diversos fines. Ergo finis non dat speciem
544e12f679ad convert to xml
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parents: 26
diff changeset
595 actibus humanis.</p>
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parents: 26
diff changeset
596 <p title="I-II q. 1 a. 3 s. c."><a name="33425"><span class=
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parents: 26
diff changeset
597 "ref">[33425] I&ordf;-IIae q. 1 a. 3 s. c.</span></a> Sed contra
544e12f679ad convert to xml
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parents: 26
diff changeset
598 est quod dicit Augustinus, in libro de moribus Ecclesiae et
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parents: 26
diff changeset
599 Manichaeorum, <i>secundum quod finis est culpabilis vel laudabilis,
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parents: 26
diff changeset
600 secundum hoc sunt opera nostra culpabilia vel laudabilia</i>.</p>
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parents: 26
diff changeset
601 <p title="I-II q. 1 a. 3 co."><a name="33426"><span class=
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parents: 26
diff changeset
602 "ref">[33426] I&ordf;-IIae q. 1 a. 3 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
603 dicendum quod unumquodque sortitur speciem secundum actum, et non
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parents: 26
diff changeset
604 secundum potentiam, unde ea quae sunt composita ex materia et
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parents: 26
diff changeset
605 forma, constituuntur in suis speciebus per proprias formas. Et hoc
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parents: 26
diff changeset
606 etiam considerandum est in motibus propriis. Cum enim motus
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parents: 26
diff changeset
607 quodammodo distinguatur per actionem et passionem, utrumque horum
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parents: 26
diff changeset
608 ab actu speciem sortitur, actio quidem ab actu qui est principium
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parents: 26
diff changeset
609 agendi; passio vero ab actu qui est terminus motus. Unde calefactio
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parents: 26
diff changeset
610 actio nihil aliud est quam motio quaedam a calore procedens,
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parents: 26
diff changeset
611 calefactio vero passio nihil aliud est quam motus ad calorem,
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parents: 26
diff changeset
612 definitio autem manifestat rationem speciei. Et utroque modo actus
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parents: 26
diff changeset
613 humani, sive considerentur per modum actionum, sive per modum
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parents: 26
diff changeset
614 passionum, a fine speciem sortiuntur. Utroque enim modo possunt
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parents: 26
diff changeset
615 considerari actus humani, eo quod homo movet seipsum, et movetur a
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parents: 26
diff changeset
616 seipso. Dictum est autem supra quod actus dicuntur humani,
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parents: 26
diff changeset
617 inquantum procedunt a voluntate deliberata. Obiectum autem
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parents: 26
diff changeset
618 voluntatis est bonum et finis. Et ideo manifestum est quod
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parents: 26
diff changeset
619 principium humanorum actuum, inquantum sunt humani, est finis. Et
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parents: 26
diff changeset
620 similiter est terminus eorundem, nam id ad quod terminatur actus
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parents: 26
diff changeset
621 humanus, est id quod voluntas intendit tanquam finem; sicut in
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parents: 26
diff changeset
622 agentibus naturalibus forma generati est conformis formae
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parents: 26
diff changeset
623 generantis. Et quia, ut Ambrosius dicit, super Lucam, <i>mores
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parents: 26
diff changeset
624 proprie dicuntur humani</i>, actus morales proprie speciem
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parents: 26
diff changeset
625 sortiuntur ex fine, nam idem sunt actus morales et actus
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parents: 26
diff changeset
626 humani.</p>
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parents: 26
diff changeset
627 <p title="I-II q. 1 a. 3 ad 1"><a name="33427"><span class=
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parents: 26
diff changeset
628 "ref">[33427] I&ordf;-IIae q. 1 a. 3 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
629 dicendum quod finis non est omnino aliquid extrinsecum ab actu,
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parents: 26
diff changeset
630 quia comparatur ad actum ut principium vel terminus; et hoc ipsum
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parents: 26
diff changeset
631 est de ratione actus, ut scilicet sit ab aliquo, quantum ad
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parents: 26
diff changeset
632 actionem, et ut sit ad aliquid, quantum ad passionem.</p>
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parents: 26
diff changeset
633 <p title="I-II q. 1 a. 3 ad 2"><a name="33428"><span class=
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parents: 26
diff changeset
634 "ref">[33428] I&ordf;-IIae q. 1 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
635 dicendum quod finis secundum quod est prior in intentione, ut
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parents: 26
diff changeset
636 dictum est, secundum hoc pertinet ad voluntatem. Et hoc modo dat
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parents: 26
diff changeset
637 speciem actui humano sive morali.</p>
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parents: 26
diff changeset
638 <p title="I-II q. 1 a. 3 ad 3"><a name="33429"><span class=
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parents: 26
diff changeset
639 "ref">[33429] I&ordf;-IIae q. 1 a. 3 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
640 dicendum quod idem actus numero, secundum quod semel egreditur ab
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parents: 26
diff changeset
641 agente, non ordinatur nisi ad unum finem proximum, a quo habet
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parents: 26
diff changeset
642 speciem, sed potest ordinari ad plures fines remotos, quorum unus
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parents: 26
diff changeset
643 est finis alterius. Possibile tamen est quod unus actus secundum
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parents: 26
diff changeset
644 speciem naturae, ordinetur ad diversos fines voluntatis, sicut hoc
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parents: 26
diff changeset
645 ipsum quod est occidere hominem, quod est idem secundum speciem
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parents: 26
diff changeset
646 naturae, potest ordinari sicut in finem ad conservationem
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parents: 26
diff changeset
647 iustitiae, et ad satisfaciendum irae. Et ex hoc erunt diversi actus
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parents: 26
diff changeset
648 secundum speciem moris, quia uno modo erit actus virtutis, alio
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parents: 26
diff changeset
649 modo erit actus vitii. Non enim motus recipit speciem ab eo quod
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parents: 26
diff changeset
650 est terminus per accidens, sed solum ab eo quod est terminus per
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parents: 26
diff changeset
651 se. Fines autem morales accidunt rei naturali; et e converso ratio
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parents: 26
diff changeset
652 naturalis finis accidit morali. Et ideo nihil prohibet actus qui
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parents: 26
diff changeset
653 sunt iidem secundum speciem naturae, esse diversos secundum speciem
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parents: 26
diff changeset
654 moris, et e converso.</p>
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parents: 26
diff changeset
655 <br />
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parents: 26
diff changeset
656 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
657 <p title="I-II q. 1 a. 4 arg. 1"><a name="33430"><span class=
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parents: 26
diff changeset
658 "ref">[33430] I&ordf;-IIae q. 1 a. 4 arg. 1</span></a> Ad quartum
544e12f679ad convert to xml
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parents: 26
diff changeset
659 sic proceditur. Videtur quod non sit aliquis ultimus finis humanae
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parents: 26
diff changeset
660 vitae, sed procedatur in finibus in infinitum. Bonum enim, secundum
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parents: 26
diff changeset
661 suam rationem, est diffusivum sui; ut patet per Dionysium, IV cap.
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parents: 26
diff changeset
662 de Div. Nom. Si ergo quod procedit ex bono, ipsum etiam est bonum,
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parents: 26
diff changeset
663 oportet quod illud bonum diffundat aliud bonum, et sic processus
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parents: 26
diff changeset
664 boni est in infinitum. Sed bonum habet rationem finis. Ergo in
544e12f679ad convert to xml
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parents: 26
diff changeset
665 finibus est processus in infinitum.</p>
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parents: 26
diff changeset
666 <p title="I-II q. 1 a. 4 arg. 2"><a name="33431"><span class=
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parents: 26
diff changeset
667 "ref">[33431] I&ordf;-IIae q. 1 a. 4 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
668 ea quae sunt rationis, in infinitum multiplicari possunt, unde et
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parents: 26
diff changeset
669 mathematicae quantitates in infinitum augentur. Species etiam
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parents: 26
diff changeset
670 numerorum propter hoc sunt infinitae, quia, dato quolibet numero,
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parents: 26
diff changeset
671 ratio alium maiorem excogitare potest. Sed desiderium finis
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parents: 26
diff changeset
672 sequitur apprehensionem rationis. Ergo videtur quod etiam in
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parents: 26
diff changeset
673 finibus procedatur in infinitum.</p>
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parents: 26
diff changeset
674 <p title="I-II q. 1 a. 4 arg. 3"><a name="33432"><span class=
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parents: 26
diff changeset
675 "ref">[33432] I&ordf;-IIae q. 1 a. 4 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
676 bonum et finis est obiectum voluntatis. Sed voluntas infinities
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parents: 26
diff changeset
677 potest reflecti supra seipsam, possum enim velle aliquid, et velle
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parents: 26
diff changeset
678 me velle illud, et sic in infinitum. Ergo in finibus humanae
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parents: 26
diff changeset
679 voluntatis proceditur in infinitum, et non est aliquis ultimus
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parents: 26
diff changeset
680 finis humanae voluntatis.</p>
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parents: 26
diff changeset
681 <p title="I-II q. 1 a. 4 s. c."><a name="33433"><span class=
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parents: 26
diff changeset
682 "ref">[33433] I&ordf;-IIae q. 1 a. 4 s. c.</span></a> Sed contra
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parents: 26
diff changeset
683 est quod philosophus dicit, II Metaphys., quod <i>qui infinitum
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diff changeset
684 faciunt, auferunt naturam boni</i>. Sed bonum est quod habet
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parents: 26
diff changeset
685 rationem finis. Ergo contra rationem finis est quod procedatur in
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parents: 26
diff changeset
686 infinitum. Necesse est ergo ponere unum ultimum finem.</p>
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parents: 26
diff changeset
687 <p title="I-II q. 1 a. 4 co."><a name="33434"><span class=
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diff changeset
688 "ref">[33434] I&ordf;-IIae q. 1 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
689 dicendum quod, per se loquendo, impossibile est in finibus
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parents: 26
diff changeset
690 procedere in infinitum, ex quacumque parte. In omnibus enim quae
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parents: 26
diff changeset
691 per se habent ordinem ad invicem, oportet quod, remoto primo,
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parents: 26
diff changeset
692 removeantur ea quae sunt ad primum. Unde philosophus probat, in
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parents: 26
diff changeset
693 VIII Physic., quod non est possibile in causis moventibus procedere
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parents: 26
diff changeset
694 in infinitum, quia iam non esset primum movens, quo subtracto alia
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parents: 26
diff changeset
695 movere non possunt, cum non moveant nisi per hoc quod moventur a
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parents: 26
diff changeset
696 primo movente. In finibus autem invenitur duplex ordo, scilicet
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parents: 26
diff changeset
697 ordo intentionis, et ordo executionis, et in utroque ordine oportet
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parents: 26
diff changeset
698 esse aliquid primum. Id enim quod est primum in ordine intentionis
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parents: 26
diff changeset
699 est quasi principium movens appetitum, unde, subtracto principio,
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parents: 26
diff changeset
700 appetitus a nullo moveretur. Id autem quod est principium in
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parents: 26
diff changeset
701 executione, est unde incipit operatio, unde, isto principio
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parents: 26
diff changeset
702 subtracto, nullus inciperet aliquid operari. Principium autem
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parents: 26
diff changeset
703 intentionis est ultimus finis, principium autem executionis est
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parents: 26
diff changeset
704 primum eorum quae sunt ad finem. Sic ergo ex neutra parte possibile
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parents: 26
diff changeset
705 est in infinitum procedere, quia si non esset ultimus finis, nihil
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parents: 26
diff changeset
706 appeteretur, nec aliqua actio terminaretur, nec etiam quiesceret
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parents: 26
diff changeset
707 intentio agentis; si autem non esset primum in his quae sunt ad
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parents: 26
diff changeset
708 finem, nullus inciperet aliquid operari, nec terminaretur
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parents: 26
diff changeset
709 consilium, sed in infinitum procederet. Ea vero quae non habent
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parents: 26
diff changeset
710 ordinem per se, sed per accidens sibi invicem coniunguntur, nihil
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parents: 26
diff changeset
711 prohibet infinitatem habere, causae enim per accidens
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parents: 26
diff changeset
712 indeterminatae sunt. Et hoc etiam modo contingit esse infinitatem
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parents: 26
diff changeset
713 per accidens in finibus, et in his quae sunt ad finem.</p>
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parents: 26
diff changeset
714 <p title="I-II q. 1 a. 4 ad 1"><a name="33435"><span class=
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parents: 26
diff changeset
715 "ref">[33435] I&ordf;-IIae q. 1 a. 4 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
716 dicendum quod de ratione boni est quod aliquid ab ipso effluat, non
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diff changeset
717 tamen quod ipsum ab alio procedat. Et ideo, cum bonum habeat
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parents: 26
diff changeset
718 rationem finis, et primum bonum sit ultimus finis, ratio ista non
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parents: 26
diff changeset
719 probat quod non sit ultimus finis; sed quod a fine primo supposito
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parents: 26
diff changeset
720 procedatur in infinitum inferius versus ea quae sunt ad finem. Et
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parents: 26
diff changeset
721 hoc quidem competeret, si consideraretur sola virtus primi boni,
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parents: 26
diff changeset
722 quae est infinita. Sed quia primum bonum habet diffusionem secundum
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parents: 26
diff changeset
723 intellectum, cuius est secundum aliquam certam formam profluere in
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parents: 26
diff changeset
724 causata; aliquis certus modus adhibetur bonorum effluxui a primo
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parents: 26
diff changeset
725 bono, a quo omnia alia bona participant virtutem diffusivam. Et
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diff changeset
726 ideo diffusio bonorum non procedit in infinitum, sed, sicut dicitur
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diff changeset
727 Sap. XI, Deus omnia disposuit in numero, pondere et mensura.</p>
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parents: 26
diff changeset
728 <p title="I-II q. 1 a. 4 ad 2"><a name="33436"><span class=
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parents: 26
diff changeset
729 "ref">[33436] I&ordf;-IIae q. 1 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
730 dicendum quod in his quae sunt per se, ratio incipit a principiis
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parents: 26
diff changeset
731 naturaliter notis, et ad aliquem terminum progreditur. Unde
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parents: 26
diff changeset
732 philosophus probat, in I Poster., quod in demonstrationibus non est
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parents: 26
diff changeset
733 processus in infinitum, quia in demonstrationibus attenditur ordo
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parents: 26
diff changeset
734 aliquorum per se ad invicem connexorum, et non per accidens. In his
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diff changeset
735 autem quae per accidens connectuntur, nihil prohibet rationem in
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parents: 26
diff changeset
736 infinitum procedere. Accidit autem quantitati aut numero
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parents: 26
diff changeset
737 praeexistenti, inquantum huiusmodi, quod ei addatur quantitas aut
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parents: 26
diff changeset
738 unitas. Unde in huiusmodi nihil prohibet rationem procedere in
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parents: 26
diff changeset
739 infinitum.</p>
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parents: 26
diff changeset
740 <p title="I-II q. 1 a. 4 ad 3"><a name="33437"><span class=
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parents: 26
diff changeset
741 "ref">[33437] I&ordf;-IIae q. 1 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
742 dicendum quod illa multiplicatio actuum voluntatis reflexae supra
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parents: 26
diff changeset
743 seipsam, per accidens se habet ad ordinem finium. Quod patet ex
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diff changeset
744 hoc, quod circa unum et eundem finem indifferenter semel vel
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diff changeset
745 pluries supra seipsam voluntas reflectitur.</p>
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parents: 26
diff changeset
746 <br />
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parents: 26
diff changeset
747 <div class="E">Articulus 5</div>
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parents: 26
diff changeset
748 <p title="I-II q. 1 a. 5 arg. 1"><a name="33438"><span class=
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diff changeset
749 "ref">[33438] I&ordf;-IIae q. 1 a. 5 arg. 1</span></a> Ad quintum
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diff changeset
750 sic proceditur. Videtur quod possibile sit voluntatem unius hominis
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parents: 26
diff changeset
751 in plura ferri simul, sicut in ultimos fines. Dicit enim
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parents: 26
diff changeset
752 Augustinus, XIX de Civ. Dei, quod quidam ultimum hominis finem
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diff changeset
753 posuerunt in quatuor, scilicet <i>in voluptate, in quiete, in
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diff changeset
754 primis naturae, et in virtute</i>. Haec autem manifeste sunt plura.
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parents: 26
diff changeset
755 Ergo unus homo potest constituere ultimum finem suae voluntatis in
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diff changeset
756 multis.</p>
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parents: 26
diff changeset
757 <p title="I-II q. 1 a. 5 arg. 2"><a name="33439"><span class=
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diff changeset
758 "ref">[33439] I&ordf;-IIae q. 1 a. 5 arg. 2</span></a> Praeterea,
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diff changeset
759 ea quae non opponuntur ad invicem, se invicem non excludunt. Sed
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parents: 26
diff changeset
760 multa inveniuntur in rebus quae sibi invicem non opponuntur. Ergo
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parents: 26
diff changeset
761 si unum ponatur ultimus finis voluntatis, non propter hoc alia
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parents: 26
diff changeset
762 excluduntur.</p>
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diff changeset
763 <p title="I-II q. 1 a. 5 arg. 3"><a name="33440"><span class=
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diff changeset
764 "ref">[33440] I&ordf;-IIae q. 1 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
765 voluntas per hoc quod constituit ultimum finem in aliquo, suam
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parents: 26
diff changeset
766 liberam potentiam non amittit. Sed antequam constitueret ultimum
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parents: 26
diff changeset
767 finem suum in illo, puta in voluptate, poterat constituere finem
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parents: 26
diff changeset
768 suum ultimum in alio, puta in divitiis. Ergo etiam postquam
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parents: 26
diff changeset
769 constituit aliquis ultimum finem suae voluntatis in voluptate,
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parents: 26
diff changeset
770 potest simul constituere ultimum finem in divitiis. Ergo possibile
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parents: 26
diff changeset
771 est voluntatem unius hominis simul ferri in diversa, sicut in
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parents: 26
diff changeset
772 ultimos fines.</p>
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parents: 26
diff changeset
773 <p title="I-II q. 1 a. 5 s. c."><a name="33441"><span class=
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diff changeset
774 "ref">[33441] I&ordf;-IIae q. 1 a. 5 s. c.</span></a> Sed contra,
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diff changeset
775 illud in quo quiescit aliquis sicut in ultimo fine, hominis
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parents: 26
diff changeset
776 affectui dominatur, quia ex eo totius vitae suae regulas accipit.
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parents: 26
diff changeset
777 Unde de gulosis dicitur Philipp. III, <i>quorum Deus venter
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parents: 26
diff changeset
778 est</i>, quia scilicet constituunt ultimum finem in deliciis
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parents: 26
diff changeset
779 ventris. Sed sicut dicitur Matth. VI, <i>nemo potest duobus dominis
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parents: 26
diff changeset
780 servire</i>, ad invicem scilicet non ordinatis. Ergo impossibile
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diff changeset
781 est esse plures ultimos fines unius hominis ad invicem non
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diff changeset
782 ordinatos.</p>
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diff changeset
783 <p title="I-II q. 1 a. 5 co."><a name="33442"><span class=
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diff changeset
784 "ref">[33442] I&ordf;-IIae q. 1 a. 5 co.</span></a> Respondeo
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parents: 26
diff changeset
785 dicendum quod impossibile est quod voluntas unius hominis simul se
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parents: 26
diff changeset
786 habeat ad diversa, sicut ad ultimos fines. Cuius ratio potest
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parents: 26
diff changeset
787 triplex assignari. Prima est quia, cum unumquodque appetat suam
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diff changeset
788 perfectionem, illud appetit aliquis ut ultimum finem, quod appetit,
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parents: 26
diff changeset
789 ut bonum perfectum et completivum sui ipsius. Unde Augustinus
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diff changeset
790 dicit, XIX de Civ. Dei, <i>finem boni nunc dicimus, non quod
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diff changeset
791 consumatur ut non sit, sed quod perficiatur ut plenum sit</i>.
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diff changeset
792 Oportet igitur quod ultimus finis ita impleat totum hominis
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diff changeset
793 appetitum, quod nihil extra ipsum appetendum relinquatur. Quod esse
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diff changeset
794 non potest, si aliquid extraneum ad ipsius perfectionem requiratur.
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parents: 26
diff changeset
795 Unde non potest esse quod in duo sic tendat appetitus, ac si
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diff changeset
796 utrumque sit bonum perfectum ipsius. Secunda ratio est quia, sicut
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parents: 26
diff changeset
797 in processu rationis principium est id quod naturaliter
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parents: 26
diff changeset
798 cognoscitur, ita in processu rationalis appetitus, qui est
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parents: 26
diff changeset
799 voluntas, oportet esse principium id quod naturaliter desideratur.
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diff changeset
800 Hoc autem oportet esse unum, quia natura non tendit nisi ad unum.
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diff changeset
801 Principium autem in processu rationalis appetitus est ultimus
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parents: 26
diff changeset
802 finis. Unde oportet id in quod tendit voluntas sub ratione ultimi
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diff changeset
803 finis, esse unum. Tertia ratio est quia, cum actiones voluntarie ex
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parents: 26
diff changeset
804 fine speciem sortiantur, sicut supra habitum est, oportet quod a
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diff changeset
805 fine ultimo, qui est communis, sortiantur rationem generis, sicut
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diff changeset
806 et naturalia ponuntur in genere secundum formalem rationem
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diff changeset
807 communem. Cum igitur omnia appetibilia voluntatis, inquantum
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parents: 26
diff changeset
808 huiusmodi, sint unius generis, oportet ultimum finem esse unum. Et
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diff changeset
809 praecipue quia in quolibet genere est unum primum principium,
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diff changeset
810 ultimus autem finis habet rationem primi principii, ut dictum est.
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parents: 26
diff changeset
811 Sicut autem se habet ultimus finis hominis simpliciter ad totum
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diff changeset
812 humanum genus, ita se habet ultimus finis huius hominis ad hunc
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diff changeset
813 hominem. Unde oportet quod, sicut omnium hominum est naturaliter
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diff changeset
814 unus finis ultimus, ita huius hominis voluntas in uno ultimo fine
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diff changeset
815 statuatur.</p>
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diff changeset
816 <p title="I-II q. 1 a. 5 ad 1"><a name="33443"><span class=
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diff changeset
817 "ref">[33443] I&ordf;-IIae q. 1 a. 5 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
818 dicendum quod omnia illa plura accipiebantur in ratione unius boni
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parents: 26
diff changeset
819 perfecti ex his constituti, ab his qui in eis ultimum finem
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diff changeset
820 ponebant.</p>
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diff changeset
821 <p title="I-II q. 1 a. 5 ad 2"><a name="33444"><span class=
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diff changeset
822 "ref">[33444] I&ordf;-IIae q. 1 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
823 dicendum quod, etsi plura accipi possint quae ad invicem
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parents: 26
diff changeset
824 oppositionem non habeant, tamen bono perfecto opponitur quod sit
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diff changeset
825 aliquid de perfectione rei extra ipsum.</p>
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parents: 26
diff changeset
826 <p title="I-II q. 1 a. 5 ad 3"><a name="33445"><span class=
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parents: 26
diff changeset
827 "ref">[33445] I&ordf;-IIae q. 1 a. 5 ad 3</span></a> Ad tertium
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diff changeset
828 dicendum quod potestas voluntatis non habet ut faciat opposita esse
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parents: 26
diff changeset
829 simul. Quod contingeret, si tenderet in plura disparata sicut in
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diff changeset
830 ultimos fines, ut ex dictis patet.</p>
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parents: 26
diff changeset
831 <br />
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parents: 26
diff changeset
832 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
833 <p title="I-II q. 1 a. 6 arg. 1"><a name="33446"><span class=
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parents: 26
diff changeset
834 "ref">[33446] I&ordf;-IIae q. 1 a. 6 arg. 1</span></a> Ad sextum
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parents: 26
diff changeset
835 sic proceditur. Videtur quod non omnia quaecumque homo vult,
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parents: 26
diff changeset
836 propter ultimum finem velit. Ea enim quae ad finem ultimum
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parents: 26
diff changeset
837 ordinantur, seriosa dicuntur, quasi utilia. Sed iocosa a seriis
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parents: 26
diff changeset
838 distinguuntur. Ergo ea quae homo iocose agit, non ordinat in
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parents: 26
diff changeset
839 ultimum finem.</p>
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parents: 26
diff changeset
840 <p title="I-II q. 1 a. 6 arg. 2"><a name="33447"><span class=
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diff changeset
841 "ref">[33447] I&ordf;-IIae q. 1 a. 6 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
842 philosophus dicit, in principio Metaphys., quod scientiae
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diff changeset
843 speculativae propter seipsas quaeruntur. Nec tamen potest dici quod
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diff changeset
844 quaelibet earum sit ultimus finis. Ergo non omnia quae homo
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diff changeset
845 appetit, appetit propter ultimum finem.</p>
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parents: 26
diff changeset
846 <p title="I-II q. 1 a. 6 arg. 3"><a name="33448"><span class=
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parents: 26
diff changeset
847 "ref">[33448] I&ordf;-IIae q. 1 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
848 quicumque ordinat aliquid in finem aliquem, cogitat de illo fine.
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diff changeset
849 Sed non semper homo cogitat de ultimo fine in omni eo quod appetit
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diff changeset
850 aut facit. Non ergo omnia homo appetit aut facit propter ultimum
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parents: 26
diff changeset
851 finem.</p>
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diff changeset
852 <p title="I-II q. 1 a. 6 s. c."><a name="33449"><span class=
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diff changeset
853 "ref">[33449] I&ordf;-IIae q. 1 a. 6 s. c.</span></a> Sed contra
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parents: 26
diff changeset
854 est quod dicit Augustinus, XIX de Civ. Dei, <i>illud est finis boni
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parents: 26
diff changeset
855 nostri, propter quod amantur cetera, illud autem propter
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parents: 26
diff changeset
856 seipsum</i>.</p>
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parents: 26
diff changeset
857 <p title="I-II q. 1 a. 6 co."><a name="33450"><span class=
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parents: 26
diff changeset
858 "ref">[33450] I&ordf;-IIae q. 1 a. 6 co.</span></a> Respondeo
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parents: 26
diff changeset
859 dicendum quod necesse est quod omnia quae homo appetit, appetat
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parents: 26
diff changeset
860 propter ultimum finem. Et hoc apparet duplici ratione. Primo
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parents: 26
diff changeset
861 quidem, quia quidquid homo appetit, appetit sub ratione boni. Quod
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diff changeset
862 quidem si non appetitur ut bonum perfectum, quod est ultimus finis,
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parents: 26
diff changeset
863 necesse est ut appetatur ut tendens in bonum perfectum, quia semper
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parents: 26
diff changeset
864 inchoatio alicuius ordinatur ad consummationem ipsius; sicut patet
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parents: 26
diff changeset
865 tam in his quae fiunt a natura, quam in his quae fiunt ab arte. Et
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parents: 26
diff changeset
866 ideo omnis inchoatio perfectionis ordinatur in perfectionem
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parents: 26
diff changeset
867 consummatam, quae est per ultimum finem. Secundo, quia ultimus
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parents: 26
diff changeset
868 finis hoc modo se habet in movendo appetitum, sicut se habet in
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parents: 26
diff changeset
869 aliis motionibus primum movens. Manifestum est autem quod causae
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parents: 26
diff changeset
870 secundae moventes non movent nisi secundum quod moventur a primo
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parents: 26
diff changeset
871 movente. Unde secunda appetibilia non movent appetitum nisi in
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parents: 26
diff changeset
872 ordine ad primum appetibile, quod est ultimus finis.</p>
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parents: 26
diff changeset
873 <p title="I-II q. 1 a. 6 ad 1"><a name="33451"><span class=
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parents: 26
diff changeset
874 "ref">[33451] I&ordf;-IIae q. 1 a. 6 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
875 dicendum quod actiones ludicrae non ordinantur ad aliquem finem
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parents: 26
diff changeset
876 extrinsecum; sed tamen ordinantur ad bonum ipsius ludentis, prout
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parents: 26
diff changeset
877 sunt delectantes vel requiem praestantes. Bonum autem consummatum
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parents: 26
diff changeset
878 hominis est ultimus finis eius.</p>
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parents: 26
diff changeset
879 <p title="I-II q. 1 a. 6 ad 2"><a name="33452"><span class=
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parents: 26
diff changeset
880 "ref">[33452] I&ordf;-IIae q. 1 a. 6 ad 2</span></a> Et similiter
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parents: 26
diff changeset
881 dicendum ad secundum, de scientia speculativa; quae appetitur ut
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parents: 26
diff changeset
882 bonum quoddam speculantis, quod comprehenditur sub bono completo et
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parents: 26
diff changeset
883 perfecto, quod est ultimus finis.</p>
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parents: 26
diff changeset
884 <p title="I-II q. 1 a. 6 ad 3"><a name="33453"><span class=
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parents: 26
diff changeset
885 "ref">[33453] I&ordf;-IIae q. 1 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
886 dicendum quod non oportet ut semper aliquis cogitet de ultimo fine,
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parents: 26
diff changeset
887 quandocumque aliquid appetit vel operatur, sed virtus primae
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parents: 26
diff changeset
888 intentionis, quae est respectu ultimi finis, manet in quolibet
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parents: 26
diff changeset
889 appetitu cuiuscumque rei, etiam si de ultimo fine actu non
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parents: 26
diff changeset
890 cogitetur. Sicut non oportet quod qui vadit per viam, in quolibet
544e12f679ad convert to xml
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parents: 26
diff changeset
891 passu cogitet de fine.</p>
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parents: 26
diff changeset
892 <br />
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parents: 26
diff changeset
893 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
894 <p title="I-II q. 1 a. 7 arg. 1"><a name="33454"><span class=
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parents: 26
diff changeset
895 "ref">[33454] I&ordf;-IIae q. 1 a. 7 arg. 1</span></a> Ad septimum
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parents: 26
diff changeset
896 sic proceditur. Videtur quod non omnium hominum sit unus finis
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parents: 26
diff changeset
897 ultimus. Maxime enim videtur hominis ultimus finis esse
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parents: 26
diff changeset
898 incommutabile bonum. Sed quidam avertuntur ab incommutabili bono,
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parents: 26
diff changeset
899 peccando. Non ergo omnium hominum est unus ultimus finis.</p>
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parents: 26
diff changeset
900 <p title="I-II q. 1 a. 7 arg. 2"><a name="33455"><span class=
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parents: 26
diff changeset
901 "ref">[33455] I&ordf;-IIae q. 1 a. 7 arg. 2</span></a> Praeterea,
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diff changeset
902 secundum ultimum finem tota vita hominis regulatur. Si igitur esset
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parents: 26
diff changeset
903 unus ultimus finis omnium hominum, sequeretur quod in hominibus non
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parents: 26
diff changeset
904 essent diversa studia vivendi. Quod patet esse falsum.</p>
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parents: 26
diff changeset
905 <p title="I-II q. 1 a. 7 arg. 3"><a name="33456"><span class=
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diff changeset
906 "ref">[33456] I&ordf;-IIae q. 1 a. 7 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
907 finis est actionis terminus. Actiones autem sunt singularium.
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parents: 26
diff changeset
908 Homines autem, etsi conveniant in natura speciei, tamen differunt
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parents: 26
diff changeset
909 secundum ea quae ad individua pertinent. Non ergo omnium hominum
544e12f679ad convert to xml
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parents: 26
diff changeset
910 est unus ultimus finis.</p>
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parents: 26
diff changeset
911 <p title="I-II q. 1 a. 7 s. c."><a name="33457"><span class=
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parents: 26
diff changeset
912 "ref">[33457] I&ordf;-IIae q. 1 a. 7 s. c.</span></a> Sed contra
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parents: 26
diff changeset
913 est quod Augustinus dicit, XIII de Trin., quod omnes homines
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parents: 26
diff changeset
914 conveniunt in appetendo ultimum finem, qui est beatitudo.</p>
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parents: 26
diff changeset
915 <p title="I-II q. 1 a. 7 co."><a name="33458"><span class=
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parents: 26
diff changeset
916 "ref">[33458] I&ordf;-IIae q. 1 a. 7 co.</span></a> Respondeo
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parents: 26
diff changeset
917 dicendum quod de ultimo fine possumus loqui dupliciter, uno modo,
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parents: 26
diff changeset
918 secundum rationem ultimi finis; alio modo, secundum id in quo finis
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parents: 26
diff changeset
919 ultimi ratio invenitur. Quantum igitur ad rationem ultimi finis,
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parents: 26
diff changeset
920 omnes conveniunt in appetitu finis ultimi, quia omnes appetunt suam
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parents: 26
diff changeset
921 perfectionem adimpleri, quae est ratio ultimi finis, ut dictum est.
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parents: 26
diff changeset
922 Sed quantum ad id in quo ista ratio invenitur, non omnes homines
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parents: 26
diff changeset
923 conveniunt in ultimo fine, nam quidam appetunt divitias tanquam
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parents: 26
diff changeset
924 consummatum bonum, quidam autem voluptatem, quidam vero quodcumque
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parents: 26
diff changeset
925 aliud. Sicut et omni gustui delectabile est dulce, sed quibusdam
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parents: 26
diff changeset
926 maxime delectabilis est dulcedo vini, quibusdam dulcedo mellis, aut
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parents: 26
diff changeset
927 alicuius talium. Illud tamen dulce oportet esse simpliciter melius
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parents: 26
diff changeset
928 delectabile, in quo maxime delectatur qui habet optimum gustum. Et
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diff changeset
929 similiter illud bonum oportet esse completissimum, quod tanquam
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diff changeset
930 ultimum finem appetit habens affectum bene dispositum.</p>
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parents: 26
diff changeset
931 <p title="I-II q. 1 a. 7 ad 1"><a name="33459"><span class=
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parents: 26
diff changeset
932 "ref">[33459] I&ordf;-IIae q. 1 a. 7 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
933 dicendum quod illi qui peccant, avertuntur ab eo in quo vere
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parents: 26
diff changeset
934 invenitur ratio ultimi finis, non autem ab ipsa ultimi finis
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parents: 26
diff changeset
935 intentione, quam quaerunt falso in aliis rebus.</p>
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parents: 26
diff changeset
936 <p title="I-II q. 1 a. 7 ad 2"><a name="33460"><span class=
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parents: 26
diff changeset
937 "ref">[33460] I&ordf;-IIae q. 1 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
938 dicendum quod diversa studia vivendi contingunt in hominibus
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parents: 26
diff changeset
939 propter diversas res in quibus quaeritur ratio summi boni.</p>
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parents: 26
diff changeset
940 <p title="I-II q. 1 a. 7 ad 3"><a name="33461"><span class=
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diff changeset
941 "ref">[33461] I&ordf;-IIae q. 1 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
942 dicendum quod, etsi actiones sint singularium, tamen primum
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parents: 26
diff changeset
943 principium agendi in eis est natura, quae tendit ad unum, ut dictum
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diff changeset
944 est.</p>
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diff changeset
945 <br />
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diff changeset
946 <div class="E">Articulus 8</div>
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diff changeset
947 <p title="I-II q. 1 a. 8 arg. 1"><a name="33462"><span class=
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diff changeset
948 "ref">[33462] I&ordf;-IIae q. 1 a. 8 arg. 1</span></a> Ad octavum
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parents: 26
diff changeset
949 sic proceditur. Videtur quod in ultimo fine hominis etiam omnia
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diff changeset
950 alia conveniant. Finis enim respondet principio. Sed illud quod est
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parents: 26
diff changeset
951 principium hominum, scilicet Deus, est etiam principium omnium
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parents: 26
diff changeset
952 aliorum. Ergo in ultimo fine hominis omnia alia communicant.</p>
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parents: 26
diff changeset
953 <p title="I-II q. 1 a. 8 arg. 2"><a name="33463"><span class=
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parents: 26
diff changeset
954 "ref">[33463] I&ordf;-IIae q. 1 a. 8 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
955 Dionysius dicit, in libro de Div. Nom., quod <i>Deus convertit
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parents: 26
diff changeset
956 omnia ad seipsum, tanquam ad ultimum finem</i>. Sed ipse est etiam
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parents: 26
diff changeset
957 ultimus finis hominis, quia solo ipso fruendum est, ut Augustinus
544e12f679ad convert to xml
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parents: 26
diff changeset
958 dicit. Ergo in fine ultimo hominis etiam alia conveniunt.</p>
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parents: 26
diff changeset
959 <p title="I-II q. 1 a. 8 arg. 3"><a name="33464"><span class=
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parents: 26
diff changeset
960 "ref">[33464] I&ordf;-IIae q. 1 a. 8 arg. 3</span></a> Praeterea,
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diff changeset
961 finis ultimus hominis est obiectum voluntatis. Sed obiectum
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parents: 26
diff changeset
962 voluntatis est bonum universale, quod est finis omnium. Ergo
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parents: 26
diff changeset
963 necesse est quod in ultimo fine hominis omnia conveniant.</p>
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parents: 26
diff changeset
964 <p title="I-II q. 1 a. 8 s. c."><a name="33465"><span class=
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parents: 26
diff changeset
965 "ref">[33465] I&ordf;-IIae q. 1 a. 8 s. c.</span></a> Sed contra
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diff changeset
966 est quod ultimus finis hominum est beatitudo; quam omnes appetunt,
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parents: 26
diff changeset
967 ut Augustinus dicit. <i>Sed non cadit in animalia rationis expertia
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parents: 26
diff changeset
968 ut beata sint</i>, sicut Augustinus dicit in libro octoginta trium
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parents: 26
diff changeset
969 quaest. Non ergo in ultimo fine hominis alia conveniunt.</p>
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parents: 26
diff changeset
970 <p title="I-II q. 1 a. 8 co."><a name="33466"><span class=
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parents: 26
diff changeset
971 "ref">[33466] I&ordf;-IIae q. 1 a. 8 co.</span></a> Respondeo
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parents: 26
diff changeset
972 dicendum quod, sicut philosophus dicit in II Physic. et in V
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parents: 26
diff changeset
973 Metaphys., finis dupliciter dicitur, scilicet cuius, et quo, idest
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parents: 26
diff changeset
974 ipsa res in qua ratio boni invenitur, et usus sive adeptio illius
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parents: 26
diff changeset
975 rei. Sicut si dicamus quod motus corporis gravis finis est vel
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parents: 26
diff changeset
976 locus inferior ut res, vel hoc quod est esse in loco inferiori, ut
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parents: 26
diff changeset
977 usus, et finis avari est vel pecunia ut res, vel possessio pecuniae
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parents: 26
diff changeset
978 ut usus. Si ergo loquamur de ultimo fine hominis quantum ad ipsam
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parents: 26
diff changeset
979 rem quae est finis, sic in ultimo fine hominis omnia alia
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parents: 26
diff changeset
980 conveniunt, quia Deus est ultimus finis hominis et omnium aliarum
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parents: 26
diff changeset
981 rerum. Si autem loquamur de ultimo fine hominis quantum ad
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parents: 26
diff changeset
982 consecutionem finis, sic in hoc fine hominis non communicant
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parents: 26
diff changeset
983 creaturae irrationales. Nam homo et aliae rationales creaturae
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parents: 26
diff changeset
984 consequuntur ultimum finem cognoscendo et amando Deum, quod non
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parents: 26
diff changeset
985 competit aliis creaturis, quae adipiscuntur ultimum finem inquantum
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parents: 26
diff changeset
986 participant aliquam similitudinem Dei, secundum quod sunt, vel
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parents: 26
diff changeset
987 vivunt, vel etiam cognoscunt.</p>
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parents: 26
diff changeset
988 <p title="I-II q. 1 a. 8 ad arg."><a name="33467"><span class=
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parents: 26
diff changeset
989 "ref">[33467] I&ordf;-IIae q. 1 a. 8 ad arg.</span></a> Et per hoc
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parents: 26
diff changeset
990 patet responsio ad obiecta.</p>
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parents: 26
diff changeset
991 <br />
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parents: 26
diff changeset
992 <div class="D">Quaestio 2</div>
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parents: 26
diff changeset
993 <div class="G">Prooemium</div>
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parents: 26
diff changeset
994 <p title="I-II q. 2 pr."><a name="33468"><span class="ref">[33468]
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diff changeset
995 I&ordf;-IIae q. 2 pr.</span></a> Deinde considerandum est de
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parents: 26
diff changeset
996 beatitudine, nam beatitudo nominat adeptionem ultimi finis. Primo
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parents: 26
diff changeset
997 quidem, in quibus sit; secundo, quid sit; tertio, qualiter eam
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parents: 26
diff changeset
998 consequi possimus. Circa primum quaeruntur octo. Primo, utrum
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parents: 26
diff changeset
999 beatitudo consistat in divitiis. Secundo, utrum in honoribus.
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parents: 26
diff changeset
1000 Tertio, utrum in fama, sive in gloria. Quarto, utrum in potestate.
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diff changeset
1001 Quinto, utrum in aliquo corporis bono. Sexto, utrum in voluptate.
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diff changeset
1002 Septimo, utrum in aliquo bono animae. Octavo, utrum in aliquo bono
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diff changeset
1003 creato.</p>
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parents: 26
diff changeset
1004 <br />
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parents: 26
diff changeset
1005 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
1006 <p title="I-II q. 2 a. 1 arg. 1"><a name="33469"><span class=
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parents: 26
diff changeset
1007 "ref">[33469] I&ordf;-IIae q. 2 a. 1 arg. 1</span></a> Ad primum
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parents: 26
diff changeset
1008 sic proceditur. Videtur quod beatitudo hominis in divitiis
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parents: 26
diff changeset
1009 consistat. Cum enim beatitudo sit ultimus finis hominis, in eo
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parents: 26
diff changeset
1010 consistit quod maxime in hominis affectu dominatur. Huiusmodi autem
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parents: 26
diff changeset
1011 sunt divitiae, dicitur enim Eccle. X, <i>pecuniae obediunt
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parents: 26
diff changeset
1012 omnia</i>. Ergo in divitiis beatitudo hominis consistit.</p>
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diff changeset
1013 <p title="I-II q. 2 a. 1 arg. 2"><a name="33470"><span class=
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parents: 26
diff changeset
1014 "ref">[33470] I&ordf;-IIae q. 2 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1015 secundum Boetium, in III de Consol., <i>beatitudo est status omnium
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parents: 26
diff changeset
1016 bonorum aggregatione perfectus</i>. Sed in pecuniis omnia possideri
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parents: 26
diff changeset
1017 videntur, quia, ut philosophus dicit in V Ethic., ad hoc nummus est
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parents: 26
diff changeset
1018 inventus, ut sit quasi fideiussor habendi pro eo quodcumque homo
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diff changeset
1019 voluerit. Ergo in divitiis beatitudo consistit.</p>
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parents: 26
diff changeset
1020 <p title="I-II q. 2 a. 1 arg. 3"><a name="33471"><span class=
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parents: 26
diff changeset
1021 "ref">[33471] I&ordf;-IIae q. 2 a. 1 arg. 3</span></a> Praeterea,
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diff changeset
1022 desiderium summi boni, cum nunquam deficiat, videtur esse
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parents: 26
diff changeset
1023 infinitum. Sed hoc maxime in divitiis invenitur, quia <i>avarus non
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parents: 26
diff changeset
1024 implebitur pecunia</i>, ut dicitur Eccle. V. Ergo in divitiis
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parents: 26
diff changeset
1025 beatitudo consistit.</p>
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parents: 26
diff changeset
1026 <p title="I-II q. 2 a. 1 s. c."><a name="33472"><span class=
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diff changeset
1027 "ref">[33472] I&ordf;-IIae q. 2 a. 1 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
1028 bonum hominis in retinendo beatitudinem magis consistit quam in
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parents: 26
diff changeset
1029 emittendo ipsam. Sed sicut Boetius in II de Consol. dicit,
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parents: 26
diff changeset
1030 <i>divitiae effundendo, magis quam coacervando, melius nitent,
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parents: 26
diff changeset
1031 siquidem avaritia semper odiosos, claros largitas facit</i>. Ergo
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parents: 26
diff changeset
1032 in divitiis beatitudo non consistit.</p>
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parents: 26
diff changeset
1033 <p title="I-II q. 2 a. 1 co."><a name="33473"><span class=
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parents: 26
diff changeset
1034 "ref">[33473] I&ordf;-IIae q. 2 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
1035 dicendum quod impossibile est beatitudinem hominis in divitiis
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parents: 26
diff changeset
1036 consistere. Sunt enim duplices divitiae, ut philosophus dicit in I
544e12f679ad convert to xml
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parents: 26
diff changeset
1037 Polit., scilicet naturales, et artificiales. Naturales quidem
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parents: 26
diff changeset
1038 divitiae sunt, quibus homini subvenitur ad defectus naturales
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parents: 26
diff changeset
1039 tollendos, sicut cibus, potus, vestimenta, vehicula et habitacula,
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parents: 26
diff changeset
1040 et alia huiusmodi. Divitiae autem artificiales sunt, quibus
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parents: 26
diff changeset
1041 secundum se natura non iuvatur, ut denarii; sed ars humana eos
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parents: 26
diff changeset
1042 adinvenit propter facilitatem commutationis, ut sint quasi mensura
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parents: 26
diff changeset
1043 quaedam rerum venalium. Manifestum est autem quod in divitiis
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parents: 26
diff changeset
1044 naturalibus beatitudo hominis esse non potest. Quaeruntur enim
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parents: 26
diff changeset
1045 huiusmodi divitiae propter aliud, scilicet ad sustentandam naturam
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parents: 26
diff changeset
1046 hominis, et ideo non possunt esse ultimus finis hominis, sed magis
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parents: 26
diff changeset
1047 ordinantur ad hominem sicut ad finem. Unde in ordine naturae omnia
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parents: 26
diff changeset
1048 huiusmodi sunt infra hominem, et propter hominem facta; secundum
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parents: 26
diff changeset
1049 illud Psalmi VIII, <i>omnia subiecisti sub pedibus eius</i>.
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parents: 26
diff changeset
1050 Divitiae autem artificiales non quaeruntur nisi propter naturales,
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diff changeset
1051 non enim quaererentur, nisi quia per eas emuntur res ad usum vitae
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parents: 26
diff changeset
1052 necessariae. Unde multo minus habent rationem ultimi finis.
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parents: 26
diff changeset
1053 Impossibile est igitur beatitudinem, quae est ultimus finis
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parents: 26
diff changeset
1054 hominis, in divitiis esse.</p>
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parents: 26
diff changeset
1055 <p title="I-II q. 2 a. 1 ad 1"><a name="33474"><span class=
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parents: 26
diff changeset
1056 "ref">[33474] I&ordf;-IIae q. 2 a. 1 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1057 dicendum quod omnia corporalia obediunt pecuniae, quantum ad
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parents: 26
diff changeset
1058 multitudinem stultorum, qui sola corporalia bona cognoscunt, quae
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parents: 26
diff changeset
1059 pecunia acquiri possunt. Iudicium autem de bonis humanis non debet
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parents: 26
diff changeset
1060 sumi a stultis, sed a sapientibus, sicut et iudicium de saporibus
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parents: 26
diff changeset
1061 ab his qui habent gustum bene dispositum.</p>
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parents: 26
diff changeset
1062 <p title="I-II q. 2 a. 1 ad 2"><a name="33475"><span class=
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parents: 26
diff changeset
1063 "ref">[33475] I&ordf;-IIae q. 2 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1064 dicendum quod pecunia possunt haberi omnia venalia, non autem
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parents: 26
diff changeset
1065 spiritualia, quae vendi non possunt. Unde dicitur Proverb. XVII,
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diff changeset
1066 <i>quid prodest stulto divitias habere, cum sapientiam emere non
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diff changeset
1067 possit?</i></p>
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diff changeset
1068 <p title="I-II q. 2 a. 1 ad 3"><a name="33476"><span class=
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parents: 26
diff changeset
1069 "ref">[33476] I&ordf;-IIae q. 2 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1070 dicendum quod appetitus naturalium divitiarum non est infinitus,
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parents: 26
diff changeset
1071 quia secundum certam mensuram naturae sufficiunt. Sed appetitus
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parents: 26
diff changeset
1072 divitiarum artificialium est infinitus, quia deservit
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parents: 26
diff changeset
1073 concupiscentiae inordinatae, quae non modificatur, ut patet per
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parents: 26
diff changeset
1074 philosophum in I Polit. Aliter tamen est infinitum desiderium
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parents: 26
diff changeset
1075 divitiarum, et desiderium summi boni. Nam summum bonum quanto
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diff changeset
1076 perfectius possidetur, tanto ipsummet magis amatur, et alia
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parents: 26
diff changeset
1077 contemnuntur, quia quanto magis habetur, magis cognoscitur. Et ideo
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parents: 26
diff changeset
1078 dicitur Eccli. XXIV, <i>qui edunt me, adhuc esurient</i>. Sed in
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diff changeset
1079 appetitu divitiarum, et quorumcumque temporalium bonorum, est e
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parents: 26
diff changeset
1080 converso, nam quando iam habentur, ipsa contemnuntur, et alia
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parents: 26
diff changeset
1081 appetuntur; secundum quod significatur Ioan. IV, cum dominus dicit,
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diff changeset
1082 qui bibit <i>ex hac aqua</i>, per quam temporalia significantur,
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parents: 26
diff changeset
1083 <i>sitiet iterum</i>. Et hoc ideo, quia eorum insufficientia magis
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parents: 26
diff changeset
1084 cognoscitur cum habentur. Et ideo hoc ipsum ostendit eorum
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parents: 26
diff changeset
1085 imperfectionem, et quod in eis summum bonum non consistit.</p>
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diff changeset
1086 <br />
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diff changeset
1087 <div class="E">Articulus 2</div>
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diff changeset
1088 <p title="I-II q. 2 a. 2 arg. 1"><a name="33477"><span class=
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parents: 26
diff changeset
1089 "ref">[33477] I&ordf;-IIae q. 2 a. 2 arg. 1</span></a> Ad secundum
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parents: 26
diff changeset
1090 sic proceditur. Videtur quod beatitudo hominis in honoribus
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diff changeset
1091 consistat. Beatitudo enim, sive felicitas, est praemium virtutis,
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parents: 26
diff changeset
1092 ut philosophus dicit in I Ethic. Sed honor maxime videtur esse id
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parents: 26
diff changeset
1093 quod est virtutis praemium, ut philosophus dicit in IV Ethic. Ergo
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diff changeset
1094 in honore maxime consistit beatitudo.</p>
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diff changeset
1095 <p title="I-II q. 2 a. 2 arg. 2"><a name="33478"><span class=
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diff changeset
1096 "ref">[33478] I&ordf;-IIae q. 2 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
1097 illud quod convenit Deo et excellentissimis, maxime videtur esse
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parents: 26
diff changeset
1098 beatitudo, quae est bonum perfectum. Sed huiusmodi est honor, ut
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diff changeset
1099 philosophus dicit in IV Ethic. Et etiam I Tim. I, dicit apostolus,
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parents: 26
diff changeset
1100 <i>soli Deo honor et gloria</i>. Ergo in honore consistit
544e12f679ad convert to xml
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parents: 26
diff changeset
1101 beatitudo.</p>
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diff changeset
1102 <p title="I-II q. 2 a. 2 arg. 3"><a name="33479"><span class=
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diff changeset
1103 "ref">[33479] I&ordf;-IIae q. 2 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1104 illud quod est maxime desideratum ab hominibus, est beatitudo. Sed
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diff changeset
1105 nihil videtur esse magis desiderabile ab hominibus quam honor, quia
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parents: 26
diff changeset
1106 homines patiuntur iacturam in omnibus aliis rebus ne patiantur
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parents: 26
diff changeset
1107 aliquod detrimentum sui honoris. Ergo in honore beatitudo
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parents: 26
diff changeset
1108 consistit.</p>
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parents: 26
diff changeset
1109 <p title="I-II q. 2 a. 2 s. c."><a name="33480"><span class=
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diff changeset
1110 "ref">[33480] I&ordf;-IIae q. 2 a. 2 s. c.</span></a> Sed contra,
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diff changeset
1111 beatitudo est in beato. Honor autem non est in eo qui honoratur,
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parents: 26
diff changeset
1112 sed magis in honorante, qui reverentiam exhibet honorato, ut
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diff changeset
1113 philosophus dicit in I Ethic. Ergo in honore beatitudo non
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diff changeset
1114 consistit.</p>
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parents: 26
diff changeset
1115 <p title="I-II q. 2 a. 2 co."><a name="33481"><span class=
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parents: 26
diff changeset
1116 "ref">[33481] I&ordf;-IIae q. 2 a. 2 co.</span></a> Respondeo
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diff changeset
1117 dicendum quod impossibile est beatitudinem consistere in honore.
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diff changeset
1118 Honor enim exhibetur alicui propter aliquam eius excellentiam; et
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diff changeset
1119 ita est signum et testimonium quoddam illius excellentiae quae est
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diff changeset
1120 in honorato. Excellentia autem hominis maxime attenditur secundum
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parents: 26
diff changeset
1121 beatitudinem, quae est hominis bonum perfectum; et secundum partes
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parents: 26
diff changeset
1122 eius, idest secundum illa bona quibus aliquid beatitudinis
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diff changeset
1123 participatur. Et ideo honor potest quidem consequi beatitudinem,
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diff changeset
1124 sed principaliter in eo beatitudo consistere non potest.</p>
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diff changeset
1125 <p title="I-II q. 2 a. 2 ad 1"><a name="33482"><span class=
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parents: 26
diff changeset
1126 "ref">[33482] I&ordf;-IIae q. 2 a. 2 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
1127 dicendum quod, sicut philosophus ibidem dicit, honor non est
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diff changeset
1128 praemium virtutis propter quod virtuosi operantur, sed accipiunt
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parents: 26
diff changeset
1129 honorem ab hominibus loco praemii, quasi a non habentibus aliquid
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diff changeset
1130 maius ad dandum. Verum autem praemium virtutis est ipsa beatitudo,
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parents: 26
diff changeset
1131 propter quam virtuosi operantur. Si autem propter honorem
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parents: 26
diff changeset
1132 operarentur, iam non esset virtus, sed magis ambitio.</p>
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parents: 26
diff changeset
1133 <p title="I-II q. 2 a. 2 ad 2"><a name="33483"><span class=
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parents: 26
diff changeset
1134 "ref">[33483] I&ordf;-IIae q. 2 a. 2 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
1135 dicendum quod honor debetur Deo et excellentissimis, in signum vel
544e12f679ad convert to xml
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parents: 26
diff changeset
1136 testimonium excellentiae praeexistentis, non quod ipse honor faciat
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parents: 26
diff changeset
1137 eos excellentes.</p>
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parents: 26
diff changeset
1138 <p title="I-II q. 2 a. 2 ad 3"><a name="33484"><span class=
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parents: 26
diff changeset
1139 "ref">[33484] I&ordf;-IIae q. 2 a. 2 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
1140 dicendum quod ex naturali desiderio beatitudinis, quam consequitur
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parents: 26
diff changeset
1141 honor, ut dictum est, contingit quod homines maxime honorem
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parents: 26
diff changeset
1142 desiderant. Unde quaerunt homines maxime honorari a sapientibus,
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parents: 26
diff changeset
1143 quorum iudicio credunt se esse excellentes vel felices.</p>
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parents: 26
diff changeset
1144 <br />
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parents: 26
diff changeset
1145 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1146 <p title="I-II q. 2 a. 3 arg. 1"><a name="33485"><span class=
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parents: 26
diff changeset
1147 "ref">[33485] I&ordf;-IIae q. 2 a. 3 arg. 1</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
1148 sic proceditur. Videtur quod beatitudo hominis consistat in gloria.
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parents: 26
diff changeset
1149 In eo enim videtur beatitudo consistere, quod redditur sanctis pro
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parents: 26
diff changeset
1150 tribulationibus quas in mundo patiuntur. Huiusmodi autem est
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parents: 26
diff changeset
1151 gloria, dicit enim apostolus, Rom. VIII, <i>non sunt condignae
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parents: 26
diff changeset
1152 passiones huius temporis ad futuram gloriam, quae revelabitur in
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parents: 26
diff changeset
1153 nobis</i>. Ergo beatitudo consistit in gloria.</p>
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parents: 26
diff changeset
1154 <p title="I-II q. 2 a. 3 arg. 2"><a name="33486"><span class=
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parents: 26
diff changeset
1155 "ref">[33486] I&ordf;-IIae q. 2 a. 3 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
1156 bonum est diffusivum sui, ut patet per Dionysium, IV cap. de Div.
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parents: 26
diff changeset
1157 Nom. Sed per gloriam bonum hominis maxime diffunditur in notitiam
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parents: 26
diff changeset
1158 aliorum, quia gloria, ut Ambrosius dicit, nihil aliud est quam
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parents: 26
diff changeset
1159 clara cum laude notitia. Ergo beatitudo hominis consistit in
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parents: 26
diff changeset
1160 gloria.</p>
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parents: 26
diff changeset
1161 <p title="I-II q. 2 a. 3 arg. 3"><a name="33487"><span class=
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parents: 26
diff changeset
1162 "ref">[33487] I&ordf;-IIae q. 2 a. 3 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
1163 beatitudo est stabilissimum bonorum. Hoc autem videtur esse fama
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parents: 26
diff changeset
1164 vel gloria, quia per hanc quodammodo homines aeternitatem
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parents: 26
diff changeset
1165 sortiuntur. Unde Boetius dicit, in libro de Consol., <i>vos
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parents: 26
diff changeset
1166 immortalitatem vobis propagare videmini, cum futuri famam temporis
544e12f679ad convert to xml
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parents: 26
diff changeset
1167 cogitatis</i>. Ergo beatitudo hominis consistit in fama seu
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parents: 26
diff changeset
1168 gloria.</p>
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parents: 26
diff changeset
1169 <p title="I-II q. 2 a. 3 s. c."><a name="33488"><span class=
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parents: 26
diff changeset
1170 "ref">[33488] I&ordf;-IIae q. 2 a. 3 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
1171 beatitudo est verum hominis bonum. Sed famam seu gloriam contingit
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parents: 26
diff changeset
1172 esse falsam, ut enim dicit Boetius, in libro III de Consol.,
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parents: 26
diff changeset
1173 <i>plures magnum saepe nomen falsis vulgi opinionibus abstulerunt.
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parents: 26
diff changeset
1174 Quo quid turpius excogitari potest? Nam qui falso praedicantur,
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parents: 26
diff changeset
1175 suis ipsi necesse est laudibus erubescant</i>. Non ergo beatitudo
544e12f679ad convert to xml
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parents: 26
diff changeset
1176 hominis consistit in fama seu gloria.</p>
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parents: 26
diff changeset
1177 <p title="I-II q. 2 a. 3 co."><a name="33489"><span class=
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parents: 26
diff changeset
1178 "ref">[33489] I&ordf;-IIae q. 2 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
1179 dicendum quod impossibile est beatitudinem hominis in fama seu
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diff changeset
1180 gloria humana consistere. Nam gloria nihil aliud est quam clara
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parents: 26
diff changeset
1181 notitia cum laude, ut Ambrosius dicit. Res autem cognita aliter
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parents: 26
diff changeset
1182 comparatur ad cognitionem humanam, et aliter ad cognitionem
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parents: 26
diff changeset
1183 divinam, humana enim cognitio a rebus cognitis causatur, sed divina
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parents: 26
diff changeset
1184 cognitio est causa rerum cognitarum. Unde perfectio humani boni,
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parents: 26
diff changeset
1185 quae beatitudo dicitur, non potest causari a notitia humana, sed
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diff changeset
1186 magis notitia humana de beatitudine alicuius procedit et quodammodo
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parents: 26
diff changeset
1187 causatur ab ipsa humana beatitudine, vel inchoata vel perfecta. Et
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diff changeset
1188 ideo in fama vel in gloria non potest consistere hominis beatitudo.
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parents: 26
diff changeset
1189 Sed bonum hominis dependet, sicut ex causa, ex cognitione Dei. Et
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diff changeset
1190 ideo ex gloria quae est apud Deum, dependet beatitudo hominis sicut
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parents: 26
diff changeset
1191 ex causa sua, secundum illud Psalmi XC, <i>eripiam eum, et
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diff changeset
1192 glorificabo eum, longitudine dierum replebo eum, et ostendam illi
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parents: 26
diff changeset
1193 salutare meum</i>. Est etiam aliud considerandum, quod humana
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parents: 26
diff changeset
1194 notitia saepe fallitur, et praecipue in singularibus
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parents: 26
diff changeset
1195 contingentibus, cuiusmodi sunt actus humani. Et ideo frequenter
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parents: 26
diff changeset
1196 humana gloria fallax est. Sed quia Deus falli non potest, eius
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parents: 26
diff changeset
1197 gloria semper vera est. Propter quod dicitur, II ad Cor. X, <i>ille
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diff changeset
1198 probatus est, quem Deus commendat</i>.</p>
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parents: 26
diff changeset
1199 <p title="I-II q. 2 a. 3 ad 1"><a name="33490"><span class=
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parents: 26
diff changeset
1200 "ref">[33490] I&ordf;-IIae q. 2 a. 3 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1201 dicendum quod apostolus non loquitur ibi de gloria quae est ab
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parents: 26
diff changeset
1202 hominibus, sed de gloria quae est a Deo coram Angelis eius. Unde
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parents: 26
diff changeset
1203 dicitur Marc. VIII, <i>filius hominis confitebitur eum in gloria
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parents: 26
diff changeset
1204 patris sui, coram Angelis eius</i>.</p>
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parents: 26
diff changeset
1205 <p title="I-II q. 2 a. 3 ad 2"><a name="33491"><span class=
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parents: 26
diff changeset
1206 "ref">[33491] I&ordf;-IIae q. 2 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1207 dicendum quod bonum alicuius hominis quod per famam vel gloriam est
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parents: 26
diff changeset
1208 in cognitione multorum, si cognitio quidem vera sit, oportet quod
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parents: 26
diff changeset
1209 derivetur a bono existente in ipso homine, et sic praesupponit
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parents: 26
diff changeset
1210 beatitudinem perfectam vel inchoatam. Si autem cognitio falsa sit,
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parents: 26
diff changeset
1211 non concordat rei, et sic bonum non invenitur in eo cuius fama
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parents: 26
diff changeset
1212 celebris habetur. Unde patet quod fama nullo modo potest facere
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parents: 26
diff changeset
1213 hominem beatum.</p>
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parents: 26
diff changeset
1214 <p title="I-II q. 2 a. 3 ad 3"><a name="33492"><span class=
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parents: 26
diff changeset
1215 "ref">[33492] I&ordf;-IIae q. 2 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1216 dicendum quod fama non habet stabilitatem, immo falso rumore de
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parents: 26
diff changeset
1217 facili perditur. Et si stabilis aliquando perseveret, hoc est per
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parents: 26
diff changeset
1218 accidens. Sed beatitudo habet per se stabilitatem, et semper.</p>
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parents: 26
diff changeset
1219 <br />
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parents: 26
diff changeset
1220 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
1221 <p title="I-II q. 2 a. 4 arg. 1"><a name="33493"><span class=
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parents: 26
diff changeset
1222 "ref">[33493] I&ordf;-IIae q. 2 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
1223 sic proceditur. Videtur quod beatitudo consistat in potestate.
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diff changeset
1224 Omnia enim appetunt assimilari Deo, tanquam ultimo fini et primo
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diff changeset
1225 principio. Sed homines qui in potestatibus sunt, propter
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parents: 26
diff changeset
1226 similitudinem potestatis, maxime videntur esse Deo conformes, unde
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parents: 26
diff changeset
1227 et in Scriptura dii vocantur, ut patet Exod. XXII, <i>diis non
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parents: 26
diff changeset
1228 detrahes</i>. Ergo in potestate beatitudo consistit.</p>
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parents: 26
diff changeset
1229 <p title="I-II q. 2 a. 4 arg. 2"><a name="33494"><span class=
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parents: 26
diff changeset
1230 "ref">[33494] I&ordf;-IIae q. 2 a. 4 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1231 beatitudo est bonum perfectum. Sed perfectissimum est quod homo
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parents: 26
diff changeset
1232 etiam alios regere possit, quod convenit his qui in potestatibus
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parents: 26
diff changeset
1233 sunt constituti. Ergo beatitudo consistit in potestate.</p>
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parents: 26
diff changeset
1234 <p title="I-II q. 2 a. 4 arg. 3"><a name="33495"><span class=
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parents: 26
diff changeset
1235 "ref">[33495] I&ordf;-IIae q. 2 a. 4 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1236 beatitudo, cum sit maxime appetibilis, opponitur ei quod maxime est
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parents: 26
diff changeset
1237 fugiendum. Sed homines maxime fugiunt servitutem, cui contraponitur
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parents: 26
diff changeset
1238 potestas. Ergo in potestate beatitudo consistit.</p>
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parents: 26
diff changeset
1239 <p title="I-II q. 2 a. 4 s. c."><a name="33496"><span class=
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parents: 26
diff changeset
1240 "ref">[33496] I&ordf;-IIae q. 2 a. 4 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
1241 beatitudo est perfectum bonum. Sed potestas est maxime imperfecta.
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parents: 26
diff changeset
1242 Ut enim dicit Boetius, III de Consol., <i>potestas humana
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diff changeset
1243 sollicitudinum morsus expellere, formidinum aculeos vitare nequit.
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parents: 26
diff changeset
1244 Et postea, potentem censes cui satellites latus ambiunt qui quos
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diff changeset
1245 terret, ipse plus metuit?</i> Non igitur beatitudo consistit in
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diff changeset
1246 potestate.</p>
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parents: 26
diff changeset
1247 <p title="I-II q. 2 a. 4 co."><a name="33497"><span class=
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parents: 26
diff changeset
1248 "ref">[33497] I&ordf;-IIae q. 2 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
1249 dicendum quod impossibile est beatitudinem in potestate consistere,
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parents: 26
diff changeset
1250 propter duo. Primo quidem, quia potestas habet rationem principii,
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parents: 26
diff changeset
1251 ut patet in V Metaphys. Beatitudo autem habet rationem ultimi
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parents: 26
diff changeset
1252 finis. Secundo, quia potestas se habet ad bonum et ad malum.
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parents: 26
diff changeset
1253 Beatitudo autem est proprium et perfectum hominis bonum. Unde magis
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parents: 26
diff changeset
1254 posset consistere beatitudo aliqua in bono usu potestatis, qui est
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parents: 26
diff changeset
1255 per virtutem, quam in ipsa potestate. Possunt autem quatuor
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parents: 26
diff changeset
1256 generales rationes induci ad ostendendum quod in nullo praemissorum
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parents: 26
diff changeset
1257 exteriorum bonorum beatitudo consistat. Quarum prima est quia, cum
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parents: 26
diff changeset
1258 beatitudo sit summum hominis bonum, non compatitur secum aliquod
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parents: 26
diff changeset
1259 malum. Omnia autem praedicta possunt inveniri et in bonis et in
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parents: 26
diff changeset
1260 malis. Secunda ratio est quia, cum de ratione beatitudinis sit quod
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parents: 26
diff changeset
1261 sit per se sufficiens, ut patet in I Ethic., necesse est quod,
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parents: 26
diff changeset
1262 beatitudine adepta, nullum bonum homini necessarium desit. Adeptis
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parents: 26
diff changeset
1263 autem singulis praemissorum, possunt adhuc multa bona homini
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diff changeset
1264 necessaria deesse, puta sapientia, sanitas corporis, et huiusmodi.
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diff changeset
1265 Tertia, quia, cum beatitudo sit bonum perfectum, ex beatitudine non
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parents: 26
diff changeset
1266 potest aliquod malum alicui provenire. Quod non convenit
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parents: 26
diff changeset
1267 praemissis, dicitur enim Eccle. V, quod divitiae interdum
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diff changeset
1268 conservantur in malum domini sui; et simile patet in aliis tribus.
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parents: 26
diff changeset
1269 Quarta ratio est quia ad beatitudinem homo ordinatur per principia
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parents: 26
diff changeset
1270 interiora, cum ad ipsam naturaliter ordinetur. Praemissa autem
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parents: 26
diff changeset
1271 quatuor bona magis sunt a causis exterioribus, et ut plurimum a
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diff changeset
1272 fortuna, unde et bona fortunae dicuntur. Unde patet quod in
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diff changeset
1273 praemissis nullo modo beatitudo consistit.</p>
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parents: 26
diff changeset
1274 <p title="I-II q. 2 a. 4 ad 1"><a name="33498"><span class=
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parents: 26
diff changeset
1275 "ref">[33498] I&ordf;-IIae q. 2 a. 4 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1276 dicendum quod divina potestas est sua bonitas, unde uti sua
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parents: 26
diff changeset
1277 potestate non potest nisi bene. Sed hoc in hominibus non invenitur.
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diff changeset
1278 Unde non sufficit ad beatitudinem hominis quod assimiletur Deo
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diff changeset
1279 quantum ad potestatem, nisi etiam assimiletur ei quantum ad
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diff changeset
1280 bonitatem.</p>
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parents: 26
diff changeset
1281 <p title="I-II q. 2 a. 4 ad 2"><a name="33499"><span class=
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parents: 26
diff changeset
1282 "ref">[33499] I&ordf;-IIae q. 2 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1283 dicendum quod, sicut optimum est quod aliquis utatur bene potestate
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parents: 26
diff changeset
1284 in regimine multorum, ita pessimum est si male utatur. Et ita
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parents: 26
diff changeset
1285 potestas se habet et ad bonum et ad malum.</p>
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parents: 26
diff changeset
1286 <p title="I-II q. 2 a. 4 ad 3"><a name="33500"><span class=
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parents: 26
diff changeset
1287 "ref">[33500] I&ordf;-IIae q. 2 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1288 dicendum quod servitus est impedimentum boni usus potestatis, et
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diff changeset
1289 ideo naturaliter homines eam fugiunt, et non quasi in potestate
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diff changeset
1290 hominis sit summum bonum.</p>
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parents: 26
diff changeset
1291 <br />
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parents: 26
diff changeset
1292 <div class="E">Articulus 5</div>
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parents: 26
diff changeset
1293 <p title="I-II q. 2 a. 5 arg. 1"><a name="33501"><span class=
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parents: 26
diff changeset
1294 "ref">[33501] I&ordf;-IIae q. 2 a. 5 arg. 1</span></a> Ad quintum
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parents: 26
diff changeset
1295 sic proceditur. Videtur quod beatitudo hominis consistat in bonis
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parents: 26
diff changeset
1296 corporis. Dicitur enim Eccli. XXX, <i>non est census supra censum
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parents: 26
diff changeset
1297 salutis corporis</i>. Sed in eo quod est optimum, consistit
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diff changeset
1298 beatitudo. Ergo consistit in corporis salute.</p>
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parents: 26
diff changeset
1299 <p title="I-II q. 2 a. 5 arg. 2"><a name="33502"><span class=
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parents: 26
diff changeset
1300 "ref">[33502] I&ordf;-IIae q. 2 a. 5 arg. 2</span></a> Praeterea,
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diff changeset
1301 Dionysius dicit, V cap. de Div. Nom., quod esse est melius quam
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diff changeset
1302 vivere, et vivere melius quam alia quae consequuntur. Sed ad esse
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diff changeset
1303 et vivere hominis requiritur salus corporis. Cum ergo beatitudo sit
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diff changeset
1304 summum bonum hominis, videtur quod salus corporis maxime pertineat
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diff changeset
1305 ad beatitudinem.</p>
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diff changeset
1306 <p title="I-II q. 2 a. 5 arg. 3"><a name="33503"><span class=
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parents: 26
diff changeset
1307 "ref">[33503] I&ordf;-IIae q. 2 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
1308 quanto aliquid est communius, tanto ab altiori principio dependet
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parents: 26
diff changeset
1309 quia quanto causa est superior, tanto eius virtus ad plura se
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parents: 26
diff changeset
1310 extendit. Sed sicut causalitas causae efficientis consideratur
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parents: 26
diff changeset
1311 secundum influentiam, ita causalitas finis attenditur secundum
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diff changeset
1312 appetitum. Ergo sicut prima causa efficiens est quae in omnia
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diff changeset
1313 influit, ita ultimus finis est quod ab omnibus desideratur. Sed
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diff changeset
1314 ipsum esse est quod maxime desideratur ab omnibus. Ergo in his quae
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parents: 26
diff changeset
1315 pertinent ad esse hominis, sicut est salus corporis, maxime
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diff changeset
1316 consistit eius beatitudo.</p>
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diff changeset
1317 <p title="I-II q. 2 a. 5 s. c."><a name="33504"><span class=
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parents: 26
diff changeset
1318 "ref">[33504] I&ordf;-IIae q. 2 a. 5 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
1319 secundum beatitudinem homo excellit omnia alia animalia. Sed
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diff changeset
1320 secundum bona corporis, a multis animalibus superatur, sicut ab
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diff changeset
1321 elephante in diuturnitate vitae, a leone in fortitudine, a cervo in
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diff changeset
1322 cursu. Ergo beatitudo hominis non consistit in bonis corporis.</p>
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diff changeset
1323 <p title="I-II q. 2 a. 5 co."><a name="33505"><span class=
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parents: 26
diff changeset
1324 "ref">[33505] I&ordf;-IIae q. 2 a. 5 co.</span></a> Respondeo
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parents: 26
diff changeset
1325 dicendum quod impossibile est beatitudinem hominis in bonis
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parents: 26
diff changeset
1326 corporis consistere, propter duo. Primo quidem, quia impossibile
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diff changeset
1327 est quod illius rei quae ordinatur ad aliud sicut ad finem, ultimus
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diff changeset
1328 finis sit eiusdem conservatio in esse. Unde gubernator non
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diff changeset
1329 intendit, sicut ultimum finem, conservationem navis sibi commissae;
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diff changeset
1330 eo quod navis ad aliud ordinatur sicut ad finem, scilicet ad
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parents: 26
diff changeset
1331 navigandum. Sicut autem navis committitur gubernatori ad
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parents: 26
diff changeset
1332 dirigendum, ita homo est suae voluntati et rationi commissus;
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diff changeset
1333 secundum illud quod dicitur Eccli. XV, <i>Deus ab initio constituit
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diff changeset
1334 hominem, et reliquit eum in manu consilii sui</i>. Manifestum est
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diff changeset
1335 autem quod homo ordinatur ad aliquid sicut ad finem, non enim homo
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diff changeset
1336 est summum bonum. Unde impossibile est quod ultimus finis rationis
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diff changeset
1337 et voluntatis humanae sit conservatio humani esse. Secundo quia,
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diff changeset
1338 dato quod finis rationis et voluntatis humanae esset conservatio
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diff changeset
1339 humani esse, non tamen posset dici quod finis hominis esset aliquod
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diff changeset
1340 corporis bonum. Esse enim hominis consistit in anima et corpore, et
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diff changeset
1341 quamvis esse corporis dependeat ab anima, esse tamen humanae animae
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diff changeset
1342 non dependet a corpore, ut supra ostensum est; ipsumque corpus est
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diff changeset
1343 propter animam, sicut materia propter formam, et instrumenta
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diff changeset
1344 propter motorem, ut per ea suas actiones exerceat. Unde omnia bona
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diff changeset
1345 corporis ordinantur ad bona animae, sicut ad finem. Unde
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diff changeset
1346 impossibile est quod in bonis corporis beatitudo consistat, quae
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diff changeset
1347 est ultimus hominis finis.</p>
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diff changeset
1348 <p title="I-II q. 2 a. 5 ad 1"><a name="33506"><span class=
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diff changeset
1349 "ref">[33506] I&ordf;-IIae q. 2 a. 5 ad 1</span></a> Ad primum ergo
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diff changeset
1350 dicendum quod, sicut corpus ordinatur ad animam sicut ad finem, ita
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diff changeset
1351 bona exteriora ad ipsum corpus. Et ideo rationabiliter bonum
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diff changeset
1352 corporis praefertur bonis exterioribus, quae per censum
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parents: 26
diff changeset
1353 significantur, sicut et bonum animae praefertur omnibus bonis
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parents: 26
diff changeset
1354 corporis.</p>
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parents: 26
diff changeset
1355 <p title="I-II q. 2 a. 5 ad 2"><a name="33507"><span class=
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diff changeset
1356 "ref">[33507] I&ordf;-IIae q. 2 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1357 dicendum quod esse simpliciter acceptum, secundum quod includit in
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parents: 26
diff changeset
1358 se omnem perfectionem essendi, praeeminet vitae et omnibus
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parents: 26
diff changeset
1359 subsequentibus, sic enim ipsum esse praehabet in se omnia
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parents: 26
diff changeset
1360 subsequentia. Et hoc modo Dionysius loquitur. Sed si consideretur
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parents: 26
diff changeset
1361 ipsum esse prout participatur in hac re vel in illa, quae non
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parents: 26
diff changeset
1362 capiunt totam perfectionem essendi, sed habent esse imperfectum,
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parents: 26
diff changeset
1363 sicut est esse cuiuslibet creaturae; sic manifestum est quod ipsum
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parents: 26
diff changeset
1364 esse cum perfectione superaddita est eminentius. Unde et Dionysius
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parents: 26
diff changeset
1365 ibidem dicit quod viventia sunt meliora existentibus, et
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parents: 26
diff changeset
1366 intelligentia viventibus.</p>
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parents: 26
diff changeset
1367 <p title="I-II q. 2 a. 5 ad 3"><a name="33508"><span class=
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diff changeset
1368 "ref">[33508] I&ordf;-IIae q. 2 a. 5 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1369 dicendum quod, quia finis respondet principio, ex illa ratione
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parents: 26
diff changeset
1370 probatur quod ultimus finis est primum principium essendi, in quo
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parents: 26
diff changeset
1371 est omnis essendi perfectio, cuius similitudinem appetunt, secundum
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parents: 26
diff changeset
1372 suam proportionem, quaedam quidem secundum esse tantum, quaedam
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parents: 26
diff changeset
1373 secundum esse vivens, quaedam secundum esse vivens et intelligens
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parents: 26
diff changeset
1374 et beatum. Et hoc paucorum est.</p>
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parents: 26
diff changeset
1375 <br />
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parents: 26
diff changeset
1376 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
1377 <p title="I-II q. 2 a. 6 arg. 1"><a name="33509"><span class=
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parents: 26
diff changeset
1378 "ref">[33509] I&ordf;-IIae q. 2 a. 6 arg. 1</span></a> Ad sextum
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diff changeset
1379 sic proceditur. Videtur quod beatitudo hominis in voluptate
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diff changeset
1380 consistat. Beatitudo enim, cum sit ultimus finis, non appetitur
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parents: 26
diff changeset
1381 propter aliud, sed alia propter ipsam. Sed hoc maxime convenit
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diff changeset
1382 delectationi, <i>ridiculum est enim ab aliquo quaerere propter quid
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parents: 26
diff changeset
1383 velit delectari</i>, ut dicitur in X Ethic. Ergo beatitudo maxime
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parents: 26
diff changeset
1384 in voluptate et delectatione consistit.</p>
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parents: 26
diff changeset
1385 <p title="I-II q. 2 a. 6 arg. 2"><a name="33510"><span class=
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parents: 26
diff changeset
1386 "ref">[33510] I&ordf;-IIae q. 2 a. 6 arg. 2</span></a>
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diff changeset
1387 <i>Praeterea, causa prima vehementius imprimit quam secunda</i>, ut
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diff changeset
1388 dicitur in libro de causis. Influentia autem finis attenditur
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parents: 26
diff changeset
1389 secundum eius appetitum. Illud ergo videtur habere rationem finis
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parents: 26
diff changeset
1390 ultimi, quod maxime movet appetitum. Hoc autem est voluptas, cuius
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parents: 26
diff changeset
1391 signum est quod delectatio intantum absorbet hominis voluntatem et
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parents: 26
diff changeset
1392 rationem, quod alia bona contemnere facit. Ergo videtur quod
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parents: 26
diff changeset
1393 ultimus finis hominis, qui est beatitudo, maxime in voluptate
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parents: 26
diff changeset
1394 consistat.</p>
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diff changeset
1395 <p title="I-II q. 2 a. 6 arg. 3"><a name="33511"><span class=
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parents: 26
diff changeset
1396 "ref">[33511] I&ordf;-IIae q. 2 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
1397 cum appetitus sit boni, illud quod omnia appetunt, videtur esse
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parents: 26
diff changeset
1398 optimum. Sed delectationem omnia appetunt, et sapientes et
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diff changeset
1399 insipientes, et etiam ratione carentia. Ergo delectatio est
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diff changeset
1400 optimum. Consistit ergo in voluptate beatitudo, quae est summum
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parents: 26
diff changeset
1401 bonum.</p>
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diff changeset
1402 <p title="I-II q. 2 a. 6 s. c."><a name="33512"><span class=
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diff changeset
1403 "ref">[33512] I&ordf;-IIae q. 2 a. 6 s. c.</span></a> Sed contra
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diff changeset
1404 est quod Boetius dicit, in III de Consol., <i>tristes exitus esse
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diff changeset
1405 voluptatum, quisquis reminisci libidinum suarum volet, intelliget.
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diff changeset
1406 Quae si beatos efficere possent, nihil causae est quin pecudes
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diff changeset
1407 quoque beatae esse dicantur</i>.</p>
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diff changeset
1408 <p title="I-II q. 2 a. 6 co."><a name="33513"><span class=
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diff changeset
1409 "ref">[33513] I&ordf;-IIae q. 2 a. 6 co.</span></a> Respondeo
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diff changeset
1410 dicendum quod, <i>quia delectationes corporales pluribus notae
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diff changeset
1411 sunt, assumpserunt sibi nomen voluptatum</i>, ut dicitur VII
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diff changeset
1412 Ethic., cum tamen sint aliae delectationes potiores. In quibus
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diff changeset
1413 tamen beatitudo principaliter non consistit. Quia in unaquaque re
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diff changeset
1414 aliud est quod pertinet ad essentiam eius, aliud est proprium
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diff changeset
1415 accidens ipsius, sicut in homine aliud est quod est animal
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diff changeset
1416 rationale mortale, aliud quod est risibile. Est igitur
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parents: 26
diff changeset
1417 considerandum quod omnis delectatio est quoddam proprium accidens
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diff changeset
1418 quod consequitur beatitudinem, vel aliquam beatitudinis partem, ex
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diff changeset
1419 hoc enim aliquis delectatur quod habet bonum aliquod sibi
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diff changeset
1420 conveniens, vel in re, vel in spe, vel saltem in memoria. Bonum
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diff changeset
1421 autem conveniens, si quidem sit perfectum, est ipsa hominis
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parents: 26
diff changeset
1422 beatitudo si autem sit imperfectum est quaedam beatitudinis
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diff changeset
1423 participatio, vel propinqua, vel remota, vel saltem apparens. Unde
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diff changeset
1424 manifestum est quod nec ipsa delectatio quae consequitur bonum
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diff changeset
1425 perfectum, est ipsa essentia beatitudinis; sed quoddam consequens
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diff changeset
1426 ad ipsam sicut per se accidens. Voluptas autem corporalis non
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diff changeset
1427 potest etiam modo praedicto sequi bonum perfectum. Nam sequitur
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diff changeset
1428 bonum quod apprehendit sensus, qui est virtus animae corpore utens.
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diff changeset
1429 Bonum autem quod pertinet ad corpus, quod apprehenditur secundum
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diff changeset
1430 sensum, non potest esse perfectum hominis bonum. Cum enim anima
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diff changeset
1431 rationalis excedat proportionem materiae corporalis, pars animae
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diff changeset
1432 quae est ab organo corporeo absoluta, quandam habet infinitatem
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diff changeset
1433 respectu ipsius corporis et partium animae corpori concretarum,
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diff changeset
1434 sicut immaterialia sunt quodammodo infinita respectu materialium,
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diff changeset
1435 eo quod forma per materiam quodammodo contrahitur et finitur, unde
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diff changeset
1436 forma a materia absoluta est quodammodo infinita. Et ideo sensus,
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parents: 26
diff changeset
1437 qui est vis corporalis, cognoscit singulare, quod est determinatum
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diff changeset
1438 per materiam, intellectus vero, qui est vis a materia absoluta,
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diff changeset
1439 cognoscit universale, quod est abstractum a materia, et continet
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diff changeset
1440 sub se infinita singularia. Unde patet quod bonum conveniens
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parents: 26
diff changeset
1441 corpori, quod per apprehensionem sensus delectationem corporalem
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diff changeset
1442 causat, non est perfectum bonum hominis, sed est minimum quiddam in
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diff changeset
1443 comparatione ad bonum animae. Unde Sap. VII, dicitur quod <i>omne
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diff changeset
1444 aurum, in comparatione sapientiae, arena est exigua</i>. Sic igitur
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diff changeset
1445 neque voluptas corporalis est ipsa beatitudo, nec est per se
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diff changeset
1446 accidens beatitudinis.</p>
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diff changeset
1447 <p title="I-II q. 2 a. 6 ad 1"><a name="33514"><span class=
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diff changeset
1448 "ref">[33514] I&ordf;-IIae q. 2 a. 6 ad 1</span></a> Ad primum ergo
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diff changeset
1449 dicendum quod eiusdem rationis est quod appetatur bonum, et quod
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diff changeset
1450 appetatur delectatio, quae nihil est aliud quam quietatio appetitus
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diff changeset
1451 in bono, sicut ex eadem virtute naturae est quod grave feratur
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diff changeset
1452 deorsum, et quod ibi quiescat. Unde sicut bonum propter seipsum
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diff changeset
1453 appetitur, ita et delectatio propter se, et non propter aliud
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diff changeset
1454 appetitur, si ly propter dicat causam finalem. Si vero dicat causam
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diff changeset
1455 formalem, vel potius motivam, sic delectatio est appetibilis
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diff changeset
1456 propter aliud, idest propter bonum, quod est delectationis
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diff changeset
1457 obiectum, et per consequens est principium eius, et dat ei formam,
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diff changeset
1458 ex hoc enim delectatio habet quod appetatur, quia est quies in bono
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diff changeset
1459 desiderato.</p>
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diff changeset
1460 <p title="I-II q. 2 a. 6 ad 2"><a name="33515"><span class=
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diff changeset
1461 "ref">[33515] I&ordf;-IIae q. 2 a. 6 ad 2</span></a> Ad secundum
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diff changeset
1462 dicendum quod vehemens appetitus delectationis sensibilis contingit
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diff changeset
1463 ex hoc quod operationes sensuum, quia sunt principia nostrae
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diff changeset
1464 cognitionis, sunt magis perceptibiles. Unde etiam a pluribus
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diff changeset
1465 delectationes sensibiles appetuntur.</p>
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diff changeset
1466 <p title="I-II q. 2 a. 6 ad 3"><a name="33516"><span class=
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diff changeset
1467 "ref">[33516] I&ordf;-IIae q. 2 a. 6 ad 3</span></a> Ad tertium
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diff changeset
1468 dicendum quod eo modo omnes appetunt delectationem, sicut et
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diff changeset
1469 appetunt bonum, et tamen delectationem appetunt ratione boni, et
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diff changeset
1470 non e converso, ut dictum est. Unde non sequitur quod delectatio
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parents: 26
diff changeset
1471 sit maximum et per se bonum, sed quod unaquaeque delectatio
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diff changeset
1472 consequatur aliquod bonum, et quod aliqua delectatio consequatur id
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diff changeset
1473 quod est per se et maximum bonum.</p>
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parents: 26
diff changeset
1474 <br />
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parents: 26
diff changeset
1475 <div class="E">Articulus 7</div>
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diff changeset
1476 <p title="I-II q. 2 a. 7 arg. 1"><a name="33517"><span class=
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diff changeset
1477 "ref">[33517] I&ordf;-IIae q. 2 a. 7 arg. 1</span></a> Ad septimum
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diff changeset
1478 sic proceditur. Videtur quod beatitudo consistat in aliquo bono
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diff changeset
1479 animae. Beatitudo enim est quoddam hominis bonum. Hoc autem per
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parents: 26
diff changeset
1480 tria dividitur, quae sunt bona exteriora, bona corporis, et bona
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diff changeset
1481 animae. Sed beatitudo non consistit in bonis exterioribus, neque in
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diff changeset
1482 bonis corporis, sicut supra ostensum est. Ergo consistit in bonis
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diff changeset
1483 animae.</p>
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diff changeset
1484 <p title="I-II q. 2 a. 7 arg. 2"><a name="33518"><span class=
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diff changeset
1485 "ref">[33518] I&ordf;-IIae q. 2 a. 7 arg. 2</span></a> Praeterea,
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diff changeset
1486 illud cui appetimus aliquod bonum, magis amamus quam bonum quod ei
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diff changeset
1487 appetimus, sicut magis amamus amicum cui appetimus pecuniam, quam
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diff changeset
1488 pecuniam. Sed unusquisque quodcumque bonum sibi appetit. Ergo
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diff changeset
1489 seipsum amat magis quam omnia alia bona. Sed beatitudo est quod
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diff changeset
1490 maxime amatur, quod patet ex hoc quod propter ipsam omnia alia
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parents: 26
diff changeset
1491 amantur et desiderantur. Ergo beatitudo consistit in aliquo bono
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diff changeset
1492 ipsius hominis. Sed non in bonis corporis. Ergo in bonis
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diff changeset
1493 animae.</p>
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diff changeset
1494 <p title="I-II q. 2 a. 7 arg. 3"><a name="33519"><span class=
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diff changeset
1495 "ref">[33519] I&ordf;-IIae q. 2 a. 7 arg. 3</span></a> Praeterea,
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diff changeset
1496 perfectio est aliquid eius quod perficitur. Sed beatitudo est
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diff changeset
1497 quaedam perfectio hominis. Ergo beatitudo est aliquid hominis. Sed
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diff changeset
1498 non est aliquid corporis, ut ostensum est. Ergo beatitudo est
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diff changeset
1499 aliquid animae. Et ita consistit in bonis animae.</p>
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parents: 26
diff changeset
1500 <p title="I-II q. 2 a. 7 s. c."><a name="33520"><span class=
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parents: 26
diff changeset
1501 "ref">[33520] I&ordf;-IIae q. 2 a. 7 s. c.</span></a> Sed contra,
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diff changeset
1502 sicut Augustinus dicit in libro de Doctr. Christ., <i>id in quo
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diff changeset
1503 constituitur beata vita, propter se diligendum est</i>. Sed homo
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diff changeset
1504 non est propter seipsum diligendus, sed quidquid est in homine, est
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diff changeset
1505 diligendum propter Deum. Ergo in nullo bono animae beatitudo
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diff changeset
1506 consistit.</p>
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diff changeset
1507 <p title="I-II q. 2 a. 7 co."><a name="33521"><span class=
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diff changeset
1508 "ref">[33521] I&ordf;-IIae q. 2 a. 7 co.</span></a> Respondeo
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diff changeset
1509 dicendum quod, sicut supra dictum est, finis dupliciter dicitur,
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diff changeset
1510 scilicet ipsa res quam adipisci desideramus; et usus, seu adeptio
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diff changeset
1511 aut possessio illius rei. Si ergo loquamur de ultimo fine hominis
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diff changeset
1512 quantum ad ipsam rem quam appetimus sicut ultimum finem,
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diff changeset
1513 impossibile est quod ultimus finis hominis sit ipsa anima, vel
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diff changeset
1514 aliquid eius. Ipsa enim anima, in se considerata, est ut in
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diff changeset
1515 potentia existens, fit enim de potentia sciente actu sciens, et de
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diff changeset
1516 potentia virtuosa actu virtuosa. Cum autem potentia sit propter
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diff changeset
1517 actum, sicut propter complementum, impossibile est quod id quod est
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diff changeset
1518 secundum se in potentia existens, habeat rationem ultimi finis.
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diff changeset
1519 Unde impossibile est quod ipsa anima sit ultimus finis sui ipsius.
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diff changeset
1520 Similiter etiam neque aliquid eius, sive sit potentia, sive
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diff changeset
1521 habitus, sive actus. Bonum enim quod est ultimus finis, est bonum
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diff changeset
1522 perfectum complens appetitum. Appetitus autem humanus, qui est
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parents: 26
diff changeset
1523 voluntas, est boni universalis. Quodlibet bonum autem inhaerens
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parents: 26
diff changeset
1524 ipsi animae, est bonum participatum, et per consequens
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parents: 26
diff changeset
1525 particulatum. Unde impossibile est quod aliquod eorum sit ultimus
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parents: 26
diff changeset
1526 finis hominis. Sed si loquamur de ultimo fine hominis quantum ad
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parents: 26
diff changeset
1527 ipsam adeptionem vel possessionem, seu quemcumque usum ipsius rei
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parents: 26
diff changeset
1528 quae appetitur ut finis, sic ad ultimum finem pertinet aliquid
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parents: 26
diff changeset
1529 hominis ex parte animae, quia homo per animam beatitudinem
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parents: 26
diff changeset
1530 consequitur. Res ergo ipsa quae appetitur ut finis, est id in quo
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parents: 26
diff changeset
1531 beatitudo consistit, et quod beatum facit, sed huius rei adeptio
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parents: 26
diff changeset
1532 vocatur beatitudo. Unde dicendum est quod beatitudo est aliquid
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parents: 26
diff changeset
1533 animae; sed id in quo consistit beatitudo, est aliquid extra
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parents: 26
diff changeset
1534 animam.</p>
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parents: 26
diff changeset
1535 <p title="I-II q. 2 a. 7 ad 1"><a name="33522"><span class=
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parents: 26
diff changeset
1536 "ref">[33522] I&ordf;-IIae q. 2 a. 7 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1537 dicendum quod, secundum quod sub illa divisione comprehenduntur
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parents: 26
diff changeset
1538 omnia bona quae homini sunt appetibilia, sic bonum animae dicitur
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parents: 26
diff changeset
1539 non solum potentia aut habitus aut actus, sed etiam obiectum, quod
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parents: 26
diff changeset
1540 est extrinsecum. Et hoc modo nihil prohibet dicere id in quo
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parents: 26
diff changeset
1541 beatitudo consistit, esse quoddam bonum animae.</p>
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parents: 26
diff changeset
1542 <p title="I-II q. 2 a. 7 ad 2"><a name="33523"><span class=
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parents: 26
diff changeset
1543 "ref">[33523] I&ordf;-IIae q. 2 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1544 dicendum, quantum ad propositum pertinet, quod beatitudo maxime
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parents: 26
diff changeset
1545 amatur tanquam bonum concupitum, amicus autem amatur tanquam id cui
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parents: 26
diff changeset
1546 concupiscitur bonum; et sic etiam homo amat seipsum. Unde non est
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parents: 26
diff changeset
1547 eadem ratio amoris utrobique. Utrum autem amore amicitiae aliquid
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parents: 26
diff changeset
1548 homo supra se amet, erit locus considerandi cum de caritate
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parents: 26
diff changeset
1549 agetur.</p>
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parents: 26
diff changeset
1550 <p title="I-II q. 2 a. 7 ad 3"><a name="33524"><span class=
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parents: 26
diff changeset
1551 "ref">[33524] I&ordf;-IIae q. 2 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1552 dicendum quod beatitudo ipsa, cum sit perfectio animae, est quoddam
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parents: 26
diff changeset
1553 animae bonum inhaerens, sed id in quo beatitudo consistit, quod
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parents: 26
diff changeset
1554 scilicet beatum facit, est aliquid extra animam, ut dictum est.</p>
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parents: 26
diff changeset
1555 <br />
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parents: 26
diff changeset
1556 <div class="E">Articulus 8</div>
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parents: 26
diff changeset
1557 <p title="I-II q. 2 a. 8 arg. 1"><a name="33525"><span class=
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parents: 26
diff changeset
1558 "ref">[33525] I&ordf;-IIae q. 2 a. 8 arg. 1</span></a> Ad octavum
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parents: 26
diff changeset
1559 sic proceditur. Videtur quod beatitudo hominis consistat in aliquo
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parents: 26
diff changeset
1560 bono creato. Dicit enim Dionysius, VII cap. de Div. Nom., quod
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parents: 26
diff changeset
1561 divina sapientia coniungit fines primorum principiis secundorum, ex
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parents: 26
diff changeset
1562 quo potest accipi quod summum inferioris naturae sit attingere
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parents: 26
diff changeset
1563 infimum naturae superioris. Sed summum hominis bonum est beatitudo.
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parents: 26
diff changeset
1564 Cum ergo Angelus naturae ordine sit supra hominem, ut in primo
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parents: 26
diff changeset
1565 habitum est; videtur quod beatitudo hominis consistat in hoc quod
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parents: 26
diff changeset
1566 aliquo modo attingit ad Angelum.</p>
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parents: 26
diff changeset
1567 <p title="I-II q. 2 a. 8 arg. 2"><a name="33526"><span class=
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parents: 26
diff changeset
1568 "ref">[33526] I&ordf;-IIae q. 2 a. 8 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1569 ultimus finis cuiuslibet rei est in suo perfecto, unde pars est
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parents: 26
diff changeset
1570 propter totum, sicut propter finem. Sed tota universitas
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parents: 26
diff changeset
1571 creaturarum, quae dicitur maior mundus, comparatur ad hominem, qui
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parents: 26
diff changeset
1572 in VIII Physic. dicitur minor mundus, sicut perfectum ad
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parents: 26
diff changeset
1573 imperfectum. Ergo beatitudo hominis consistit in tota universitate
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parents: 26
diff changeset
1574 creaturarum.</p>
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parents: 26
diff changeset
1575 <p title="I-II q. 2 a. 8 arg. 3"><a name="33527"><span class=
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parents: 26
diff changeset
1576 "ref">[33527] I&ordf;-IIae q. 2 a. 8 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1577 per hoc homo efficitur beatus, quod eius naturale desiderium
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parents: 26
diff changeset
1578 quietat. Sed naturale desiderium hominis non extenditur ad maius
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parents: 26
diff changeset
1579 bonum quam quod ipse capere potest. Cum ergo homo non sit capax
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parents: 26
diff changeset
1580 boni quod excedit limites totius creaturae, videtur quod per
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parents: 26
diff changeset
1581 aliquod bonum creatum homo beatus fieri possit. Et ita beatitudo
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parents: 26
diff changeset
1582 hominis in aliquo bono creato consistit.</p>
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parents: 26
diff changeset
1583 <p title="I-II q. 2 a. 8 s. c."><a name="33528"><span class=
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parents: 26
diff changeset
1584 "ref">[33528] I&ordf;-IIae q. 2 a. 8 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1585 est quod Augustinus dicit, XIX de Civ. Dei, <i>ut vita carnis anima
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parents: 26
diff changeset
1586 est, ita beata vita hominis Deus est; de quo dicitur, beatus
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parents: 26
diff changeset
1587 populus cuius dominus Deus eius</i>.</p>
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parents: 26
diff changeset
1588 <p title="I-II q. 2 a. 8 co."><a name="33529"><span class=
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parents: 26
diff changeset
1589 "ref">[33529] I&ordf;-IIae q. 2 a. 8 co.</span></a> Respondeo
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parents: 26
diff changeset
1590 dicendum quod impossibile est beatitudinem hominis esse in aliquo
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parents: 26
diff changeset
1591 bono creato. Beatitudo enim est bonum perfectum, quod totaliter
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parents: 26
diff changeset
1592 quietat appetitum, alioquin non esset ultimus finis, si adhuc
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parents: 26
diff changeset
1593 restaret aliquid appetendum. Obiectum autem voluntatis, quae est
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parents: 26
diff changeset
1594 appetitus humanus, est universale bonum; sicut obiectum intellectus
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parents: 26
diff changeset
1595 est universale verum. Ex quo patet quod nihil potest quietare
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parents: 26
diff changeset
1596 voluntatem hominis, nisi bonum universale. Quod non invenitur in
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parents: 26
diff changeset
1597 aliquo creato, sed solum in Deo, quia omnis creatura habet
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parents: 26
diff changeset
1598 bonitatem participatam. Unde solus Deus voluntatem hominis implere
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parents: 26
diff changeset
1599 potest; secundum quod dicitur in Psalmo CII, <i>qui replet in bonis
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parents: 26
diff changeset
1600 desiderium tuum</i>. In solo igitur Deo beatitudo hominis
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parents: 26
diff changeset
1601 consistit.</p>
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parents: 26
diff changeset
1602 <p title="I-II q. 2 a. 8 ad 1"><a name="33530"><span class=
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parents: 26
diff changeset
1603 "ref">[33530] I&ordf;-IIae q. 2 a. 8 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1604 dicendum quod superius hominis attingit quidem infimum angelicae
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parents: 26
diff changeset
1605 naturae per quandam similitudinem; non tamen ibi sistit sicut in
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parents: 26
diff changeset
1606 ultimo fine, sed procedit usque ad ipsum universalem fontem boni,
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parents: 26
diff changeset
1607 qui est universale obiectum beatitudinis omnium beatorum, tanquam
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parents: 26
diff changeset
1608 infinitum et perfectum bonum existens.</p>
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parents: 26
diff changeset
1609 <p title="I-II q. 2 a. 8 ad 2"><a name="33531"><span class=
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parents: 26
diff changeset
1610 "ref">[33531] I&ordf;-IIae q. 2 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1611 dicendum quod, si totum aliquod non sit ultimus finis, sed
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parents: 26
diff changeset
1612 ordinetur ad finem ulteriorem, ultimus finis partis non est ipsum
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parents: 26
diff changeset
1613 totum, sed aliquid aliud. Universitas autem creaturarum, ad quam
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parents: 26
diff changeset
1614 comparatur homo ut pars ad totum, non est ultimus finis, sed
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parents: 26
diff changeset
1615 ordinatur in Deum sicut in ultimum finem. Unde bonum universi non
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parents: 26
diff changeset
1616 est ultimus finis hominis, sed ipse Deus.</p>
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parents: 26
diff changeset
1617 <p title="I-II q. 2 a. 8 ad 3"><a name="33532"><span class=
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parents: 26
diff changeset
1618 "ref">[33532] I&ordf;-IIae q. 2 a. 8 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1619 dicendum quod bonum creatum non est minus quam bonum cuius homo est
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parents: 26
diff changeset
1620 capax ut rei intrinsecae et inhaerentis, est tamen minus quam bonum
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parents: 26
diff changeset
1621 cuius est capax ut obiecti, quod est infinitum. Bonum autem quod
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parents: 26
diff changeset
1622 participatur ab Angelo, et a toto universo, est bonum finitum et
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parents: 26
diff changeset
1623 contractum.</p>
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parents: 26
diff changeset
1624 <br />
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parents: 26
diff changeset
1625 <div class="D">Quaestio 3</div>
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parents: 26
diff changeset
1626 <div class="G">Prooemium</div>
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parents: 26
diff changeset
1627 <p title="I-II q. 3 pr."><a name="33533"><span class="ref">[33533]
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parents: 26
diff changeset
1628 I&ordf;-IIae q. 3 pr.</span></a> Deinde considerandum est quid sit
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parents: 26
diff changeset
1629 beatitudo; et quae requirantur ad ipsam. Circa primum quaeruntur
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parents: 26
diff changeset
1630 octo. Primo, utrum beatitudo sit aliquid increatum. Secundo, si est
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parents: 26
diff changeset
1631 aliquid creatum, utrum sit operatio. Tertio, utrum sit operatio
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parents: 26
diff changeset
1632 sensitivae partis, an intellectivae tantum. Quarto, si est operatio
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parents: 26
diff changeset
1633 intellectivae partis, utrum sit operatio intellectus, an
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parents: 26
diff changeset
1634 voluntatis. Quinto, si est operatio intellectus, utrum sit operatio
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parents: 26
diff changeset
1635 intellectus speculativi, aut practici. Sexto, si est operatio
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parents: 26
diff changeset
1636 intellectus speculativi, utrum consistat in speculatione
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parents: 26
diff changeset
1637 scientiarum speculativarum. Septimo, utrum consistat in
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parents: 26
diff changeset
1638 speculatione substantiarum separatarum, scilicet Angelorum. Octavo,
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parents: 26
diff changeset
1639 utrum in sola speculatione Dei qua per essentiam videtur.</p>
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parents: 26
diff changeset
1640 <br />
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parents: 26
diff changeset
1641 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
1642 <p title="I-II q. 3 a. 1 arg. 1"><a name="33534"><span class=
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parents: 26
diff changeset
1643 "ref">[33534] I&ordf;-IIae q. 3 a. 1 arg. 1</span></a> Ad primum
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parents: 26
diff changeset
1644 sic proceditur. Videtur quod beatitudo sit aliquid increatum. Dicit
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parents: 26
diff changeset
1645 enim Boetius, in III de Consol., <i>Deum esse ipsam beatitudinem
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parents: 26
diff changeset
1646 necesse est confiteri</i>.</p>
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parents: 26
diff changeset
1647 <p title="I-II q. 3 a. 1 arg. 2"><a name="33535"><span class=
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parents: 26
diff changeset
1648 "ref">[33535] I&ordf;-IIae q. 3 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1649 beatitudo est summum bonum. Sed esse summum bonum convenit Deo. Cum
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parents: 26
diff changeset
1650 ergo non sint plura summa bona, videtur quod beatitudo sit idem
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parents: 26
diff changeset
1651 quod Deus.</p>
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parents: 26
diff changeset
1652 <p title="I-II q. 3 a. 1 arg. 3"><a name="33536"><span class=
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parents: 26
diff changeset
1653 "ref">[33536] I&ordf;-IIae q. 3 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1654 beatitudo est ultimus finis, in quem naturaliter humana voluntas
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parents: 26
diff changeset
1655 tendit. Sed in nullum aliud voluntas tanquam in finem tendere debet
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parents: 26
diff changeset
1656 nisi in Deum; quo solo fruendum est, ut Augustinus dicit. Ergo
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parents: 26
diff changeset
1657 beatitudo est idem quod Deus.</p>
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parents: 26
diff changeset
1658 <p title="I-II q. 3 a. 1 s. c."><a name="33537"><span class=
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parents: 26
diff changeset
1659 "ref">[33537] I&ordf;-IIae q. 3 a. 1 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
1660 nullum factum est increatum. Sed beatitudo hominis est aliquid
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parents: 26
diff changeset
1661 factum, quia secundum Augustinum, I de Doctr. Christ., <i>illis
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parents: 26
diff changeset
1662 rebus fruendum est, quae nos beatos faciunt</i>. Ergo beatitudo non
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parents: 26
diff changeset
1663 est aliquid increatum.</p>
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parents: 26
diff changeset
1664 <p title="I-II q. 3 a. 1 co."><a name="33538"><span class=
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parents: 26
diff changeset
1665 "ref">[33538] I&ordf;-IIae q. 3 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
1666 dicendum quod, sicut supra dictum est, finis dicitur dupliciter.
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parents: 26
diff changeset
1667 Uno modo, ipsa res quam cupimus adipisci, sicut avaro est finis
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parents: 26
diff changeset
1668 pecunia. Alio modo, ipsa adeptio vel possessio, seu usus aut
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parents: 26
diff changeset
1669 fruitio eius rei quae desideratur, sicut si dicatur quod possessio
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parents: 26
diff changeset
1670 pecuniae est finis avari, et frui re voluptuosa est finis
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parents: 26
diff changeset
1671 intemperati. Primo ergo modo, ultimus hominis finis est bonum
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parents: 26
diff changeset
1672 increatum, scilicet Deus, qui solus sua infinita bonitate potest
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parents: 26
diff changeset
1673 voluntatem hominis perfecte implere. Secundo autem modo, ultimus
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parents: 26
diff changeset
1674 finis hominis est aliquid creatum in ipso existens, quod nihil est
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parents: 26
diff changeset
1675 aliud quam adeptio vel fruitio finis ultimi. Ultimus autem finis
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parents: 26
diff changeset
1676 vocatur beatitudo. Si ergo beatitudo hominis consideretur quantum
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parents: 26
diff changeset
1677 ad causam vel obiectum, sic est aliquid increatum, si autem
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parents: 26
diff changeset
1678 consideretur quantum ad ipsam essentiam beatitudinis, sic est
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parents: 26
diff changeset
1679 aliquid creatum.</p>
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parents: 26
diff changeset
1680 <p title="I-II q. 3 a. 1 ad 1"><a name="33539"><span class=
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parents: 26
diff changeset
1681 "ref">[33539] I&ordf;-IIae q. 3 a. 1 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1682 dicendum quod Deus est beatitudo per essentiam suam, non enim per
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parents: 26
diff changeset
1683 adeptionem aut participationem alicuius alterius beatus est, sed
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parents: 26
diff changeset
1684 per essentiam suam. Homines autem sunt beati, sicut ibidem dicit
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parents: 26
diff changeset
1685 Boetius, per participationem; sicut et dii per participationem
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parents: 26
diff changeset
1686 dicuntur. Ipsa autem participatio beatitudinis secundum quam homo
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parents: 26
diff changeset
1687 dicitur beatus, aliquid creatum est.</p>
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parents: 26
diff changeset
1688 <p title="I-II q. 3 a. 1 ad 2"><a name="33540"><span class=
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parents: 26
diff changeset
1689 "ref">[33540] I&ordf;-IIae q. 3 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1690 dicendum quod beatitudo dicitur esse summum hominis bonum, quia est
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parents: 26
diff changeset
1691 adeptio vel fruitio summi boni.</p>
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parents: 26
diff changeset
1692 <p title="I-II q. 3 a. 1 ad 3"><a name="33541"><span class=
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parents: 26
diff changeset
1693 "ref">[33541] I&ordf;-IIae q. 3 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1694 dicendum quod beatitudo dicitur ultimus finis, per modum quo
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parents: 26
diff changeset
1695 adeptio finis dicitur finis.</p>
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parents: 26
diff changeset
1696 <br />
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parents: 26
diff changeset
1697 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
1698 <p title="I-II q. 3 a. 2 arg. 1"><a name="33542"><span class=
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parents: 26
diff changeset
1699 "ref">[33542] I&ordf;-IIae q. 3 a. 2 arg. 1</span></a> Ad secundum
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parents: 26
diff changeset
1700 sic proceditur. Videtur quod beatitudo non sit operatio. Dicit enim
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diff changeset
1701 apostolus, Rom. VI, <i>habetis fructum vestrum in sanctificationem,
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parents: 26
diff changeset
1702 finem vero vitam aeternam</i>. Sed vita non est operatio, sed ipsum
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parents: 26
diff changeset
1703 esse viventium. Ergo ultimus finis, qui est beatitudo, non est
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parents: 26
diff changeset
1704 operatio.</p>
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parents: 26
diff changeset
1705 <p title="I-II q. 3 a. 2 arg. 2"><a name="33543"><span class=
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parents: 26
diff changeset
1706 "ref">[33543] I&ordf;-IIae q. 3 a. 2 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1707 Boetius dicit, in III de Consol., quod <i>beatitudo est status
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parents: 26
diff changeset
1708 omnium bonorum aggregatione perfectus</i>. Sed status non nominat
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parents: 26
diff changeset
1709 operationem. Ergo beatitudo non est operatio.</p>
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parents: 26
diff changeset
1710 <p title="I-II q. 3 a. 2 arg. 3"><a name="33544"><span class=
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parents: 26
diff changeset
1711 "ref">[33544] I&ordf;-IIae q. 3 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1712 beatitudo significat aliquid in beato existens, cum sit ultima
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parents: 26
diff changeset
1713 perfectio hominis. Sed operatio non significat ut aliquid existens
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parents: 26
diff changeset
1714 in operante, sed magis ut ab ipso procedens. Ergo beatitudo non est
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parents: 26
diff changeset
1715 operatio.</p>
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parents: 26
diff changeset
1716 <p title="I-II q. 3 a. 2 arg. 4"><a name="33545"><span class=
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parents: 26
diff changeset
1717 "ref">[33545] I&ordf;-IIae q. 3 a. 2 arg. 4</span></a> Praeterea,
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parents: 26
diff changeset
1718 beatitudo permanet in beato. Operatio autem non permanet, sed
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parents: 26
diff changeset
1719 transit. Ergo beatitudo non est operatio.</p>
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parents: 26
diff changeset
1720 <p title="I-II q. 3 a. 2 arg. 5"><a name="33546"><span class=
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parents: 26
diff changeset
1721 "ref">[33546] I&ordf;-IIae q. 3 a. 2 arg. 5</span></a> Praeterea,
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parents: 26
diff changeset
1722 unius hominis est una beatitudo. Operationes autem sunt multae.
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parents: 26
diff changeset
1723 Ergo beatitudo non est operatio.</p>
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parents: 26
diff changeset
1724 <p title="I-II q. 3 a. 2 arg. 6"><a name="33547"><span class=
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parents: 26
diff changeset
1725 "ref">[33547] I&ordf;-IIae q. 3 a. 2 arg. 6</span></a> Praeterea,
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parents: 26
diff changeset
1726 beatitudo inest beato absque interruptione. Sed operatio humana
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parents: 26
diff changeset
1727 frequenter interrumpitur puta somno, vel aliqua alia occupatione,
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parents: 26
diff changeset
1728 vel quiete. Ergo beatitudo non est operatio.</p>
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parents: 26
diff changeset
1729 <p title="I-II q. 3 a. 2 s. c."><a name="33548"><span class=
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parents: 26
diff changeset
1730 "ref">[33548] I&ordf;-IIae q. 3 a. 2 s. c.</span></a> Sed contra
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parents: 26
diff changeset
1731 est quod philosophus dicit, in I Ethic., quod <i>felicitas est
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parents: 26
diff changeset
1732 operatio secundum virtutem perfectam</i>.</p>
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parents: 26
diff changeset
1733 <p title="I-II q. 3 a. 2 co."><a name="33549"><span class=
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parents: 26
diff changeset
1734 "ref">[33549] I&ordf;-IIae q. 3 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
1735 dicendum quod, secundum quod beatitudo hominis est aliquid creatum
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parents: 26
diff changeset
1736 in ipso existens necesse est dicere quod beatitudo hominis sit
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parents: 26
diff changeset
1737 operatio. Est enim beatitudo ultima hominis perfectio. Unumquodque
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parents: 26
diff changeset
1738 autem intantum perfectum est, inquantum est actu, nam potentia sine
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parents: 26
diff changeset
1739 actu imperfecta est. Oportet ergo beatitudinem in ultimo actu
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parents: 26
diff changeset
1740 hominis consistere. Manifestum est autem quod operatio est ultimus
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parents: 26
diff changeset
1741 actus operantis; unde et actus secundus a philosopho nominatur, in
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parents: 26
diff changeset
1742 II de anima, nam habens formam potest esse in potentia operans,
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parents: 26
diff changeset
1743 sicut sciens est in potentia considerans. Et inde est quod in aliis
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parents: 26
diff changeset
1744 quoque rebus res unaquaeque dicitur esse propter suam operationem,
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parents: 26
diff changeset
1745 ut dicitur in II de caelo. Necesse est ergo beatitudinem hominis
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parents: 26
diff changeset
1746 operationem esse.</p>
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parents: 26
diff changeset
1747 <p title="I-II q. 3 a. 2 ad 1"><a name="33550"><span class=
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parents: 26
diff changeset
1748 "ref">[33550] I&ordf;-IIae q. 3 a. 2 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1749 dicendum quod vita dicitur dupliciter. Uno modo, ipsum esse
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parents: 26
diff changeset
1750 viventis. Et sic beatitudo non est vita, ostensum est enim quod
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parents: 26
diff changeset
1751 esse unius hominis, qualecumque sit, non est hominis beatitudo;
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parents: 26
diff changeset
1752 solius enim Dei beatitudo est suum esse. Alio modo dicitur vita
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parents: 26
diff changeset
1753 ipsa operatio viventis, secundum quam principium vitae in actum
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parents: 26
diff changeset
1754 reducitur, et sic nominamus vitam activam, vel contemplativam, vel
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parents: 26
diff changeset
1755 voluptuosam. Et hoc modo vita aeterna dicitur ultimus finis. Quod
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parents: 26
diff changeset
1756 patet per hoc quod dicitur Ioan. XVII, <i>haec est vita aeterna, ut
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parents: 26
diff changeset
1757 cognoscant te, Deum verum unum</i>.</p>
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parents: 26
diff changeset
1758 <p title="I-II q. 3 a. 2 ad 2"><a name="33551"><span class=
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parents: 26
diff changeset
1759 "ref">[33551] I&ordf;-IIae q. 3 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1760 dicendum quod Boetius, definiendo beatitudinem, consideravit ipsam
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parents: 26
diff changeset
1761 communem beatitudinis rationem. Est enim communis ratio
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parents: 26
diff changeset
1762 beatitudinis quod sit bonum commune perfectum; et hoc significavit
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parents: 26
diff changeset
1763 cum dixit quod <i>est status omnium bonorum aggregatione
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parents: 26
diff changeset
1764 perfectus</i>, per quod nihil aliud significatur nisi quod beatus
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parents: 26
diff changeset
1765 est in statu boni perfecti. Sed Aristoteles expressit ipsam
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parents: 26
diff changeset
1766 essentiam beatitudinis, ostendens per quid homo sit in huiusmodi
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parents: 26
diff changeset
1767 statu, quia per operationem quandam. Et ideo in I Ethic. ipse etiam
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parents: 26
diff changeset
1768 ostendit quod beatitudo est bonum perfectum.</p>
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parents: 26
diff changeset
1769 <p title="I-II q. 3 a. 2 ad 3"><a name="33552"><span class=
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parents: 26
diff changeset
1770 "ref">[33552] I&ordf;-IIae q. 3 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1771 dicendum quod, sicut dicitur in IX Metaphys., duplex est actio. Una
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parents: 26
diff changeset
1772 quae procedit ab operante in exteriorem materiam, sicut urere et
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parents: 26
diff changeset
1773 secare. Et talis operatio non potest esse beatitudo, nam talis
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diff changeset
1774 operatio non est actio et perfectio agentis, sed magis patientis,
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parents: 26
diff changeset
1775 ut ibidem dicitur. Alia est actio manens in ipso agente, ut
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parents: 26
diff changeset
1776 sentire, intelligere et velle, et huiusmodi actio est perfectio et
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parents: 26
diff changeset
1777 actus agentis. Et talis operatio potest esse beatitudo.</p>
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parents: 26
diff changeset
1778 <p title="I-II q. 3 a. 2 ad 4"><a name="33553"><span class=
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parents: 26
diff changeset
1779 "ref">[33553] I&ordf;-IIae q. 3 a. 2 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
1780 dicendum quod, cum beatitudo dicat quandam ultimam perfectionem,
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parents: 26
diff changeset
1781 secundum quod diversae res beatitudinis capaces ad diversos gradus
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parents: 26
diff changeset
1782 perfectionis pertingere possunt, secundum hoc necesse est quod
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parents: 26
diff changeset
1783 diversimode beatitudo dicatur. Nam in Deo est beatitudo per
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parents: 26
diff changeset
1784 essentiam, quia ipsum esse eius est operatio eius, qua non fruitur
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parents: 26
diff changeset
1785 alio, sed seipso. In Angelis autem beatis est ultima perfectio
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parents: 26
diff changeset
1786 secundum aliquam operationem, qua coniunguntur bono increato, et
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parents: 26
diff changeset
1787 haec operatio in eis est unica et sempiterna. In hominibus autem,
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parents: 26
diff changeset
1788 secundum statum praesentis vitae, est ultima perfectio secundum
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parents: 26
diff changeset
1789 operationem qua homo coniungitur Deo, sed haec operatio nec
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parents: 26
diff changeset
1790 continua potest esse, et per consequens nec unica est, quia
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parents: 26
diff changeset
1791 operatio intercisione multiplicatur. Et propter hoc in statu
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parents: 26
diff changeset
1792 praesentis vitae, perfecta beatitudo ab homine haberi non potest.
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parents: 26
diff changeset
1793 Unde philosophus, in I Ethic., ponens beatitudinem hominis in hac
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parents: 26
diff changeset
1794 vita, dicit eam imperfectam, post multa concludens, beatos autem
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parents: 26
diff changeset
1795 dicimus ut homines. Sed promittitur nobis a Deo beatitudo perfecta,
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parents: 26
diff changeset
1796 quando erimus sicut Angeli in caelo, sicut dicitur Matth. XXII.
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parents: 26
diff changeset
1797 Quantum ergo ad illam beatitudinem perfectam, cessat obiectio, quia
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parents: 26
diff changeset
1798 una et continua et sempiterna operatione in illo beatitudinis statu
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parents: 26
diff changeset
1799 mens hominis Deo coniungetur. Sed in praesenti vita, quantum
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parents: 26
diff changeset
1800 deficimus ab unitate et continuitate talis operationis, tantum
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parents: 26
diff changeset
1801 deficimus a beatitudinis perfectione. Est tamen aliqua participatio
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parents: 26
diff changeset
1802 beatitudinis, et tanto maior, quanto operatio potest esse magis
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parents: 26
diff changeset
1803 continua et una. Et ideo in activa vita, quae circa multa
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parents: 26
diff changeset
1804 occupatur, est minus de ratione beatitudinis quam in vita
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parents: 26
diff changeset
1805 contemplativa, quae versatur circa unum, idest circa veritatis
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parents: 26
diff changeset
1806 contemplationem. Et si aliquando homo actu non operetur huiusmodi
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parents: 26
diff changeset
1807 operationem, tamen quia in promptu habet eam semper operari; et
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diff changeset
1808 quia etiam ipsam cessationem, puta somni vel occupationis alicuius
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parents: 26
diff changeset
1809 naturalis, ad operationem praedictam ordinat; quasi videtur
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parents: 26
diff changeset
1810 operatio continua esse.</p>
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parents: 26
diff changeset
1811 <p title="I-II q. 3 a. 2 ad 5"><a name="33554"><span class=
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diff changeset
1812 "ref">[33554] I&ordf;-IIae q. 3 a. 2 ad 5</span></a> Et per hoc
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parents: 26
diff changeset
1813 patet solutio ad quintum, et ad sextum.</p>
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parents: 26
diff changeset
1814 <br />
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parents: 26
diff changeset
1815 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1816 <p title="I-II q. 3 a. 3 arg. 1"><a name="33555"><span class=
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parents: 26
diff changeset
1817 "ref">[33555] I&ordf;-IIae q. 3 a. 3 arg. 1</span></a> Ad tertium
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parents: 26
diff changeset
1818 sic proceditur. Videtur quod beatitudo consistat etiam in
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parents: 26
diff changeset
1819 operatione sensus. Nulla enim operatio invenitur in homine nobilior
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parents: 26
diff changeset
1820 operatione sensitiva, nisi intellectiva. Sed operatio intellectiva
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parents: 26
diff changeset
1821 dependet in nobis ab operatione sensitiva, quia non possumus
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parents: 26
diff changeset
1822 intelligere sine phantasmate, ut dicitur in III de anima. Ergo
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parents: 26
diff changeset
1823 beatitudo consistit etiam in operatione sensitiva.</p>
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parents: 26
diff changeset
1824 <p title="I-II q. 3 a. 3 arg. 2"><a name="33556"><span class=
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parents: 26
diff changeset
1825 "ref">[33556] I&ordf;-IIae q. 3 a. 3 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
1826 Boetius dicit, in III de Consol., quod <i>beatitudo est status
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parents: 26
diff changeset
1827 omnium bonorum aggregatione perfectus</i>. Sed quaedam bona sunt
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parents: 26
diff changeset
1828 sensibilia, quae attingimus per sensus operationem. Ergo videtur
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parents: 26
diff changeset
1829 quod operatio sensus requiratur ad beatitudinem.</p>
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parents: 26
diff changeset
1830 <p title="I-II q. 3 a. 3 arg. 3"><a name="33557"><span class=
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parents: 26
diff changeset
1831 "ref">[33557] I&ordf;-IIae q. 3 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1832 beatitudo est bonum perfectum, ut probatur in I Ethic., quod non
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parents: 26
diff changeset
1833 esset, nisi homo perficeretur per ipsam secundum omnes partes suas.
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parents: 26
diff changeset
1834 Sed per operationes sensitivas quaedam partes animae perficiuntur.
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parents: 26
diff changeset
1835 Ergo operatio sensitiva requiritur ad beatitudinem.</p>
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parents: 26
diff changeset
1836 <p title="I-II q. 3 a. 3 s. c."><a name="33558"><span class=
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parents: 26
diff changeset
1837 "ref">[33558] I&ordf;-IIae q. 3 a. 3 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
1838 in operatione sensitiva communicant nobiscum bruta animalia. Non
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parents: 26
diff changeset
1839 autem in beatitudine. Ergo beatitudo non consistit in operatione
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parents: 26
diff changeset
1840 sensitiva.</p>
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parents: 26
diff changeset
1841 <p title="I-II q. 3 a. 3 co."><a name="33559"><span class=
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parents: 26
diff changeset
1842 "ref">[33559] I&ordf;-IIae q. 3 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
1843 dicendum quod ad beatitudinem potest aliquid pertinere tripliciter,
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parents: 26
diff changeset
1844 uno modo, essentialiter; alio modo, antecedenter; tertio modo,
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parents: 26
diff changeset
1845 consequenter. Essentialiter quidem non potest pertinere operatio
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parents: 26
diff changeset
1846 sensus ad beatitudinem. Nam beatitudo hominis consistit
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parents: 26
diff changeset
1847 essentialiter in coniunctione ipsius ad bonum increatum, quod est
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parents: 26
diff changeset
1848 ultimus finis, ut supra ostensum est, cui homo coniungi non potest
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parents: 26
diff changeset
1849 per sensus operationem. Similiter etiam quia, sicut ostensum est,
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parents: 26
diff changeset
1850 in corporalibus bonis beatitudo hominis non consistit, quae tamen
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parents: 26
diff changeset
1851 sola per operationem sensus attingimus. Possunt autem operationes
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parents: 26
diff changeset
1852 sensus pertinere ad beatitudinem antecedenter et consequenter.
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diff changeset
1853 Antecedenter quidem, secundum beatitudinem imperfectam, qualis in
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diff changeset
1854 praesenti vita haberi potest, nam operatio intellectus praeexigit
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parents: 26
diff changeset
1855 operationem sensus. Consequenter autem, in illa perfecta
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parents: 26
diff changeset
1856 beatitudine quae expectatur in caelo, quia post resurrectionem, ex
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parents: 26
diff changeset
1857 ipsa beatitudine animae, ut Augustinus dicit in epistola ad
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parents: 26
diff changeset
1858 Dioscorum, <i>fiet quaedam refluentia in corpus et in sensus
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diff changeset
1859 corporeos, ut in suis operationibus perficiantur</i>; ut infra
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diff changeset
1860 magis patebit, cum de resurrectione agetur. Non autem tunc operatio
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parents: 26
diff changeset
1861 qua mens humana Deo coniungetur, a sensu dependebit.</p>
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parents: 26
diff changeset
1862 <p title="I-II q. 3 a. 3 ad 1"><a name="33560"><span class=
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diff changeset
1863 "ref">[33560] I&ordf;-IIae q. 3 a. 3 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1864 dicendum quod obiectio illa probat quod operatio sensus requiritur
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parents: 26
diff changeset
1865 antecedenter ad beatitudinem imperfectam, qualis in hac vita haberi
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diff changeset
1866 potest.</p>
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diff changeset
1867 <p title="I-II q. 3 a. 3 ad 2"><a name="33561"><span class=
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parents: 26
diff changeset
1868 "ref">[33561] I&ordf;-IIae q. 3 a. 3 ad 2</span></a> Ad secundum
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diff changeset
1869 dicendum quod beatitudo perfecta, qualem Angeli habent, habet
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diff changeset
1870 congregationem omnium bonorum per coniunctionem ad universalem
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parents: 26
diff changeset
1871 fontem totius boni; non quod indigeat singulis particularibus
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parents: 26
diff changeset
1872 bonis. Sed in hac beatitudine imperfecta, requiritur congregatio
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parents: 26
diff changeset
1873 bonorum sufficientium ad perfectissimam operationem huius
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parents: 26
diff changeset
1874 vitae.</p>
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diff changeset
1875 <p title="I-II q. 3 a. 3 ad 3"><a name="33562"><span class=
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parents: 26
diff changeset
1876 "ref">[33562] I&ordf;-IIae q. 3 a. 3 ad 3</span></a> Ad tertium
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diff changeset
1877 dicendum quod in perfecta beatitudine perficitur totus homo, sed in
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parents: 26
diff changeset
1878 inferiori parte per redundantiam a superiori. In beatitudine autem
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parents: 26
diff changeset
1879 imperfecta praesentis vitae, e converso a perfectione inferioris
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diff changeset
1880 partis proceditur ad perfectionem superioris.</p>
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diff changeset
1881 <br />
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parents: 26
diff changeset
1882 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
1883 <p title="I-II q. 3 a. 4 arg. 1"><a name="33563"><span class=
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parents: 26
diff changeset
1884 "ref">[33563] I&ordf;-IIae q. 3 a. 4 arg. 1</span></a> Ad quartum
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diff changeset
1885 sic proceditur. Videtur quod beatitudo consistat in actu
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diff changeset
1886 voluntatis. Dicit enim Augustinus, XIX de Civ. Dei, quod beatitudo
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diff changeset
1887 hominis in pace consistit, unde in Psalmo CXLVII, qui posuit fines
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diff changeset
1888 tuos pacem. Sed pax ad voluntatem pertinet. Ergo beatitudo hominis
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diff changeset
1889 in voluntate consistit.</p>
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diff changeset
1890 <p title="I-II q. 3 a. 4 arg. 2"><a name="33564"><span class=
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diff changeset
1891 "ref">[33564] I&ordf;-IIae q. 3 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
1892 beatitudo est summum bonum. Sed bonum est obiectum voluntatis. Ergo
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diff changeset
1893 beatitudo in operatione voluntatis consistit.</p>
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parents: 26
diff changeset
1894 <p title="I-II q. 3 a. 4 arg. 3"><a name="33565"><span class=
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parents: 26
diff changeset
1895 "ref">[33565] I&ordf;-IIae q. 3 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
1896 primo moventi respondet ultimus finis, sicut ultimus finis totius
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diff changeset
1897 exercitus est victoria, quae est finis ducis, qui omnes movet. Sed
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diff changeset
1898 primum movens ad operandum est voluntas, quia movet alias vires, ut
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diff changeset
1899 infra dicetur. Ergo beatitudo ad voluntatem pertinet.</p>
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diff changeset
1900 <p title="I-II q. 3 a. 4 arg. 4"><a name="33566"><span class=
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diff changeset
1901 "ref">[33566] I&ordf;-IIae q. 3 a. 4 arg. 4</span></a> Praeterea,
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diff changeset
1902 si beatitudo est aliqua operatio, oportet quod sit nobilissima
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diff changeset
1903 operatio hominis. Sed nobilior operatio est dilectio Dei, quae est
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diff changeset
1904 actus voluntatis, quam cognitio, quae est operatio intellectus, ut
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diff changeset
1905 patet per apostolum, I ad Cor. XIII. Ergo videtur quod beatitudo
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diff changeset
1906 consistat in actu voluntatis.</p>
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diff changeset
1907 <p title="I-II q. 3 a. 4 arg. 5"><a name="33567"><span class=
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diff changeset
1908 "ref">[33567] I&ordf;-IIae q. 3 a. 4 arg. 5</span></a> Praeterea,
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diff changeset
1909 Augustinus dicit, in XIII de Trin., quod <i>beatus est qui habet
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diff changeset
1910 omnia quae vult, et nihil vult male</i>. Et post pauca subdit,
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1911 <i>propinquat beato qui bene vult quodcumque vult, bona enim beatum
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diff changeset
1912 faciunt, quorum bonorum iam habet aliquid, ipsam scilicet bonam
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diff changeset
1913 voluntatem</i>. Ergo beatitudo in actu voluntatis consistit.</p>
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diff changeset
1914 <p title="I-II q. 3 a. 4 s. c."><a name="33568"><span class=
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diff changeset
1915 "ref">[33568] I&ordf;-IIae q. 3 a. 4 s. c.</span></a> Sed contra
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diff changeset
1916 est quod dominus dicit, Ioan. XVII, <i>haec est vita aeterna, ut
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diff changeset
1917 cognoscant te, Deum verum unum</i>. Vita autem aeterna est ultimus
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1918 finis, ut dictum est. Ergo beatitudo hominis in cognitione Dei
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diff changeset
1919 consistit, quae est actus intellectus.</p>
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1920 <p title="I-II q. 3 a. 4 co."><a name="33569"><span class=
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diff changeset
1921 "ref">[33569] I&ordf;-IIae q. 3 a. 4 co.</span></a> Respondeo
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diff changeset
1922 dicendum quod ad beatitudinem, sicut supra dictum est, duo
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diff changeset
1923 requiruntur, unum quod est essentia beatitudinis; aliud quod est
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diff changeset
1924 quasi per se accidens eius, scilicet delectatio ei adiuncta. Dico
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diff changeset
1925 ergo quod, quantum ad id quod est essentialiter ipsa beatitudo,
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diff changeset
1926 impossibile est quod consistat in actu voluntatis. Manifestum est
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1927 enim ex praemissis quod beatitudo est consecutio finis ultimi.
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1928 Consecutio autem finis non consistit in ipso actu voluntatis.
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diff changeset
1929 Voluntas enim fertur in finem et absentem, cum ipsum desiderat; et
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diff changeset
1930 praesentem, cum in ipso requiescens delectatur. Manifestum est
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diff changeset
1931 autem quod ipsum desiderium finis non est consecutio finis, sed est
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diff changeset
1932 motus ad finem. Delectatio autem advenit voluntati ex hoc quod
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1933 finis est praesens, non autem e converso ex hoc aliquid fit
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1934 praesens, quia voluntas delectatur in ipso. Oportet igitur aliquid
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diff changeset
1935 aliud esse quam actum voluntatis, per quod fit ipse finis praesens
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diff changeset
1936 volenti. Et hoc manifeste apparet circa fines sensibiles. Si enim
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diff changeset
1937 consequi pecuniam esset per actum voluntatis, statim a principio
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1938 cupidus consecutus esset pecuniam, quando vult eam habere. Sed a
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1939 principio quidem est absens ei; consequitur autem ipsam per hoc
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diff changeset
1940 quod manu ipsam apprehendit, vel aliquo huiusmodi; et tunc iam
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1941 delectatur in pecunia habita. Sic igitur et circa intelligibilem
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1942 finem contingit. Nam a principio volumus consequi finem
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1943 intelligibilem; consequimur autem ipsum per hoc quod fit praesens
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1944 nobis per actum intellectus; et tunc voluntas delectata conquiescit
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1945 in fine iam adepto. Sic igitur essentia beatitudinis in actu
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1946 intellectus consistit, sed ad voluntatem pertinet delectatio
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diff changeset
1947 beatitudinem consequens; secundum quod Augustinus dicit, X
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diff changeset
1948 Confess., quod beatitudo est gaudium de veritate; quia scilicet
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1949 ipsum gaudium est consummatio beatitudinis.</p>
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1950 <p title="I-II q. 3 a. 4 ad 1"><a name="33570"><span class=
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1951 "ref">[33570] I&ordf;-IIae q. 3 a. 4 ad 1</span></a> Ad primum ergo
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diff changeset
1952 dicendum quod pax pertinet ad ultimum hominis finem, non quasi
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1953 essentialiter sit ipsa beatitudo; sed quia antecedenter et
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diff changeset
1954 consequenter se habet ad ipsam. Antecedenter quidem, inquantum iam
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1955 sunt remota omnia perturbantia, et impedientia ab ultimo fine.
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1956 Consequenter vero, inquantum iam homo, adepto ultimo fine, remanet
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1957 pacatus, suo desiderio quietato.</p>
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1958 <p title="I-II q. 3 a. 4 ad 2"><a name="33571"><span class=
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1959 "ref">[33571] I&ordf;-IIae q. 3 a. 4 ad 2</span></a> Ad secundum
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diff changeset
1960 dicendum quod primum obiectum voluntatis non est actus eius sicut
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1961 nec primum obiectum visus est visio, sed visibile. Unde ex hoc ipso
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1962 quod beatitudo pertinet ad voluntatem tanquam primum obiectum eius,
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1963 sequitur quod non pertineat ad ipsam tanquam actus ipsius.</p>
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1964 <p title="I-II q. 3 a. 4 ad 3"><a name="33572"><span class=
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1965 "ref">[33572] I&ordf;-IIae q. 3 a. 4 ad 3</span></a> Ad tertium
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1966 dicendum quod finem primo apprehendit intellectus quam voluntas,
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1967 tamen motus ad finem incipit in voluntate. Et ideo voluntati
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1968 debetur id quod ultimo consequitur consecutionem finis, scilicet
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1969 delectatio vel fruitio.</p>
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1970 <p title="I-II q. 3 a. 4 ad 4"><a name="33573"><span class=
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1971 "ref">[33573] I&ordf;-IIae q. 3 a. 4 ad 4</span></a> Ad quartum
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diff changeset
1972 dicendum quod dilectio praeeminet cognitioni in movendo, sed
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1973 cognitio praevia est dilectioni in attingendo, non enim diligitur
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1974 nisi cognitum, ut dicit Augustinus in X de Trin. Et ideo
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1975 intelligibilem finem primo attingimus per actionem intellectus;
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1976 sicut et finem sensibilem primo attingimus per actionem sensus.</p>
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1977 <p title="I-II q. 3 a. 4 ad 5"><a name="33574"><span class=
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diff changeset
1978 "ref">[33574] I&ordf;-IIae q. 3 a. 4 ad 5</span></a> Ad quintum
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diff changeset
1979 dicendum quod ille qui habet omnia quae vult, ex hoc est beatus,
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diff changeset
1980 quod habet ea quae vult, quod quidem est per aliud quam per actum
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1981 voluntatis. Sed nihil male velle requiritur ad beatitudinem sicut
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1982 quaedam debita dispositio ad ipsam. Voluntas autem bona ponitur in
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1983 numero bonorum quae beatum faciunt, prout est inclinatio quaedam in
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1984 ipsa, sicut motus reducitur ad genus sui termini, ut alteratio ad
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1985 qualitatem.</p>
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1986 <br />
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diff changeset
1987 <div class="E">Articulus 5</div>
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diff changeset
1988 <p title="I-II q. 3 a. 5 arg. 1"><a name="33575"><span class=
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diff changeset
1989 "ref">[33575] I&ordf;-IIae q. 3 a. 5 arg. 1</span></a> Ad quintum
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diff changeset
1990 sic proceditur. Videtur quod beatitudo consistat in operatione
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diff changeset
1991 intellectus practici. Finis enim ultimus cuiuslibet creaturae
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diff changeset
1992 consistit in assimilatione ad Deum. Sed homo magis assimilatur Deo
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1993 per intellectum practicum, qui est causa rerum intellectarum, quam
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diff changeset
1994 per intellectum speculativum, cuius scientia accipitur a rebus.
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diff changeset
1995 Ergo beatitudo hominis magis consistit in operatione intellectus
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diff changeset
1996 practici quam speculativi.</p>
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diff changeset
1997 <p title="I-II q. 3 a. 5 arg. 2"><a name="33576"><span class=
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diff changeset
1998 "ref">[33576] I&ordf;-IIae q. 3 a. 5 arg. 2</span></a> Praeterea,
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diff changeset
1999 beatitudo est perfectum hominis bonum. Sed intellectus practicus
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diff changeset
2000 magis ordinatur ad bonum quam speculativus, qui ordinatur ad verum.
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2001 Unde et secundum perfectionem practici intellectus, dicimur boni,
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diff changeset
2002 non autem secundum perfectionem speculativi intellectus, sed
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diff changeset
2003 secundum eam dicimur scientes vel intelligentes. Ergo beatitudo
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diff changeset
2004 hominis magis consistit in actu intellectus practici quam
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diff changeset
2005 speculativi.</p>
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diff changeset
2006 <p title="I-II q. 3 a. 5 arg. 3"><a name="33577"><span class=
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diff changeset
2007 "ref">[33577] I&ordf;-IIae q. 3 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
2008 beatitudo est quoddam bonum ipsius hominis. Sed speculativus
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diff changeset
2009 intellectus occupatur magis circa ea quae sunt extra hominem,
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diff changeset
2010 practicus autem intellectus occupatur circa ea quae sunt ipsius
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diff changeset
2011 hominis, scilicet circa operationes et passiones eius. Ergo
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diff changeset
2012 beatitudo hominis magis consistit in operatione intellectus
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diff changeset
2013 practici quam intellectus speculativi.</p>
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diff changeset
2014 <p title="I-II q. 3 a. 5 s. c."><a name="33578"><span class=
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diff changeset
2015 "ref">[33578] I&ordf;-IIae q. 3 a. 5 s. c.</span></a> Sed contra
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diff changeset
2016 est quod Augustinus dicit, in I de Trin., quod <i>contemplatio
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2017 promittitur nobis, actionum omnium finis, atque aeterna perfectio
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2018 gaudiorum</i>.</p>
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2019 <p title="I-II q. 3 a. 5 co."><a name="33579"><span class=
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diff changeset
2020 "ref">[33579] I&ordf;-IIae q. 3 a. 5 co.</span></a> Respondeo
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diff changeset
2021 dicendum quod beatitudo magis consistit in operatione speculativi
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2022 intellectus quam practici. Quod patet ex tribus. Primo quidem, ex
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diff changeset
2023 hoc quod, si beatitudo hominis est operatio, oportet quod sit
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2024 optima operatio hominis. Optima autem operatio hominis est quae est
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2025 optimae potentiae respectu optimi obiecti. Optima autem potentia
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2026 est intellectus, cuius optimum obiectum est bonum divinum, quod
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diff changeset
2027 quidem non est obiectum practici intellectus, sed speculativi. Unde
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parents: 26
diff changeset
2028 in tali operatione, scilicet in contemplatione divinorum, maxime
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parents: 26
diff changeset
2029 consistit beatitudo. <i>Et quia unusquisque videtur esse id quod
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parents: 26
diff changeset
2030 est optimum in eo</i>, ut dicitur in IX et X Ethic., ideo talis
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parents: 26
diff changeset
2031 operatio est maxime propria homini, et maxime delectabilis. Secundo
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parents: 26
diff changeset
2032 apparet idem ex hoc quod contemplatio maxime quaeritur propter
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parents: 26
diff changeset
2033 seipsam. Actus autem intellectus practici non quaeritur propter
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parents: 26
diff changeset
2034 seipsum, sed propter actionem. Ipsae etiam actiones ordinantur ad
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parents: 26
diff changeset
2035 aliquem finem. Unde manifestum est quod ultimus finis non potest
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parents: 26
diff changeset
2036 consistere in vita activa, quae pertinet ad intellectum practicum.
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parents: 26
diff changeset
2037 Tertio idem apparet ex hoc quod in vita contemplativa homo
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parents: 26
diff changeset
2038 communicat cum superioribus, scilicet cum Deo et Angelis, quibus
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parents: 26
diff changeset
2039 per beatitudinem assimilatur. Sed in his quae pertinent ad vitam
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parents: 26
diff changeset
2040 activam, etiam alia animalia cum homine aliqualiter communicant,
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parents: 26
diff changeset
2041 licet imperfectae. Et ideo ultima et perfecta beatitudo, quae
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parents: 26
diff changeset
2042 expectatur in futura vita, tota consistit in contemplatione.
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parents: 26
diff changeset
2043 Beatitudo autem imperfecta, qualis hic haberi potest, primo quidem
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parents: 26
diff changeset
2044 et principaliter consistit in contemplatione, secundario vero in
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parents: 26
diff changeset
2045 operatione practici intellectus ordinantis actiones et passiones
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parents: 26
diff changeset
2046 humanas, ut dicitur in X Ethic.</p>
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parents: 26
diff changeset
2047 <p title="I-II q. 3 a. 5 ad 1"><a name="33580"><span class=
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parents: 26
diff changeset
2048 "ref">[33580] I&ordf;-IIae q. 3 a. 5 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2049 dicendum quod similitudo praedicta intellectus practici ad Deum,
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parents: 26
diff changeset
2050 est secundum proportionalitatem; quia scilicet se habet ad suum
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parents: 26
diff changeset
2051 cognitum, sicut Deus ad suum. Sed assimilatio intellectus
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parents: 26
diff changeset
2052 speculativi ad Deum, est secundum unionem vel informationem; quae
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parents: 26
diff changeset
2053 est multo maior assimilatio. Et tamen dici potest quod, respectu
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parents: 26
diff changeset
2054 principalis cogniti, quod est sua essentia, non habet Deus
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parents: 26
diff changeset
2055 practicam cognitionem, sed speculativam tantum.</p>
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parents: 26
diff changeset
2056 <p title="I-II q. 3 a. 5 ad 2"><a name="33581"><span class=
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parents: 26
diff changeset
2057 "ref">[33581] I&ordf;-IIae q. 3 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2058 dicendum quod intellectus practicus ordinatur ad bonum quod est
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parents: 26
diff changeset
2059 extra ipsum, sed intellectus speculativus habet bonum in seipso,
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parents: 26
diff changeset
2060 scilicet contemplationem veritatis. Et si illud bonum sit
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parents: 26
diff changeset
2061 perfectum, ex eo totus homo perficitur et fit bonus, quod quidem
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parents: 26
diff changeset
2062 intellectus practicus non habet sed ad illud ordinat.</p>
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parents: 26
diff changeset
2063 <p title="I-II q. 3 a. 5 ad 3"><a name="33582"><span class=
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parents: 26
diff changeset
2064 "ref">[33582] I&ordf;-IIae q. 3 a. 5 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2065 dicendum quod ratio illa procederet, si ipsemet homo esset ultimus
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parents: 26
diff changeset
2066 finis suus, tunc enim consideratio et ordinatio actuum et passionum
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parents: 26
diff changeset
2067 eius esset eius beatitudo. Sed quia ultimus hominis finis est
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parents: 26
diff changeset
2068 aliquod bonum extrinsecum, scilicet Deus, ad quem per operationem
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parents: 26
diff changeset
2069 intellectus speculativi attingimus; ideo magis beatitudo hominis in
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parents: 26
diff changeset
2070 operatione intellectus speculativi consistit, quam in operatione
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parents: 26
diff changeset
2071 intellectus practici.</p>
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parents: 26
diff changeset
2072 <br />
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parents: 26
diff changeset
2073 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
2074 <p title="I-II q. 3 a. 6 arg. 1"><a name="33583"><span class=
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parents: 26
diff changeset
2075 "ref">[33583] I&ordf;-IIae q. 3 a. 6 arg. 1</span></a> Ad sextum
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parents: 26
diff changeset
2076 sic proceditur. Videtur quod beatitudo hominis consistat in
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parents: 26
diff changeset
2077 consideratione speculativarum scientiarum. Philosophus enim dicit,
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parents: 26
diff changeset
2078 in libro Ethic., quod <i>felicitas est operatio secundum perfectam
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parents: 26
diff changeset
2079 virtutem</i>. Et distinguens virtutes, non ponit speculativas nisi
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parents: 26
diff changeset
2080 tres, scientiam, sapientiam et intellectum; quae omnes pertinent ad
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parents: 26
diff changeset
2081 considerationem scientiarum speculativarum. Ergo ultima hominis
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parents: 26
diff changeset
2082 beatitudo in consideratione scientiarum speculativarum
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parents: 26
diff changeset
2083 consistit.</p>
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parents: 26
diff changeset
2084 <p title="I-II q. 3 a. 6 arg. 2"><a name="33584"><span class=
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parents: 26
diff changeset
2085 "ref">[33584] I&ordf;-IIae q. 3 a. 6 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2086 illud videtur esse ultima hominis beatitudo, quod naturaliter
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parents: 26
diff changeset
2087 desideratur ab omnibus propter seipsum. Sed huiusmodi est
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parents: 26
diff changeset
2088 consideratio speculativarum scientiarum, quia, ut dicitur in I
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parents: 26
diff changeset
2089 Metaphys., <i>omnes homines natura scire desiderant</i>; et post
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parents: 26
diff changeset
2090 pauca subditur quod speculativae scientiae propter seipsas
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parents: 26
diff changeset
2091 quaeruntur. Ergo in consideratione scientiarum speculativarum
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parents: 26
diff changeset
2092 consistit beatitudo.</p>
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parents: 26
diff changeset
2093 <p title="I-II q. 3 a. 6 arg. 3"><a name="33585"><span class=
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parents: 26
diff changeset
2094 "ref">[33585] I&ordf;-IIae q. 3 a. 6 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2095 beatitudo est ultima hominis perfectio. Unumquodque autem
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parents: 26
diff changeset
2096 perficitur secundum quod reducitur de potentia in actum.
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parents: 26
diff changeset
2097 Intellectus autem humanus reducitur in actum per considerationem
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parents: 26
diff changeset
2098 scientiarum speculativarum. Ergo videtur quod in huiusmodi
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parents: 26
diff changeset
2099 consideratione ultima hominis beatitudo consistat.</p>
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parents: 26
diff changeset
2100 <p title="I-II q. 3 a. 6 s. c."><a name="33586"><span class=
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parents: 26
diff changeset
2101 "ref">[33586] I&ordf;-IIae q. 3 a. 6 s. c.</span></a> Sed contra
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parents: 26
diff changeset
2102 est quod dicitur Ierem. IX, <i>non glorietur sapiens in sapientia
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parents: 26
diff changeset
2103 sua</i>; et loquitur de sapientia speculativarum scientiarum. Non
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diff changeset
2104 ergo consistit in harum consideratione ultima hominis
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parents: 26
diff changeset
2105 beatitudo.</p>
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parents: 26
diff changeset
2106 <p title="I-II q. 3 a. 6 co."><a name="33587"><span class=
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parents: 26
diff changeset
2107 "ref">[33587] I&ordf;-IIae q. 3 a. 6 co.</span></a> Respondeo
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diff changeset
2108 dicendum quod, sicut supra dictum est, duplex est hominis
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parents: 26
diff changeset
2109 beatitudo, una perfecta, et alia imperfecta. Oportet autem
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parents: 26
diff changeset
2110 intelligere perfectam beatitudinem, quae attingit ad veram
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parents: 26
diff changeset
2111 beatitudinis rationem, beatitudinem autem imperfectam, quae non
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parents: 26
diff changeset
2112 attingit, sed participat quandam particularem beatitudinis
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parents: 26
diff changeset
2113 similitudinem. Sicut perfecta prudentia invenitur in homine, apud
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parents: 26
diff changeset
2114 quem est ratio rerum agibilium, imperfecta autem prudentia est in
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parents: 26
diff changeset
2115 quibusdam animalibus brutis, in quibus sunt quidam particulares
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parents: 26
diff changeset
2116 instinctus ad quaedam opera similia operibus prudentiae. Perfecta
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parents: 26
diff changeset
2117 igitur beatitudo in consideratione scientiarum speculativarum
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parents: 26
diff changeset
2118 essentialiter consistere non potest. Ad cuius evidentiam,
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parents: 26
diff changeset
2119 considerandum est quod consideratio speculativae scientiae non se
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parents: 26
diff changeset
2120 extendit ultra virtutem principiorum illius scientiae, quia in
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parents: 26
diff changeset
2121 principiis scientiae virtualiter tota scientia continetur. Prima
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parents: 26
diff changeset
2122 autem principia scientiarum speculativarum sunt per sensum accepta;
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parents: 26
diff changeset
2123 ut patet per philosophum in principio Metaphys., et in fine Poster.
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parents: 26
diff changeset
2124 Unde tota consideratio scientiarum speculativarum non potest ultra
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parents: 26
diff changeset
2125 extendi quam sensibilium cognitio ducere potest. In cognitione
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parents: 26
diff changeset
2126 autem sensibilium non potest consistere ultima hominis beatitudo,
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parents: 26
diff changeset
2127 quae est ultima eius perfectio. Non enim aliquid perficitur ab
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parents: 26
diff changeset
2128 aliquo inferiori, nisi secundum quod in inferiori est aliqua
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parents: 26
diff changeset
2129 participatio superioris. Manifestum est autem quod forma lapidis,
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parents: 26
diff changeset
2130 vel cuiuslibet rei sensibilis, est inferior homine. Unde per formam
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parents: 26
diff changeset
2131 lapidis non perficitur intellectus inquantum est talis forma, sed
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parents: 26
diff changeset
2132 inquantum in ea participatur aliqua similitudo alicuius quod est
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parents: 26
diff changeset
2133 supra intellectum humanum, scilicet lumen intelligibile, vel
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parents: 26
diff changeset
2134 aliquid huiusmodi. Omne autem quod est per aliud, reducitur ad id
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parents: 26
diff changeset
2135 quod est per se. Unde oportet quod ultima perfectio hominis sit per
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parents: 26
diff changeset
2136 cognitionem alicuius rei quae sit supra intellectum humanum.
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parents: 26
diff changeset
2137 Ostensum est autem quod per sensibilia non potest deveniri in
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parents: 26
diff changeset
2138 cognitionem substantiarum separatarum, quae sunt supra intellectum
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parents: 26
diff changeset
2139 humanum. Unde relinquitur quod ultima hominis beatitudo non possit
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parents: 26
diff changeset
2140 esse in consideratione speculativarum scientiarum. Sed sicut in
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parents: 26
diff changeset
2141 formis sensibilibus participatur aliqua similitudo superiorum
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parents: 26
diff changeset
2142 substantiarum, ita consideratio scientiarum speculativarum est
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parents: 26
diff changeset
2143 quaedam participatio verae et perfectae beatitudinis.</p>
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parents: 26
diff changeset
2144 <p title="I-II q. 3 a. 6 ad 1"><a name="33588"><span class=
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parents: 26
diff changeset
2145 "ref">[33588] I&ordf;-IIae q. 3 a. 6 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2146 dicendum quod philosophus loquitur in libro Ethicorum de felicitate
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parents: 26
diff changeset
2147 imperfecta, qualiter in hac vita haberi potest, ut supra dictum
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parents: 26
diff changeset
2148 est.</p>
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parents: 26
diff changeset
2149 <p title="I-II q. 3 a. 6 ad 2"><a name="33589"><span class=
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parents: 26
diff changeset
2150 "ref">[33589] I&ordf;-IIae q. 3 a. 6 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2151 dicendum quod naturaliter desideratur non solum perfecta beatitudo,
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parents: 26
diff changeset
2152 sed etiam qualiscumque similitudo vel participatio ipsius.</p>
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parents: 26
diff changeset
2153 <p title="I-II q. 3 a. 6 ad 3"><a name="33590"><span class=
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parents: 26
diff changeset
2154 "ref">[33590] I&ordf;-IIae q. 3 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2155 dicendum quod per considerationem scientiarum speculativarum
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parents: 26
diff changeset
2156 reducitur intellectus noster aliquo modo in actum, non autem in
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parents: 26
diff changeset
2157 ultimum et completum.</p>
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parents: 26
diff changeset
2158 <br />
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parents: 26
diff changeset
2159 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
2160 <p title="I-II q. 3 a. 7 arg. 1"><a name="33591"><span class=
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parents: 26
diff changeset
2161 "ref">[33591] I&ordf;-IIae q. 3 a. 7 arg. 1</span></a> Ad septimum
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diff changeset
2162 sic proceditur. Videtur quod beatitudo hominis consistat in
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parents: 26
diff changeset
2163 cognitione substantiarum separatarum, idest Angelorum. Dicit enim
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parents: 26
diff changeset
2164 Gregorius, in quadam homilia, <i>nihil prodest interesse festis
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parents: 26
diff changeset
2165 hominum, si non contingat interesse festis Angelorum</i>; per quod
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parents: 26
diff changeset
2166 finalem beatitudinem designat. Sed festis Angelorum interesse
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parents: 26
diff changeset
2167 possumus per eorum contemplationem. Ergo videtur quod in
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parents: 26
diff changeset
2168 contemplatione Angelorum ultima hominis beatitudo consistat.</p>
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parents: 26
diff changeset
2169 <p title="I-II q. 3 a. 7 arg. 2"><a name="33592"><span class=
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parents: 26
diff changeset
2170 "ref">[33592] I&ordf;-IIae q. 3 a. 7 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2171 ultima perfectio uniuscuiusque rei est ut coniungatur suo
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diff changeset
2172 principio, unde et circulus dicitur esse figura perfecta, quia
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parents: 26
diff changeset
2173 habet idem principium et finem. Sed principium cognitionis humanae
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parents: 26
diff changeset
2174 est ab ipsis Angelis, per quos homines illuminantur, ut dicit
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parents: 26
diff changeset
2175 Dionysius, IV cap. Cael. Hier. Ergo perfectio humani intellectus
544e12f679ad convert to xml
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parents: 26
diff changeset
2176 est in contemplatione Angelorum.</p>
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parents: 26
diff changeset
2177 <p title="I-II q. 3 a. 7 arg. 3"><a name="33593"><span class=
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parents: 26
diff changeset
2178 "ref">[33593] I&ordf;-IIae q. 3 a. 7 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2179 unaquaeque natura perfecta est, quando coniungitur superiori
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parents: 26
diff changeset
2180 naturae, sicut ultima perfectio corporis est ut coniungatur naturae
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diff changeset
2181 spirituali. Sed supra intellectum humanum, ordine naturae, sunt
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parents: 26
diff changeset
2182 Angeli. Ergo ultima perfectio intellectus humani est ut coniungatur
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parents: 26
diff changeset
2183 per contemplationem ipsis Angelis.</p>
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parents: 26
diff changeset
2184 <p title="I-II q. 3 a. 7 s. c."><a name="33594"><span class=
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parents: 26
diff changeset
2185 "ref">[33594] I&ordf;-IIae q. 3 a. 7 s. c.</span></a> Sed contra
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diff changeset
2186 est quod dicitur Ierem. IX, <i>in hoc glorietur qui gloriatur,
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parents: 26
diff changeset
2187 scire et nosse me</i>. Ergo ultima hominis gloria, vel beatitudo,
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parents: 26
diff changeset
2188 non consistit nisi in cognitione Dei.</p>
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diff changeset
2189 <p title="I-II q. 3 a. 7 co."><a name="33595"><span class=
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parents: 26
diff changeset
2190 "ref">[33595] I&ordf;-IIae q. 3 a. 7 co.</span></a> Respondeo
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parents: 26
diff changeset
2191 dicendum quod, sicut dictum est, perfecta hominis beatitudo non
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parents: 26
diff changeset
2192 consistit in eo quod est perfectio intellectus secundum alicuius
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parents: 26
diff changeset
2193 participationem, sed in eo quod est per essentiam tale. Manifestum
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diff changeset
2194 est autem quod unumquodque intantum est perfectio alicuius
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parents: 26
diff changeset
2195 potentiae, inquantum ad ipsum pertinet ratio proprii obiecti illius
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parents: 26
diff changeset
2196 potentiae. Proprium autem obiectum intellectus est verum. Quidquid
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parents: 26
diff changeset
2197 ergo habet veritatem participatam, contemplatum non facit
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parents: 26
diff changeset
2198 intellectum perfectum ultima perfectione. Cum autem eadem sit
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parents: 26
diff changeset
2199 dispositio rerum in esse sicut in veritate, ut dicitur in II
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parents: 26
diff changeset
2200 Metaphys.; quaecumque sunt entia per participationem, sunt vera per
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parents: 26
diff changeset
2201 participationem. Angeli autem habent esse participatum, quia solius
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parents: 26
diff changeset
2202 Dei suum esse est sua essentia, ut in primo ostensum est. Unde
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parents: 26
diff changeset
2203 relinquitur quod solus Deus sit veritas per essentiam, et quod eius
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parents: 26
diff changeset
2204 contemplatio faciat perfecte beatum. Aliqualem autem beatitudinem
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parents: 26
diff changeset
2205 imperfectam nihil prohibet attendi in contemplatione Angelorum; et
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parents: 26
diff changeset
2206 etiam altiorem quam in consideratione scientiarum
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parents: 26
diff changeset
2207 speculativarum.</p>
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parents: 26
diff changeset
2208 <p title="I-II q. 3 a. 7 ad 1"><a name="33596"><span class=
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parents: 26
diff changeset
2209 "ref">[33596] I&ordf;-IIae q. 3 a. 7 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2210 dicendum quod festis Angelorum intererimus non solum contemplantes
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parents: 26
diff changeset
2211 Angelos, sed simul cum ipsis, Deum.</p>
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parents: 26
diff changeset
2212 <p title="I-II q. 3 a. 7 ad 2"><a name="33597"><span class=
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parents: 26
diff changeset
2213 "ref">[33597] I&ordf;-IIae q. 3 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2214 dicendum quod, secundum illos qui ponunt animas humanas esse ab
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parents: 26
diff changeset
2215 Angelis creatas, satis conveniens videtur quod beatitudo hominis
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parents: 26
diff changeset
2216 sit in contemplatione Angelorum, quasi in coniunctione ad suum
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parents: 26
diff changeset
2217 principium. Sed hoc est erroneum, ut in primo dictum est. Unde
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parents: 26
diff changeset
2218 ultima perfectio intellectus humani est per coniunctionem ad Deum,
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parents: 26
diff changeset
2219 qui est primum principium et creationis animae et illuminationis
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parents: 26
diff changeset
2220 eius. Angelus autem illuminat tanquam minister, ut in primo habitum
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parents: 26
diff changeset
2221 est. Unde suo ministerio adiuvat hominem ut ad beatitudinem
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parents: 26
diff changeset
2222 perveniat, non autem est humanae beatitudinis obiectum.</p>
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parents: 26
diff changeset
2223 <p title="I-II q. 3 a. 7 ad 3"><a name="33598"><span class=
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parents: 26
diff changeset
2224 "ref">[33598] I&ordf;-IIae q. 3 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2225 dicendum quod attingi superiorem naturam ab inferiori contingit
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parents: 26
diff changeset
2226 dupliciter. Uno modo, secundum gradum potentiae participantis, et
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parents: 26
diff changeset
2227 sic ultima perfectio hominis erit in hoc quod homo attinget ad
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parents: 26
diff changeset
2228 contemplandum sicut Angeli contemplantur. Alio modo, sicut obiectum
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parents: 26
diff changeset
2229 attingitur a potentia, et hoc modo ultima perfectio cuiuslibet
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parents: 26
diff changeset
2230 potentiae est ut attingat ad id in quo plene invenitur ratio sui
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parents: 26
diff changeset
2231 obiecti.</p>
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parents: 26
diff changeset
2232 <br />
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ht
parents: 26
diff changeset
2233 <div class="E">Articulus 8</div>
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parents: 26
diff changeset
2234 <p title="I-II q. 3 a. 8 arg. 1"><a name="33599"><span class=
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parents: 26
diff changeset
2235 "ref">[33599] I&ordf;-IIae q. 3 a. 8 arg. 1</span></a> Ad octavum
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parents: 26
diff changeset
2236 sic proceditur. Videtur quod beatitudo hominis non sit in visione
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parents: 26
diff changeset
2237 ipsius divinae essentiae. Dicit enim Dionysius, in I cap. Myst.
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parents: 26
diff changeset
2238 Theol., quod per id quod est supremum intellectus, homo Deo
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parents: 26
diff changeset
2239 coniungitur sicut omnino ignoto. Sed id quod videtur per essentiam,
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parents: 26
diff changeset
2240 non est omnino ignotum. Ergo ultima intellectus perfectio, seu
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parents: 26
diff changeset
2241 beatitudo, non consistit in hoc quod Deus per essentiam
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parents: 26
diff changeset
2242 videtur.</p>
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parents: 26
diff changeset
2243 <p title="I-II q. 3 a. 8 arg. 2"><a name="33600"><span class=
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parents: 26
diff changeset
2244 "ref">[33600] I&ordf;-IIae q. 3 a. 8 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2245 altioris naturae altior est perfectio. Sed haec est perfectio
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parents: 26
diff changeset
2246 divini intellectus propria, ut suam essentiam videat. Ergo ultima
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parents: 26
diff changeset
2247 perfectio intellectus humani ad hoc non pertingit, sed infra
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parents: 26
diff changeset
2248 subsistit.</p>
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parents: 26
diff changeset
2249 <p title="I-II q. 3 a. 8 s. c."><a name="33601"><span class=
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parents: 26
diff changeset
2250 "ref">[33601] I&ordf;-IIae q. 3 a. 8 s. c.</span></a> Sed contra
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parents: 26
diff changeset
2251 est quod dicitur I Ioan. III, <i>cum apparuerit, similes ei erimus,
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parents: 26
diff changeset
2252 et videbimus eum sicuti ipse est</i>.</p>
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parents: 26
diff changeset
2253 <p title="I-II q. 3 a. 8 co."><a name="33602"><span class=
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parents: 26
diff changeset
2254 "ref">[33602] I&ordf;-IIae q. 3 a. 8 co.</span></a> Respondeo
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parents: 26
diff changeset
2255 dicendum quod ultima et perfecta beatitudo non potest esse nisi in
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ht
parents: 26
diff changeset
2256 visione divinae essentiae. Ad cuius evidentiam, duo consideranda
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parents: 26
diff changeset
2257 sunt. Primo quidem, quod homo non est perfecte beatus, quandiu
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parents: 26
diff changeset
2258 restat sibi aliquid desiderandum et quaerendum. Secundum est, quod
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parents: 26
diff changeset
2259 uniuscuiusque potentiae perfectio attenditur secundum rationem sui
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parents: 26
diff changeset
2260 obiecti. Obiectum autem intellectus est quod quid est, idest
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parents: 26
diff changeset
2261 essentia rei, ut dicitur in III de anima. Unde intantum procedit
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parents: 26
diff changeset
2262 perfectio intellectus, inquantum cognoscit essentiam alicuius rei.
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parents: 26
diff changeset
2263 Si ergo intellectus aliquis cognoscat essentiam alicuius effectus,
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parents: 26
diff changeset
2264 per quam non possit cognosci essentia causae, ut scilicet sciatur
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parents: 26
diff changeset
2265 de causa quid est; non dicitur intellectus attingere ad causam
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parents: 26
diff changeset
2266 simpliciter, quamvis per effectum cognoscere possit de causa an
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parents: 26
diff changeset
2267 sit. Et ideo remanet naturaliter homini desiderium, cum cognoscit
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parents: 26
diff changeset
2268 effectum, et scit eum habere causam, ut etiam sciat de causa quid
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parents: 26
diff changeset
2269 est. Et illud desiderium est admirationis, et causat inquisitionem,
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parents: 26
diff changeset
2270 ut dicitur in principio Metaphys. Puta si aliquis cognoscens
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parents: 26
diff changeset
2271 eclipsim solis, considerat quod ex aliqua causa procedit, de qua,
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parents: 26
diff changeset
2272 quia nescit quid sit, admiratur, et admirando inquirit. Nec ista
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parents: 26
diff changeset
2273 inquisitio quiescit quousque perveniat ad cognoscendum essentiam
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parents: 26
diff changeset
2274 causae. Si igitur intellectus humanus, cognoscens essentiam
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parents: 26
diff changeset
2275 alicuius effectus creati, non cognoscat de Deo nisi an est; nondum
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parents: 26
diff changeset
2276 perfectio eius attingit simpliciter ad causam primam, sed remanet
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parents: 26
diff changeset
2277 ei adhuc naturale desiderium inquirendi causam. Unde nondum est
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parents: 26
diff changeset
2278 perfecte beatus. Ad perfectam igitur beatitudinem requiritur quod
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parents: 26
diff changeset
2279 intellectus pertingat ad ipsam essentiam primae causae. Et sic
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parents: 26
diff changeset
2280 perfectionem suam habebit per unionem ad Deum sicut ad obiectum, in
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parents: 26
diff changeset
2281 quo solo beatitudo hominis consistit, ut supra dictum est.</p>
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parents: 26
diff changeset
2282 <p title="I-II q. 3 a. 8 ad 1"><a name="33603"><span class=
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parents: 26
diff changeset
2283 "ref">[33603] I&ordf;-IIae q. 3 a. 8 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2284 dicendum quod Dionysius loquitur de cognitione eorum qui sunt in
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parents: 26
diff changeset
2285 via, tendentes ad beatitudinem.</p>
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parents: 26
diff changeset
2286 <p title="I-II q. 3 a. 8 ad 2"><a name="33604"><span class=
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parents: 26
diff changeset
2287 "ref">[33604] I&ordf;-IIae q. 3 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2288 dicendum quod, sicut supra dictum est, finis potest accipi
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parents: 26
diff changeset
2289 dupliciter. Uno modo, quantum ad rem ipsam quae desideratur, et hoc
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parents: 26
diff changeset
2290 modo idem est finis superioris et inferioris naturae, immo omnium
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parents: 26
diff changeset
2291 rerum, ut supra dictum est. Alio modo, quantum ad consecutionem
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parents: 26
diff changeset
2292 huius rei, et sic diversus est finis superioris et inferioris
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parents: 26
diff changeset
2293 naturae, secundum diversam habitudinem ad rem talem. Sic igitur
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parents: 26
diff changeset
2294 altior est beatitudo Dei suam essentiam intellectu comprehendentis,
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parents: 26
diff changeset
2295 quam hominis vel Angeli videntis, et non comprehendentis.</p>
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parents: 26
diff changeset
2296 <br />
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parents: 26
diff changeset
2297 <div class="D">Quaestio 4</div>
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parents: 26
diff changeset
2298 <div class="G">Prooemium</div>
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parents: 26
diff changeset
2299 <p title="I-II q. 4 pr."><a name="33605"><span class="ref">[33605]
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parents: 26
diff changeset
2300 I&ordf;-IIae q. 4 pr.</span></a> Deinde, considerandum est de his
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parents: 26
diff changeset
2301 quae exiguntur ad beatitudinem. Et circa hoc quaeruntur octo.
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parents: 26
diff changeset
2302 Primo, utrum delectatio requiratur ad beatitudinem. Secundo, quid
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parents: 26
diff changeset
2303 sit principalius in beatitudine, utrum delectatio vel visio.
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parents: 26
diff changeset
2304 Tertio, utrum requiratur comprehensio. Quarto, utrum requiratur
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parents: 26
diff changeset
2305 rectitudo voluntatis. Quinto, utrum ad beatitudinem hominis
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parents: 26
diff changeset
2306 requiratur corpus. Sexto, utrum perfectio corporis. Septimo, utrum
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parents: 26
diff changeset
2307 aliqua exteriora bona. Octavo, utrum requiratur societas
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parents: 26
diff changeset
2308 amicorum.</p>
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parents: 26
diff changeset
2309 <br />
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parents: 26
diff changeset
2310 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
2311 <p title="I-II q. 4 a. 1 arg. 1"><a name="33606"><span class=
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parents: 26
diff changeset
2312 "ref">[33606] I&ordf;-IIae q. 4 a. 1 arg. 1</span></a> Ad primum
544e12f679ad convert to xml
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parents: 26
diff changeset
2313 sic proceditur. Videtur quod delectatio non requiratur ad
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parents: 26
diff changeset
2314 beatitudinem. Dicit enim Augustinus, in I de Trin., quod <i>visio
544e12f679ad convert to xml
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parents: 26
diff changeset
2315 est tota merces fidei</i>. Sed id quod est praemium vel merces
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parents: 26
diff changeset
2316 virtutis, est beatitudo, ut patet per philosophum in I Ethic. Ergo
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parents: 26
diff changeset
2317 nihil aliud requiritur ad beatitudinem nisi sola visio.</p>
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parents: 26
diff changeset
2318 <p title="I-II q. 4 a. 1 arg. 2"><a name="33607"><span class=
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parents: 26
diff changeset
2319 "ref">[33607] I&ordf;-IIae q. 4 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2320 beatitudo est per se sufficientissimum bonum, ut philosophus dicit
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parents: 26
diff changeset
2321 I Ethic. Quod autem eget aliquo alio, non est per se sufficiens.
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parents: 26
diff changeset
2322 Cum igitur essentia beatitudinis in visione Dei consistat, ut
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parents: 26
diff changeset
2323 ostensum est; videtur quod ad beatitudinem non requiratur
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parents: 26
diff changeset
2324 delectatio.</p>
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parents: 26
diff changeset
2325 <p title="I-II q. 4 a. 1 arg. 3"><a name="33608"><span class=
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parents: 26
diff changeset
2326 "ref">[33608] I&ordf;-IIae q. 4 a. 1 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2327 operationem felicitatis seu beatitudinis oportet esse non
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parents: 26
diff changeset
2328 impeditam, ut dicitur in VII Ethic. Sed delectatio impedit actionem
544e12f679ad convert to xml
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parents: 26
diff changeset
2329 intellectus corrumpit enim aestimationem prudentiae, ut dicitur in
544e12f679ad convert to xml
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parents: 26
diff changeset
2330 VI Ethic. Ergo delectatio non requiritur ad beatitudinem.</p>
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parents: 26
diff changeset
2331 <p title="I-II q. 4 a. 1 s. c."><a name="33609"><span class=
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parents: 26
diff changeset
2332 "ref">[33609] I&ordf;-IIae q. 4 a. 1 s. c.</span></a> Sed contra
544e12f679ad convert to xml
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parents: 26
diff changeset
2333 est quod Augustinus dicit, X Confess., quod <i>beatitudo est
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parents: 26
diff changeset
2334 gaudium de veritate</i>.</p>
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parents: 26
diff changeset
2335 <p title="I-II q. 4 a. 1 co."><a name="33610"><span class=
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parents: 26
diff changeset
2336 "ref">[33610] I&ordf;-IIae q. 4 a. 1 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
2337 dicendum quod quadrupliciter aliquid requiritur ad aliud. Uno modo,
544e12f679ad convert to xml
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parents: 26
diff changeset
2338 sicut praeambulum vel praeparatorium ad ipsum, sicut disciplina
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parents: 26
diff changeset
2339 requiritur ad scientiam. Alio modo, sicut perficiens aliquid, sicut
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parents: 26
diff changeset
2340 anima requiritur ad vitam corporis. Tertio modo, sicut coadiuvans
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parents: 26
diff changeset
2341 extrinsecum, sicut amici requiruntur ad aliquid agendum. Quarto
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parents: 26
diff changeset
2342 modo, sicut aliquid concomitans, ut si dicamus quod calor
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parents: 26
diff changeset
2343 requiritur ad ignem. Et hoc modo delectatio requiritur ad
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parents: 26
diff changeset
2344 beatitudinem. Delectatio enim causatur ex hoc quod appetitus
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parents: 26
diff changeset
2345 requiescit in bono adepto. Unde, cum beatitudo nihil aliud sit quam
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parents: 26
diff changeset
2346 adeptio summi boni, non potest esse beatitudo sine delectatione
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parents: 26
diff changeset
2347 concomitante.</p>
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parents: 26
diff changeset
2348 <p title="I-II q. 4 a. 1 ad 1"><a name="33611"><span class=
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parents: 26
diff changeset
2349 "ref">[33611] I&ordf;-IIae q. 4 a. 1 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2350 dicendum quod ex hoc ipso quod merces alicui redditur, voluntas
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parents: 26
diff changeset
2351 merentis requiescit, quod est delectari. Unde in ipsa ratione
544e12f679ad convert to xml
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parents: 26
diff changeset
2352 mercedis redditae delectatio includitur.</p>
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parents: 26
diff changeset
2353 <p title="I-II q. 4 a. 1 ad 2"><a name="33612"><span class=
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parents: 26
diff changeset
2354 "ref">[33612] I&ordf;-IIae q. 4 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2355 dicendum quod ex ipsa visione Dei causatur delectatio. Unde ille
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parents: 26
diff changeset
2356 qui Deum videt, delectatione indigere non potest.</p>
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parents: 26
diff changeset
2357 <p title="I-II q. 4 a. 1 ad 3"><a name="33613"><span class=
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parents: 26
diff changeset
2358 "ref">[33613] I&ordf;-IIae q. 4 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2359 dicendum quod delectatio concomitans operationem intellectus, non
544e12f679ad convert to xml
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parents: 26
diff changeset
2360 impedit ipsam, sed magis eam confortat, ut dicitur, in X Ethic., ea
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parents: 26
diff changeset
2361 enim quae delectabiliter facimus, attentius et perseverantius
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parents: 26
diff changeset
2362 operamur. Delectatio autem extranea impedit operationem, quandoque
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parents: 26
diff changeset
2363 quidem ex intentionis distractione; quia, sicut dictum est, ad ea
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parents: 26
diff changeset
2364 in quibus delectamur, magis intenti sumus; et dum uni vehementer
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parents: 26
diff changeset
2365 intendimus, necesse est quod ab alio intentio retrahatur. Quandoque
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parents: 26
diff changeset
2366 autem etiam ex contrarietate, sicut delectatio sensus contraria
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parents: 26
diff changeset
2367 rationi, impedit aestimationem prudentiae magis quam aestimationem
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ht
parents: 26
diff changeset
2368 speculativi intellectus.</p>
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ht
parents: 26
diff changeset
2369 <br />
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ht
parents: 26
diff changeset
2370 <div class="E">Articulus 2</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2371 <p title="I-II q. 4 a. 2 arg. 1"><a name="33614"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2372 "ref">[33614] I&ordf;-IIae q. 4 a. 2 arg. 1</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2373 sic proceditur. Videtur quod delectatio sit principalius in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2374 beatitudine quam visio. Delectatio enim, ut dicitur in X Ethic.,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2375 est perfectio operationis. Sed perfectio est potior perfectibili.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2376 Ergo delectatio est potior operatione intellectus, quae est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2377 visio.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2378 <p title="I-II q. 4 a. 2 arg. 2"><a name="33615"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2379 "ref">[33615] I&ordf;-IIae q. 4 a. 2 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2380 illud propter quod aliquid est appetibile, est potius. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2381 operationes appetuntur propter delectationem ipsarum, unde et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2382 natura operationibus necessariis ad conservationem individui et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2383 speciei, delectationem apposuit, ut huiusmodi operationes ab
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2384 animalibus non negligantur. Ergo delectatio est potior in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2385 beatitudine quam operatio intellectus, quae est visio.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2386 <p title="I-II q. 4 a. 2 arg. 3"><a name="33616"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2387 "ref">[33616] I&ordf;-IIae q. 4 a. 2 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2388 visio respondet fidei, delectatio autem, sive fruitio, caritati.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2389 Sed caritas est maior fide, ut dicit apostolus I ad Cor. XIII. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2390 delectatio, sive fruitio, est potior visione.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2391 <p title="I-II q. 4 a. 2 s. c."><a name="33617"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2392 "ref">[33617] I&ordf;-IIae q. 4 a. 2 s. c.</span></a> Sed contra,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2393 causa est potior effectu. Sed visio est causa delectationis. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2394 visio est potior quam delectatio.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2395 <p title="I-II q. 4 a. 2 co."><a name="33618"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2396 "ref">[33618] I&ordf;-IIae q. 4 a. 2 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2397 dicendum quod istam quaestionem movet philosophus in X Ethic., et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2398 eam insolutam dimittit. Sed si quis diligenter consideret, ex
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ht
parents: 26
diff changeset
2399 necessitate oportet quod operatio intellectus, quae est visio, sit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2400 potior delectatione. Delectatio enim consistit in quadam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2401 quietatione voluntatis. Quod autem voluntas in aliquo quietetur,
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ht
parents: 26
diff changeset
2402 non est nisi propter bonitatem eius in quo quietatur. Si ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2403 voluntas quietatur in aliqua operatione, ex bonitate operationis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2404 procedit quietatio voluntatis. Nec voluntas quaerit bonum propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2405 quietationem, sic enim ipse actus voluntatis esset finis, quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2406 contra praemissa. Sed ideo quaerit quod quietetur in operatione,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2407 quia operatio est bonum eius. Unde manifestum est quod principalius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2408 bonum est ipsa operatio in qua quietatur voluntas, quam quietatio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2409 voluntatis in ipso.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2410 <p title="I-II q. 4 a. 2 ad 1"><a name="33619"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2411 "ref">[33619] I&ordf;-IIae q. 4 a. 2 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2412 dicendum quod, sicut philosophus ibidem dicit, <i>delectatio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2413 perficit operationem sicut decor iuventutem</i>, qui est ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2414 iuventutem consequens. Unde delectatio est quaedam perfectio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2415 concomitans visionem; non sicut perfectio faciens visionem esse in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2416 sua specie perfectam.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2417 <p title="I-II q. 4 a. 2 ad 2"><a name="33620"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2418 "ref">[33620] I&ordf;-IIae q. 4 a. 2 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2419 dicendum quod apprehensio sensitiva non attingit ad communem
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ht
parents: 26
diff changeset
2420 rationem boni, sed ad aliquod bonum particulare quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2421 delectabile. Et ideo secundum appetitum sensitivum, qui est in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2422 animalibus, operationes quaeruntur propter delectationem. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2423 intellectus apprehendit universalem rationem boni, ad cuius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2424 consecutionem sequitur delectatio. Unde principalius intendit bonum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2425 quam delectationem. Et inde est quod divinus intellectus, qui est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2426 institutor naturae, delectationes apposuit propter operationes. Non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2427 est autem aliquid aestimandum simpliciter secundum ordinem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2428 sensitivi appetitus, sed magis secundum ordinem appetitus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2429 intellectivi.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2430 <p title="I-II q. 4 a. 2 ad 3"><a name="33621"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2431 "ref">[33621] I&ordf;-IIae q. 4 a. 2 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2432 dicendum quod caritas non quaerit bonum dilectum propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2433 delectationem, sed hoc est ei consequens, ut delectetur in bono
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2434 adepto quod amat. Et sic delectatio non respondet ei ut finis, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2435 magis visio, per quam primo finis fit ei praesens.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2436 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2437 <div class="E">Articulus 3</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2438 <p title="I-II q. 4 a. 3 arg. 1"><a name="33622"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2439 "ref">[33622] I&ordf;-IIae q. 4 a. 3 arg. 1</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2440 sic proceditur. Videtur quod ad beatitudinem non requiratur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2441 comprehensio. Dicit enim Augustinus, ad Paulinam de videndo Deum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2442 <i>attingere mente Deum magna est beatitudo, comprehendere autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2443 est impossibile</i>. Ergo sine comprehensione est beatitudo.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2444 <p title="I-II q. 4 a. 3 arg. 2"><a name="33623"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2445 "ref">[33623] I&ordf;-IIae q. 4 a. 3 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2446 beatitudo est perfectio hominis secundum intellectivam partem, in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2447 qua non sunt aliae potentiae quam intellectus et voluntas, ut in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2448 primo dictum est. Sed intellectus sufficienter perficitur per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2449 visionem Dei, voluntas autem per delectationem in ipso. Ergo non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2450 requiritur comprehensio tanquam aliquod tertium.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2451 <p title="I-II q. 4 a. 3 arg. 3"><a name="33624"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2452 "ref">[33624] I&ordf;-IIae q. 4 a. 3 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2453 beatitudo in operatione consistit. Operationes autem determinantur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2454 secundum obiecta. Obiecta autem generalia sunt duo, verum et bonum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2455 verum correspondet visioni, et bonum correspondet delectationi.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2456 Ergo non requiritur comprehensio quasi aliquod tertium.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2457 <p title="I-II q. 4 a. 3 s. c."><a name="33625"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2458 "ref">[33625] I&ordf;-IIae q. 4 a. 3 s. c.</span></a> Sed contra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2459 est quod apostolus dicit, I ad Cor. IX, <i>sic currite ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2460 comprehendatis</i>. Sed spiritualis cursus terminatur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2461 beatitudinem, unde ipse dicit, II ad Tim. ult., <i>bonum certamen
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2462 certavi, cursum consummavi, fidem servavi; in reliquo reposita est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2463 mihi corona iustitiae</i>. Ergo comprehensio requiritur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2464 beatitudinem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2465 <p title="I-II q. 4 a. 3 co."><a name="33626"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2466 "ref">[33626] I&ordf;-IIae q. 4 a. 3 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2467 dicendum quod, cum beatitudo consistat in consecutione ultimi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2468 finis, ea quae requiruntur ad beatitudinem sunt consideranda ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2469 ipso ordine hominis ad finem. Ad finem autem intelligibilem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2470 ordinatur homo partim quidem per intellectum, partim autem per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2471 voluntatem. Per intellectum quidem, inquantum in intellectu
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2472 praeexistit aliqua cognitio finis imperfecta. Per voluntatem autem,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2473 primo quidem per amorem, qui est primus motus voluntatis in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2474 aliquid, secundo autem, per realem habitudinem amantis ad amatum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2475 quae quidem potest esse triplex. Quandoque enim amatum est praesens
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2476 amanti, et tunc iam non quaeritur. Quandoque autem non est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2477 praesens, sed impossibile est ipsum adipisci, et tunc etiam non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2478 quaeritur. Quandoque autem possibile est ipsum adipisci, sed est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2479 elevatum supra facultatem adipiscentis, ita ut statim haberi non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2480 possit, et haec est habitudo sperantis ad speratum, quae sola
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2481 habitudo facit finis inquisitionem. Et istis tribus respondent
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2482 aliqua in ipsa beatitudine. Nam perfecta cognitio finis respondet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2483 imperfectae; praesentia vero ipsius finis respondet habitudini
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2484 spei; sed delectatio in fine iam praesenti consequitur dilectionem,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2485 ut supra dictum est. Et ideo necesse est ad beatitudinem ista tria
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2486 concurrere, scilicet visionem, quae est cognitio perfecta
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2487 intelligibilis finis; comprehensionem, quae importat praesentiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2488 finis; delectationem, vel fruitionem, quae importat quietationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2489 rei amantis in amato.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2490 <p title="I-II q. 4 a. 3 ad 1"><a name="33627"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2491 "ref">[33627] I&ordf;-IIae q. 4 a. 3 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2492 dicendum quod comprehensio dicitur dupliciter. Uno modo, inclusio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2493 comprehensi in comprehendente, et sic omne quod comprehenditur a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2494 finito, est finitum. Unde hoc modo Deus non potest comprehendi ab
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2495 aliquo intellectu creato. Alio modo comprehensio nihil aliud
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2496 nominat quam tentionem alicuius rei iam praesentialiter habitae,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2497 sicut aliquis consequens aliquem, dicitur eum comprehendere quando
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2498 tenet eum. Et hoc modo comprehensio requiritur ad beatitudinem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2499 <p title="I-II q. 4 a. 3 ad 2"><a name="33628"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2500 "ref">[33628] I&ordf;-IIae q. 4 a. 3 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2501 dicendum quod, sicut ad voluntatem pertinet spes et amor, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2502 eiusdem est amare aliquid et tendere in illud non habitum; ita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2503 etiam ad voluntatem pertinet et comprehensio et delectatio, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2504 eiusdem est habere aliquid et quiescere in illo.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2505 <p title="I-II q. 4 a. 3 ad 3"><a name="33629"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2506 "ref">[33629] I&ordf;-IIae q. 4 a. 3 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2507 dicendum quod comprehensio non est aliqua operatio praeter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2508 visionem, sed est quaedam habitudo ad finem iam habitum. Unde etiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2509 ipsa visio, vel res visa secundum quod praesentialiter adest, est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2510 obiectum comprehensionis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2511 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2512 <div class="E">Articulus 4</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2513 <p title="I-II q. 4 a. 4 arg. 1"><a name="33630"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2514 "ref">[33630] I&ordf;-IIae q. 4 a. 4 arg. 1</span></a> Ad quartum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2515 sic proceditur. Videtur quod rectitudo voluntatis non requiratur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2516 beatitudinem. Beatitudo enim essentialiter consistit in operatione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2517 intellectus, ut dictum est. Sed ad perfectam intellectus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2518 operationem non requiritur rectitudo voluntatis, per quam homines
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2519 mundi dicuntur, dicit enim Augustinus, in libro Retract., <i>non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2520 approbo quod in oratione dixi, Deus qui non nisi mundos verum scire
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2521 voluisti. Responderi enim potest multos etiam non mundos multa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2522 scire vera</i>. Ergo rectitudo voluntatis non requiritur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2523 beatitudinem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2524 <p title="I-II q. 4 a. 4 arg. 2"><a name="33631"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2525 "ref">[33631] I&ordf;-IIae q. 4 a. 4 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2526 prius non dependet a posteriori. Sed operatio intellectus est prior
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2527 quam operatio voluntatis. Ergo beatitudo, quae est perfecta
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2528 operatio intellectus, non dependet a rectitudine voluntatis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2529 <p title="I-II q. 4 a. 4 arg. 3"><a name="33632"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2530 "ref">[33632] I&ordf;-IIae q. 4 a. 4 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2531 quod ordinatur ad aliquid tanquam ad finem, non est necessarium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2532 adepto iam fine, sicut navis postquam pervenitur ad portum. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2533 rectitudo voluntatis, quae est per virtutem, ordinatur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2534 beatitudinem tanquam ad finem. Ergo, adepta beatitudine, non est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2535 necessaria rectitudo voluntatis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2536 <p title="I-II q. 4 a. 4 s. c."><a name="33633"><span class=
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parents: 26
diff changeset
2537 "ref">[33633] I&ordf;-IIae q. 4 a. 4 s. c.</span></a> Sed contra
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parents: 26
diff changeset
2538 est quod dicitur Matth. V, <i>beati mundo corde, quoniam ipsi Deum
544e12f679ad convert to xml
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parents: 26
diff changeset
2539 videbunt</i>. Et Heb. XII, <i>pacem sequimini cum omnibus, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2540 sanctimoniam, sine qua nemo videbit Deum</i>.</p>
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parents: 26
diff changeset
2541 <p title="I-II q. 4 a. 4 co."><a name="33634"><span class=
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parents: 26
diff changeset
2542 "ref">[33634] I&ordf;-IIae q. 4 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
2543 dicendum quod rectitudo voluntatis requiritur ad beatitudinem et
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ht
parents: 26
diff changeset
2544 antecedenter et concomitanter. Antecedenter quidem, quia rectitudo
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parents: 26
diff changeset
2545 voluntatis est per debitum ordinem ad finem ultimum. Finis autem
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parents: 26
diff changeset
2546 comparatur ad id quod ordinatur ad finem, sicut forma ad materiam.
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parents: 26
diff changeset
2547 Unde sicut materia non potest consequi formam, nisi sit debito modo
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parents: 26
diff changeset
2548 disposita ad ipsam, ita nihil consequitur finem, nisi sit debito
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ht
parents: 26
diff changeset
2549 modo ordinatum ad ipsum. Et ideo nullus potest ad beatitudinem
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ht
parents: 26
diff changeset
2550 pervenire, nisi habeat rectitudinem voluntatis. Concomitanter
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ht
parents: 26
diff changeset
2551 autem, quia, sicut dictum est, beatitudo ultima consistit in
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ht
parents: 26
diff changeset
2552 visione divinae essentiae, quae est ipsa essentia bonitatis. Et ita
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ht
parents: 26
diff changeset
2553 voluntas videntis Dei essentiam, ex necessitate amat quidquid amat,
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parents: 26
diff changeset
2554 sub ordine ad Deum; sicut voluntas non videntis Dei essentiam, ex
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ht
parents: 26
diff changeset
2555 necessitate amat quidquid amat, sub communi ratione boni quam
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ht
parents: 26
diff changeset
2556 novit. Et hoc ipsum est quod facit voluntatem rectam. Unde
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ht
parents: 26
diff changeset
2557 manifestum est quod beatitudo non potest esse sine recta
544e12f679ad convert to xml
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parents: 26
diff changeset
2558 voluntate.</p>
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parents: 26
diff changeset
2559 <p title="I-II q. 4 a. 4 ad 1"><a name="33635"><span class=
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parents: 26
diff changeset
2560 "ref">[33635] I&ordf;-IIae q. 4 a. 4 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2561 dicendum quod Augustinus loquitur de cognitione veri quod non est
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parents: 26
diff changeset
2562 ipsa essentia bonitatis.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2563 <p title="I-II q. 4 a. 4 ad 2"><a name="33636"><span class=
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parents: 26
diff changeset
2564 "ref">[33636] I&ordf;-IIae q. 4 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2565 dicendum quod omnis actus voluntatis praeceditur ab aliquo actu
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ht
parents: 26
diff changeset
2566 intellectus, aliquis tamen actus voluntatis est prior quam aliquis
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parents: 26
diff changeset
2567 actus intellectus. Voluntas enim tendit in finalem actum
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parents: 26
diff changeset
2568 intellectus, qui est beatitudo. Et ideo recta inclinatio voluntatis
544e12f679ad convert to xml
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parents: 26
diff changeset
2569 praeexigitur ad beatitudinem, sicut rectus motus sagittae ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2570 percussionem signi.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2571 <p title="I-II q. 4 a. 4 ad 3"><a name="33637"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2572 "ref">[33637] I&ordf;-IIae q. 4 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2573 dicendum quod non omne quod ordinatur ad finem, cessat adveniente
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ht
parents: 26
diff changeset
2574 fine, sed id tantum quod se habet in ratione imperfectionis, ut
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ht
parents: 26
diff changeset
2575 motus. Unde instrumenta motus non sunt necessaria postquam
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parents: 26
diff changeset
2576 pervenitur ad finem, sed debitus ordo ad finem est necessarius.</p>
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parents: 26
diff changeset
2577 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2578 <div class="E">Articulus 5</div>
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ht
parents: 26
diff changeset
2579 <p title="I-II q. 4 a. 5 arg. 1"><a name="33638"><span class=
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parents: 26
diff changeset
2580 "ref">[33638] I&ordf;-IIae q. 4 a. 5 arg. 1</span></a> Ad quintum
544e12f679ad convert to xml
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parents: 26
diff changeset
2581 sic proceditur. Videtur quod ad beatitudinem requiratur corpus.
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parents: 26
diff changeset
2582 Perfectio enim virtutis et gratiae praesupponit perfectionem
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parents: 26
diff changeset
2583 naturae. Sed beatitudo est perfectio virtutis et gratiae. Anima
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parents: 26
diff changeset
2584 autem sine corpore non habet perfectionem naturae, cum sit pars
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parents: 26
diff changeset
2585 naturaliter humanae naturae, omnis autem pars est imperfecta a suo
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parents: 26
diff changeset
2586 toto separata. Ergo anima sine corpore non potest esse beata.</p>
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ht
parents: 26
diff changeset
2587 <p title="I-II q. 4 a. 5 arg. 2"><a name="33639"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2588 "ref">[33639] I&ordf;-IIae q. 4 a. 5 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2589 beatitudo est operatio quaedam perfecta, ut supra dictum est. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
2590 operatio perfecta sequitur esse perfectum, quia nihil operatur nisi
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ht
parents: 26
diff changeset
2591 secundum quod est ens in actu. Cum ergo anima non habeat esse
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ht
parents: 26
diff changeset
2592 perfectum quando est a corpore separata, sicut nec aliqua pars
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ht
parents: 26
diff changeset
2593 quando separata est a toto; videtur quod anima sine corpore non
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ht
parents: 26
diff changeset
2594 possit esse beata.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2595 <p title="I-II q. 4 a. 5 arg. 3"><a name="33640"><span class=
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ht
parents: 26
diff changeset
2596 "ref">[33640] I&ordf;-IIae q. 4 a. 5 arg. 3</span></a> Praeterea,
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ht
parents: 26
diff changeset
2597 beatitudo est perfectio hominis. Sed anima sine corpore non est
544e12f679ad convert to xml
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parents: 26
diff changeset
2598 homo. Ergo beatitudo non potest esse in anima sine corpore.</p>
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parents: 26
diff changeset
2599 <p title="I-II q. 4 a. 5 arg. 4"><a name="33641"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2600 "ref">[33641] I&ordf;-IIae q. 4 a. 5 arg. 4</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2601 secundum philosophum, in VII Ethic., felicitatis operatio, in qua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2602 consistit beatitudo, est non impedita. Sed operatio animae
544e12f679ad convert to xml
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parents: 26
diff changeset
2603 separatae est impedita, quia, ut dicit Augustinus XII super Gen. ad
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parents: 26
diff changeset
2604 Litt., <i>inest ei naturalis quidam appetitus corpus administrandi,
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parents: 26
diff changeset
2605 quo appetitu retardatur quodammodo ne tota intentione pergat in
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parents: 26
diff changeset
2606 illud summum caelum</i>, idest in visionem essentiae divinae. Ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2607 anima sine corpore non potest esse beata.</p>
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ht
parents: 26
diff changeset
2608 <p title="I-II q. 4 a. 5 arg. 5"><a name="33642"><span class=
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parents: 26
diff changeset
2609 "ref">[33642] I&ordf;-IIae q. 4 a. 5 arg. 5</span></a> Praeterea,
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parents: 26
diff changeset
2610 beatitudo est sufficiens bonum, et quietat desiderium. Sed hoc non
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ht
parents: 26
diff changeset
2611 convenit animae separatae, quia adhuc appetit corporis unionem, ut
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parents: 26
diff changeset
2612 Augustinus dicit. Ergo anima separata a corpore non est beata.</p>
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parents: 26
diff changeset
2613 <p title="I-II q. 4 a. 5 arg. 6"><a name="33643"><span class=
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parents: 26
diff changeset
2614 "ref">[33643] I&ordf;-IIae q. 4 a. 5 arg. 6</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2615 homo in beatitudine est Angelis aequalis. Sed anima sine corpore
544e12f679ad convert to xml
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parents: 26
diff changeset
2616 non aequatur Angelis, ut Augustinus dicit. Ergo non est beata.</p>
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parents: 26
diff changeset
2617 <p title="I-II q. 4 a. 5 s. c."><a name="33644"><span class=
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parents: 26
diff changeset
2618 "ref">[33644] I&ordf;-IIae q. 4 a. 5 s. c.</span></a> Sed contra
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parents: 26
diff changeset
2619 est quod dicitur Apoc. XIV, <i>beati mortui qui in domino
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parents: 26
diff changeset
2620 moriuntur</i>.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2621 <p title="I-II q. 4 a. 5 co."><a name="33645"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2622 "ref">[33645] I&ordf;-IIae q. 4 a. 5 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
2623 dicendum quod duplex est beatitudo, una imperfecta, quae habetur in
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parents: 26
diff changeset
2624 hac vita; et alia perfecta, quae in Dei visione consistit.
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parents: 26
diff changeset
2625 Manifestum est autem quod ad beatitudinem huius vitae, de
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parents: 26
diff changeset
2626 necessitate requiritur corpus. Est enim beatitudo huius vitae
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parents: 26
diff changeset
2627 operatio intellectus, vel speculativi vel practici. Operatio autem
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ht
parents: 26
diff changeset
2628 intellectus in hac vita non potest esse sine phantasmate, quod non
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parents: 26
diff changeset
2629 est nisi in organo corporeo, ut in primo habitum est. Et sic
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parents: 26
diff changeset
2630 beatitudo quae in hac vita haberi potest, dependet quodammodo ex
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parents: 26
diff changeset
2631 corpore. Sed circa beatitudinem perfectam, quae in Dei visione
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parents: 26
diff changeset
2632 consistit, aliqui posuerunt quod non potest animae advenire sine
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parents: 26
diff changeset
2633 corpore existenti; dicentes quod animae sanctorum a corporibus
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parents: 26
diff changeset
2634 separatae, ad illam beatitudinem non perveniunt usque ad diem
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parents: 26
diff changeset
2635 iudicii, quando corpora resument. Quod quidem apparet esse falsum
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parents: 26
diff changeset
2636 et auctoritate, et ratione. Auctoritate quidem, quia apostolus
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parents: 26
diff changeset
2637 dicit, II ad Cor. V, <i>quandiu sumus in corpore, peregrinamur a
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parents: 26
diff changeset
2638 domino</i>; et quae sit ratio peregrinationis ostendit, subdens,
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parents: 26
diff changeset
2639 <i>per fidem enim ambulamus, et non per speciem</i>. Ex quo apparet
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parents: 26
diff changeset
2640 quod quandiu aliquis ambulat per fidem et non per speciem, carens
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parents: 26
diff changeset
2641 visione divinae essentiae, nondum est Deo praesens. Animae autem
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parents: 26
diff changeset
2642 sanctorum a corporibus separatae, sunt Deo praesentes, unde
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parents: 26
diff changeset
2643 subditur, <i>audemus autem, et bonam voluntatem habemus peregrinari
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parents: 26
diff changeset
2644 a corpore, et praesentes esse ad dominum</i>. Unde manifestum est
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parents: 26
diff changeset
2645 quod animae sanctorum separatae a corporibus, ambulant per speciem,
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parents: 26
diff changeset
2646 Dei essentiam videntes, in quo est vera beatitudo. Hoc etiam per
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parents: 26
diff changeset
2647 rationem apparet. Nam intellectus ad suam operationem non indiget
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parents: 26
diff changeset
2648 corpore nisi propter phantasmata, in quibus veritatem
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parents: 26
diff changeset
2649 intelligibilem contuetur, ut in primo dictum est. Manifestum est
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parents: 26
diff changeset
2650 autem quod divina essentia per phantasmata videri non potest, ut in
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parents: 26
diff changeset
2651 primo ostensum est. Unde, cum in visione divinae essentiae perfecta
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parents: 26
diff changeset
2652 hominis beatitudo consistat, non dependet beatitudo perfecta
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parents: 26
diff changeset
2653 hominis a corpore. Unde sine corpore potest anima esse beata. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
2654 sciendum quod ad perfectionem alicuius rei dupliciter aliquid
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parents: 26
diff changeset
2655 pertinet. Uno modo, ad constituendam essentiam rei, sicut anima
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parents: 26
diff changeset
2656 requiritur ad perfectionem hominis. Alio modo requiritur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2657 perfectionem rei quod pertinet ad bene esse eius, sicut pulchritudo
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parents: 26
diff changeset
2658 corporis, et velocitas ingenii pertinet ad perfectionem hominis.
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parents: 26
diff changeset
2659 Quamvis ergo corpus primo modo ad perfectionem beatitudinis humanae
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parents: 26
diff changeset
2660 non pertineat, pertinet tamen secundo modo. Cum enim operatio
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parents: 26
diff changeset
2661 dependeat ex natura rei, quando anima perfectior erit in sua
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parents: 26
diff changeset
2662 natura, tanto perfectius habebit suam propriam operationem, in qua
544e12f679ad convert to xml
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parents: 26
diff changeset
2663 felicitas consistit. Unde Augustinus, in XII super Gen. ad Litt.,
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parents: 26
diff changeset
2664 cum quaesivisset, <i>utrum spiritibus defunctorum sine corporibus
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parents: 26
diff changeset
2665 possit summa illa beatitudo praeberi</i>, respondet quod <i>non sic
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parents: 26
diff changeset
2666 possunt videre incommutabilem substantiam, ut sancti Angeli vident;
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parents: 26
diff changeset
2667 sive alia latentiore causa, sive ideo quia est in eis naturalis
544e12f679ad convert to xml
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parents: 26
diff changeset
2668 quidam appetitus corpus administrandi</i>.</p>
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parents: 26
diff changeset
2669 <p title="I-II q. 4 a. 5 ad 1"><a name="33646"><span class=
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parents: 26
diff changeset
2670 "ref">[33646] I&ordf;-IIae q. 4 a. 5 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2671 dicendum quod beatitudo est perfectio animae ex parte intellectus,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2672 secundum quem anima transcendit corporis organa, non autem secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2673 quod est forma naturalis corporis. Et ideo illa naturae perfectio
544e12f679ad convert to xml
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parents: 26
diff changeset
2674 manet secundum quam ei beatitudo debetur, licet non maneat illa
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parents: 26
diff changeset
2675 naturae perfectio secundum quam est corporis forma.</p>
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parents: 26
diff changeset
2676 <p title="I-II q. 4 a. 5 ad 2"><a name="33647"><span class=
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parents: 26
diff changeset
2677 "ref">[33647] I&ordf;-IIae q. 4 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2678 dicendum quod anima aliter se habet ad esse quam aliae partes. Nam
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parents: 26
diff changeset
2679 esse totius non est alicuius suarum partium, unde vel pars omnino
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ht
parents: 26
diff changeset
2680 desinit esse, destructo toto, sicut partes animalis destructo
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ht
parents: 26
diff changeset
2681 animali; vel, si remanent, habent aliud esse in actu, sicut pars
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parents: 26
diff changeset
2682 lineae habet aliud esse quam tota linea. Sed animae humanae remanet
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ht
parents: 26
diff changeset
2683 esse compositi post corporis destructionem, et hoc ideo, quia idem
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parents: 26
diff changeset
2684 est esse formae et materia, et hoc est esse compositi. Anima autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2685 subsistit in suo esse, ut in primo ostensum est. Unde relinquitur
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parents: 26
diff changeset
2686 quod post separationem a corpore perfectum esse habeat, unde et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2687 perfectam operationem habere potest; licet non habeat perfectam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2688 naturam speciei.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2689 <p title="I-II q. 4 a. 5 ad 3"><a name="33648"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2690 "ref">[33648] I&ordf;-IIae q. 4 a. 5 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
2691 dicendum quod beatitudo est hominis secundum intellectum, et ideo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2692 remanente intellectu, potest inesse ei beatitudo. Sicut dentes
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2693 Aethiopis possunt esse albi, etiam post evulsionem, secundum quos
544e12f679ad convert to xml
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parents: 26
diff changeset
2694 Aethiops dicitur albus.</p>
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ht
parents: 26
diff changeset
2695 <p title="I-II q. 4 a. 5 ad 4"><a name="33649"><span class=
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parents: 26
diff changeset
2696 "ref">[33649] I&ordf;-IIae q. 4 a. 5 ad 4</span></a> Ad quartum
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ht
parents: 26
diff changeset
2697 dicendum quod dupliciter aliquid impeditur ab alio. Uno modo, per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2698 modum contrarietatis, sicut frigus impedit actionem caloris, et
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ht
parents: 26
diff changeset
2699 tale impedimentum operationis repugnat felicitati. Alio modo, per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2700 modum cuiusdam defectus, quia scilicet res impedita non habet
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ht
parents: 26
diff changeset
2701 quidquid ad omnimodam sui perfectionem requiritur, et tale
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parents: 26
diff changeset
2702 impedimentum operationis non repugnat felicitati, sed omnimodae
544e12f679ad convert to xml
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parents: 26
diff changeset
2703 perfectioni ipsius. Et sic separatio a corpore dicitur animam
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ht
parents: 26
diff changeset
2704 retardare, ne tota intentione tendat in visionem divinae essentiae.
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parents: 26
diff changeset
2705 Appetit enim anima sic frui Deo, quod etiam ipsa fruitio derivetur
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parents: 26
diff changeset
2706 ad corpus per redundantiam, sicut est possibile. Et ideo quandiu
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ht
parents: 26
diff changeset
2707 ipsa fruitur Deo sine corpore, appetitus eius sic quiescit in eo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2708 quod habet, quod tamen adhuc ad participationem eius vellet suum
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parents: 26
diff changeset
2709 corpus pertingere.</p>
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parents: 26
diff changeset
2710 <p title="I-II q. 4 a. 5 ad 5"><a name="33650"><span class=
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parents: 26
diff changeset
2711 "ref">[33650] I&ordf;-IIae q. 4 a. 5 ad 5</span></a> Ad quintum
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parents: 26
diff changeset
2712 dicendum quod desiderium animae separatae totaliter quiescit ex
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parents: 26
diff changeset
2713 parte appetibilis, quia scilicet habet id quod suo appetitui
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parents: 26
diff changeset
2714 sufficit. Sed non totaliter requiescit ex parte appetentis, quia
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parents: 26
diff changeset
2715 illud bonum non possidet secundum omnem modum quo possidere vellet.
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parents: 26
diff changeset
2716 Et ideo, corpore resumpto, beatitudo crescit non intensive, sed
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parents: 26
diff changeset
2717 extensive.</p>
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parents: 26
diff changeset
2718 <p title="I-II q. 4 a. 5 ad 6"><a name="33651"><span class=
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parents: 26
diff changeset
2719 "ref">[33651] I&ordf;-IIae q. 4 a. 5 ad 6</span></a> Ad sextum
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parents: 26
diff changeset
2720 dicendum quod id quod ibidem dicitur, quod <i>spiritus defunctorum
544e12f679ad convert to xml
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parents: 26
diff changeset
2721 non sic vident Deum sicut Angeli</i>, non est intelligendum
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parents: 26
diff changeset
2722 secundum inaequalitatem quantitatis, quia etiam modo aliquae animae
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parents: 26
diff changeset
2723 beatorum sunt assumptae ad superiores ordines Angelorum, clarius
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parents: 26
diff changeset
2724 videntes Deum quam inferiores Angeli. Sed intelligitur secundum
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parents: 26
diff changeset
2725 inaequalitatem proportionis, quia Angeli, etiam infimi, habent
544e12f679ad convert to xml
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parents: 26
diff changeset
2726 omnem perfectionem beatitudinis quam sunt habituri, non autem
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parents: 26
diff changeset
2727 animae separatae sanctorum.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2728 <br />
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ht
parents: 26
diff changeset
2729 <div class="E">Articulus 6</div>
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ht
parents: 26
diff changeset
2730 <p title="I-II q. 4 a. 6 arg. 1"><a name="33652"><span class=
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ht
parents: 26
diff changeset
2731 "ref">[33652] I&ordf;-IIae q. 4 a. 6 arg. 1</span></a> Ad sextum
544e12f679ad convert to xml
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parents: 26
diff changeset
2732 sic proceditur. Videtur quod perfectio corporis non requiratur ad
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parents: 26
diff changeset
2733 beatitudinem hominis perfectam. Perfectio enim corporis est quoddam
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ht
parents: 26
diff changeset
2734 corporale bonum. Sed supra ostensum est quod beatitudo non
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ht
parents: 26
diff changeset
2735 consistit in corporalibus bonis. Ergo ad beatitudinem hominis non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2736 requiritur aliqua perfecta dispositio corporis.</p>
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ht
parents: 26
diff changeset
2737 <p title="I-II q. 4 a. 6 arg. 2"><a name="33653"><span class=
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ht
parents: 26
diff changeset
2738 "ref">[33653] I&ordf;-IIae q. 4 a. 6 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2739 beatitudo hominis consistit in visione divinae essentiae, ut
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ht
parents: 26
diff changeset
2740 ostensum est. Sed ad hanc operationem nihil exhibet corpus, ut
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parents: 26
diff changeset
2741 dictum est. Ergo nulla dispositio corporis requiritur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2742 beatitudinem.</p>
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parents: 26
diff changeset
2743 <p title="I-II q. 4 a. 6 arg. 3"><a name="33654"><span class=
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parents: 26
diff changeset
2744 "ref">[33654] I&ordf;-IIae q. 4 a. 6 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2745 quanto intellectus est magis abstractus a corpore, tanto perfectius
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ht
parents: 26
diff changeset
2746 intelligit. Sed beatitudo consistit in perfectissima operatione
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parents: 26
diff changeset
2747 intellectus. Ergo oportet omnibus modis animam esse abstractam a
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ht
parents: 26
diff changeset
2748 corpore. Nullo ergo modo requiritur aliqua dispositio corporis ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2749 beatitudinem.</p>
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parents: 26
diff changeset
2750 <p title="I-II q. 4 a. 6 s. c."><a name="33655"><span class=
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parents: 26
diff changeset
2751 "ref">[33655] I&ordf;-IIae q. 4 a. 6 s. c.</span></a> Sed contra,
544e12f679ad convert to xml
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parents: 26
diff changeset
2752 praemium virtutis est beatitudo, unde dicitur Ioan. XIII, <i>beati
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2753 eritis, si feceritis ea</i>. Sed sanctis repromittitur pro praemio
544e12f679ad convert to xml
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parents: 26
diff changeset
2754 non solum visio Dei et delectatio, sed etiam corporis bona
544e12f679ad convert to xml
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parents: 26
diff changeset
2755 dispositio, dicitur enim Isaiae ult., <i>videbitis, et gaudebit cor
544e12f679ad convert to xml
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parents: 26
diff changeset
2756 vestrum, et ossa vestra quasi herba germinabunt</i>. Ergo bona
544e12f679ad convert to xml
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parents: 26
diff changeset
2757 dispositio corporis requiritur ad beatitudinem.</p>
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ht
parents: 26
diff changeset
2758 <p title="I-II q. 4 a. 6 co."><a name="33656"><span class=
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ht
parents: 26
diff changeset
2759 "ref">[33656] I&ordf;-IIae q. 4 a. 6 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2760 dicendum quod, si loquamur de beatitudine hominis qualis in hac
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2761 vita potest haberi, manifestum est quod ad eam ex necessitate
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ht
parents: 26
diff changeset
2762 requiritur bona dispositio corporis. Consistit enim haec beatitudo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2763 secundum philosophum, in operatione virtutis perfectae. Manifestum
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ht
parents: 26
diff changeset
2764 est autem quod per invaletudinem corporis, in omni operatione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2765 virtutis homo impediri potest. Sed si loquamur de beatitudine
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ht
parents: 26
diff changeset
2766 perfecta, sic quidam posuerunt quod non requiritur ad beatitudinem
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parents: 26
diff changeset
2767 aliqua corporis dispositio, immo requiritur ad eam ut omnino anima
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ht
parents: 26
diff changeset
2768 sit a corpore separata. Unde Augustinus, XXII de Civ. Dei,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2769 introducit verba Porphyrii dicentis quod <i>ad hoc quod beata sit
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ht
parents: 26
diff changeset
2770 anima, omne corpus fugiendum est</i>. Sed hoc est inconveniens. Cum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2771 enim naturale sit animae corpori uniri, non potest esse quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2772 perfectio animae naturalem eius perfectionem excludat. Et ideo
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ht
parents: 26
diff changeset
2773 dicendum est quod ad beatitudinem omnibus modis perfectam,
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parents: 26
diff changeset
2774 requiritur perfecta dispositio corporis et antecedenter et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2775 consequenter. Antecedenter quidem, quia, ut Augustinus dicit XII
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2776 super Gen. ad Litt., <i>si tale sit corpus, cuius sit difficilis et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2777 gravis administratio, sicut caro quae corrumpitur et aggravat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2778 animam, avertitur mens ab illa visione summi caeli</i>. Unde
544e12f679ad convert to xml
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parents: 26
diff changeset
2779 concludit quod, <i>cum hoc corpus iam non erit animale, sed
544e12f679ad convert to xml
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parents: 26
diff changeset
2780 spirituale, tunc Angelis adaequabitur, et erit ei ad gloriam, quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2781 sarcinae fuit</i>. Consequenter vero, quia ex beatitudine animae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2782 fiet redundantia ad corpus, ut et ipsum sua perfectione potiatur.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2783 Unde Augustinus dicit, in Epist. ad Dioscorum, <i>tam potenti
544e12f679ad convert to xml
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parents: 26
diff changeset
2784 natura Deus fecit animam, ut ex eius plenissima beatitudine
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ht
parents: 26
diff changeset
2785 redundet in inferiorem naturam incorruptionis vigor</i>.</p>
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ht
parents: 26
diff changeset
2786 <p title="I-II q. 4 a. 6 ad 1"><a name="33657"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2787 "ref">[33657] I&ordf;-IIae q. 4 a. 6 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2788 dicendum quod in corporali bono non consistit beatitudo sicut in
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ht
parents: 26
diff changeset
2789 obiecto beatitudinis, sed corporale bonum potest facere ad aliquem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2790 beatitudinis decorem vel perfectionem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2791 <p title="I-II q. 4 a. 6 ad 2"><a name="33658"><span class=
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ht
parents: 26
diff changeset
2792 "ref">[33658] I&ordf;-IIae q. 4 a. 6 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2793 dicendum quod, etsi corpus nihil conferat ad illam operationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2794 intellectus qua Dei essentia videtur, tamen posset ab hac impedire.
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parents: 26
diff changeset
2795 Et ideo requiritur perfectio corporis, ut non impediat elevationem
544e12f679ad convert to xml
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parents: 26
diff changeset
2796 mentis.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2797 <p title="I-II q. 4 a. 6 ad 3"><a name="33659"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2798 "ref">[33659] I&ordf;-IIae q. 4 a. 6 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
2799 dicendum quod ad perfectam operationem intellectus requiritur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2800 quidem abstractio ab hoc corruptibili corpore, quod aggravat
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parents: 26
diff changeset
2801 animam, non autem a corpore spirituali, quod erit totaliter
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ht
parents: 26
diff changeset
2802 spiritui subiectum, de quo in tertia parte huius operis
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parents: 26
diff changeset
2803 dicetur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2804 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2805 <div class="E">Articulus 7</div>
544e12f679ad convert to xml
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parents: 26
diff changeset
2806 <p title="I-II q. 4 a. 7 arg. 1"><a name="33660"><span class=
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parents: 26
diff changeset
2807 "ref">[33660] I&ordf;-IIae q. 4 a. 7 arg. 1</span></a> Ad septimum
544e12f679ad convert to xml
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parents: 26
diff changeset
2808 sic proceditur. Videtur quod ad beatitudinem requirantur etiam
544e12f679ad convert to xml
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parents: 26
diff changeset
2809 exteriora bona. Quod enim in praemium sanctis promittitur, ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2810 beatitudinem pertinet. Sed sanctis repromittuntur exteriora bona,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2811 sicut cibus et potus, divitiae et regnum, dicitur enim Luc. XXII,
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parents: 26
diff changeset
2812 <i>ut edatis et bibatis super mensam meam in regno meo</i>; et
544e12f679ad convert to xml
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parents: 26
diff changeset
2813 Matth. VI, <i>thesaurizate vobis thesauros in caelo</i>; et Matth.
544e12f679ad convert to xml
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parents: 26
diff changeset
2814 XXV, <i>venite, benedicti patris mei, possidete regnum</i>. Ergo ad
544e12f679ad convert to xml
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parents: 26
diff changeset
2815 beatitudinem requiruntur exteriora bona.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2816 <p title="I-II q. 4 a. 7 arg. 2"><a name="33661"><span class=
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parents: 26
diff changeset
2817 "ref">[33661] I&ordf;-IIae q. 4 a. 7 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2818 secundum Boetium, in III de Consol., <i>beatitudo est status omnium
544e12f679ad convert to xml
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parents: 26
diff changeset
2819 bonorum aggregatione perfectus</i>. Sed exteriora sunt aliqua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2820 hominis bona, licet minima, ut Augustinus dicit. Ergo ipsa etiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2821 requiruntur ad beatitudinem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2822 <p title="I-II q. 4 a. 7 arg. 3"><a name="33662"><span class=
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parents: 26
diff changeset
2823 "ref">[33662] I&ordf;-IIae q. 4 a. 7 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2824 dominus, Matth. V, dicit, <i>merces vestra multa est in caelis</i>.
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parents: 26
diff changeset
2825 Sed esse in caelis significat esse in loco. Ergo saltem locus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2826 exterior requiritur ad beatitudinem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2827 <p title="I-II q. 4 a. 7 s. c."><a name="33663"><span class=
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parents: 26
diff changeset
2828 "ref">[33663] I&ordf;-IIae q. 4 a. 7 s. c.</span></a> Sed contra
544e12f679ad convert to xml
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parents: 26
diff changeset
2829 est quod dicitur in Psalmo LXXII, <i>quid enim mihi est in caelo?
544e12f679ad convert to xml
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parents: 26
diff changeset
2830 Et a te quid volui super terram?</i> Quasi dicat, nihil aliud volo
544e12f679ad convert to xml
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parents: 26
diff changeset
2831 nisi hoc quod sequitur, <i>mihi adhaerere Deo bonum est</i>. Ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2832 nihil aliud exterius ad beatitudinem requiritur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2833 <p title="I-II q. 4 a. 7 co."><a name="33664"><span class=
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parents: 26
diff changeset
2834 "ref">[33664] I&ordf;-IIae q. 4 a. 7 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2835 dicendum quod ad beatitudinem imperfectam, qualis in hac vita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2836 potest haberi, requiruntur exteriora bona, non quasi de essentia
544e12f679ad convert to xml
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parents: 26
diff changeset
2837 beatitudinis existentia, sed quasi instrumentaliter deservientia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2838 beatitudini, quae consistit in operatione virtutis, ut dicitur in I
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2839 Ethic. Indiget enim homo in hac vita necessariis corporis tam ad
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parents: 26
diff changeset
2840 operationem virtutis contemplativae quam etiam ad operationem
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ht
parents: 26
diff changeset
2841 virtutis activae, ad quam etiam plura alia requiruntur, quibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2842 exerceat opera activae virtutis. Sed ad beatitudinem perfectam,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2843 quae in visione Dei consistit, nullo modo huiusmodi bona
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ht
parents: 26
diff changeset
2844 requiruntur. Cuius ratio est quia omnia huiusmodi bona exteriora
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parents: 26
diff changeset
2845 vel requiruntur ad sustentationem animalis corporis; vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2846 requiruntur ad aliquas operationes quas per animale corpus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2847 exercemus, quae humanae vitae conveniunt. Illa autem perfecta
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2848 beatitudo quae in visione Dei consistit, vel erit in anima sine
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ht
parents: 26
diff changeset
2849 corpore; vel erit in anima corpori unita non iam animali, sed
544e12f679ad convert to xml
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parents: 26
diff changeset
2850 spirituali. Et ideo nullo modo huiusmodi exteriora bona requiruntur
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parents: 26
diff changeset
2851 ad illam beatitudinem, cum ordinentur ad vitam animalem. Et quia in
544e12f679ad convert to xml
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parents: 26
diff changeset
2852 hac vita magis accedit ad similitudinem illius perfectae
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ht
parents: 26
diff changeset
2853 beatitudinis felicitas contemplativa quam activa, utpote etiam Deo
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ht
parents: 26
diff changeset
2854 similior, ut ex dictis patet; ideo minus indiget huiusmodi bonis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2855 corporis, ut dicitur in X Ethic.</p>
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ht
parents: 26
diff changeset
2856 <p title="I-II q. 4 a. 7 ad 1"><a name="33665"><span class=
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parents: 26
diff changeset
2857 "ref">[33665] I&ordf;-IIae q. 4 a. 7 ad 1</span></a> Ad primum ergo
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ht
parents: 26
diff changeset
2858 dicendum quod omnes illae corporales promissiones quae in sacra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2859 Scriptura continentur, sunt metaphorice intelligendae, secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2860 quod in Scripturis solent spiritualia per corporalia designari,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2861 <i>ut ex his quae novimus, ad desiderandum incognita
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parents: 26
diff changeset
2862 consurgamus</i>, sicut Gregorius dicit in quadam homilia. Sicut per
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ht
parents: 26
diff changeset
2863 cibum et potum intelligitur delectatio beatitudinis; per divitias,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2864 sufficientia qua homini sufficiet Deus; per regnum, exaltatio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2865 hominis usque ad coniunctionem cum Deo.</p>
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ht
parents: 26
diff changeset
2866 <p title="I-II q. 4 a. 7 ad 2"><a name="33666"><span class=
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parents: 26
diff changeset
2867 "ref">[33666] I&ordf;-IIae q. 4 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2868 dicendum quod bona ista deservientia animali vitae, non competunt
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parents: 26
diff changeset
2869 vitae spirituali in qua beatitudo perfecta consistit. Et tamen erit
544e12f679ad convert to xml
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parents: 26
diff changeset
2870 in illa beatitudine omnium bonorum congregatio, quia quidquid boni
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parents: 26
diff changeset
2871 invenitur in istis, totum habebitur in summo fonte bonorum.</p>
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ht
parents: 26
diff changeset
2872 <p title="I-II q. 4 a. 7 ad 3"><a name="33667"><span class=
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ht
parents: 26
diff changeset
2873 "ref">[33667] I&ordf;-IIae q. 4 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2874 dicendum quod, secundum Augustinum in libro de Serm. Dom. in monte,
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ht
parents: 26
diff changeset
2875 merces sanctorum non dicitur esse in corporeis caelis, sed per
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ht
parents: 26
diff changeset
2876 caelos intelligitur altitudo spiritualium bonorum. Nihilominus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2877 tamen locus corporeus, scilicet caelum Empyreum, aderit beatis, non
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parents: 26
diff changeset
2878 propter necessitatem beatitudinis, sed secundum quandam
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ht
parents: 26
diff changeset
2879 congruentiam et decorem.</p>
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ht
parents: 26
diff changeset
2880 <br />
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ht
parents: 26
diff changeset
2881 <div class="E">Articulus 8</div>
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ht
parents: 26
diff changeset
2882 <p title="I-II q. 4 a. 8 arg. 1"><a name="33668"><span class=
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ht
parents: 26
diff changeset
2883 "ref">[33668] I&ordf;-IIae q. 4 a. 8 arg. 1</span></a> Ad octavum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2884 sic proceditur. Videtur quod amici sint necessarii ad beatitudinem.
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parents: 26
diff changeset
2885 Futura enim beatitudo in Scripturis frequenter nomine gloriae
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ht
parents: 26
diff changeset
2886 designatur. Sed gloria consistit in hoc quod bonum hominis ad
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ht
parents: 26
diff changeset
2887 notitiam multorum deducitur. Ergo ad beatitudinem requiritur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2888 societas amicorum.</p>
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ht
parents: 26
diff changeset
2889 <p title="I-II q. 4 a. 8 arg. 2"><a name="33669"><span class=
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ht
parents: 26
diff changeset
2890 "ref">[33669] I&ordf;-IIae q. 4 a. 8 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2891 Boetius dicit quod <i>nullius boni sine consortio iucunda est
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ht
parents: 26
diff changeset
2892 possessio</i>. Sed ad beatitudinem requiritur delectatio. Ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2893 etiam requiritur societas amicorum.</p>
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ht
parents: 26
diff changeset
2894 <p title="I-II q. 4 a. 8 arg. 3"><a name="33670"><span class=
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parents: 26
diff changeset
2895 "ref">[33670] I&ordf;-IIae q. 4 a. 8 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2896 caritas in beatitudine perficitur. Sed caritas se extendit ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2897 dilectionem Dei et proximi. Ergo videtur quod ad beatitudinem
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parents: 26
diff changeset
2898 requiratur societas amicorum.</p>
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parents: 26
diff changeset
2899 <p title="I-II q. 4 a. 8 s. c."><a name="33671"><span class=
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parents: 26
diff changeset
2900 "ref">[33671] I&ordf;-IIae q. 4 a. 8 s. c.</span></a> Sed contra
544e12f679ad convert to xml
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parents: 26
diff changeset
2901 est quod dicitur Sap. VII, <i>venerunt mihi omnia bona pariter cum
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parents: 26
diff changeset
2902 illa</i>, scilicet cum divina sapientia, quae consistit in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2903 contemplatione Dei. Et sic ad beatitudinem nihil aliud
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2904 requiritur.</p>
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ht
parents: 26
diff changeset
2905 <p title="I-II q. 4 a. 8 co."><a name="33672"><span class=
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parents: 26
diff changeset
2906 "ref">[33672] I&ordf;-IIae q. 4 a. 8 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
2907 dicendum quod, si loquamur de felicitate praesentis vitae, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2908 philosophus dicit in IX Ethic., felix indiget amicis, non quidem
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parents: 26
diff changeset
2909 propter utilitatem, cum sit sibi sufficiens; nec propter
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parents: 26
diff changeset
2910 delectationem, quia habet in seipso delectationem perfectam in
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parents: 26
diff changeset
2911 operatione virtutis; sed propter bonam operationem, ut scilicet eis
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parents: 26
diff changeset
2912 benefaciat, et ut eos inspiciens benefacere delectetur, et ut etiam
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parents: 26
diff changeset
2913 ab eis in benefaciendo adiuvetur. Indiget enim homo ad bene
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parents: 26
diff changeset
2914 operandum auxilio amicorum, tam in operibus vitae activae, quam in
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ht
parents: 26
diff changeset
2915 operibus vitae contemplativae. Sed si loquamur de perfecta
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ht
parents: 26
diff changeset
2916 beatitudine quae erit in patria, non requiritur societas amicorum
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parents: 26
diff changeset
2917 de necessitate ad beatitudinem, quia homo habet totam plenitudinem
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parents: 26
diff changeset
2918 suae perfectionis in Deo. Sed ad bene esse beatitudinis facit
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parents: 26
diff changeset
2919 societas amicorum. Unde Augustinus dicit, VIII super Gen. ad Litt.,
544e12f679ad convert to xml
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parents: 26
diff changeset
2920 quod <i>creatura spiritualis, ad hoc quod beata sit, non nisi
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parents: 26
diff changeset
2921 intrinsecus adiuvatur aeternitate, veritate, caritate creatoris.
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parents: 26
diff changeset
2922 Extrinsecus vero, si adiuvari dicenda est, fortasse hoc solo
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parents: 26
diff changeset
2923 adiuvatur, quod invicem vident, et de sua societate gaudent in
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ht
parents: 26
diff changeset
2924 Deo</i>.</p>
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parents: 26
diff changeset
2925 <p title="I-II q. 4 a. 8 ad 1"><a name="33673"><span class=
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ht
parents: 26
diff changeset
2926 "ref">[33673] I&ordf;-IIae q. 4 a. 8 ad 1</span></a> Ad primum ergo
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ht
parents: 26
diff changeset
2927 dicendum quod gloria quae est essentialis beatitudini, est quam
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parents: 26
diff changeset
2928 habet homo non apud hominem, sed apud Deum.</p>
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parents: 26
diff changeset
2929 <p title="I-II q. 4 a. 8 ad 2"><a name="33674"><span class=
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parents: 26
diff changeset
2930 "ref">[33674] I&ordf;-IIae q. 4 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2931 dicendum quod verbum illud intelligitur, quando in eo bono quod
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parents: 26
diff changeset
2932 habetur, non est plena sufficientia. Quod in proposito dici non
544e12f679ad convert to xml
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parents: 26
diff changeset
2933 potest, quia omnis boni sufficientiam habet homo in Deo.</p>
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parents: 26
diff changeset
2934 <p title="I-II q. 4 a. 8 ad 3"><a name="33675"><span class=
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parents: 26
diff changeset
2935 "ref">[33675] I&ordf;-IIae q. 4 a. 8 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2936 dicendum quod perfectio caritatis est essentialis beatitudini
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2937 quantum ad dilectionem Dei, non autem quantum ad dilectionem
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parents: 26
diff changeset
2938 proximi. Unde si esset una sola anima fruens Deo, beata esset, non
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parents: 26
diff changeset
2939 habens proximum quem diligeret. Sed supposito proximo, sequitur
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ht
parents: 26
diff changeset
2940 dilectio eius ex perfecta dilectione Dei. Unde quasi concomitanter
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parents: 26
diff changeset
2941 se habet amicitia ad beatitudinem perfectam.</p>
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parents: 26
diff changeset
2942 <br />
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parents: 26
diff changeset
2943 <div class="D">Quaestio 5</div>
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parents: 26
diff changeset
2944 <div class="G">Prooemium</div>
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parents: 26
diff changeset
2945 <p title="I-II q. 5 pr."><a name="33676"><span class="ref">[33676]
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parents: 26
diff changeset
2946 I&ordf;-IIae q. 5 pr.</span></a> Deinde considerandum est de ipsa
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parents: 26
diff changeset
2947 adeptione beatitudinis. Et circa hoc quaeruntur octo. Primo, utrum
544e12f679ad convert to xml
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parents: 26
diff changeset
2948 homo possit consequi beatitudinem. Secundo, utrum unus homo possit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2949 esse alio beatior. Tertio, utrum aliquis possit esse in hac vita
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ht
parents: 26
diff changeset
2950 beatus. Quarto, utrum beatitudo habita possit amitti. Quinto,
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ht
parents: 26
diff changeset
2951 utrum, homo per sua naturalia possit acquirere beatitudinem. Sexto,
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parents: 26
diff changeset
2952 utrum homo consequatur beatitudinem per actionem alicuius
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parents: 26
diff changeset
2953 superioris creaturae. Septimo, utrum requirantur opera hominis
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ht
parents: 26
diff changeset
2954 aliqua ad hoc quod homo beatitudinem consequatur a Deo. Octavo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2955 utrum omnis homo appetat beatitudinem.</p>
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parents: 26
diff changeset
2956 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
2957 <div class="E">Articulus 1</div>
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ht
parents: 26
diff changeset
2958 <p title="I-II q. 5 a. 1 arg. 1"><a name="33677"><span class=
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parents: 26
diff changeset
2959 "ref">[33677] I&ordf;-IIae q. 5 a. 1 arg. 1</span></a> Ad primum
544e12f679ad convert to xml
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parents: 26
diff changeset
2960 sic proceditur. Videtur quod homo beatitudinem adipisci non possit.
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parents: 26
diff changeset
2961 Sicut enim natura rationalis est supra sensibilem ita natura
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parents: 26
diff changeset
2962 intellectualis est supra rationalem ut patet per Dionysium in libro
544e12f679ad convert to xml
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parents: 26
diff changeset
2963 de Div. Nom., in multis locis. Sed bruta animalia, quae habent
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parents: 26
diff changeset
2964 naturam sensibilem tantum, non possunt pervenire ad finem
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parents: 26
diff changeset
2965 rationalis naturae. Ergo nec homo, qui est rationalis naturae,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2966 potest pervenire ad finem intellectualis naturae, qui est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2967 beatitudo.</p>
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parents: 26
diff changeset
2968 <p title="I-II q. 5 a. 1 arg. 2"><a name="33678"><span class=
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parents: 26
diff changeset
2969 "ref">[33678] I&ordf;-IIae q. 5 a. 1 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2970 beatitudo vera consistit in visione Dei, qui est veritas pura. Sed
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parents: 26
diff changeset
2971 homini est connaturale ut veritatem intueatur in rebus
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parents: 26
diff changeset
2972 materialibus, unde species intelligibiles in phantasmatibus
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parents: 26
diff changeset
2973 intelligit, ut dicitur in III de anima. Ergo non potest ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2974 beatitudinem pervenire.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2975 <p title="I-II q. 5 a. 1 arg. 3"><a name="33679"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2976 "ref">[33679] I&ordf;-IIae q. 5 a. 1 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
2977 beatitudo consistit in adeptione summi boni. Sed aliquis non potest
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parents: 26
diff changeset
2978 pervenire ad summum, nisi transcendat media. Cum igitur inter Deum
544e12f679ad convert to xml
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parents: 26
diff changeset
2979 et naturam humanam media sit natura angelica, quam homo
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parents: 26
diff changeset
2980 transcendere non potest; videtur quod non possit beatitudinem
544e12f679ad convert to xml
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parents: 26
diff changeset
2981 adipisci.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2982 <p title="I-II q. 5 a. 1 s. c."><a name="33680"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2983 "ref">[33680] I&ordf;-IIae q. 5 a. 1 s. c.</span></a> Sed contra
544e12f679ad convert to xml
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parents: 26
diff changeset
2984 est quod dicitur in Psalmo XCIII, <i>beatus homo quem tu erudieris,
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parents: 26
diff changeset
2985 domine</i>.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2986 <p title="I-II q. 5 a. 1 co."><a name="33681"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2987 "ref">[33681] I&ordf;-IIae q. 5 a. 1 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
2988 dicendum quod beatitudo nominat adeptionem perfecti boni. Quicumque
544e12f679ad convert to xml
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parents: 26
diff changeset
2989 ergo est capax perfecti boni, potest ad beatitudinem pervenire.
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parents: 26
diff changeset
2990 Quod autem homo perfecti boni sit capax, ex hoc apparet, quia et
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parents: 26
diff changeset
2991 eius intellectus apprehendere potest universale et perfectum bonum,
544e12f679ad convert to xml
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parents: 26
diff changeset
2992 et eius voluntas appetere illud. Et ideo homo potest beatitudinem
544e12f679ad convert to xml
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parents: 26
diff changeset
2993 adipisci. Apparet etiam idem ex hoc quod homo est capax visionis
544e12f679ad convert to xml
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parents: 26
diff changeset
2994 divinae essentiae, sicut in primo habitum est; in qua quidem
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parents: 26
diff changeset
2995 visione perfectam hominis beatitudinem consistere diximus.</p>
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parents: 26
diff changeset
2996 <p title="I-II q. 5 a. 1 ad 1"><a name="33682"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
2997 "ref">[33682] I&ordf;-IIae q. 5 a. 1 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2998 dicendum quod aliter excedit natura rationalis sensitivam, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2999 aliter intellectualis rationalem. Natura enim rationalis excedit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3000 sensitivam quantum ad cognitionis obiectum, quia sensus nullo modo
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parents: 26
diff changeset
3001 potest cognoscere universale, cuius ratio est cognoscitiva. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3002 intellectualis natura excedit rationalem quantum ad modum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3003 cognoscendi eandem intelligibilem veritatem, nam intellectualis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3004 natura statim apprehendit veritatem, ad quam rationalis natura per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3005 inquisitionem rationis pertingit, ut patet ex his quae in primo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3006 dicta sunt. Et ideo ad id quod intellectus apprehendit, ratio per
544e12f679ad convert to xml
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parents: 26
diff changeset
3007 quendam motum pertingit. Unde rationalis natura consequi potest
544e12f679ad convert to xml
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parents: 26
diff changeset
3008 beatitudinem, quae est perfectio intellectualis naturae, tamen alio
544e12f679ad convert to xml
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parents: 26
diff changeset
3009 modo quam Angeli. Nam Angeli consecuti sunt eam statim post
544e12f679ad convert to xml
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parents: 26
diff changeset
3010 principium suae conditionis, homines autem per tempus ad ipsam
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parents: 26
diff changeset
3011 perveniunt. Sed natura sensitiva ad hunc finem nullo modo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3012 pertingere potest.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
3013 <p title="I-II q. 5 a. 1 ad 2"><a name="33683"><span class=
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parents: 26
diff changeset
3014 "ref">[33683] I&ordf;-IIae q. 5 a. 1 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
3015 dicendum quod homini, secundum statum praesentis vitae, est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3016 connaturalis modus cognoscendi veritatem intelligibilem per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3017 phantasmata. Sed post huius vitae statum, habet alium modum
544e12f679ad convert to xml
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parents: 26
diff changeset
3018 connaturalem, ut in primo dictum est.</p>
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parents: 26
diff changeset
3019 <p title="I-II q. 5 a. 1 ad 3"><a name="33684"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
3020 "ref">[33684] I&ordf;-IIae q. 5 a. 1 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
3021 dicendum quod homo non potest transcendere Angelos gradu naturae,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3022 ut scilicet naturaliter sit eis superior. Potest tamen eos
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ht
parents: 26
diff changeset
3023 transcendere per operationem intellectus, dum intelligit aliquid
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3024 super Angelos esse, quod homines beatificat; quod cum perfecte
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3025 consequetur, perfecte beatus erit.</p>
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ht
parents: 26
diff changeset
3026 <br />
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ht
parents: 26
diff changeset
3027 <div class="E">Articulus 2</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3028 <p title="I-II q. 5 a. 2 arg. 1"><a name="33685"><span class=
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parents: 26
diff changeset
3029 "ref">[33685] I&ordf;-IIae q. 5 a. 2 arg. 1</span></a> Ad secundum
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parents: 26
diff changeset
3030 sic proceditur. Videtur quod unus homo alio non possit esse
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ht
parents: 26
diff changeset
3031 beatior. Beatitudo enim est praemium virtutis, ut philosophus dicit
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ht
parents: 26
diff changeset
3032 in I Ethic. Sed pro operibus virtutum omnibus aequalis merces
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parents: 26
diff changeset
3033 redditur, dicitur enim Matth. XX, quod omnes qui operati sunt in
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parents: 26
diff changeset
3034 vinea, acceperunt singulos denarios; quia, ut dicit Gregorius,
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ht
parents: 26
diff changeset
3035 <i>aequalem aeternae vitae retributionem sortiti sunt</i>. Ergo
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parents: 26
diff changeset
3036 unus non erit alio beatior.</p>
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parents: 26
diff changeset
3037 <p title="I-II q. 5 a. 2 arg. 2"><a name="33686"><span class=
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parents: 26
diff changeset
3038 "ref">[33686] I&ordf;-IIae q. 5 a. 2 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
3039 beatitudo est summum bonum. Sed summo non potest esse aliquid
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ht
parents: 26
diff changeset
3040 maius. Ergo beatitudine unius hominis non potest esse alia maior
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ht
parents: 26
diff changeset
3041 beatitudo.</p>
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ht
parents: 26
diff changeset
3042 <p title="I-II q. 5 a. 2 arg. 3"><a name="33687"><span class=
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ht
parents: 26
diff changeset
3043 "ref">[33687] I&ordf;-IIae q. 5 a. 2 arg. 3</span></a> Praeterea,
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ht
parents: 26
diff changeset
3044 beatitudo, cum sit perfectum et sufficiens bonum, desiderium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3045 hominis quietat. Sed non quietatur desiderium, si aliquod bonum
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ht
parents: 26
diff changeset
3046 deest quod suppleri possit. Si autem nihil deest quod suppleri
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ht
parents: 26
diff changeset
3047 possit, non poterit esse aliquid aliud maius bonum. Ergo vel homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3048 non est beatus, vel, si est beatus, non potest alia maior beatitudo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3049 esse.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3050 <p title="I-II q. 5 a. 2 s. c."><a name="33688"><span class=
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ht
parents: 26
diff changeset
3051 "ref">[33688] I&ordf;-IIae q. 5 a. 2 s. c.</span></a> Sed contra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3052 est quod dicitur Ioan. XIV, <i>in domo patris mei mansiones multae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3053 sunt</i>; per quas, ut Augustinus dicit, <i>diversae meritorum
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ht
parents: 26
diff changeset
3054 dignitates intelliguntur in vita aeterna</i>. Dignitas autem vitae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3055 aeternae, quae pro merito datur, est ipsa beatitudo. Ergo sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3056 diversi gradus beatitudinis, et non omnium est aequalis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3057 beatitudo.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3058 <p title="I-II q. 5 a. 2 co."><a name="33689"><span class=
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ht
parents: 26
diff changeset
3059 "ref">[33689] I&ordf;-IIae q. 5 a. 2 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3060 dicendum quod, sicut supra dictum est, in ratione beatitudinis duo
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ht
parents: 26
diff changeset
3061 includuntur, scilicet ipse finis ultimus, qui est summum bonum; et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3062 adeptio vel fruitio ipsius boni. Quantum igitur ad ipsum bonum quod
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ht
parents: 26
diff changeset
3063 est beatitudinis obiectum et causa, non potest esse una beatitudo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3064 alia maior, quia non est nisi unum summum bonum, scilicet Deus,
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ht
parents: 26
diff changeset
3065 cuius fruitione homines sunt beati. Sed quantum ad adeptionem
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ht
parents: 26
diff changeset
3066 huiusmodi boni vel fruitionem, potest aliquis alio esse beatior,
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ht
parents: 26
diff changeset
3067 quia quanto magis hoc bono fruitur, tanto beatior est. Contingit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3068 autem aliquem perfectius frui Deo quam alium, ex eo quod est melius
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ht
parents: 26
diff changeset
3069 dispositus vel ordinatus ad eius fruitionem. Et secundum hoc potest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3070 aliquis alio beatior esse.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3071 <p title="I-II q. 5 a. 2 ad 1"><a name="33690"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3072 "ref">[33690] I&ordf;-IIae q. 5 a. 2 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3073 dicendum quod unitas denarii significat unitatem beatitudinis ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3074 parte obiecti. Sed diversitas mansionum significat diversitatem
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ht
parents: 26
diff changeset
3075 beatitudinis secundum diversum gradum fruitionis.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3076 <p title="I-II q. 5 a. 2 ad 2"><a name="33691"><span class=
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ht
parents: 26
diff changeset
3077 "ref">[33691] I&ordf;-IIae q. 5 a. 2 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3078 dicendum quod beatitudo dicitur esse summum bonum, inquantum est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3079 summi boni perfecta possessio sive fruitio.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3080 <p title="I-II q. 5 a. 2 ad 3"><a name="33692"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3081 "ref">[33692] I&ordf;-IIae q. 5 a. 2 ad 3</span></a> Ad tertium
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ht
parents: 26
diff changeset
3082 dicendum quod nulli beato deest aliquod bonum desiderandum, cum
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ht
parents: 26
diff changeset
3083 habeat ipsum bonum infinitum, quod est bonum omnis boni, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3084 Augustinus dicit. Sed dicitur aliquis alio beatior, ex diversa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3085 eiusdem boni participatione. Additio autem aliorum bonorum non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3086 auget beatitudinem, unde Augustinus dicit, in V Confess., <i>qui te
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3087 et alia novit, non propter illa beatior, sed propter te solum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3088 beatus</i>.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3089 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3090 <div class="E">Articulus 3</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3091 <p title="I-II q. 5 a. 3 arg. 1"><a name="33693"><span class=
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ht
parents: 26
diff changeset
3092 "ref">[33693] I&ordf;-IIae q. 5 a. 3 arg. 1</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3093 sic proceditur. Videtur quod beatitudo possit in hac vita haberi.
544e12f679ad convert to xml
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parents: 26
diff changeset
3094 Dicitur enim in Psalmo CXVIII, <i>beati immaculati in via, qui
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ht
parents: 26
diff changeset
3095 ambulant in lege domini</i>. Hoc autem in hac vita contingit. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3096 aliquis in hac vita potest esse beatus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3097 <p title="I-II q. 5 a. 3 arg. 2"><a name="33694"><span class=
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ht
parents: 26
diff changeset
3098 "ref">[33694] I&ordf;-IIae q. 5 a. 3 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3099 imperfecta participatio summi boni non adimit rationem
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ht
parents: 26
diff changeset
3100 beatitudinis, alioquin unus non esset alio beatior. Sed in hac vita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3101 homines possunt participare summum bonum, cognoscendo et amando
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ht
parents: 26
diff changeset
3102 Deum, licet imperfecte. Ergo homo in hac vita potest esse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3103 beatus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3104 <p title="I-II q. 5 a. 3 arg. 3"><a name="33695"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3105 "ref">[33695] I&ordf;-IIae q. 5 a. 3 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3106 quod a pluribus dicitur, non potest totaliter falsum esse, videtur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3107 enim esse naturale quod in pluribus est; natura autem non totaliter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3108 deficit. Sed plures ponunt beatitudinem in hac vita, ut patet per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3109 illud Psalmi CXLIII, <i>beatum dixerunt populum cui haec sunt</i>,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3110 scilicet praesentis vitae bona. Ergo aliquis in hac vita potest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3111 esse beatus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3112 <p title="I-II q. 5 a. 3 s. c."><a name="33696"><span class=
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parents: 26
diff changeset
3113 "ref">[33696] I&ordf;-IIae q. 5 a. 3 s. c.</span></a> Sed contra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3114 est quod dicitur Iob XIV, <i>homo natus de muliere, brevi vivens
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3115 tempore, repletur multis miseriis</i>. Sed beatitudo excludit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3116 miseriam. Ergo homo in hac vita non potest esse beatus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3117 <p title="I-II q. 5 a. 3 co."><a name="33697"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3118 "ref">[33697] I&ordf;-IIae q. 5 a. 3 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3119 dicendum quod aliqualis beatitudinis participatio in hac vita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3120 haberi potest, perfecta autem et vera beatitudo non potest haberi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3121 in hac vita. Et hoc quidem considerari potest dupliciter. Primo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3122 quidem, ex ipsa communi beatitudinis ratione. Nam beatitudo, cum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3123 sit perfectum et sufficiens bonum, omne malum excludit, et omne
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3124 desiderium implet. In hac autem vita non potest omne malum excludi.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3125 Multis enim malis praesens vita subiacet, quae vitari non possunt,
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ht
parents: 26
diff changeset
3126 et ignorantiae ex parte intellectus, et inordinatae affectioni ex
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ht
parents: 26
diff changeset
3127 parte appetitus, et multiplicibus poenalitatibus ex parte corporis;
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ht
parents: 26
diff changeset
3128 ut Augustinus diligenter prosequitur XIX de Civ. Dei. Similiter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3129 etiam desiderium boni in hac vita satiari non potest. Naturaliter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3130 enim homo desiderat permanentiam eius boni quod habet. Bona autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3131 praesentis vitae transitoria sunt, cum et ipsa vita transeat, quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3132 naturaliter desideramus, et eam perpetuo permanere vellemus, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3133 naturaliter homo refugit mortem. Unde impossibile est quod in hac
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3134 vita vera beatitudo habeatur. Secundo, si consideretur id in quo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3135 specialiter beatitudo consistit, scilicet visio divinae essentiae,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3136 quae non potest homini provenire in hac vita, ut in primo ostensum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3137 est. Ex quibus manifeste apparet quod non potest aliquis in hac
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3138 vita veram et perfectam beatitudinem adipisci.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3139 <p title="I-II q. 5 a. 3 ad 1"><a name="33698"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3140 "ref">[33698] I&ordf;-IIae q. 5 a. 3 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3141 dicendum quod beati dicuntur aliqui in hac vita, vel propter spem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3142 beatitudinis adipiscendae in futura vita, secundum illud Rom. VIII,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3143 <i>spe salvi facti sumus</i>, vel propter aliquam participationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3144 beatitudinis, secundum aliqualem summi boni fruitionem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3145 <p title="I-II q. 5 a. 3 ad 2"><a name="33699"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3146 "ref">[33699] I&ordf;-IIae q. 5 a. 3 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3147 dicendum quod participatio beatitudinis potest esse imperfecta
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3148 dupliciter. Uno modo, ex parte ipsius obiecti beatitudinis, quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3149 quidem secundum sui essentiam non videtur. Et talis imperfectio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3150 tollit rationem verae beatitudinis. Alio modo potest esse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3151 imperfecta ex parte ipsius participantis, qui quidem ad ipsum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3152 obiectum beatitudinis secundum seipsum attingit, scilicet Deum, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3153 imperfecte, per respectum ad modum quo Deus seipso fruitur. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3154 talis imperfectio non tollit veram rationem beatitudinis, quia, cum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3155 beatitudo sit operatio quaedam, ut supra dictum est, vera ratio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3156 beatitudinis, consideratur ex obiecto, quod dat speciem actui, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3157 autem ex subiecto.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3158 <p title="I-II q. 5 a. 3 ad 3"><a name="33700"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3159 "ref">[33700] I&ordf;-IIae q. 5 a. 3 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3160 dicendum quod homines reputant in hac vita esse aliquam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3161 beatitudinem, propter aliquam similitudinem verae beatitudinis. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3162 sic non ex toto in sua aestimatione deficiunt.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3163 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3164 <div class="E">Articulus 4</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3165 <p title="I-II q. 5 a. 4 arg. 1"><a name="33701"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3166 "ref">[33701] I&ordf;-IIae q. 5 a. 4 arg. 1</span></a> Ad quartum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3167 sic proceditur. Videtur quod beatitudo possit amitti. Beatitudo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3168 enim est perfectio quaedam. Sed omnis perfectio inest perfectibili
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3169 secundum modum ipsius. Cum igitur homo secundum suam naturam sit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3170 mutabilis, videtur quod beatitudo mutabiliter ab homine
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3171 participetur. Et ita videtur quod homo beatitudinem possit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3172 amittere.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3173 <p title="I-II q. 5 a. 4 arg. 2"><a name="33702"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3174 "ref">[33702] I&ordf;-IIae q. 5 a. 4 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3175 beatitudo consistit in actione intellectus, qui subiacet voluntati.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3176 Sed voluntas se habet ad opposita. Ergo videtur quod possit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3177 desistere ab operatione qua homo beatificatur, et ita homo desinet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3178 esse beatus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3179 <p title="I-II q. 5 a. 4 arg. 3"><a name="33703"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3180 "ref">[33703] I&ordf;-IIae q. 5 a. 4 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3181 principio respondet finis. Sed beatitudo hominis habet principium,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3182 quia homo non semper fuit beatus. Ergo videtur quod habeat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3183 finem.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
3184 <p title="I-II q. 5 a. 4 s. c."><a name="33704"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3185 "ref">[33704] I&ordf;-IIae q. 5 a. 4 s. c.</span></a> Sed contra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3186 est quod dicitur Matth. XXV, de iustis, quod ibunt in vitam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3187 aeternam; quae, ut dictum est, est beatitudo sanctorum. Quod autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3188 est aeternum, non deficit. Ergo beatitudo non potest amitti.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3189 <p title="I-II q. 5 a. 4 co."><a name="33705"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3190 "ref">[33705] I&ordf;-IIae q. 5 a. 4 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3191 dicendum quod, si loquamur de beatitudine imperfecta, qualis in hac
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3192 vita potest haberi, sic potest amitti. Et hoc patet in felicitate
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3193 contemplativa, quae amittitur vel per oblivionem, puta cum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3194 corrumpitur scientia ex aliqua aegritudine; vel etiam per aliquas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3195 occupationes, quibus totaliter abstrahitur aliquis a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3196 contemplatione. Patet etiam idem in felicitate activa, voluntas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3197 enim hominis transmutari potest, ut in vitium degeneret a virtute,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3198 in cuius actu principaliter consistit felicitas. Si autem virtus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3199 remaneat integra, exteriores transmutationes possunt quidem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3200 beatitudinem talem perturbare, inquantum impediunt multas
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ht
parents: 26
diff changeset
3201 operationes virtutum, non tamen possunt eam totaliter auferre, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3202 adhuc remanet operatio virtutis, dum ipsas adversitates homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3203 laudabiliter sustinet. Et quia beatitudo huius vitae amitti potest,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3204 quod videtur esse contra rationem beatitudinis; ideo philosophus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3205 dicit, in I Ethic., aliquos esse in hac vita beatos, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3206 simpliciter, sed sicut homines quorum natura mutationi subiecta
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parents: 26
diff changeset
3207 est. Si vero loquamur de beatitudine perfecta quae expectatur post
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parents: 26
diff changeset
3208 hanc vitam, sciendum est quod Origenes posuit, quorundam
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parents: 26
diff changeset
3209 Platonicorum errorem sequens, quod post ultimam beatitudinem homo
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parents: 26
diff changeset
3210 potest fieri miser. Sed hoc manifeste apparet esse falsum
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parents: 26
diff changeset
3211 dupliciter. Primo quidem, ex ipsa communi ratione beatitudinis. Cum
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parents: 26
diff changeset
3212 enim ipsa beatitudo sit perfectum bonum et sufficiens, oportet quod
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parents: 26
diff changeset
3213 desiderium hominis quietet, et omne malum excludat. Naturaliter
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parents: 26
diff changeset
3214 autem homo desiderat retinere bonum quod habet, et quod eius
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parents: 26
diff changeset
3215 retinendi securitatem obtineat, alioquin necesse est quod timore
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parents: 26
diff changeset
3216 amittendi, vel dolore de certitudine amissionis, affligatur.
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parents: 26
diff changeset
3217 Requiritur igitur ad veram beatitudinem quod homo certam habeat
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parents: 26
diff changeset
3218 opinionem bonum quod habet, nunquam se amissurum. Quae quidem
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parents: 26
diff changeset
3219 opinio si vera sit, consequens est quod beatitudinem nunquam
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parents: 26
diff changeset
3220 amittet. Si autem falsa sit, hoc ipsum est quoddam malum, falsam
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parents: 26
diff changeset
3221 opinionem habere, nam falsum est malum intellectus, sicut verum est
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parents: 26
diff changeset
3222 bonum ipsius, ut dicitur in VI Ethic. Non igitur iam vere erit
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parents: 26
diff changeset
3223 beatus, si aliquod malum ei inest. Secundo idem apparet, si
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parents: 26
diff changeset
3224 consideretur ratio beatitudinis in speciali. Ostensum est enim
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parents: 26
diff changeset
3225 supra quod perfecta beatitudo hominis in visione divinae essentiae
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parents: 26
diff changeset
3226 consistit. Est autem impossibile quod aliquis videns divinam
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parents: 26
diff changeset
3227 essentiam, velit eam non videre. Quia omne bonum habitum quo quis
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parents: 26
diff changeset
3228 carere vult, aut est insufficiens, et quaeritur aliquid
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parents: 26
diff changeset
3229 sufficientius loco eius, aut habet aliquod incommodum annexum,
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parents: 26
diff changeset
3230 propter quod in fastidium venit. Visio autem divinae essentiae
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parents: 26
diff changeset
3231 replet animam omnibus bonis, cum coniungat fonti totius bonitatis,
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parents: 26
diff changeset
3232 unde dicitur in Psalmo XVI, <i>satiabor cum apparuerit gloria
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parents: 26
diff changeset
3233 tua</i>; et Sap. VII, dicitur, <i>venerunt mihi omnia bona pariter
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parents: 26
diff changeset
3234 cum illa</i>, scilicet cum contemplatione sapientiae. Similiter
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parents: 26
diff changeset
3235 etiam non habet aliquod incommodum adiunctum, quia de
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parents: 26
diff changeset
3236 contemplatione sapientiae dicitur, Sap. VIII, <i>non habet
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parents: 26
diff changeset
3237 amaritudinem conversatio illius, nec taedium convictus eius</i>.
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parents: 26
diff changeset
3238 Sic ergo patet quod propria voluntate beatus non potest
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parents: 26
diff changeset
3239 beatitudinem deserere. Similiter etiam non potest eam perdere, Deo
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parents: 26
diff changeset
3240 subtrahente. Quia, cum subtractio beatitudinis sit quaedam poena,
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parents: 26
diff changeset
3241 non potest talis subtractio a Deo, iusto iudice, provenire, nisi
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parents: 26
diff changeset
3242 pro aliqua culpa, in quam cadere non potest qui Dei essentiam
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parents: 26
diff changeset
3243 videt, cum ad hanc visionem ex necessitate sequatur rectitudo
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parents: 26
diff changeset
3244 voluntatis, ut supra ostensum est. Similiter etiam nec aliquod
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parents: 26
diff changeset
3245 aliud agens potest eam subtrahere. Quia mens Deo coniuncta super
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parents: 26
diff changeset
3246 omnia alia elevatur; et sic ab huiusmodi coniunctione nullum aliud
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parents: 26
diff changeset
3247 agens potest ipsam excludere. Unde inconveniens videtur quod per
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parents: 26
diff changeset
3248 quasdam alternationes temporum transeat homo de beatitudine ad
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parents: 26
diff changeset
3249 miseriam, et e converso, quia huiusmodi temporales alternationes
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parents: 26
diff changeset
3250 esse non possunt, nisi circa ea quae subiacent tempori et
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parents: 26
diff changeset
3251 motui.</p>
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parents: 26
diff changeset
3252 <p title="I-II q. 5 a. 4 ad 1"><a name="33706"><span class=
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parents: 26
diff changeset
3253 "ref">[33706] I&ordf;-IIae q. 5 a. 4 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
3254 dicendum quod beatitudo est perfectio consummata, quae omnem
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parents: 26
diff changeset
3255 defectum excludit a beato. Et ideo absque mutabilitate advenit eam
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parents: 26
diff changeset
3256 habenti, faciente hoc virtute divina, quae hominem sublevat in
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parents: 26
diff changeset
3257 participationem aeternitatis transcendentis omnem mutationem.</p>
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parents: 26
diff changeset
3258 <p title="I-II q. 5 a. 4 ad 2"><a name="33707"><span class=
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parents: 26
diff changeset
3259 "ref">[33707] I&ordf;-IIae q. 5 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
3260 dicendum quod voluntas ad opposita se habet in his quae ad finem
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parents: 26
diff changeset
3261 ordinantur, sed ad ultimum finem naturali necessitate ordinatur.
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parents: 26
diff changeset
3262 Quod patet ex hoc, quod homo non potest non velle esse beatus.</p>
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parents: 26
diff changeset
3263 <p title="I-II q. 5 a. 4 ad 3"><a name="33708"><span class=
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parents: 26
diff changeset
3264 "ref">[33708] I&ordf;-IIae q. 5 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
3265 dicendum quod beatitudo habet principium ex conditione
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parents: 26
diff changeset
3266 participantis, sed caret fine, propter conditionem boni cuius
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parents: 26
diff changeset
3267 participatio facit beatum. Unde ab alio est initium beatitudinis;
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parents: 26
diff changeset
3268 et ab alio est quod caret fine.</p>
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parents: 26
diff changeset
3269 <br />
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parents: 26
diff changeset
3270 <div class="E">Articulus 5</div>
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parents: 26
diff changeset
3271 <p title="I-II q. 5 a. 5 arg. 1"><a name="33709"><span class=
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parents: 26
diff changeset
3272 "ref">[33709] I&ordf;-IIae q. 5 a. 5 arg. 1</span></a> Ad quintum
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parents: 26
diff changeset
3273 sic proceditur. Videtur quod homo per sua naturalia possit
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parents: 26
diff changeset
3274 beatitudinem consequi. Natura enim non deficit in necessariis. Sed
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parents: 26
diff changeset
3275 nihil est homini tam necessarium quam id per quod finem ultimum
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parents: 26
diff changeset
3276 consequitur. Ergo hoc naturae humanae non deest. Potest igitur homo
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parents: 26
diff changeset
3277 per sua naturalia beatitudinem consequi.</p>
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parents: 26
diff changeset
3278 <p title="I-II q. 5 a. 5 arg. 2"><a name="33710"><span class=
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parents: 26
diff changeset
3279 "ref">[33710] I&ordf;-IIae q. 5 a. 5 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
3280 homo, cum sit nobilior irrationalibus creaturis, videtur esse
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parents: 26
diff changeset
3281 sufficientior. Sed irrationales creaturae per sua naturalia possunt
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parents: 26
diff changeset
3282 consequi suos fines. Ergo multo magis homo per sua naturalia potest
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parents: 26
diff changeset
3283 beatitudinem consequi.</p>
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parents: 26
diff changeset
3284 <p title="I-II q. 5 a. 5 arg. 3"><a name="33711"><span class=
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parents: 26
diff changeset
3285 "ref">[33711] I&ordf;-IIae q. 5 a. 5 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
3286 beatitudo est operatio perfecta, secundum philosophum. Eiusdem
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parents: 26
diff changeset
3287 autem est incipere rem, et perficere ipsam. Cum igitur operatio
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parents: 26
diff changeset
3288 imperfecta, quae est quasi principium in operationibus humanis,
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parents: 26
diff changeset
3289 subdatur naturali hominis potestati, qua suorum actuum est dominus;
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parents: 26
diff changeset
3290 videtur quod per naturalem potentiam possit pertingere ad
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parents: 26
diff changeset
3291 operationem perfectam, quae est beatitudo.</p>
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parents: 26
diff changeset
3292 <p title="I-II q. 5 a. 5 s. c."><a name="33712"><span class=
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parents: 26
diff changeset
3293 "ref">[33712] I&ordf;-IIae q. 5 a. 5 s. c.</span></a> Sed contra,
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parents: 26
diff changeset
3294 homo est principium naturaliter actuum suorum per intellectum et
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parents: 26
diff changeset
3295 voluntatem. Sed ultima beatitudo sanctis praeparata, excedit
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parents: 26
diff changeset
3296 intellectum hominis et voluntatem, dicit enim apostolus, I ad Cor.
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parents: 26
diff changeset
3297 II, <i>oculus non vidit, et auris non audivit, et in cor hominis
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parents: 26
diff changeset
3298 non ascendit, quae praeparavit Deus diligentibus se</i>. Ergo homo
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parents: 26
diff changeset
3299 per sua naturalia non potest beatitudinem consequi.</p>
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parents: 26
diff changeset
3300 <p title="I-II q. 5 a. 5 co."><a name="33713"><span class=
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parents: 26
diff changeset
3301 "ref">[33713] I&ordf;-IIae q. 5 a. 5 co.</span></a> Respondeo
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parents: 26
diff changeset
3302 dicendum quod beatitudo imperfecta quae in hac vita haberi potest,
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parents: 26
diff changeset
3303 potest ab homine acquiri per sua naturalia, eo modo quo et virtus,
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parents: 26
diff changeset
3304 in cuius operatione consistit, de quo infra dicetur. Sed beatitudo
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parents: 26
diff changeset
3305 hominis perfecta, sicut supra dictum est, consistit in visione
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parents: 26
diff changeset
3306 divinae essentiae. Videre autem Deum per essentiam est supra
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parents: 26
diff changeset
3307 naturam non solum hominis, sed etiam omnis creaturae, ut in primo
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parents: 26
diff changeset
3308 ostensum est. Naturalis enim cognitio cuiuslibet creaturae est
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parents: 26
diff changeset
3309 secundum modum substantiae eius, sicut de intelligentia dicitur in
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parents: 26
diff changeset
3310 libro de causis, quod <i>cognoscit ea quae sunt supra se, et ea
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parents: 26
diff changeset
3311 quae sunt infra se, secundum modum substantiae suae</i>. Omnis
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parents: 26
diff changeset
3312 autem cognitio quae est secundum modum substantiae creatae, deficit
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parents: 26
diff changeset
3313 a visione divinae essentiae, quae in infinitum excedit omnem
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parents: 26
diff changeset
3314 substantiam creatam. Unde nec homo, nec aliqua creatura, potest
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parents: 26
diff changeset
3315 consequi beatitudinem ultimam per sua naturalia.</p>
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parents: 26
diff changeset
3316 <p title="I-II q. 5 a. 5 ad 1"><a name="33714"><span class=
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diff changeset
3317 "ref">[33714] I&ordf;-IIae q. 5 a. 5 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
3318 dicendum quod, sicut natura non deficit homini in necessariis,
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parents: 26
diff changeset
3319 quamvis non dederit sibi arma et tegumenta sicut aliis animalibus
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parents: 26
diff changeset
3320 quia dedit ei rationem et manus, quibus possit haec sibi
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parents: 26
diff changeset
3321 conquirere; ita nec deficit homini in necessariis, quamvis non
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parents: 26
diff changeset
3322 daret sibi aliquod principium quo posset beatitudinem consequi; hoc
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parents: 26
diff changeset
3323 enim erat impossibile. Sed dedit ei liberum arbitrium, quo possit
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parents: 26
diff changeset
3324 converti ad Deum, qui eum faceret beatum. <i>Quae enim per amicos
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parents: 26
diff changeset
3325 possumus, per nos aliqualiter possumus</i>, ut dicitur in III
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parents: 26
diff changeset
3326 Ethic.</p>
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parents: 26
diff changeset
3327 <p title="I-II q. 5 a. 5 ad 2"><a name="33715"><span class=
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parents: 26
diff changeset
3328 "ref">[33715] I&ordf;-IIae q. 5 a. 5 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
3329 dicendum quod nobilioris conditionis est natura quae potest
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parents: 26
diff changeset
3330 consequi perfectum bonum, licet indigeat exteriori auxilio ad hoc
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parents: 26
diff changeset
3331 consequendum, quam natura quae non potest consequi perfectum bonum,
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parents: 26
diff changeset
3332 sed consequitur quoddam bonum imperfectum, licet ad consecutionem
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parents: 26
diff changeset
3333 eius non indigeat exteriori auxilio, ut philosophus dicit in II de
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parents: 26
diff changeset
3334 caelo. Sicut melius est dispositus ad sanitatem qui potest consequi
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parents: 26
diff changeset
3335 perfectam sanitatem, licet hoc sit per auxilium medicinae; quam qui
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parents: 26
diff changeset
3336 solum potest consequi quandam imperfectam sanitatem, sine medicinae
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parents: 26
diff changeset
3337 auxilio. Et ideo creatura rationalis, quae potest consequi
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parents: 26
diff changeset
3338 perfectum beatitudinis bonum, indigens ad hoc divino auxilio, est
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parents: 26
diff changeset
3339 perfectior quam creatura irrationalis, quae huiusmodi boni non est
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parents: 26
diff changeset
3340 capax, sed quoddam imperfectum bonum consequitur virtute suae
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parents: 26
diff changeset
3341 naturae.</p>
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parents: 26
diff changeset
3342 <p title="I-II q. 5 a. 5 ad 3"><a name="33716"><span class=
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parents: 26
diff changeset
3343 "ref">[33716] I&ordf;-IIae q. 5 a. 5 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
3344 dicendum quod, quando imperfectum et perfectum sunt eiusdem
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parents: 26
diff changeset
3345 speciei, ab eadem virtute causari possunt. Non autem hoc est
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parents: 26
diff changeset
3346 necesse, si sunt alterius speciei, non enim quidquid potest causare
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parents: 26
diff changeset
3347 dispositionem materiae, potest ultimam perfectionem conferre.
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parents: 26
diff changeset
3348 Imperfecta autem operatio, quae subiacet naturali hominis
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parents: 26
diff changeset
3349 potestati, non est eiusdem speciei cum operatione illa perfecta
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parents: 26
diff changeset
3350 quae est hominis beatitudo, cum operationis species dependeat ex
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parents: 26
diff changeset
3351 obiecto. Unde ratio non sequitur.</p>
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parents: 26
diff changeset
3352 <br />
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parents: 26
diff changeset
3353 <div class="E">Articulus 6</div>
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parents: 26
diff changeset
3354 <p title="I-II q. 5 a. 6 arg. 1"><a name="33717"><span class=
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parents: 26
diff changeset
3355 "ref">[33717] I&ordf;-IIae q. 5 a. 6 arg. 1</span></a> Ad sextum
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parents: 26
diff changeset
3356 sic proceditur. Videtur quod homo possit fieri beatus per actionem
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parents: 26
diff changeset
3357 alicuius superioris creaturae, scilicet Angeli. Cum enim duplex
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parents: 26
diff changeset
3358 ordo inveniatur in rebus, unus partium universi ad invicem, alius
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parents: 26
diff changeset
3359 totius universi ad bonum quod est extra universum; primus ordo
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parents: 26
diff changeset
3360 ordinatur ad secundum sicut ad finem, ut dicitur XII Metaphys.;
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parents: 26
diff changeset
3361 sicut ordo partium exercitus ad invicem est propter ordinem totius
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parents: 26
diff changeset
3362 exercitus ad ducem. Sed ordo partium universi ad invicem attenditur
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parents: 26
diff changeset
3363 secundum quod superiores creaturae agunt in inferiores, ut in primo
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parents: 26
diff changeset
3364 dictum est, beatitudo autem consistit in ordine hominis ad bonum
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parents: 26
diff changeset
3365 quod est extra universum, quod est Deus. Ergo per actionem
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parents: 26
diff changeset
3366 superioris creaturae, scilicet Angeli, in hominem, homo beatus
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parents: 26
diff changeset
3367 efficitur.</p>
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parents: 26
diff changeset
3368 <p title="I-II q. 5 a. 6 arg. 2"><a name="33718"><span class=
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parents: 26
diff changeset
3369 "ref">[33718] I&ordf;-IIae q. 5 a. 6 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
3370 quod est in potentia tale, potest reduci in actum per id quod est
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parents: 26
diff changeset
3371 actu tale, sicut quod est potentia calidum, fit actu calidum per id
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parents: 26
diff changeset
3372 quod est actu calidum. Sed homo est in potentia beatus. Ergo potest
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parents: 26
diff changeset
3373 fieri actu beatus per Angelum, qui est actu beatus.</p>
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parents: 26
diff changeset
3374 <p title="I-II q. 5 a. 6 arg. 3"><a name="33719"><span class=
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parents: 26
diff changeset
3375 "ref">[33719] I&ordf;-IIae q. 5 a. 6 arg. 3</span></a> Praeterea,
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ht
parents: 26
diff changeset
3376 beatitudo consistit in operatione intellectus, ut supra dictum est.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3377 Sed Angelus potest illuminare intellectum hominis, ut in primo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3378 habitum est. Ergo Angelus potest facere hominem beatum.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3379 <p title="I-II q. 5 a. 6 s. c."><a name="33720"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3380 "ref">[33720] I&ordf;-IIae q. 5 a. 6 s. c.</span></a> Sed contra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3381 est quod dicitur in Psalmo LXXXIII, <i>gratiam et gloriam dabit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3382 dominus</i>.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3383 <p title="I-II q. 5 a. 6 co."><a name="33721"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3384 "ref">[33721] I&ordf;-IIae q. 5 a. 6 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3385 dicendum quod, cum omnis creatura naturae legibus sit subiecta,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3386 utpote habens limitatam virtutem et actionem; illud quod excedit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3387 naturam creatam, non potest fieri virtute alicuius creaturae. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3388 ideo si quid fieri oporteat quod sit supra naturam, hoc fit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3389 immediate a Deo; sicut suscitatio mortui, illuminatio caeci, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3390 cetera huiusmodi. Ostensum est autem quod beatitudo est quoddam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3391 bonum excedens naturam creatam. Unde impossibile est quod per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3392 actionem alicuius creaturae conferatur, sed homo beatus fit solo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3393 Deo agente, si loquamur de beatitudine perfecta. Si vero loquamur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3394 de beatitudine imperfecta, sic eadem ratio est de ipsa et de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3395 virtute, in cuius actu consistit.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3396 <p title="I-II q. 5 a. 6 ad 1"><a name="33722"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3397 "ref">[33722] I&ordf;-IIae q. 5 a. 6 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3398 dicendum quod plerumque contingit in potentiis activis ordinatis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3399 quod perducere ad ultimum finem pertinet ad supremam potentiam,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3400 inferiores vero potentiae coadiuvant ad consecutionem illius ultimi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3401 finis disponendo, sicut ad artem gubernativam, quae praeest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3402 navifactivae, pertinet usus navis, propter quem navis ipsa fit. Sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3403 igitur et in ordine universi, homo quidem adiuvatur ab Angelis ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3404 consequendum ultimum finem, secundum aliqua praecedentia, quibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3405 disponitur ad eius consecutionem, sed ipsum ultimum finem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3406 consequitur per ipsum primum agentem, qui est Deus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3407 <p title="I-II q. 5 a. 6 ad 2"><a name="33723"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3408 "ref">[33723] I&ordf;-IIae q. 5 a. 6 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3409 dicendum quod, quando aliqua forma actu existit in aliquo secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3410 esse perfectum et naturale, potest esse principium actionis in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3411 alterum; sicut calidum per calorem calefacit. Sed si forma existit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3412 in aliquo imperfecte, et non secundum esse naturale, non potest
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3413 esse principium communicationis sui ad alterum, sicut intentio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3414 coloris quae est in pupilla, non potest facere album; neque etiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3415 omnia quae sunt illuminata aut calefacta, possunt alia calefacere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3416 et illuminare; sic enim illuminatio at calefactio essent usque ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3417 infinitum. Lumen autem gloriae, per quod Deus videtur, in Deo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3418 quidem est perfecte secundum esse naturale, in qualibet autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3419 creatura est imperfecte, et secundum esse similitudinarium vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3420 participatum. Unde nulla creatura beata potest communicare suam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3421 beatitudinem alteri.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3422 <p title="I-II q. 5 a. 6 ad 3"><a name="33724"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3423 "ref">[33724] I&ordf;-IIae q. 5 a. 6 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3424 dicendum quod Angelus beatus illuminat intellectum hominis, vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3425 etiam inferioris Angeli, quantum ad aliquas rationes divinorum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3426 operum non autem quantum ad visionem divinae essentiae, ut in primo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3427 dictum est. Ad eam enim videndam, omnes immediate illuminantur a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3428 Deo.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3429 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3430 <div class="E">Articulus 7</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3431 <p title="I-II q. 5 a. 7 arg. 1"><a name="33725"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3432 "ref">[33725] I&ordf;-IIae q. 5 a. 7 arg. 1</span></a> Ad septimum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3433 sic proceditur. Videtur quod non requirantur aliqua opera hominis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3434 ad hoc ut beatitudinem consequatur a Deo. Deus enim, cum sit agens
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3435 infinitae virtutis, non praeexigit in agendo materiam, aut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3436 dispositionem materiae, sed statim potest totum producere. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3437 opera hominis, cum non requirantur ad beatitudinem eius sicut causa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3438 efficiens, ut dictum est, non possunt requiri ad eam nisi sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3439 dispositiones. Ergo Deus, qui dispositiones non praeexigit in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3440 agendo, beatitudinem sine praecedentibus operibus confert.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3441 <p title="I-II q. 5 a. 7 arg. 2"><a name="33726"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3442 "ref">[33726] I&ordf;-IIae q. 5 a. 7 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3443 sicut Deus est auctor beatitudinis immediate, ita et naturam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3444 immediate instituit. Sed in prima institutione naturae, produxit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3445 creaturas nulla dispositione praecedente vel actione creaturae; sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3446 statim fecit unumquodque perfectum in sua specie. Ergo videtur quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3447 beatitudinem conferat homini sine aliquibus operationibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3448 praecedentibus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3449 <p title="I-II q. 5 a. 7 arg. 3"><a name="33727"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3450 "ref">[33727] I&ordf;-IIae q. 5 a. 7 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3451 apostolus dicit, Rom. IV, beatitudinem hominis esse cui Deus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3452 confert iustitiam sine operibus. Non ergo requiruntur aliqua opera
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3453 hominis ad beatitudinem consequendam.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3454 <p title="I-II q. 5 a. 7 s. c."><a name="33728"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3455 "ref">[33728] I&ordf;-IIae q. 5 a. 7 s. c.</span></a> Sed contra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3456 est quod dicitur Ioan. XIII, <i>si haec scitis, beati eritis si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3457 feceritis ea</i>. Ergo per actionem ad beatitudinem pervenitur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3458 <p title="I-II q. 5 a. 7 co."><a name="33729"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3459 "ref">[33729] I&ordf;-IIae q. 5 a. 7 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3460 dicendum quod rectitudo voluntatis, ut supra dictum est, requiritur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3461 ad beatitudinem, cum nihil aliud sit quam debitus ordo voluntatis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3462 ad ultimum finem; quae ita exigitur ad consecutionem ultimi finis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3463 sicut debita dispositio materiae ad consecutionem formae. Sed ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3464 hoc non ostenditur quod aliqua operatio hominis debeat praecedere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3465 eius beatitudinem, posset enim Deus simul facere voluntatem recte
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3466 tendentem in finem, et finem consequentem; sicut quandoque simul
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3467 materiam disponit, et inducit formam. Sed ordo divinae sapientiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3468 exigit ne hoc fiat, ut enim dicitur in II de caelo, <i>eorum quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3469 nata sunt habere bonum perfectum, aliquid habet ipsum sine motu,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3470 aliquid uno motu, aliquid pluribus</i>. Habere autem perfectum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3471 bonum sine motu, convenit ei quod naturaliter habet illud. Habere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3472 autem beatitudinem naturaliter est solius Dei. Unde solius Dei
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3473 proprium est quod ad beatitudinem non moveatur per aliquam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3474 operationem praecedentem. Cum autem beatitudo excedat omnem naturam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3475 creatam, nulla pura creatura convenienter beatitudinem consequitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3476 absque motu operationis, per quam tendit in ipsam. Sed Angelus, qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3477 est superior ordine naturae quam homo, consecutus est eam, ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3478 ordine divinae sapientiae, uno motu operationis meritoriae, ut in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3479 primo expositum est. Homines autem consequuntur ipsam multis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3480 motibus operationum, qui merita dicuntur. Unde etiam, secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3481 philosophum, beatitudo est praemium virtuosarum operationum.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3482 <p title="I-II q. 5 a. 7 ad 1"><a name="33730"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3483 "ref">[33730] I&ordf;-IIae q. 5 a. 7 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3484 dicendum quod operatio hominis non praeexigitur ad consecutionem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3485 beatitudinis propter insufficientiam divinae virtutis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3486 beatificantis, sed ut servetur ordo in rebus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3487 <p title="I-II q. 5 a. 7 ad 2"><a name="33731"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3488 "ref">[33731] I&ordf;-IIae q. 5 a. 7 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3489 dicendum quod primas creaturas statim Deus perfectas produxit,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3490 absque aliqua dispositione vel operatione creaturae praecedente,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3491 quia sic instituit prima individua specierum, ut per ea natura
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3492 propagaretur ad posteros. Et similiter, quia per Christum, qui est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3493 Deus et homo, beatitudo erat ad alios derivanda, secundum illud
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3494 apostoli ad Heb. II, <i>qui multos filios in gloriam adduxerat</i>;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3495 statim a principio suae conceptionis, absque aliqua operatione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3496 meritoria praecedente, anima eius fuit beata. Sed hoc est singulare
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3497 in ipso, nam pueris baptizatis subvenit meritum Christi ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3498 beatitudinem consequendam, licet desint eis merita propria, eo quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3499 per Baptismum sunt Christi membra effecti.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3500 <p title="I-II q. 5 a. 7 ad 3"><a name="33732"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3501 "ref">[33732] I&ordf;-IIae q. 5 a. 7 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3502 dicendum quod apostolus loquitur de beatitudine spei, quae habetur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3503 per gratiam iustificantem, quae quidem non datur propter opera
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3504 praecedentia. Non enim habet rationem termini motus, ut beatitudo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3505 sed magis est principium motus quo ad beatitudinem tenditur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3506 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3507 <div class="E">Articulus 8</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3508 <p title="I-II q. 5 a. 8 arg. 1"><a name="33733"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3509 "ref">[33733] I&ordf;-IIae q. 5 a. 8 arg. 1</span></a> Ad octavum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3510 sic proceditur. Videtur quod non omnes appetant beatitudinem.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3511 Nullus enim potest appetere quod ignorat, cum bonum apprehensum sit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3512 obiectum appetitus, ut dicitur in III de anima. Sed multi nesciunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3513 quid sit beatitudo, quod, sicut Augustinus dicit in XIII de Trin.,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3514 patet ex hoc, quod <i>quidam posuerunt beatitudinem in voluptate
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3515 corporis, quidam in virtute animi, quidam in aliis rebus</i>. Non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3516 ergo omnes beatitudinem appetunt.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3517 <p title="I-II q. 5 a. 8 arg. 2"><a name="33734"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3518 "ref">[33734] I&ordf;-IIae q. 5 a. 8 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3519 essentia beatitudinis est visio essentiae divinae, ut dictum est.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3520 Sed aliqui opinantur hoc esse impossibile, quod Deus per essentiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3521 ab homine videatur, unde hoc non appetunt. Ergo non omnes homines
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3522 appetunt beatitudinem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3523 <p title="I-II q. 5 a. 8 arg. 3"><a name="33735"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3524 "ref">[33735] I&ordf;-IIae q. 5 a. 8 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3525 Augustinus dicit, in XIII de Trin. quod <i>beatus est qui habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3526 omnia quae vult, et nihil male vult</i>. Sed non omnes hoc volunt,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3527 quidam enim male aliqua volunt, et tamen volunt illa se velle. Non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3528 ergo omnes volunt beatitudinem.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3529 <p title="I-II q. 5 a. 8 s. c."><a name="33736"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3530 "ref">[33736] I&ordf;-IIae q. 5 a. 8 s. c.</span></a> Sed contra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3531 est quod Augustinus dicit, XIII de Trin., <i>si minus dixisset,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3532 omnes beati esse vultis, miseri esse non vultis, dixisset aliquid
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3533 quod nullus in sua non cognosceret voluntate</i>. Quilibet ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3534 vult esse beatus.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3535 <p title="I-II q. 5 a. 8 co."><a name="33737"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3536 "ref">[33737] I&ordf;-IIae q. 5 a. 8 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3537 dicendum quod beatitudo dupliciter potest considerari. Uno modo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3538 secundum communem rationem beatitudinis. Et sic necesse est quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3539 omnis homo beatitudinem velit. Ratio autem beatitudinis communis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3540 est ut sit bonum perfectum, sicut dictum est. Cum autem bonum sit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
3541 obiectum voluntatis, perfectum bonum est alicuius, quod totaliter
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3542 eius voluntati satisfacit. Unde appetere beatitudinem nihil aliud
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3543 est quam appetere ut voluntas satietur. Quod quilibet vult. Alio
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3544 modo possumus loqui de beatitudine secundum specialem rationem,
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3545 quantum ad id in quo beatitudo consistit. Et sic non omnes
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3546 cognoscunt beatitudinem, quia nesciunt cui rei communis ratio
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3547 beatitudinis conveniat. Et per consequens, quantum ad hoc, non
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3548 omnes eam volunt.</p>
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3549 <p title="I-II q. 5 a. 8 ad 1"><a name="33738"><span class=
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3550 "ref">[33738] I&ordf;-IIae q. 5 a. 8 ad 1</span></a> Unde patet
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3551 responsio ad primum.</p>
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3552 <p title="I-II q. 5 a. 8 ad 2"><a name="33739"><span class=
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3553 "ref">[33739] I&ordf;-IIae q. 5 a. 8 ad 2</span></a> Ad secundum
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3554 dicendum quod, cum voluntas sequatur apprehensionem intellectus seu
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3555 rationis, sicut contingit quod aliquid est idem secundum rem, quod
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3556 tamen est diversum secundum rationis considerationem; ita contingit
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3557 quod aliquid est idem secundum rem, et tamen uno modo appetitur,
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3558 alio modo non appetitur. Beatitudo ergo potest considerari sub
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3559 ratione finalis boni et perfecti, quae est communis ratio
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3560 beatitudinis, et sic naturaliter et ex necessitate voluntas in
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3561 illud tendit, ut dictum est. Potest etiam considerari secundum
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3562 alias speciales considerationes, vel ex parte ipsius operationis,
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3563 vel ex parte potentiae operativae, vel ex parte obiecti, et sic non
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3564 ex necessitate voluntas tendit in ipsam.</p>
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3565 <p title="I-II q. 5 a. 8 ad 3"><a name="33740"><span class=
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3566 "ref">[33740] I&ordf;-IIae q. 5 a. 8 ad 3</span></a> Ad tertium
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3567 dicendum quod ista definitio beatitudinis quam quidam posuerunt,
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3568 beatus est qui habet omnia quae vult, vel, cui omnia optata
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3569 succedunt, quodam modo intellecta, est bona et sufficiens; alio
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3570 vero modo, est imperfecta. Si enim intelligatur simpliciter de
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3571 omnibus quae vult homo naturali appetitu, sic verum est quod qui
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3572 habet omnia quae vult, est beatus, nihil enim satiat naturalem
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3573 hominis appetitum, nisi bonum perfectum, quod est beatitudo. Si
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3574 vero intelligatur de his quae homo vult secundum apprehensionem
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3575 rationis, sic habere quaedam quae homo vult, non pertinet ad
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3576 beatitudinem, sed magis ad miseriam inquantum huiusmodi habita
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3577 impediunt hominem ne habeat quaecumque naturaliter vult, sicut
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3578 etiam ratio accipit ut vera interdum quae impediunt a cognitione
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3579 veritatis. Et secundum hanc considerationem, Augustinus addidit ad
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3580 perfectionem beatitudinis, quod nihil mali velit. Quamvis primum
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3581 posset sufficere, si recte intelligeretur, scilicet quod beatus est
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3582 qui habet omnia quae vult.</p>
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3583 <div class="centro"><br />
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3584 <p><a href="sth2000.html"><img src="icons/ageretro.gif" width="19"
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3585 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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3586 <a href="sth2006.html"><img src="icons/ageultra.gif" width="19"
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3587 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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3588 <br />
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3589 <hr />
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3590 <br />
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3591 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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3592 hanc editionem<br />
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3593 Iura omnia asservantur<br />
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3594 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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3595 style="text-decoration=none">49644264</a></address>
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3596 </div>
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3597 </body>
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3598 </html>