annotate summa/latin/sth3045.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, II&ordf;-IIae q.
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23 45-46</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">secunda pars secundae partis a quaestione XLV ad
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31 XLVI</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 1895 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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50 <p><a href="sth3044.html"><img src="icons/ageretro.gif" width="19"
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51 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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52 <a href="sth3047.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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137 document.write('<OPTION VALUE="#40915">II&ordf;-IIae q. 46 a. 3 s. c.');
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138 document.write('<OPTION VALUE="#40916">II&ordf;-IIae q. 46 a. 3 co.');
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139 document.write('<OPTION VALUE="#40917">II&ordf;-IIae q. 46 a. 3 ad 1');
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140 document.write('<OPTION VALUE="#40918">II&ordf;-IIae q. 46 a. 3 ad 2');
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141 document.write('<OPTION VALUE="#40919">II&ordf;-IIae q. 46 a. 3 ad 3');
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142 document.write('<\/SELECT>');
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143 document.write('<BR><BR>');
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144 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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145 document.write('<\/FORM>');
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146 // -->
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147 //]]>
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148 </script><br />
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149 <hr />
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150 <br /></div>
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151 <div class="D">Quaestio 45</div>
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152 <div class="G">Prooemium</div>
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153 <p title="II-II q. 45 pr."><a name="40844"><span class=
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154 "ref">[40844] II&ordf;-IIae q. 45 pr.</span></a> Deinde
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155 considerandum est de dono sapientiae, quod respondet caritati. Et
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156 primo, de ipsa sapientia; secundo, de vitio opposito. Circa primum
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157 quaeruntur sex. Primo, utrum sapientia debeat numerari inter dona
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158 spiritus sancti. Secundo, in quo sit sicut in subiecto. Tertio,
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159 utrum sapientia sit speculativa tantum, vel etiam practica. Quarto,
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160 utrum sapientia quae est donum possit esse cum peccato mortali.
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161 Quinto, utrum sit in omnibus habentibus gratiam gratum facientem.
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162 Sexto, quae beatitudo ei respondeat.</p>
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163 <br />
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164 <div class="E">Articulus 1</div>
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165 <p title="II-II q. 45 a. 1 arg. 1"><a name="40845"><span class=
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166 "ref">[40845] II&ordf;-IIae q. 45 a. 1 arg. 1</span></a> Ad primum
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167 sic proceditur. Videtur quod sapientia non debeat inter dona
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168 spiritus sancti computari. Dona enim sunt perfectiora virtutibus,
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169 ut supra dictum est. Sed virtus se habet solum ad bonum, unde et
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170 Augustinus dicit, in libro de Lib. Arb., quod nullus virtutibus
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171 male utitur. Ergo multo magis dona spiritus sancti se habent solum
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172 ad bonum. Sed sapientia se habet etiam ad malum, dicitur enim Iac.
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173 III quaedam sapientia esse terrena, animalis, diabolica. Ergo
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174 sapientia non debet poni inter dona spiritus sancti.</p>
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175 <p title="II-II q. 45 a. 1 arg. 2"><a name="40846"><span class=
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176 "ref">[40846] II&ordf;-IIae q. 45 a. 1 arg. 2</span></a> Praeterea,
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177 sicut Augustinus dicit, XIV de Trin., <i>sapientia est divinarum
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178 rerum cognitio</i>. Sed cognitio divinarum rerum quam homo potest
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179 per sua naturalia habere, pertinet ad sapientiam quae est virtus
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180 intellectualis, cognitio autem divinorum supernaturalis pertinet ad
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181 fidem quae est virtus theologica, ut ex supradictis patet. Ergo
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182 sapientia magis debet dici virtus quam donum.</p>
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183 <p title="II-II q. 45 a. 1 arg. 3"><a name="40847"><span class=
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184 "ref">[40847] II&ordf;-IIae q. 45 a. 1 arg. 3</span></a> Praeterea,
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185 Iob XXVIII dicitur, <i>ecce timor domini ipsa est sapientia</i>,
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186 habetur, ecce, pietas ipsa est sapientia. Ubi secundum litteram
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187 Septuaginta, qua utitur Augustinus, habetur, ecce, pietas ipsa est
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188 sapientia. Sed tam timor quam pietas ponuntur dona spiritus sancti.
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189 Ergo sapientia non debet numerari inter dona spiritus sancti quasi
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190 donum ab aliis distinctum.</p>
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191 <p title="II-II q. 45 a. 1 s. c."><a name="40848"><span class=
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192 "ref">[40848] II&ordf;-IIae q. 45 a. 1 s. c.</span></a> Sed contra
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193 est quod Isaiae XI dicitur, <i>requiescet super eum spiritus
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194 domini, sapientiae et intellectus,</i> et cetera.</p>
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195 <p title="II-II q. 45 a. 1 co."><a name="40849"><span class=
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196 "ref">[40849] II&ordf;-IIae q. 45 a. 1 co.</span></a> Respondeo
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197 dicendum quod secundum philosophum, in principio Metaphys., ad
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198 sapientem pertinet considerare causam altissimam, per quam de aliis
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199 certissime iudicatur, et secundum quam omnia ordinari oportet.
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200 Causa autem altissima dupliciter accipi potest, vel simpliciter,
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201 vel in aliquo genere. Ille igitur qui cognoscit causam altissimam
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202 in aliquo genere et per eam potest de omnibus quae sunt illius
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203 generis iudicare et ordinare, dicitur esse sapiens in illo genere,
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204 ut in medicina vel architectura, secundum illud I ad Cor. III,
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205 <i>ut sapiens architectus fundamentum posui</i>. Ille autem qui
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206 cognoscit causam altissimam simpliciter, quae est Deus, dicitur
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207 sapiens simpliciter, inquantum per regulas divinas omnia potest
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208 iudicare et ordinare. Huiusmodi autem iudicium consequitur homo per
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209 spiritum sanctum, secundum illud I ad Cor. II, <i>spiritualis
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210 iudicat omnia</i>; quia, sicut ibidem dicitur, <i>spiritus omnia
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211 scrutatur, etiam profunda Dei</i>. Unde manifestum est quod
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212 sapientia est donum spiritus sancti.</p>
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213 <p title="II-II q. 45 a. 1 ad 1"><a name="40850"><span class=
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214 "ref">[40850] II&ordf;-IIae q. 45 a. 1 ad 1</span></a> Ad primum
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215 ergo dicendum quod bonum dicitur dupliciter. Uno modo, quod vere
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216 est bonum et simpliciter perfectum. Alio modo dicitur aliquid esse
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217 bonum, secundum quandam similitudinem, quod est in malitia
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218 perfectum, sicut dicitur bonus latro vel perfectus latro, ut patet
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219 per philosophum, in V Metaphys. Et sicut circa ea quae sunt vere
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220 bona invenitur aliqua altissima causa, quae est summum bonum, quod
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221 est ultimus finis, per cuius cognitionem homo dicitur vere sapiens;
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222 ita etiam in malis est invenire aliquid ad quod alia referuntur
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223 sicut ad ultimum finem, per cuius cognitionem homo dicitur esse
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224 sapiens ad male agendum; secundum illud Ierem. IV, <i>sapientes
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225 sunt ut faciant mala, bene autem facere nescierunt</i>. Quicumque
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226 enim avertitur a fine debito, necesse est quod aliquem finem
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227 indebitum sibi praestituat, quia omne agens agit propter finem.
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228 Unde si praestituat sibi finem in bonis exterioribus terrenis,
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229 vocatur sapientia terrena; si autem in bonis corporalibus, vocatur
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230 sapientia animalis; si autem in aliqua excellentia, vocatur
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231 sapientia diabolica, propter imitationem superbiae Diaboli, de quo
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232 dicitur Iob XLI, <i>ipse est rex super universos filios
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233 superbiae</i>.</p>
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234 <p title="II-II q. 45 a. 1 ad 2"><a name="40851"><span class=
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235 "ref">[40851] II&ordf;-IIae q. 45 a. 1 ad 2</span></a> Ad secundum
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236 dicendum quod sapientia quae ponitur donum differt ab ea quae
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237 ponitur virtus intellectualis acquisita. Nam illa acquiritur studio
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238 humano, haec autem est de sursum descendens, ut dicitur Iac. III.
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239 Similiter et differt a fide. Nam fides assentit veritati divinae
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240 secundum seipsam, sed iudicium quod est secundum veritatem divinam
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241 pertinet ad donum sapientiae. Et ideo donum sapientiae praesupponit
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242 fidem, quia unusquisque bene iudicat quae cognoscit, ut dicitur in
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243 I Ethic.</p>
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244 <p title="II-II q. 45 a. 1 ad 3"><a name="40852"><span class=
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245 "ref">[40852] II&ordf;-IIae q. 45 a. 1 ad 3</span></a> Ad tertium
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246 dicendum quod sicut pietas, quae pertinet ad cultum Dei, est
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247 manifestativa fidei, inquantum per cultum Dei protestamur fidem;
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248 ita etiam pietas manifestat sapientiam. Et propter hoc dicitur quod
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249 pietas est sapientia. Et eadem ratione timor. Per hoc enim
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250 ostenditur quod homo rectum habet iudicium de divinis, quod Deum
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251 timet et colit.</p>
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252 <br />
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253 <div class="E">Articulus 2</div>
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254 <p title="II-II q. 45 a. 2 arg. 1"><a name="40853"><span class=
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255 "ref">[40853] II&ordf;-IIae q. 45 a. 2 arg. 1</span></a> Ad
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256 secundum sic proceditur. Videtur quod sapientia non sit in
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257 intellectu sicut in subiecto. Dicit enim Augustinus, in libro de
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258 gratia novi Test., quod sapientia est caritas Dei. Sed caritas est
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259 sicut in subiecto in voluntate, non in intellectu, ut supra habitum
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260 est. Ergo sapientia non est in intellectu sicut in subiecto.</p>
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261 <p title="II-II q. 45 a. 2 arg. 2"><a name="40854"><span class=
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262 "ref">[40854] II&ordf;-IIae q. 45 a. 2 arg. 2</span></a> Praeterea,
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263 Eccli. VI dicitur, <i>sapientia doctrinae secundum nomen eius
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264 est</i>. Dicitur autem sapientia quasi sapida scientia, quod
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265 videtur ad affectum pertinere, ad quem pertinet experiri
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266 spirituales delectationes sive dulcedines. Ergo sapientia non est
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267 in intellectu, sed magis in affectu.</p>
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268 <p title="II-II q. 45 a. 2 arg. 3"><a name="40855"><span class=
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269 "ref">[40855] II&ordf;-IIae q. 45 a. 2 arg. 3</span></a> Praeterea,
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270 potentia intellectiva sufficienter perficitur per donum
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271 intellectus. Sed ad id quod potest fieri per unum superfluum esset
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272 plura ponere. Ergo non est in intellectu.</p>
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273 <p title="II-II q. 45 a. 2 s. c."><a name="40856"><span class=
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274 "ref">[40856] II&ordf;-IIae q. 45 a. 2 s. c.</span></a> Sed contra
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275 est quod Gregorius dicit, in II Moral., quod sapientia contrariatur
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276 stultitiae. Sed stultitia est in intellectu. Ergo et sapientia.</p>
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277 <p title="II-II q. 45 a. 2 co."><a name="40857"><span class=
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278 "ref">[40857] II&ordf;-IIae q. 45 a. 2 co.</span></a> Respondeo
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279 dicendum quod, sicut supra dictum est, sapientia importat quandam
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280 rectitudinem iudicii secundum rationes divinas. Rectitudo autem
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281 iudicii potest contingere dupliciter, uno modo, secundum perfectum
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282 usum rationis; alio modo, propter connaturalitatem quandam ad ea de
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283 quibus iam est iudicandum. Sicut de his quae ad castitatem
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284 pertinent per rationis inquisitionem recte iudicat ille qui didicit
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285 scientiam moralem, sed per quandam connaturalitatem ad ipsa recte
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286 iudicat de eis ille qui habet habitum castitatis. Sic igitur circa
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287 res divinas ex rationis inquisitione rectum iudicium habere
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288 pertinet ad sapientiam quae est virtus intellectualis, sed rectum
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289 iudicium habere de eis secundum quandam connaturalitatem ad ipsa
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290 pertinet ad sapientiam secundum quod donum est spiritus sancti,
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291 sicut Dionysius dicit, in II cap. de Div. Nom., quod Hierotheus est
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292 perfectus in divinis <i>non solum discens, sed et patiens
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293 divina</i>. Huiusmodi autem compassio sive connaturalitas ad res
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294 divinas fit per caritatem, quae quidem unit nos Deo, secundum illud
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295 I ad Cor. VI, <i>qui adhaeret Deo unus spiritus est</i>. Sic igitur
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296 sapientia quae est donum causam quidem habet in voluntate, scilicet
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297 caritatem, sed essentiam habet in intellectu, cuius actus est recte
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298 iudicare, ut supra habitum est.</p>
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299 <p title="II-II q. 45 a. 2 ad 1"><a name="40858"><span class=
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300 "ref">[40858] II&ordf;-IIae q. 45 a. 2 ad 1</span></a> Ad primum
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301 ergo dicendum quod Augustinus loquitur de sapientia quantum ad suam
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302 causam. Ex qua etiam sumitur nomen sapientiae, secundum quod
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303 saporem quendam importat.</p>
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304 <p title="II-II q. 45 a. 2 ad 2"><a name="40859"><span class=
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diff changeset
305 "ref">[40859] II&ordf;-IIae q. 45 a. 2 ad 2</span></a> Unde patet
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306 responsio ad secundum. Si tamen iste sit intellectus illius
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307 auctoritatis. Quod non videtur, quia talis expositio non convenit
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308 nisi secundum nomen quod habet sapientia in Latina lingua. In
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309 Graeco autem non competit; et forte nec in aliis linguis. Unde
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310 potius videtur nomen sapientiae ibi accipi pro eius fama, qua a
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311 cunctis commendatur.</p>
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312 <p title="II-II q. 45 a. 2 ad 3"><a name="40860"><span class=
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313 "ref">[40860] II&ordf;-IIae q. 45 a. 2 ad 3</span></a> Ad tertium
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314 dicendum quod intellectus habet duos actus, scilicet percipere, et
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315 iudicare. Ad quorum primum ordinatur donum intellectus, ad secundum
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316 autem, secundum rationes divinas, donum sapientiae; sed secundum
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317 rationes humanas, donum scientiae.</p>
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318 <br />
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319 <div class="E">Articulus 3</div>
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320 <p title="II-II q. 45 a. 3 arg. 1"><a name="40861"><span class=
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321 "ref">[40861] II&ordf;-IIae q. 45 a. 3 arg. 1</span></a> Ad tertium
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322 sic proceditur. Videtur quod sapientia non sit practica, sed
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323 speculativa tantum. Donum enim sapientiae est excellentius quam
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324 sapientia secundum quod est intellectualis virtus. Sed sapientia
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325 secundum quod est intellectualis virtus est speculativa tantum.
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326 Ergo multo magis sapientia quae est donum est speculativa, et non
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327 practica.</p>
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328 <p title="II-II q. 45 a. 3 arg. 2"><a name="40862"><span class=
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329 "ref">[40862] II&ordf;-IIae q. 45 a. 3 arg. 2</span></a> Praeterea,
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330 practicus intellectus est circa operabilia, quae sunt contingentia.
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331 Sed sapientia est circa divina, quae sunt aeterna et necessaria.
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332 Ergo sapientia non potest esse practica.</p>
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333 <p title="II-II q. 45 a. 3 arg. 3"><a name="40863"><span class=
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diff changeset
334 "ref">[40863] II&ordf;-IIae q. 45 a. 3 arg. 3</span></a> Praeterea,
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335 Gregorius dicit, in VI Moral., quod <i>in contemplatione
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336 principium, quod Deus est, quaeritur, in operatione autem sub gravi
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337 necessitatis fasce laboratur</i>. Sed ad sapientiam pertinet
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338 divinorum visio, ad quam non pertinet sub aliquo fasce laborare,
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339 quia ut dicitur Sap. VIII, <i>non habet amaritudinem conversatio
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340 eius, nec taedium convictus illius</i>. Ergo sapientia est
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341 contemplativa tantum, non autem practica sive activa.</p>
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342 <p title="II-II q. 45 a. 3 s. c."><a name="40864"><span class=
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343 "ref">[40864] II&ordf;-IIae q. 45 a. 3 s. c.</span></a> Sed contra
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344 est quod dicitur ad Coloss. IV, <i>in sapientia ambulate ad eos qui
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345 foris sunt</i>. Hoc autem pertinet ad actionem. Ergo sapientia non
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346 solum est speculativa, sed etiam practica.</p>
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347 <p title="II-II q. 45 a. 3 co."><a name="40865"><span class=
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348 "ref">[40865] II&ordf;-IIae q. 45 a. 3 co.</span></a> Respondeo
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349 dicendum quod, sicut Augustinus dicit, in XII de Trin., superior
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350 pars rationis sapientiae deputatur, inferior autem scientiae.
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351 Superior autem ratio, ut ipse in eodem libro dicit, intendit
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352 rationibus supernis, scilicet divinis, et conspiciendis et
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353 consulendis, conspiciendis quidem, secundum quod divina in seipsis
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354 contemplatur; consulendis autem, secundum quod per divina iudicat
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355 de humanis, per divinas regulas dirigens actus humanos. Sic igitur
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356 sapientia, secundum quod est donum, non solum est speculativa, sed
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357 etiam practica.</p>
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358 <p title="II-II q. 45 a. 3 ad 1"><a name="40866"><span class=
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359 "ref">[40866] II&ordf;-IIae q. 45 a. 3 ad 1</span></a> Ad primum
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360 ergo dicendum quod quanto aliqua virtus est altior, tanto ad plura
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361 se extendit; ut habetur in libro de causis. Unde ex hoc ipso quod
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362 sapientia quae est donum est excellentior quam sapientia quae est
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363 virtus intellectualis, utpote magis de propinquo Deum attingens,
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364 per quandam scilicet unionem animae ad ipsum, habet quod non solum
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365 dirigat in contemplatione, sed etiam in actione.</p>
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366 <p title="II-II q. 45 a. 3 ad 2"><a name="40867"><span class=
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diff changeset
367 "ref">[40867] II&ordf;-IIae q. 45 a. 3 ad 2</span></a> Ad secundum
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368 dicendum quod divina in se quidem sunt necessaria et aeterna, sunt
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369 tamen regulae contingentium, quae humanis actibus subsunt.</p>
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370 <p title="II-II q. 45 a. 3 ad 3"><a name="40868"><span class=
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diff changeset
371 "ref">[40868] II&ordf;-IIae q. 45 a. 3 ad 3</span></a> Ad tertium
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372 dicendum quod prius est considerare aliquid in seipso quam secundum
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373 quod ad alterum comparatur. Unde ad sapientiam per prius pertinet
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374 contemplatio divinorum, quae est visio principii; et posterius
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375 dirigere actus humanos secundum rationes divinas. Nec tamen in
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376 actibus humanis ex directione sapientiae provenit amaritudo aut
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377 labor, sed potius amaritudo propter sapientiam vertitur in
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378 dulcedinem, et labor in requiem.</p>
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379 <br />
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380 <div class="E">Articulus 4</div>
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diff changeset
381 <p title="II-II q. 45 a. 4 arg. 1"><a name="40869"><span class=
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diff changeset
382 "ref">[40869] II&ordf;-IIae q. 45 a. 4 arg. 1</span></a> Ad quartum
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383 sic proceditur. Videtur quod sapientia possit esse sine gratia, cum
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384 peccato mortali. De his enim quae cum peccato mortali haberi non
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385 possunt praecipue sancti gloriantur, secundum illud II ad Cor. I,
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386 <i>gloria nostra haec est, testimonium conscientiae nostrae</i>.
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387 Sed de sapientia non debet aliquis gloriari, secundum illud Ierem.
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388 IX, <i>non glorietur sapiens in sapientia sua</i>. Ergo sapientia
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389 potest esse sine gratia, cum peccato mortali.</p>
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390 <p title="II-II q. 45 a. 4 arg. 2"><a name="40870"><span class=
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diff changeset
391 "ref">[40870] II&ordf;-IIae q. 45 a. 4 arg. 2</span></a> Praeterea,
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392 sapientia importat cognitionem divinorum, ut dictum est. Sed aliqui
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393 cum peccato mortali possunt habere cognitionem veritatis divinae,
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394 secundum illud Rom. I, <i>veritatem Dei in iniustitia detinent</i>.
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395 Ergo sapientia potest esse cum peccato mortali.</p>
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396 <p title="II-II q. 45 a. 4 arg. 3"><a name="40871"><span class=
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397 "ref">[40871] II&ordf;-IIae q. 45 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
398 Augustinus dicit, in XV de Trin., de caritate loquens, <i>nullum
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399 est isto Dei dono excellentius, solum est quod dividit inter filios
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400 regni aeterni et filios perditionis aeternae</i>. Sed sapientia
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401 differt a caritate. Ergo non dividit inter filios regni et filios
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402 perditionis. Ergo potest esse cum peccato mortali.</p>
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403 <p title="II-II q. 45 a. 4 s. c."><a name="40872"><span class=
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404 "ref">[40872] II&ordf;-IIae q. 45 a. 4 s. c.</span></a> Sed contra
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405 est quod dicitur Sap. I, <i>in malevolam animam non introibit
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406 sapientia, nec habitabit in corpore subdito peccatis</i>.</p>
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407 <p title="II-II q. 45 a. 4 co."><a name="40873"><span class=
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diff changeset
408 "ref">[40873] II&ordf;-IIae q. 45 a. 4 co.</span></a> Respondeo
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409 dicendum quod sapientia quae est donum spiritus sancti, sicut
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410 dictum est, facit rectitudinem iudicii circa res divinas, vel per
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411 regulas divinas de aliis, ex quadam connaturalitate sive unione ad
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412 divina. Quae quidem est per caritatem, ut dictum est. Et ideo
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413 sapientia de qua loquimur praesupponit caritatem. Caritas autem non
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414 potest esse cum peccato mortali, ut ex supradictis patet. Unde
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415 relinquitur quod sapientia de qua loquimur non potest esse cum
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416 peccato mortali.</p>
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417 <p title="II-II q. 45 a. 4 ad 1"><a name="40874"><span class=
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418 "ref">[40874] II&ordf;-IIae q. 45 a. 4 ad 1</span></a> Ad primum
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419 ergo dicendum quod illud intelligendum est de sapientia in rebus
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420 mundanis; sive etiam in rebus divinis per rationes humanas. De qua
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421 sancti non gloriantur, sed eam se fatentur non habere, secundum
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422 illud Prov. XXX, <i>sapientia hominum non est mecum</i>. Gloriantur
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423 autem de sapientia divina, secundum illud I ad Cor. I, <i>factus
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424 est nobis sapientia a Deo</i>.</p>
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425 <p title="II-II q. 45 a. 4 ad 2"><a name="40875"><span class=
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diff changeset
426 "ref">[40875] II&ordf;-IIae q. 45 a. 4 ad 2</span></a> Ad secundum
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diff changeset
427 dicendum quod ratio illa procedit de cognitione divinorum quae
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428 habetur per studium et inquisitionem rationis. Quae potest haberi
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429 cum peccato mortali, non autem illa sapientia de qua loquimur.</p>
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430 <p title="II-II q. 45 a. 4 ad 3"><a name="40876"><span class=
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diff changeset
431 "ref">[40876] II&ordf;-IIae q. 45 a. 4 ad 3</span></a> Ad tertium
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432 dicendum quod sapientia, etsi differat a caritate, tamen
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433 praesupponit eam; et ex hoc ipso dividit inter filios perditionis
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434 et regni.</p>
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435 <br />
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436 <div class="E">Articulus 5</div>
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diff changeset
437 <p title="II-II q. 45 a. 5 arg. 1"><a name="40877"><span class=
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438 "ref">[40877] II&ordf;-IIae q. 45 a. 5 arg. 1</span></a> Ad quintum
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439 sic proceditur. Videtur quod sapientia non sit in omnibus
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440 habentibus gratiam. Maius enim est sapientiam habere quam
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441 sapientiam audire. Sed solum perfectorum est sapientiam audire,
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442 secundum illud I ad Cor. II, <i>sapientiam loquimur inter
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443 perfectos</i>. Cum ergo non omnes habentes gratiam sint perfecti,
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444 videtur quod multo minus omnes habentes gratiam sapientiam
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445 habeant.</p>
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446 <p title="II-II q. 45 a. 5 arg. 2"><a name="40878"><span class=
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diff changeset
447 "ref">[40878] II&ordf;-IIae q. 45 a. 5 arg. 2</span></a> Praeterea,
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448 sapientis est ordinare; ut philosophus dicit, in principio
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449 Metaphys. Et Iac. III dicitur quod est iudicans sine simulatione.
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450 Sed non omnium habentium gratiam est de aliis iudicare aut alios
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451 ordinare, sed solum praelatorum. Ergo non omnium habentium gratiam
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452 est habere sapientiam.</p>
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453 <p title="II-II q. 45 a. 5 arg. 3"><a name="40879"><span class=
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diff changeset
454 "ref">[40879] II&ordf;-IIae q. 45 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
455 sapientia datur contra stultitiam; ut Gregorius dicit, in II Moral.
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456 Sed multi habentes gratiam sunt naturaliter stulti, ut patet de
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457 amentibus baptizatis, vel qui postmodum sine peccato in amentiam
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458 incidunt. Ergo non in omnibus habentibus gratiam est sapientia.</p>
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459 <p title="II-II q. 45 a. 5 s. c."><a name="40880"><span class=
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diff changeset
460 "ref">[40880] II&ordf;-IIae q. 45 a. 5 s. c.</span></a> Sed contra
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461 est quod quicumque qui est sine peccato mortali diligitur a Deo,
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462 quia caritatem habet, qua Deum diligit; Deus autem diligentes se
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463 diligit, ut dicitur Prov. VIII. Sed Sap. VII dicitur quod
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464 <i>neminem diligit Deus nisi eum qui cum sapientia inhabitat</i>.
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465 Ergo in omnibus habentibus gratiam, sine peccato mortali
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466 existentibus, est sapientia.</p>
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467 <p title="II-II q. 45 a. 5 co."><a name="40881"><span class=
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468 "ref">[40881] II&ordf;-IIae q. 45 a. 5 co.</span></a> Respondeo
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469 dicendum quod sapientia de qua loquimur, sicut dictum est, importat
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470 quandam rectitudinem iudicii circa divina et conspicienda et
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471 consulenda. Et quantum ad utrumque, ex unione ad divina secundum
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472 diversos gradus aliqui sapientiam sortiuntur. Quidam enim tantum
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473 sortiuntur de recto iudicio, tam in contemplatione divinorum quam
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474 etiam in ordinatione rerum humanarum secundum divinas regulas,
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diff changeset
475 quantum est necessarium ad salutem. Et hoc nulli deest sine peccato
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diff changeset
476 mortali existenti per gratiam gratum facientem, quia si natura non
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diff changeset
477 deficit in necessariis, multo minus gratia. Unde dicitur I Ioan.
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diff changeset
478 II, <i>unctio docet vos de omnibus</i>. Quidam autem altiori gradu
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diff changeset
479 percipiunt sapientiae donum, et quantum ad contemplationem
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diff changeset
480 divinorum, inquantum scilicet altiora quaedam mysteria et
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parents: 26
diff changeset
481 cognoscunt et aliis manifestare possunt; et etiam quantum ad
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diff changeset
482 directionem humanorum secundum regulas divinas, inquantum possunt
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diff changeset
483 secundum eas non solum seipsos, sed etiam alios ordinare. Et iste
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parents: 26
diff changeset
484 gradus sapientiae non est communis omnibus habentibus gratiam
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parents: 26
diff changeset
485 gratum facientem, sed magis pertinet ad gratias gratis datas, quas
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diff changeset
486 spiritus sanctus distribuit prout vult, secundum illud I ad Cor.
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diff changeset
487 XII, <i>alii datur per spiritum sermo sapientiae,</i> et
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diff changeset
488 cetera.</p>
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diff changeset
489 <p title="II-II q. 45 a. 5 ad 1"><a name="40882"><span class=
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diff changeset
490 "ref">[40882] II&ordf;-IIae q. 45 a. 5 ad 1</span></a> Ad primum
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diff changeset
491 ergo dicendum quod apostolus loquitur ibi de sapientia secundum
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diff changeset
492 quod se extendit ad occulta mysteria divinorum, sicut et ibidem
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diff changeset
493 dicitur, <i>loquimur Dei sapientiam in mysterio
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diff changeset
494 absconditam</i>.</p>
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diff changeset
495 <p title="II-II q. 45 a. 5 ad 2"><a name="40883"><span class=
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diff changeset
496 "ref">[40883] II&ordf;-IIae q. 45 a. 5 ad 2</span></a> Ad secundum
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diff changeset
497 dicendum quod quamvis ordinare alios homines et de eis iudicare
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diff changeset
498 pertineat ad solos praelatos, tamen ordinare proprios actus et de
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499 eis iudicare pertinet ad unumquemque; ut patet per Dionysium, in
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diff changeset
500 epistola ad Demophilum.</p>
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diff changeset
501 <p title="II-II q. 45 a. 5 ad 3"><a name="40884"><span class=
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diff changeset
502 "ref">[40884] II&ordf;-IIae q. 45 a. 5 ad 3</span></a> Ad tertium
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diff changeset
503 dicendum quod amentes baptizati, sicut et pueri, habent quidem
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504 habitum sapientiae, secundum quod est donum spiritus sancti, sed
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505 non habent actum, propter impedimentum corporale quo impeditur in
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506 eis usus rationis.</p>
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diff changeset
507 <br />
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diff changeset
508 <div class="E">Articulus 6</div>
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diff changeset
509 <p title="II-II q. 45 a. 6 arg. 1"><a name="40885"><span class=
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diff changeset
510 "ref">[40885] II&ordf;-IIae q. 45 a. 6 arg. 1</span></a> Ad sextum
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diff changeset
511 sic proceditur. Videtur quod septima beatitudo non respondeat dono
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diff changeset
512 sapientiae. Septima enim beatitudo est, <i>beati pacifici, quoniam
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513 filii Dei vocabuntur</i>. Utrumque autem horum pertinet immediate
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diff changeset
514 ad caritatem. Nam de pace dicitur in Psalm., <i>pax multa
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diff changeset
515 diligentibus legem tuam</i>. Et ut apostolus dicit, Rom. V,
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diff changeset
516 <i>caritas Dei diffusa est in cordibus nostris per spiritum
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517 sanctum, qui datus est nobis</i>; qui quidem est spiritus
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518 adoptionis filiorum, in quo clamamus, abba, pater, ut dicitur Rom.
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519 VIII. Ergo septima beatitudo magis debet attribui caritati quam
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520 sapientiae.</p>
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diff changeset
521 <p title="II-II q. 45 a. 6 arg. 2"><a name="40886"><span class=
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diff changeset
522 "ref">[40886] II&ordf;-IIae q. 45 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
523 unumquodque magis manifestatur per proximum effectum quam per
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diff changeset
524 remotum. Sed proximus effectus sapientiae videtur esse caritas,
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diff changeset
525 secundum illud Sap. VII, <i>per nationes in animas sanctas se
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diff changeset
526 transfert, amicos Dei et prophetas constituit</i>, pax autem et
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diff changeset
527 adoptio filiorum videntur esse remoti effectus, cum procedant ex
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528 caritate, ut dictum est. Ergo beatitudo sapientiae respondens
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diff changeset
529 deberet magis determinari secundum dilectionem caritatis quam
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diff changeset
530 secundum pacem.</p>
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diff changeset
531 <p title="II-II q. 45 a. 6 arg. 3"><a name="40887"><span class=
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diff changeset
532 "ref">[40887] II&ordf;-IIae q. 45 a. 6 arg. 3</span></a> Praeterea,
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diff changeset
533 Iac. III dicitur, <i>quae desursum est sapientia primo quidem
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diff changeset
534 pudica est, deinde autem pacifica, modesta, suadibilis, bonis
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diff changeset
535 consentiens, plena misericordia et fructibus bonis, iudicans sine
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diff changeset
536 simulatione</i>. Beatitudo ergo correspondens sapientiae non magis
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diff changeset
537 debuit accipi secundum pacem quam secundum alios effectus caelestis
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diff changeset
538 sapientiae.</p>
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diff changeset
539 <p title="II-II q. 45 a. 6 s. c."><a name="40888"><span class=
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diff changeset
540 "ref">[40888] II&ordf;-IIae q. 45 a. 6 s. c.</span></a> Sed contra
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diff changeset
541 est quod Augustinus dicit, in libro de Serm. Dom. in monte, quod
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542 <i>sapientia convenit pacificis, in quibus nullus motus est
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diff changeset
543 rebellis, sed obtemperans rationi</i>.</p>
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diff changeset
544 <p title="II-II q. 45 a. 6 co."><a name="40889"><span class=
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diff changeset
545 "ref">[40889] II&ordf;-IIae q. 45 a. 6 co.</span></a> Respondeo
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diff changeset
546 dicendum quod septima beatitudo congrue adaptatur dono sapientiae
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diff changeset
547 et quantum ad meritum et quantum ad praemium. Ad meritum quidem
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diff changeset
548 pertinet quod dicitur, beati pacifici. Pacifici autem dicuntur
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diff changeset
549 quasi pacem facientes vel in seipsis vel etiam in aliis. Quorum
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diff changeset
550 utrumque contingit per hoc quod ea in quibus pax constituitur ad
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diff changeset
551 debitum ordinem rediguntur, nam pax est tranquillitas ordinis, ut
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diff changeset
552 Augustinus dicit, XIX de Civ. Dei. Ordinare autem pertinet ad
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diff changeset
553 sapientiam; ut patet per philosophum, in principio Metaphys. Et
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diff changeset
554 ideo esse pacificum convenienter attribuitur sapientiae. Ad
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diff changeset
555 praemium autem pertinet quod dicitur, filii Dei vocabuntur.
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556 Dicuntur autem aliqui filii Dei inquantum participant similitudinem
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diff changeset
557 filii unigeniti et naturalis, secundum illud Rom. VIII, <i>quos
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diff changeset
558 praescivit conformes fieri imaginis filii sui</i>, qui quidem est
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diff changeset
559 sapientia genita. Et ideo percipiendo donum sapientiae, ad Dei
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diff changeset
560 filiationem homo pertingit.</p>
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diff changeset
561 <p title="II-II q. 45 a. 6 ad 1"><a name="40890"><span class=
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diff changeset
562 "ref">[40890] II&ordf;-IIae q. 45 a. 6 ad 1</span></a> Ad primum
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diff changeset
563 ergo dicendum quod caritatis est habere pacem, sed facere pacem est
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564 sapientiae ordinantis. Similiter etiam spiritus sanctus intantum
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565 dicitur spiritus adoptionis inquantum per eum datur nobis
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diff changeset
566 similitudo filii naturalis, qui est genita sapientia.</p>
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diff changeset
567 <p title="II-II q. 45 a. 6 ad 2"><a name="40891"><span class=
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diff changeset
568 "ref">[40891] II&ordf;-IIae q. 45 a. 6 ad 2</span></a> Ad secundum
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diff changeset
569 dicendum quod illud est intelligendum de sapientia increata, quae
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570 prima se nobis unit per donum caritatis, et ex hoc revelat nobis
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diff changeset
571 mysteria, quorum cognitio est sapientia infusa. Et ideo sapientia
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diff changeset
572 infusa, quae est donum, non est causa caritatis, sed magis
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573 effectus.</p>
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diff changeset
574 <p title="II-II q. 45 a. 6 ad 3"><a name="40892"><span class=
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diff changeset
575 "ref">[40892] II&ordf;-IIae q. 45 a. 6 ad 3</span></a> Ad tertium
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diff changeset
576 dicendum quod, sicut iam dictum est, ad sapientiam, secundum quod
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577 est donum, pertinet non solum contemplari divina, sed etiam
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diff changeset
578 regulare humanos actus. In qua quidem directione primo occurrit
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diff changeset
579 remotio a malis quae contrariantur sapientiae, unde et timor
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diff changeset
580 dicitur esse initium sapientiae, inquantum facit recedere a malis.
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diff changeset
581 Ultimum autem est, sicut finis, quod omnia ad debitum ordinem
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diff changeset
582 redigantur, quod pertinet ad rationem pacis. Et ideo convenienter
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diff changeset
583 Iacobus dicit quod sapientia quae desursum est, quae est donum
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diff changeset
584 spiritus sancti, primum est pudica, quasi vitans corruptelas
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585 peccati; deinde autem pacifica, quod est finalis effectus
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diff changeset
586 sapientiae, propter quod ponitur beatitudo. Iam vero omnia quae
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diff changeset
587 sequuntur manifestant ea per quae sapientia ad pacem perducit, et
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diff changeset
588 ordine congruo. Nam homini per pudicitiam a corruptelis recedenti
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diff changeset
589 primo occurrit quod quantum ex se potest, modum in omnibus teneat,
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590 et quantum ad hoc dicitur, modesta. Secundo, ut in his in quibus
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591 ipse sibi non sufficit, aliorum monitis acquiescat, et quantum ad
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diff changeset
592 hoc subdit, suadibilis. Et haec duo pertinent ad hoc quod homo
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diff changeset
593 consequatur pacem in seipso. Sed ulterius, ad hoc quod homo sit
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diff changeset
594 pacificus etiam aliis, primo requiritur ut bonis eorum non
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diff changeset
595 repugnet, et hoc est quod dicit, bonis consentiens. Secundo, quod
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diff changeset
596 defectibus proximi et compatiatur in affectu et subveniat in
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diff changeset
597 effectu, et hoc est quod dicitur, plena misericordia et fructibus
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598 bonis. Tertio requiritur ut caritative emendare peccata satagat, et
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diff changeset
599 hoc est quod dicit, iudicans sine simulatione, ne scilicet,
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diff changeset
600 correctionem praetendens, odium intendat explere.</p>
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diff changeset
601 <br />
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diff changeset
602 <div class="D">Quaestio 46</div>
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diff changeset
603 <div class="G">Prooemium</div>
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diff changeset
604 <p title="II-II q. 46 pr."><a name="40893"><span class=
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diff changeset
605 "ref">[40893] II&ordf;-IIae q. 46 pr.</span></a> Deinde
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diff changeset
606 considerandum est de stultitia, quae opponitur sapientiae. Et circa
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diff changeset
607 hoc quaeruntur tria. Primo, utrum stultitia opponatur sapientiae.
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608 Secundo, utrum stultitia sit peccatum. Tertio, ad quod vitium
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609 capitale reducatur.</p>
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diff changeset
610 <br />
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diff changeset
611 <div class="E">Articulus 1</div>
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diff changeset
612 <p title="II-II q. 46 a. 1 arg. 1"><a name="40894"><span class=
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diff changeset
613 "ref">[40894] II&ordf;-IIae q. 46 a. 1 arg. 1</span></a> Ad primum
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diff changeset
614 sic proceditur. Videtur quod stultitia non opponatur sapientiae.
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diff changeset
615 Sapientiae enim directe videtur opponi insipientia. Sed stultitia
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diff changeset
616 non videtur esse idem quod insipientia, quia insipientia videtur
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617 esse solum circa divina, sicut et sapientia; stultitia autem se
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618 habet et circa divina et circa humana. Ergo sapientiae non
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diff changeset
619 opponitur stultitia.</p>
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diff changeset
620 <p title="II-II q. 46 a. 1 arg. 2"><a name="40895"><span class=
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diff changeset
621 "ref">[40895] II&ordf;-IIae q. 46 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
622 unum oppositorum non est via perveniendi ad aliud. Sed stultitia
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diff changeset
623 est via perveniendi ad sapientiam, dicitur enim I ad Cor. III,
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diff changeset
624 <i>si quis videtur inter vos sapiens esse in hoc saeculo, stultus
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diff changeset
625 fiat, ut sit sapiens</i>. Ergo sapientiae non opponitur
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diff changeset
626 stultitia.</p>
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diff changeset
627 <p title="II-II q. 46 a. 1 arg. 3"><a name="40896"><span class=
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diff changeset
628 "ref">[40896] II&ordf;-IIae q. 46 a. 1 arg. 3</span></a> Praeterea,
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diff changeset
629 unum oppositorum non est causa alterius. Sapientia autem est causa
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diff changeset
630 stultitiae, dicitur enim Ierem. X, <i>stultus factus est omnis homo
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diff changeset
631 a scientia sua</i>; sapientia autem quaedam scientia est. Et Isaiae
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diff changeset
632 XLVII dicitur, <i>sapientia tua et scientia tua, haec decepit
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diff changeset
633 te</i>, decipi autem ad stultitiam pertinet. Ergo sapientiae non
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diff changeset
634 opponitur stultitia.</p>
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diff changeset
635 <p title="II-II q. 46 a. 1 arg. 4"><a name="40897"><span class=
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diff changeset
636 "ref">[40897] II&ordf;-IIae q. 46 a. 1 arg. 4</span></a> Praeterea,
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diff changeset
637 Isidorus dicit, in libro Etymol., quod <i>stultus est qui per
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638 ignominiam non commovetur ad dolorem, et qui non movetur
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diff changeset
639 iniuria</i>. Sed hoc pertinet ad sapientiam spiritualem; ut
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diff changeset
640 Gregorius dicit, in X Moral. Ergo sapientiae non opponitur
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diff changeset
641 stultitia.</p>
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diff changeset
642 <p title="II-II q. 46 a. 1 s. c."><a name="40898"><span class=
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diff changeset
643 "ref">[40898] II&ordf;-IIae q. 46 a. 1 s. c.</span></a> Sed contra
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parents: 26
diff changeset
644 est quod Gregorius dicit, in II Moral., quod donum sapientiae datur
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parents: 26
diff changeset
645 contra stultitiam.</p>
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parents: 26
diff changeset
646 <p title="II-II q. 46 a. 1 co."><a name="40899"><span class=
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parents: 26
diff changeset
647 "ref">[40899] II&ordf;-IIae q. 46 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
648 dicendum quod nomen stultitiae a stupore videtur esse sumptum, unde
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parents: 26
diff changeset
649 Isidorus dicit, in libro Etymol., <i>stultus est qui propter
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parents: 26
diff changeset
650 stuporem non movetur</i>. Et differt stultitia a fatuitate, sicut
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parents: 26
diff changeset
651 ibidem dicitur, quia stultitia importat hebetudinem cordis et
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parents: 26
diff changeset
652 obtusionem sensuum; fatuitas autem importat totaliter spiritualis
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parents: 26
diff changeset
653 sensus privationem. Et ideo convenienter stultitia sapientiae
544e12f679ad convert to xml
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parents: 26
diff changeset
654 opponitur. <i>Sapiens</i> enim, ut ibidem Isidorus dicit, <i>dictus
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parents: 26
diff changeset
655 est a sapore, quia sicut gustus est aptus ad discretionem saporis
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parents: 26
diff changeset
656 ciborum, sic sapiens ad dignoscentiam rerum atque causarum</i>.
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parents: 26
diff changeset
657 Unde patet quod stultitia opponitur sapientiae sicut contrarium;
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parents: 26
diff changeset
658 fatuitas autem sicut pura negatio. Nam fatuus caret sensu
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parents: 26
diff changeset
659 iudicandi; stultus autem habet, sed hebetatum; sapiens autem
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parents: 26
diff changeset
660 subtilem ac perspicacem.</p>
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parents: 26
diff changeset
661 <p title="II-II q. 46 a. 1 ad 1"><a name="40900"><span class=
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parents: 26
diff changeset
662 "ref">[40900] II&ordf;-IIae q. 46 a. 1 ad 1</span></a> Ad primum
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parents: 26
diff changeset
663 ergo dicendum quod, sicut Isidorus ibidem dicit, <i>insipiens
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parents: 26
diff changeset
664 contrarius est sapienti, eo quod est sine sapore discretionis et
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parents: 26
diff changeset
665 sensus</i>. Unde idem videtur esse insipientia cum stultitia.
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parents: 26
diff changeset
666 Praecipue autem videtur aliquis esse stultus quando patitur
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parents: 26
diff changeset
667 defectum in sententia iudicii quae attenditur secundum causam
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parents: 26
diff changeset
668 altissimam, nam si deficiat in iudicio circa aliquid modicum, non
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parents: 26
diff changeset
669 ex hoc vocatur aliquis stultus.</p>
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parents: 26
diff changeset
670 <p title="II-II q. 46 a. 1 ad 2"><a name="40901"><span class=
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parents: 26
diff changeset
671 "ref">[40901] II&ordf;-IIae q. 46 a. 1 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
672 dicendum quod sicut est quaedam sapientia mala, ut supra dictum
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parents: 26
diff changeset
673 est, quae dicitur sapientia saeculi, quia accipit pro causa
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parents: 26
diff changeset
674 altissima et fine ultimo aliquod terrenum bonum; ita etiam est
544e12f679ad convert to xml
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parents: 26
diff changeset
675 aliqua stultitia bona, huic sapientiae malae opposita, per quam
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parents: 26
diff changeset
676 aliquis terrena contemnit. Et de hac stultitia loquitur
544e12f679ad convert to xml
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parents: 26
diff changeset
677 apostolus.</p>
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parents: 26
diff changeset
678 <p title="II-II q. 46 a. 1 ad 3"><a name="40902"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
679 "ref">[40902] II&ordf;-IIae q. 46 a. 1 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
680 dicendum quod sapientia saeculi est quae decipit et facit esse
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parents: 26
diff changeset
681 stultum apud Deum, ut patet per apostolum, I ad Cor. III.</p>
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parents: 26
diff changeset
682 <p title="II-II q. 46 a. 1 ad 4"><a name="40903"><span class=
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parents: 26
diff changeset
683 "ref">[40903] II&ordf;-IIae q. 46 a. 1 ad 4</span></a> Ad quartum
544e12f679ad convert to xml
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parents: 26
diff changeset
684 dicendum quod non moveri iniuriis quandoque quidem contingit ex hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
685 quod homini non sapiunt terrena, sed sola caelestia. Unde hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
686 pertinet ad stultitiam mundi, sed ad sapientiam Dei, ut Gregorius
544e12f679ad convert to xml
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parents: 26
diff changeset
687 ibidem dicit. Quandoque autem contingit ex hoc quod homo est
544e12f679ad convert to xml
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parents: 26
diff changeset
688 simpliciter circa omnia stupidus, ut patet in amentibus, qui non
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parents: 26
diff changeset
689 discernunt quid sit iniuria. Et hoc pertinet ad stultitiam
544e12f679ad convert to xml
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parents: 26
diff changeset
690 simpliciter.</p>
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parents: 26
diff changeset
691 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
692 <div class="E">Articulus 2</div>
544e12f679ad convert to xml
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parents: 26
diff changeset
693 <p title="II-II q. 46 a. 2 arg. 1"><a name="40904"><span class=
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parents: 26
diff changeset
694 "ref">[40904] II&ordf;-IIae q. 46 a. 2 arg. 1</span></a> Ad
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parents: 26
diff changeset
695 secundum sic proceditur. Videtur quod stultitia non sit peccatum.
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parents: 26
diff changeset
696 Nullum enim peccatum provenit in nobis a natura. Sed quidam sunt
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parents: 26
diff changeset
697 stulti naturaliter. Ergo stultitia non est peccatum.</p>
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parents: 26
diff changeset
698 <p title="II-II q. 46 a. 2 arg. 2"><a name="40905"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
699 "ref">[40905] II&ordf;-IIae q. 46 a. 2 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
700 omne peccatum est voluntarium, ut Augustinus dicit. Sed stultitia
544e12f679ad convert to xml
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parents: 26
diff changeset
701 non est voluntaria. Ergo non est peccatum.</p>
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parents: 26
diff changeset
702 <p title="II-II q. 46 a. 2 arg. 3"><a name="40906"><span class=
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parents: 26
diff changeset
703 "ref">[40906] II&ordf;-IIae q. 46 a. 2 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
704 omne peccatum opponitur alicui praecepto divino. Sed stultitia
544e12f679ad convert to xml
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parents: 26
diff changeset
705 nulli praecepto opponitur. Ergo stultitia non est peccatum.</p>
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parents: 26
diff changeset
706 <p title="II-II q. 46 a. 2 s. c."><a name="40907"><span class=
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parents: 26
diff changeset
707 "ref">[40907] II&ordf;-IIae q. 46 a. 2 s. c.</span></a> Sed contra
544e12f679ad convert to xml
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parents: 26
diff changeset
708 est quod dicitur Prov. I, <i>prosperitas stultorum perdet eos</i>.
544e12f679ad convert to xml
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parents: 26
diff changeset
709 Sed nullus perditur nisi pro peccato. Ergo stultitia est
544e12f679ad convert to xml
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parents: 26
diff changeset
710 peccatum.</p>
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parents: 26
diff changeset
711 <p title="II-II q. 46 a. 2 co."><a name="40908"><span class=
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parents: 26
diff changeset
712 "ref">[40908] II&ordf;-IIae q. 46 a. 2 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
713 dicendum quod stultitia, sicut dictum est, importat quendam
544e12f679ad convert to xml
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parents: 26
diff changeset
714 stuporem sensus in iudicando, et praecipue circa altissimam causam,
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parents: 26
diff changeset
715 quae est finis ultimus et summum bonum. Circa quod aliquis potest
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parents: 26
diff changeset
716 pati stuporem in iudicando dupliciter. Uno modo, ex indispositione
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parents: 26
diff changeset
717 naturali, sicut patet in amentibus. Et talis stultitia non est
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parents: 26
diff changeset
718 peccatum. Alio modo, inquantum immergit homo sensum suum rebus
544e12f679ad convert to xml
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parents: 26
diff changeset
719 terrenis, ex quo redditur eius sensus ineptus ad percipiendum
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parents: 26
diff changeset
720 divina, secundum illud I ad Cor. II, <i>animalis homo non percipit
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parents: 26
diff changeset
721 ea quae sunt spiritus Dei</i>, sicut etiam homini habenti gustum
544e12f679ad convert to xml
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parents: 26
diff changeset
722 infectum malo humore non sapiunt dulcia. Et talis stultitia est
544e12f679ad convert to xml
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parents: 26
diff changeset
723 peccatum.</p>
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parents: 26
diff changeset
724 <p title="II-II q. 46 a. 2 ad 1"><a name="40909"><span class=
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parents: 26
diff changeset
725 "ref">[40909] II&ordf;-IIae q. 46 a. 2 ad 1</span></a> Et per hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
726 patet responsio ad primum.</p>
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parents: 26
diff changeset
727 <p title="II-II q. 46 a. 2 ad 2"><a name="40910"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
728 "ref">[40910] II&ordf;-IIae q. 46 a. 2 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
729 dicendum quod quamvis stultitiam nullus velit, vult tamen ea ad
544e12f679ad convert to xml
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parents: 26
diff changeset
730 quae consequitur esse stultum, scilicet abstrahere sensum suum a
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parents: 26
diff changeset
731 spiritualibus et immergere terrenis. Et idem etiam contingit in
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parents: 26
diff changeset
732 aliis peccatis. Nam luxuriosus vult delectationem sine qua non est
544e12f679ad convert to xml
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parents: 26
diff changeset
733 peccatum, quamvis non simpliciter velit peccatum, vellet enim frui
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parents: 26
diff changeset
734 delectatione sine peccato.</p>
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parents: 26
diff changeset
735 <p title="II-II q. 46 a. 2 ad 3"><a name="40911"><span class=
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parents: 26
diff changeset
736 "ref">[40911] II&ordf;-IIae q. 46 a. 2 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
737 dicendum quod stultitia opponitur praeceptis quae dantur de
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parents: 26
diff changeset
738 contemplatione veritatis; de quibus supra habitum est cum de
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parents: 26
diff changeset
739 scientia et intellectu ageretur.</p>
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parents: 26
diff changeset
740 <br />
544e12f679ad convert to xml
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parents: 26
diff changeset
741 <div class="E">Articulus 3</div>
544e12f679ad convert to xml
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parents: 26
diff changeset
742 <p title="II-II q. 46 a. 3 arg. 1"><a name="40912"><span class=
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parents: 26
diff changeset
743 "ref">[40912] II&ordf;-IIae q. 46 a. 3 arg. 1</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
744 sic proceditur. Videtur quod stultitia non sit filia luxuriae.
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parents: 26
diff changeset
745 Gregorius enim, XXXI Moral., enumerat luxuriae filias; inter quas
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parents: 26
diff changeset
746 tamen non continetur stultitia. Ergo stultitia non procedit ex
544e12f679ad convert to xml
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parents: 26
diff changeset
747 luxuria.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
748 <p title="II-II q. 46 a. 3 arg. 2"><a name="40913"><span class=
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parents: 26
diff changeset
749 "ref">[40913] II&ordf;-IIae q. 46 a. 3 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
750 apostolus dicit, I ad Cor. III, <i>sapientia huius mundi stultitia
544e12f679ad convert to xml
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parents: 26
diff changeset
751 est apud Deum</i>. Sed sicut Gregorius dicit, X Moral.,
544e12f679ad convert to xml
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parents: 26
diff changeset
752 <i>sapientia mundi est cor machinationibus tegere</i>, quod
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parents: 26
diff changeset
753 pertinet ad duplicitatem. Ergo stultitia est magis filia
544e12f679ad convert to xml
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parents: 26
diff changeset
754 duplicitatis quam luxuriae.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
755 <p title="II-II q. 46 a. 3 arg. 3"><a name="40914"><span class=
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parents: 26
diff changeset
756 "ref">[40914] II&ordf;-IIae q. 46 a. 3 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
757 ex ira aliqui praecipue vertuntur in furorem et insaniam, quae
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parents: 26
diff changeset
758 pertinent ad stultitiam. Ergo stultitia magis oritur ex ira quam ex
544e12f679ad convert to xml
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parents: 26
diff changeset
759 luxuria.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
760 <p title="II-II q. 46 a. 3 s. c."><a name="40915"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
761 "ref">[40915] II&ordf;-IIae q. 46 a. 3 s. c.</span></a> Sed contra
544e12f679ad convert to xml
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parents: 26
diff changeset
762 est quod dicitur Prov. VII, statim eam sequitur, scilicet
544e12f679ad convert to xml
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parents: 26
diff changeset
763 meretricem, ignorans quod ad vincula stultus trahatur.</p>
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parents: 26
diff changeset
764 <p title="II-II q. 46 a. 3 co."><a name="40916"><span class=
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parents: 26
diff changeset
765 "ref">[40916] II&ordf;-IIae q. 46 a. 3 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
766 dicendum quod, sicut iam dictum est, stultitia, secundum quod est
544e12f679ad convert to xml
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parents: 26
diff changeset
767 peccatum, provenit ex hoc quod sensus spiritualis hebetatus est, ut
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parents: 26
diff changeset
768 non sit aptus ad spiritualia diiudicanda. Maxime autem sensus
544e12f679ad convert to xml
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parents: 26
diff changeset
769 hominis immergitur ad terrena per luxuriam, quae est circa maximas
544e12f679ad convert to xml
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parents: 26
diff changeset
770 delectationes, quibus anima maxime absorbetur. Et ideo stultitia
544e12f679ad convert to xml
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parents: 26
diff changeset
771 quae est peccatum maxime nascitur ex luxuria.</p>
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parents: 26
diff changeset
772 <p title="II-II q. 46 a. 3 ad 1"><a name="40917"><span class=
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parents: 26
diff changeset
773 "ref">[40917] II&ordf;-IIae q. 46 a. 3 ad 1</span></a> Ad primum
544e12f679ad convert to xml
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parents: 26
diff changeset
774 ergo dicendum quod ad stultitiam pertinet quod homo habeat
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parents: 26
diff changeset
775 fastidium de Deo et de donis ipsius. Unde Gregorius duo numerat
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parents: 26
diff changeset
776 inter filias luxuriae quae pertinent ad stultitiam, scilicet odium
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parents: 26
diff changeset
777 Dei et desperationem futuri saeculi, quasi dividens stultitiam in
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parents: 26
diff changeset
778 duas partes.</p>
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parents: 26
diff changeset
779 <p title="II-II q. 46 a. 3 ad 2"><a name="40918"><span class=
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parents: 26
diff changeset
780 "ref">[40918] II&ordf;-IIae q. 46 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
781 dicendum quod verbum illud apostoli non est intelligendum
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parents: 26
diff changeset
782 causaliter, sed essentialiter, quia scilicet ipsa sapientia mundi
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parents: 26
diff changeset
783 est stultitia apud Deum. Unde non oportet quod quaecumque pertinent
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parents: 26
diff changeset
784 ad sapientiam mundi sint causa huius stultitiae.</p>
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parents: 26
diff changeset
785 <p title="II-II q. 46 a. 3 ad 3"><a name="40919"><span class=
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parents: 26
diff changeset
786 "ref">[40919] II&ordf;-IIae q. 46 a. 3 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
787 dicendum quod ira, ut supra dictum est, sua acuitate maxime immutat
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parents: 26
diff changeset
788 corporis naturam. Unde maxime causat stultitiam quae provenit ex
544e12f679ad convert to xml
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parents: 26
diff changeset
789 impedimento corporali. Sed stultitia quae provenit ex impedimento
544e12f679ad convert to xml
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parents: 26
diff changeset
790 spirituali, scilicet ex immersione mentis ad terrena, maxime
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parents: 26
diff changeset
791 provenit ex luxuria, ut dictum est.</p>
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parents: 26
diff changeset
792 <div class="centro"><br />
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parents: 26
diff changeset
793 <p><a href="sth3044.html"><img src="icons/ageretro.gif" width="19"
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parents: 26
diff changeset
794 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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parents: 26
diff changeset
795 <a href="sth3047.html"><img src="icons/ageultra.gif" width="19"
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parents: 26
diff changeset
796 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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parents: 26
diff changeset
797 <br />
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parents: 26
diff changeset
798 <hr />
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parents: 26
diff changeset
799 <br />
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parents: 26
diff changeset
800 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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parents: 26
diff changeset
801 hanc editionem<br />
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parents: 26
diff changeset
802 Iura omnia asservantur<br />
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parents: 26
diff changeset
803 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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parents: 26
diff changeset
804 style="text-decoration=none">49644264</a></address>
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parents: 26
diff changeset
805 </div>
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diff changeset
806 </body>
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807 </html>