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annotate summa/latin/sth3109.html @ 53:d777cc3962f2

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author ht
date Mon, 28 Dec 2009 13:00:58 +0000
parents 544e12f679ad
children 03759e5c1080
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1 <?xml version="1.0" encoding="UTF-8"?>
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2 <!DOCTYPE html
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3 PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "file:///c:/cygwin/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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4 <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA" lang="LA">
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5 <head>
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6 <meta content="HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" name="generator"/>
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7 <meta content="text/html; charset=us-ascii" http-equiv="Content-Type"/>
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8 <meta content="text/css" http-equiv="Content-Style-Type"/>
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9 <meta content="text/javascript" http-equiv="Content-Script-Type"/>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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11 <meta content="Latin" name="language"/>
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12 <meta content="public" name="security"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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15 <meta content="" name="abstract"/>
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16 <link type="text/css" href="vscreen.css" media="screen" rel="stylesheet"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIª-IIae q.
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19 109-120</title>
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20 </head>
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21 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">secunda pars secundae partis a quaestione CIX ad
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22 CXX</div><div class="centro">
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23 <table summary="Imago" align="center">
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24 <tr>
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25 <th><img align="middle" alt="Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)" border="0" height="190" width="275" src="icons/fugit190.jpg"/></th>
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26 </tr>
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27 </table>
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28 <br/>
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29 <span class="tres">Textum Leoninum Romae 1897 editum<br/>
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30 ac automato translatum a Roberto Busa SJ in taenias
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31 magneticas<br/>
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32 denuo recognovit Enrique Alarcón atque instruxit<br/>
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33 <br/></span><br/>
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34 <hr/>
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35 <br/>
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36 <p><a href="sth3106.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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37 <a href="sth3121.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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38 <script type="text/javascript" language="JavaScript">
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39 //
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40 &lt;!--
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41 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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42 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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45 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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134 document.write('&lt;OPTION VALUE="#43693"&gt;II&amp;ordf;-IIae q. 111 a. 1 ad 4');
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diff changeset
135 document.write('&lt;OPTION VALUE="#43694"&gt;II&amp;ordf;-IIae q. 111 a. 2 arg. 1');
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diff changeset
136 document.write('&lt;OPTION VALUE="#43695"&gt;II&amp;ordf;-IIae q. 111 a. 2 arg. 2');
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diff changeset
137 document.write('&lt;OPTION VALUE="#43696"&gt;II&amp;ordf;-IIae q. 111 a. 2 arg. 3');
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parents: 28
diff changeset
138 document.write('&lt;OPTION VALUE="#43697"&gt;II&amp;ordf;-IIae q. 111 a. 2 s. c.');
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diff changeset
139 document.write('&lt;OPTION VALUE="#43698"&gt;II&amp;ordf;-IIae q. 111 a. 2 co.');
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diff changeset
140 document.write('&lt;OPTION VALUE="#43699"&gt;II&amp;ordf;-IIae q. 111 a. 2 ad 1');
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diff changeset
141 document.write('&lt;OPTION VALUE="#43700"&gt;II&amp;ordf;-IIae q. 111 a. 2 ad 2');
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diff changeset
142 document.write('&lt;OPTION VALUE="#43701"&gt;II&amp;ordf;-IIae q. 111 a. 2 ad 3');
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parents: 28
diff changeset
143 document.write('&lt;OPTION VALUE="#43702"&gt;II&amp;ordf;-IIae q. 111 a. 3 arg. 1');
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parents: 28
diff changeset
144 document.write('&lt;OPTION VALUE="#43703"&gt;II&amp;ordf;-IIae q. 111 a. 3 arg. 2');
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parents: 28
diff changeset
145 document.write('&lt;OPTION VALUE="#43704"&gt;II&amp;ordf;-IIae q. 111 a. 3 arg. 3');
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parents: 28
diff changeset
146 document.write('&lt;OPTION VALUE="#43705"&gt;II&amp;ordf;-IIae q. 111 a. 3 s. c.');
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parents: 28
diff changeset
147 document.write('&lt;OPTION VALUE="#43706"&gt;II&amp;ordf;-IIae q. 111 a. 3 co.');
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diff changeset
148 document.write('&lt;OPTION VALUE="#43707"&gt;II&amp;ordf;-IIae q. 111 a. 3 ad 1');
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149 document.write('&lt;OPTION VALUE="#43708"&gt;II&amp;ordf;-IIae q. 111 a. 3 ad 2');
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150 document.write('&lt;OPTION VALUE="#43709"&gt;II&amp;ordf;-IIae q. 111 a. 3 ad 3');
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parents: 28
diff changeset
151 document.write('&lt;OPTION VALUE="#43710"&gt;II&amp;ordf;-IIae q. 111 a. 4 arg. 1');
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parents: 28
diff changeset
152 document.write('&lt;OPTION VALUE="#43711"&gt;II&amp;ordf;-IIae q. 111 a. 4 arg. 2');
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parents: 28
diff changeset
153 document.write('&lt;OPTION VALUE="#43712"&gt;II&amp;ordf;-IIae q. 111 a. 4 arg. 3');
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parents: 28
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154 document.write('&lt;OPTION VALUE="#43713"&gt;II&amp;ordf;-IIae q. 111 a. 4 s. c. 1');
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parents: 28
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155 document.write('&lt;OPTION VALUE="#43714"&gt;II&amp;ordf;-IIae q. 111 a. 4 s. c. 2');
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parents: 28
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156 document.write('&lt;OPTION VALUE="#43715"&gt;II&amp;ordf;-IIae q. 111 a. 4 s. c. 3');
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parents: 28
diff changeset
157 document.write('&lt;OPTION VALUE="#43716"&gt;II&amp;ordf;-IIae q. 111 a. 4 co.');
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parents: 28
diff changeset
158 document.write('&lt;OPTION VALUE="#43717"&gt;II&amp;ordf;-IIae q. 111 a. 4 ad');
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parents: 28
diff changeset
159 document.write('&lt;OPTION VALUE="#43718"&gt;II&amp;ordf;-IIae q. 112 pr.');
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parents: 28
diff changeset
160 document.write('&lt;OPTION VALUE="#43719"&gt;II&amp;ordf;-IIae q. 112 a. 1 arg. 1');
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parents: 28
diff changeset
161 document.write('&lt;OPTION VALUE="#43720"&gt;II&amp;ordf;-IIae q. 112 a. 1 arg. 2');
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parents: 28
diff changeset
162 document.write('&lt;OPTION VALUE="#43721"&gt;II&amp;ordf;-IIae q. 112 a. 1 arg. 3');
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parents: 28
diff changeset
163 document.write('&lt;OPTION VALUE="#43722"&gt;II&amp;ordf;-IIae q. 112 a. 1 s. c.');
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parents: 28
diff changeset
164 document.write('&lt;OPTION VALUE="#43723"&gt;II&amp;ordf;-IIae q. 112 a. 1 co.');
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parents: 28
diff changeset
165 document.write('&lt;OPTION VALUE="#43724"&gt;II&amp;ordf;-IIae q. 112 a. 1 ad 1');
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parents: 28
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166 document.write('&lt;OPTION VALUE="#43725"&gt;II&amp;ordf;-IIae q. 112 a. 1 ad 2');
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parents: 28
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167 document.write('&lt;OPTION VALUE="#43726"&gt;II&amp;ordf;-IIae q. 112 a. 1 ad 3');
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parents: 28
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168 document.write('&lt;OPTION VALUE="#43727"&gt;II&amp;ordf;-IIae q. 112 a. 2 arg. 1');
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parents: 28
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169 document.write('&lt;OPTION VALUE="#43728"&gt;II&amp;ordf;-IIae q. 112 a. 2 arg. 2');
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parents: 28
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170 document.write('&lt;OPTION VALUE="#43729"&gt;II&amp;ordf;-IIae q. 112 a. 2 arg. 3');
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parents: 28
diff changeset
171 document.write('&lt;OPTION VALUE="#43730"&gt;II&amp;ordf;-IIae q. 112 a. 2 s. c.');
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parents: 28
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172 document.write('&lt;OPTION VALUE="#43731"&gt;II&amp;ordf;-IIae q. 112 a. 2 co.');
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parents: 28
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173 document.write('&lt;OPTION VALUE="#43732"&gt;II&amp;ordf;-IIae q. 112 a. 2 ad 1');
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parents: 28
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174 document.write('&lt;OPTION VALUE="#43733"&gt;II&amp;ordf;-IIae q. 112 a. 2 ad 2');
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parents: 28
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175 document.write('&lt;OPTION VALUE="#43734"&gt;II&amp;ordf;-IIae q. 112 a. 2 ad 3');
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parents: 28
diff changeset
176 document.write('&lt;OPTION VALUE="#43735"&gt;II&amp;ordf;-IIae q. 113 pr.');
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parents: 28
diff changeset
177 document.write('&lt;OPTION VALUE="#43736"&gt;II&amp;ordf;-IIae q. 113 a. 1 arg. 1');
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parents: 28
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178 document.write('&lt;OPTION VALUE="#43737"&gt;II&amp;ordf;-IIae q. 113 a. 1 arg. 2');
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parents: 28
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179 document.write('&lt;OPTION VALUE="#43738"&gt;II&amp;ordf;-IIae q. 113 a. 1 arg. 3');
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parents: 28
diff changeset
180 document.write('&lt;OPTION VALUE="#43739"&gt;II&amp;ordf;-IIae q. 113 a. 1 s. c.');
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parents: 28
diff changeset
181 document.write('&lt;OPTION VALUE="#43740"&gt;II&amp;ordf;-IIae q. 113 a. 1 co.');
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parents: 28
diff changeset
182 document.write('&lt;OPTION VALUE="#43741"&gt;II&amp;ordf;-IIae q. 113 a. 1 ad 1');
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parents: 28
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183 document.write('&lt;OPTION VALUE="#43742"&gt;II&amp;ordf;-IIae q. 113 a. 1 ad 2');
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parents: 28
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184 document.write('&lt;OPTION VALUE="#43743"&gt;II&amp;ordf;-IIae q. 113 a. 1 ad 3');
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parents: 28
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185 document.write('&lt;OPTION VALUE="#43744"&gt;II&amp;ordf;-IIae q. 113 a. 2 arg. 1');
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parents: 28
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186 document.write('&lt;OPTION VALUE="#43745"&gt;II&amp;ordf;-IIae q. 113 a. 2 arg. 2');
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parents: 28
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187 document.write('&lt;OPTION VALUE="#43746"&gt;II&amp;ordf;-IIae q. 113 a. 2 arg. 3');
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parents: 28
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188 document.write('&lt;OPTION VALUE="#43747"&gt;II&amp;ordf;-IIae q. 113 a. 2 s. c.');
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parents: 28
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189 document.write('&lt;OPTION VALUE="#43748"&gt;II&amp;ordf;-IIae q. 113 a. 2 co.');
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parents: 28
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190 document.write('&lt;OPTION VALUE="#43749"&gt;II&amp;ordf;-IIae q. 113 a. 2 ad 1');
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parents: 28
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191 document.write('&lt;OPTION VALUE="#43750"&gt;II&amp;ordf;-IIae q. 113 a. 2 ad 2');
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parents: 28
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192 document.write('&lt;OPTION VALUE="#43751"&gt;II&amp;ordf;-IIae q. 113 a. 2 ad 3');
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parents: 28
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193 document.write('&lt;OPTION VALUE="#43752"&gt;II&amp;ordf;-IIae q. 114 pr.');
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parents: 28
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194 document.write('&lt;OPTION VALUE="#43753"&gt;II&amp;ordf;-IIae q. 114 a. 1 arg. 1');
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parents: 28
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195 document.write('&lt;OPTION VALUE="#43754"&gt;II&amp;ordf;-IIae q. 114 a. 1 arg. 2');
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parents: 28
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196 document.write('&lt;OPTION VALUE="#43755"&gt;II&amp;ordf;-IIae q. 114 a. 1 arg. 3');
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parents: 28
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197 document.write('&lt;OPTION VALUE="#43756"&gt;II&amp;ordf;-IIae q. 114 a. 1 s. c.');
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parents: 28
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198 document.write('&lt;OPTION VALUE="#43757"&gt;II&amp;ordf;-IIae q. 114 a. 1 co.');
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parents: 28
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199 document.write('&lt;OPTION VALUE="#43758"&gt;II&amp;ordf;-IIae q. 114 a. 1 ad 1');
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parents: 28
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200 document.write('&lt;OPTION VALUE="#43759"&gt;II&amp;ordf;-IIae q. 114 a. 1 ad 2');
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parents: 28
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201 document.write('&lt;OPTION VALUE="#43760"&gt;II&amp;ordf;-IIae q. 114 a. 1 ad 3');
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parents: 28
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202 document.write('&lt;OPTION VALUE="#43761"&gt;II&amp;ordf;-IIae q. 114 a. 2 arg. 1');
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parents: 28
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203 document.write('&lt;OPTION VALUE="#43762"&gt;II&amp;ordf;-IIae q. 114 a. 2 arg. 2');
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parents: 28
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204 document.write('&lt;OPTION VALUE="#43763"&gt;II&amp;ordf;-IIae q. 114 a. 2 arg. 3');
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parents: 28
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205 document.write('&lt;OPTION VALUE="#43764"&gt;II&amp;ordf;-IIae q. 114 a. 2 s. c.');
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parents: 28
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206 document.write('&lt;OPTION VALUE="#43765"&gt;II&amp;ordf;-IIae q. 114 a. 2 co.');
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parents: 28
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207 document.write('&lt;OPTION VALUE="#43766"&gt;II&amp;ordf;-IIae q. 114 a. 2 ad 1');
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parents: 28
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208 document.write('&lt;OPTION VALUE="#43767"&gt;II&amp;ordf;-IIae q. 114 a. 2 ad 2');
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parents: 28
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209 document.write('&lt;OPTION VALUE="#43768"&gt;II&amp;ordf;-IIae q. 114 a. 2 ad 3');
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parents: 28
diff changeset
210 document.write('&lt;OPTION VALUE="#43769"&gt;II&amp;ordf;-IIae q. 115 pr.');
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parents: 28
diff changeset
211 document.write('&lt;OPTION VALUE="#43770"&gt;II&amp;ordf;-IIae q. 115 a. 1 arg. 1');
d777cc3962f2 div-wrapped
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parents: 28
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212 document.write('&lt;OPTION VALUE="#43771"&gt;II&amp;ordf;-IIae q. 115 a. 1 arg. 2');
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parents: 28
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213 document.write('&lt;OPTION VALUE="#43772"&gt;II&amp;ordf;-IIae q. 115 a. 1 arg. 3');
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parents: 28
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214 document.write('&lt;OPTION VALUE="#43773"&gt;II&amp;ordf;-IIae q. 115 a. 1 s. c.');
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parents: 28
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215 document.write('&lt;OPTION VALUE="#43774"&gt;II&amp;ordf;-IIae q. 115 a. 1 co.');
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parents: 28
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216 document.write('&lt;OPTION VALUE="#43775"&gt;II&amp;ordf;-IIae q. 115 a. 1 ad 1');
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parents: 28
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217 document.write('&lt;OPTION VALUE="#43776"&gt;II&amp;ordf;-IIae q. 115 a. 1 ad 2');
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parents: 28
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218 document.write('&lt;OPTION VALUE="#43777"&gt;II&amp;ordf;-IIae q. 115 a. 1 ad 3');
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parents: 28
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219 document.write('&lt;OPTION VALUE="#43778"&gt;II&amp;ordf;-IIae q. 115 a. 2 arg. 1');
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parents: 28
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220 document.write('&lt;OPTION VALUE="#43779"&gt;II&amp;ordf;-IIae q. 115 a. 2 arg. 2');
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parents: 28
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221 document.write('&lt;OPTION VALUE="#43780"&gt;II&amp;ordf;-IIae q. 115 a. 2 arg. 3');
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parents: 28
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222 document.write('&lt;OPTION VALUE="#43781"&gt;II&amp;ordf;-IIae q. 115 a. 2 s. c.');
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parents: 28
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223 document.write('&lt;OPTION VALUE="#43782"&gt;II&amp;ordf;-IIae q. 115 a. 2 co.');
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parents: 28
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224 document.write('&lt;OPTION VALUE="#43783"&gt;II&amp;ordf;-IIae q. 115 a. 2 ad 1');
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parents: 28
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225 document.write('&lt;OPTION VALUE="#43784"&gt;II&amp;ordf;-IIae q. 115 a. 2 ad 2');
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parents: 28
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226 document.write('&lt;OPTION VALUE="#43785"&gt;II&amp;ordf;-IIae q. 115 a. 2 ad 3');
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parents: 28
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227 document.write('&lt;OPTION VALUE="#43786"&gt;II&amp;ordf;-IIae q. 116 pr.');
d777cc3962f2 div-wrapped
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parents: 28
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228 document.write('&lt;OPTION VALUE="#43787"&gt;II&amp;ordf;-IIae q. 116 a. 1 arg. 1');
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parents: 28
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229 document.write('&lt;OPTION VALUE="#43788"&gt;II&amp;ordf;-IIae q. 116 a. 1 arg. 2');
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parents: 28
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230 document.write('&lt;OPTION VALUE="#43789"&gt;II&amp;ordf;-IIae q. 116 a. 1 arg. 3');
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parents: 28
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231 document.write('&lt;OPTION VALUE="#43790"&gt;II&amp;ordf;-IIae q. 116 a. 1 s. c.');
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parents: 28
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232 document.write('&lt;OPTION VALUE="#43791"&gt;II&amp;ordf;-IIae q. 116 a. 1 co.');
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233 document.write('&lt;OPTION VALUE="#43792"&gt;II&amp;ordf;-IIae q. 116 a. 1 ad 1');
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234 document.write('&lt;OPTION VALUE="#43793"&gt;II&amp;ordf;-IIae q. 116 a. 1 ad 2');
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235 document.write('&lt;OPTION VALUE="#43794"&gt;II&amp;ordf;-IIae q. 116 a. 1 ad 3');
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parents: 28
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236 document.write('&lt;OPTION VALUE="#43795"&gt;II&amp;ordf;-IIae q. 116 a. 2 arg. 1');
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parents: 28
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237 document.write('&lt;OPTION VALUE="#43796"&gt;II&amp;ordf;-IIae q. 116 a. 2 arg. 2');
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parents: 28
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238 document.write('&lt;OPTION VALUE="#43797"&gt;II&amp;ordf;-IIae q. 116 a. 2 arg. 3');
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parents: 28
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239 document.write('&lt;OPTION VALUE="#43798"&gt;II&amp;ordf;-IIae q. 116 a. 2 s. c.');
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parents: 28
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240 document.write('&lt;OPTION VALUE="#43799"&gt;II&amp;ordf;-IIae q. 116 a. 2 co.');
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parents: 28
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241 document.write('&lt;OPTION VALUE="#43800"&gt;II&amp;ordf;-IIae q. 116 a. 2 ad 1');
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parents: 28
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242 document.write('&lt;OPTION VALUE="#43801"&gt;II&amp;ordf;-IIae q. 116 a. 2 ad 2');
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parents: 28
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243 document.write('&lt;OPTION VALUE="#43802"&gt;II&amp;ordf;-IIae q. 116 a. 2 ad 3');
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parents: 28
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244 document.write('&lt;OPTION VALUE="#43803"&gt;II&amp;ordf;-IIae q. 117 pr.');
d777cc3962f2 div-wrapped
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parents: 28
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245 document.write('&lt;OPTION VALUE="#43804"&gt;II&amp;ordf;-IIae q. 117 a. 1 arg. 1');
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parents: 28
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246 document.write('&lt;OPTION VALUE="#43805"&gt;II&amp;ordf;-IIae q. 117 a. 1 arg. 2');
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parents: 28
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247 document.write('&lt;OPTION VALUE="#43806"&gt;II&amp;ordf;-IIae q. 117 a. 1 arg. 3');
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parents: 28
diff changeset
248 document.write('&lt;OPTION VALUE="#43807"&gt;II&amp;ordf;-IIae q. 117 a. 1 s. c.');
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parents: 28
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249 document.write('&lt;OPTION VALUE="#43808"&gt;II&amp;ordf;-IIae q. 117 a. 1 co.');
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parents: 28
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250 document.write('&lt;OPTION VALUE="#43809"&gt;II&amp;ordf;-IIae q. 117 a. 1 ad 1');
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parents: 28
diff changeset
251 document.write('&lt;OPTION VALUE="#43810"&gt;II&amp;ordf;-IIae q. 117 a. 1 ad 2');
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parents: 28
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252 document.write('&lt;OPTION VALUE="#43811"&gt;II&amp;ordf;-IIae q. 117 a. 1 ad 3');
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parents: 28
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253 document.write('&lt;OPTION VALUE="#43812"&gt;II&amp;ordf;-IIae q. 117 a. 2 arg. 1');
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parents: 28
diff changeset
254 document.write('&lt;OPTION VALUE="#43813"&gt;II&amp;ordf;-IIae q. 117 a. 2 arg. 2');
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parents: 28
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255 document.write('&lt;OPTION VALUE="#43814"&gt;II&amp;ordf;-IIae q. 117 a. 2 arg. 3');
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parents: 28
diff changeset
256 document.write('&lt;OPTION VALUE="#43815"&gt;II&amp;ordf;-IIae q. 117 a. 2 s. c.');
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parents: 28
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257 document.write('&lt;OPTION VALUE="#43816"&gt;II&amp;ordf;-IIae q. 117 a. 2 co.');
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258 document.write('&lt;OPTION VALUE="#43817"&gt;II&amp;ordf;-IIae q. 117 a. 2 ad 1');
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259 document.write('&lt;OPTION VALUE="#43818"&gt;II&amp;ordf;-IIae q. 117 a. 2 ad 2');
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260 document.write('&lt;OPTION VALUE="#43819"&gt;II&amp;ordf;-IIae q. 117 a. 2 ad 3');
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parents: 28
diff changeset
261 document.write('&lt;OPTION VALUE="#43820"&gt;II&amp;ordf;-IIae q. 117 a. 3 arg. 1');
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parents: 28
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262 document.write('&lt;OPTION VALUE="#43821"&gt;II&amp;ordf;-IIae q. 117 a. 3 arg. 2');
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parents: 28
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263 document.write('&lt;OPTION VALUE="#43822"&gt;II&amp;ordf;-IIae q. 117 a. 3 arg. 3');
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parents: 28
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264 document.write('&lt;OPTION VALUE="#43823"&gt;II&amp;ordf;-IIae q. 117 a. 3 s. c.');
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parents: 28
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265 document.write('&lt;OPTION VALUE="#43824"&gt;II&amp;ordf;-IIae q. 117 a. 3 co.');
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266 document.write('&lt;OPTION VALUE="#43825"&gt;II&amp;ordf;-IIae q. 117 a. 3 ad 1');
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267 document.write('&lt;OPTION VALUE="#43826"&gt;II&amp;ordf;-IIae q. 117 a. 3 ad 2');
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268 document.write('&lt;OPTION VALUE="#43827"&gt;II&amp;ordf;-IIae q. 117 a. 3 ad 3');
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parents: 28
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269 document.write('&lt;OPTION VALUE="#43828"&gt;II&amp;ordf;-IIae q. 117 a. 4 arg. 1');
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parents: 28
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270 document.write('&lt;OPTION VALUE="#43829"&gt;II&amp;ordf;-IIae q. 117 a. 4 arg. 2');
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parents: 28
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271 document.write('&lt;OPTION VALUE="#43830"&gt;II&amp;ordf;-IIae q. 117 a. 4 arg. 3');
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parents: 28
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272 document.write('&lt;OPTION VALUE="#43831"&gt;II&amp;ordf;-IIae q. 117 a. 4 arg. 4');
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parents: 28
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273 document.write('&lt;OPTION VALUE="#43832"&gt;II&amp;ordf;-IIae q. 117 a. 4 s. c.');
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parents: 28
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274 document.write('&lt;OPTION VALUE="#43833"&gt;II&amp;ordf;-IIae q. 117 a. 4 co.');
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275 document.write('&lt;OPTION VALUE="#43834"&gt;II&amp;ordf;-IIae q. 117 a. 4 ad 1');
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276 document.write('&lt;OPTION VALUE="#43835"&gt;II&amp;ordf;-IIae q. 117 a. 4 ad 2');
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277 document.write('&lt;OPTION VALUE="#43836"&gt;II&amp;ordf;-IIae q. 117 a. 4 ad 3');
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278 document.write('&lt;OPTION VALUE="#43837"&gt;II&amp;ordf;-IIae q. 117 a. 4 ad 4');
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parents: 28
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279 document.write('&lt;OPTION VALUE="#43838"&gt;II&amp;ordf;-IIae q. 117 a. 5 arg. 1');
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parents: 28
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280 document.write('&lt;OPTION VALUE="#43839"&gt;II&amp;ordf;-IIae q. 117 a. 5 arg. 2');
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parents: 28
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281 document.write('&lt;OPTION VALUE="#43840"&gt;II&amp;ordf;-IIae q. 117 a. 5 arg. 3');
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parents: 28
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282 document.write('&lt;OPTION VALUE="#43841"&gt;II&amp;ordf;-IIae q. 117 a. 5 s. c.');
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parents: 28
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283 document.write('&lt;OPTION VALUE="#43842"&gt;II&amp;ordf;-IIae q. 117 a. 5 co.');
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284 document.write('&lt;OPTION VALUE="#43843"&gt;II&amp;ordf;-IIae q. 117 a. 5 ad 1');
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parents: 28
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285 document.write('&lt;OPTION VALUE="#43844"&gt;II&amp;ordf;-IIae q. 117 a. 5 ad 2');
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parents: 28
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286 document.write('&lt;OPTION VALUE="#43845"&gt;II&amp;ordf;-IIae q. 117 a. 5 ad 3');
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parents: 28
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287 document.write('&lt;OPTION VALUE="#43846"&gt;II&amp;ordf;-IIae q. 117 a. 6 arg. 1');
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parents: 28
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288 document.write('&lt;OPTION VALUE="#43847"&gt;II&amp;ordf;-IIae q. 117 a. 6 arg. 2');
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parents: 28
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289 document.write('&lt;OPTION VALUE="#43848"&gt;II&amp;ordf;-IIae q. 117 a. 6 arg. 3');
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parents: 28
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290 document.write('&lt;OPTION VALUE="#43849"&gt;II&amp;ordf;-IIae q. 117 a. 6 s. c.');
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parents: 28
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291 document.write('&lt;OPTION VALUE="#43850"&gt;II&amp;ordf;-IIae q. 117 a. 6 co.');
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292 document.write('&lt;OPTION VALUE="#43851"&gt;II&amp;ordf;-IIae q. 117 a. 6 ad 1');
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parents: 28
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293 document.write('&lt;OPTION VALUE="#43852"&gt;II&amp;ordf;-IIae q. 117 a. 6 ad 2');
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294 document.write('&lt;OPTION VALUE="#43853"&gt;II&amp;ordf;-IIae q. 117 a. 6 ad 3');
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parents: 28
diff changeset
295 document.write('&lt;OPTION VALUE="#43854"&gt;II&amp;ordf;-IIae q. 118 pr.');
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parents: 28
diff changeset
296 document.write('&lt;OPTION VALUE="#43855"&gt;II&amp;ordf;-IIae q. 118 a. 1 arg. 1');
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parents: 28
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297 document.write('&lt;OPTION VALUE="#43856"&gt;II&amp;ordf;-IIae q. 118 a. 1 arg. 2');
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parents: 28
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298 document.write('&lt;OPTION VALUE="#43857"&gt;II&amp;ordf;-IIae q. 118 a. 1 arg. 3');
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parents: 28
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299 document.write('&lt;OPTION VALUE="#43858"&gt;II&amp;ordf;-IIae q. 118 a. 1 s. c.');
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parents: 28
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300 document.write('&lt;OPTION VALUE="#43859"&gt;II&amp;ordf;-IIae q. 118 a. 1 co.');
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parents: 28
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301 document.write('&lt;OPTION VALUE="#43860"&gt;II&amp;ordf;-IIae q. 118 a. 1 ad 1');
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parents: 28
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302 document.write('&lt;OPTION VALUE="#43861"&gt;II&amp;ordf;-IIae q. 118 a. 1 ad 2');
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parents: 28
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303 document.write('&lt;OPTION VALUE="#43862"&gt;II&amp;ordf;-IIae q. 118 a. 1 ad 3');
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parents: 28
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304 document.write('&lt;OPTION VALUE="#43863"&gt;II&amp;ordf;-IIae q. 118 a. 2 arg. 1');
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parents: 28
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305 document.write('&lt;OPTION VALUE="#43864"&gt;II&amp;ordf;-IIae q. 118 a. 2 arg. 2');
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parents: 28
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306 document.write('&lt;OPTION VALUE="#43865"&gt;II&amp;ordf;-IIae q. 118 a. 2 arg. 3');
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parents: 28
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307 document.write('&lt;OPTION VALUE="#43866"&gt;II&amp;ordf;-IIae q. 118 a. 2 s. c.');
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parents: 28
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308 document.write('&lt;OPTION VALUE="#43867"&gt;II&amp;ordf;-IIae q. 118 a. 2 co.');
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parents: 28
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309 document.write('&lt;OPTION VALUE="#43868"&gt;II&amp;ordf;-IIae q. 118 a. 2 ad 1');
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parents: 28
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310 document.write('&lt;OPTION VALUE="#43869"&gt;II&amp;ordf;-IIae q. 118 a. 2 ad 2');
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parents: 28
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311 document.write('&lt;OPTION VALUE="#43870"&gt;II&amp;ordf;-IIae q. 118 a. 2 ad 3');
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parents: 28
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312 document.write('&lt;OPTION VALUE="#43871"&gt;II&amp;ordf;-IIae q. 118 a. 3 arg. 1');
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parents: 28
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313 document.write('&lt;OPTION VALUE="#43872"&gt;II&amp;ordf;-IIae q. 118 a. 3 arg. 2');
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parents: 28
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314 document.write('&lt;OPTION VALUE="#43873"&gt;II&amp;ordf;-IIae q. 118 a. 3 arg. 3');
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parents: 28
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315 document.write('&lt;OPTION VALUE="#43874"&gt;II&amp;ordf;-IIae q. 118 a. 3 s. c.');
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parents: 28
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316 document.write('&lt;OPTION VALUE="#43875"&gt;II&amp;ordf;-IIae q. 118 a. 3 co.');
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parents: 28
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317 document.write('&lt;OPTION VALUE="#43876"&gt;II&amp;ordf;-IIae q. 118 a. 3 ad 1');
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parents: 28
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318 document.write('&lt;OPTION VALUE="#43877"&gt;II&amp;ordf;-IIae q. 118 a. 3 ad 2');
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parents: 28
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319 document.write('&lt;OPTION VALUE="#43878"&gt;II&amp;ordf;-IIae q. 118 a. 3 ad 3');
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parents: 28
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320 document.write('&lt;OPTION VALUE="#43879"&gt;II&amp;ordf;-IIae q. 118 a. 4 arg. 1');
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parents: 28
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321 document.write('&lt;OPTION VALUE="#43880"&gt;II&amp;ordf;-IIae q. 118 a. 4 arg. 2');
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parents: 28
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322 document.write('&lt;OPTION VALUE="#43881"&gt;II&amp;ordf;-IIae q. 118 a. 4 arg. 3');
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parents: 28
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323 document.write('&lt;OPTION VALUE="#43882"&gt;II&amp;ordf;-IIae q. 118 a. 4 s. c.');
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parents: 28
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324 document.write('&lt;OPTION VALUE="#43883"&gt;II&amp;ordf;-IIae q. 118 a. 4 co.');
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parents: 28
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325 document.write('&lt;OPTION VALUE="#43884"&gt;II&amp;ordf;-IIae q. 118 a. 4 ad 1');
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parents: 28
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326 document.write('&lt;OPTION VALUE="#43885"&gt;II&amp;ordf;-IIae q. 118 a. 4 ad 2');
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parents: 28
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327 document.write('&lt;OPTION VALUE="#43886"&gt;II&amp;ordf;-IIae q. 118 a. 4 ad 3');
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parents: 28
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328 document.write('&lt;OPTION VALUE="#43887"&gt;II&amp;ordf;-IIae q. 118 a. 5 arg. 1');
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parents: 28
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329 document.write('&lt;OPTION VALUE="#43888"&gt;II&amp;ordf;-IIae q. 118 a. 5 arg. 2');
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parents: 28
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330 document.write('&lt;OPTION VALUE="#43889"&gt;II&amp;ordf;-IIae q. 118 a. 5 arg. 3');
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parents: 28
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331 document.write('&lt;OPTION VALUE="#43890"&gt;II&amp;ordf;-IIae q. 118 a. 5 arg. 4');
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parents: 28
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332 document.write('&lt;OPTION VALUE="#43891"&gt;II&amp;ordf;-IIae q. 118 a. 5 s. c.');
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parents: 28
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333 document.write('&lt;OPTION VALUE="#43892"&gt;II&amp;ordf;-IIae q. 118 a. 5 co.');
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parents: 28
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334 document.write('&lt;OPTION VALUE="#43893"&gt;II&amp;ordf;-IIae q. 118 a. 5 ad 1');
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parents: 28
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335 document.write('&lt;OPTION VALUE="#43894"&gt;II&amp;ordf;-IIae q. 118 a. 5 ad 2');
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parents: 28
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336 document.write('&lt;OPTION VALUE="#43895"&gt;II&amp;ordf;-IIae q. 118 a. 5 ad 3');
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parents: 28
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337 document.write('&lt;OPTION VALUE="#43896"&gt;II&amp;ordf;-IIae q. 118 a. 5 ad 4');
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parents: 28
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338 document.write('&lt;OPTION VALUE="#43897"&gt;II&amp;ordf;-IIae q. 118 a. 6 arg. 1');
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parents: 28
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339 document.write('&lt;OPTION VALUE="#43898"&gt;II&amp;ordf;-IIae q. 118 a. 6 arg. 2');
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parents: 28
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340 document.write('&lt;OPTION VALUE="#43899"&gt;II&amp;ordf;-IIae q. 118 a. 6 arg. 3');
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parents: 28
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341 document.write('&lt;OPTION VALUE="#43900"&gt;II&amp;ordf;-IIae q. 118 a. 6 s. c.');
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parents: 28
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342 document.write('&lt;OPTION VALUE="#43901"&gt;II&amp;ordf;-IIae q. 118 a. 6 co.');
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parents: 28
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343 document.write('&lt;OPTION VALUE="#43902"&gt;II&amp;ordf;-IIae q. 118 a. 6 ad 1');
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parents: 28
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344 document.write('&lt;OPTION VALUE="#43903"&gt;II&amp;ordf;-IIae q. 118 a. 6 ad 2');
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parents: 28
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345 document.write('&lt;OPTION VALUE="#43904"&gt;II&amp;ordf;-IIae q. 118 a. 6 ad 3');
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parents: 28
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346 document.write('&lt;OPTION VALUE="#43905"&gt;II&amp;ordf;-IIae q. 118 a. 7 arg. 1');
d777cc3962f2 div-wrapped
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parents: 28
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347 document.write('&lt;OPTION VALUE="#43906"&gt;II&amp;ordf;-IIae q. 118 a. 7 arg. 2');
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parents: 28
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348 document.write('&lt;OPTION VALUE="#43907"&gt;II&amp;ordf;-IIae q. 118 a. 7 arg. 3');
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parents: 28
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349 document.write('&lt;OPTION VALUE="#43908"&gt;II&amp;ordf;-IIae q. 118 a. 7 s. c.');
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parents: 28
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350 document.write('&lt;OPTION VALUE="#43909"&gt;II&amp;ordf;-IIae q. 118 a. 7 co.');
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parents: 28
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351 document.write('&lt;OPTION VALUE="#43910"&gt;II&amp;ordf;-IIae q. 118 a. 7 ad 1');
d777cc3962f2 div-wrapped
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parents: 28
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352 document.write('&lt;OPTION VALUE="#43911"&gt;II&amp;ordf;-IIae q. 118 a. 7 ad 2');
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parents: 28
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353 document.write('&lt;OPTION VALUE="#43912"&gt;II&amp;ordf;-IIae q. 118 a. 7 ad 3');
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parents: 28
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354 document.write('&lt;OPTION VALUE="#43913"&gt;II&amp;ordf;-IIae q. 118 a. 8 arg. 1');
d777cc3962f2 div-wrapped
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parents: 28
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355 document.write('&lt;OPTION VALUE="#43914"&gt;II&amp;ordf;-IIae q. 118 a. 8 arg. 2');
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parents: 28
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356 document.write('&lt;OPTION VALUE="#43915"&gt;II&amp;ordf;-IIae q. 118 a. 8 arg. 3');
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parents: 28
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357 document.write('&lt;OPTION VALUE="#43916"&gt;II&amp;ordf;-IIae q. 118 a. 8 arg. 4');
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parents: 28
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358 document.write('&lt;OPTION VALUE="#43917"&gt;II&amp;ordf;-IIae q. 118 a. 8 arg. 5');
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parents: 28
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359 document.write('&lt;OPTION VALUE="#43918"&gt;II&amp;ordf;-IIae q. 118 a. 8 s. c.');
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parents: 28
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360 document.write('&lt;OPTION VALUE="#43919"&gt;II&amp;ordf;-IIae q. 118 a. 8 co.');
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parents: 28
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361 document.write('&lt;OPTION VALUE="#43920"&gt;II&amp;ordf;-IIae q. 118 a. 8 ad 1');
d777cc3962f2 div-wrapped
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parents: 28
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362 document.write('&lt;OPTION VALUE="#43921"&gt;II&amp;ordf;-IIae q. 118 a. 8 ad 2');
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parents: 28
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363 document.write('&lt;OPTION VALUE="#43922"&gt;II&amp;ordf;-IIae q. 118 a. 8 ad 3');
d777cc3962f2 div-wrapped
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parents: 28
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364 document.write('&lt;OPTION VALUE="#43923"&gt;II&amp;ordf;-IIae q. 118 a. 8 ad 4');
d777cc3962f2 div-wrapped
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parents: 28
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365 document.write('&lt;OPTION VALUE="#43924"&gt;II&amp;ordf;-IIae q. 118 a. 8 ad 5');
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
366 document.write('&lt;OPTION VALUE="#43925"&gt;II&amp;ordf;-IIae q. 119 pr.');
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
367 document.write('&lt;OPTION VALUE="#43926"&gt;II&amp;ordf;-IIae q. 119 a. 1 arg. 1');
d777cc3962f2 div-wrapped
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parents: 28
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368 document.write('&lt;OPTION VALUE="#43927"&gt;II&amp;ordf;-IIae q. 119 a. 1 arg. 2');
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parents: 28
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369 document.write('&lt;OPTION VALUE="#43928"&gt;II&amp;ordf;-IIae q. 119 a. 1 arg. 3');
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parents: 28
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370 document.write('&lt;OPTION VALUE="#43929"&gt;II&amp;ordf;-IIae q. 119 a. 1 s. c.');
d777cc3962f2 div-wrapped
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parents: 28
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371 document.write('&lt;OPTION VALUE="#43930"&gt;II&amp;ordf;-IIae q. 119 a. 1 co.');
d777cc3962f2 div-wrapped
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parents: 28
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372 document.write('&lt;OPTION VALUE="#43931"&gt;II&amp;ordf;-IIae q. 119 a. 1 ad 1');
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parents: 28
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373 document.write('&lt;OPTION VALUE="#43932"&gt;II&amp;ordf;-IIae q. 119 a. 1 ad 2');
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parents: 28
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374 document.write('&lt;OPTION VALUE="#43933"&gt;II&amp;ordf;-IIae q. 119 a. 1 ad 3');
d777cc3962f2 div-wrapped
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parents: 28
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375 document.write('&lt;OPTION VALUE="#43934"&gt;II&amp;ordf;-IIae q. 119 a. 2 arg. 1');
d777cc3962f2 div-wrapped
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parents: 28
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376 document.write('&lt;OPTION VALUE="#43935"&gt;II&amp;ordf;-IIae q. 119 a. 2 arg. 2');
d777cc3962f2 div-wrapped
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parents: 28
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377 document.write('&lt;OPTION VALUE="#43936"&gt;II&amp;ordf;-IIae q. 119 a. 2 arg. 3');
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parents: 28
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378 document.write('&lt;OPTION VALUE="#43937"&gt;II&amp;ordf;-IIae q. 119 a. 2 s. c.');
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
379 document.write('&lt;OPTION VALUE="#43938"&gt;II&amp;ordf;-IIae q. 119 a. 2 co.');
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380 document.write('&lt;OPTION VALUE="#43939"&gt;II&amp;ordf;-IIae q. 119 a. 2 ad 1');
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381 document.write('&lt;OPTION VALUE="#43940"&gt;II&amp;ordf;-IIae q. 119 a. 2 ad 2');
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382 document.write('&lt;OPTION VALUE="#43941"&gt;II&amp;ordf;-IIae q. 119 a. 2 ad 3');
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383 document.write('&lt;OPTION VALUE="#43942"&gt;II&amp;ordf;-IIae q. 119 a. 3 arg. 1');
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384 document.write('&lt;OPTION VALUE="#43943"&gt;II&amp;ordf;-IIae q. 119 a. 3 arg. 2');
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385 document.write('&lt;OPTION VALUE="#43944"&gt;II&amp;ordf;-IIae q. 119 a. 3 arg. 3');
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386 document.write('&lt;OPTION VALUE="#43945"&gt;II&amp;ordf;-IIae q. 119 a. 3 s. c.');
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387 document.write('&lt;OPTION VALUE="#43946"&gt;II&amp;ordf;-IIae q. 119 a. 3 co.');
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388 document.write('&lt;OPTION VALUE="#43947"&gt;II&amp;ordf;-IIae q. 119 a. 3 ad 1');
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389 document.write('&lt;OPTION VALUE="#43948"&gt;II&amp;ordf;-IIae q. 119 a. 3 ad 2');
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390 document.write('&lt;OPTION VALUE="#43949"&gt;II&amp;ordf;-IIae q. 119 a. 3 ad 3');
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391 document.write('&lt;OPTION VALUE="#43950"&gt;II&amp;ordf;-IIae q. 120 pr.');
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392 document.write('&lt;OPTION VALUE="#43951"&gt;II&amp;ordf;-IIae q. 120 a. 1 arg. 1');
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393 document.write('&lt;OPTION VALUE="#43952"&gt;II&amp;ordf;-IIae q. 120 a. 1 arg. 2');
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394 document.write('&lt;OPTION VALUE="#43953"&gt;II&amp;ordf;-IIae q. 120 a. 1 arg. 3');
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395 document.write('&lt;OPTION VALUE="#43954"&gt;II&amp;ordf;-IIae q. 120 a. 1 s. c.');
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396 document.write('&lt;OPTION VALUE="#43955"&gt;II&amp;ordf;-IIae q. 120 a. 1 co.');
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397 document.write('&lt;OPTION VALUE="#43956"&gt;II&amp;ordf;-IIae q. 120 a. 1 ad 1');
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398 document.write('&lt;OPTION VALUE="#43957"&gt;II&amp;ordf;-IIae q. 120 a. 1 ad 2');
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399 document.write('&lt;OPTION VALUE="#43958"&gt;II&amp;ordf;-IIae q. 120 a. 1 ad 3');
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400 document.write('&lt;OPTION VALUE="#43959"&gt;II&amp;ordf;-IIae q. 120 a. 2 arg. 1');
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401 document.write('&lt;OPTION VALUE="#43960"&gt;II&amp;ordf;-IIae q. 120 a. 2 arg. 2');
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402 document.write('&lt;OPTION VALUE="#43961"&gt;II&amp;ordf;-IIae q. 120 a. 2 arg. 3');
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403 document.write('&lt;OPTION VALUE="#43962"&gt;II&amp;ordf;-IIae q. 120 a. 2 s. c.');
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404 document.write('&lt;OPTION VALUE="#43963"&gt;II&amp;ordf;-IIae q. 120 a. 2 co.');
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405 document.write('&lt;OPTION VALUE="#43964"&gt;II&amp;ordf;-IIae q. 120 a. 2 ad 1');
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406 document.write('&lt;OPTION VALUE="#43965"&gt;II&amp;ordf;-IIae q. 120 a. 2 ad 2');
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407 document.write('&lt;OPTION VALUE="#43966"&gt;II&amp;ordf;-IIae q. 120 a. 2 ad 3');
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408 document.write('&lt;\/SELECT&gt;');
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409 document.write('&lt;BR&gt;&lt;BR&gt;');
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410 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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411 document.write('&lt;\/FORM&gt;');
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412 // --&gt;
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413 //
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414 </script><br/>
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415 <hr/>
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416 <br/></div><div class="q" id="q109"><h2>Quaestio 109</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 109 pr."><a name="43609"><span class="ref">[43609] IIª-IIae q. 109 pr.</span></a> Deinde
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417 considerandum est de veritate, et vitiis oppositis. Circa veritatem
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418 autem quaeruntur quatuor. Primo, utrum veritas sit virtus. Secundo,
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419 utrum sit virtus specialis. Tertio, utrum sit pars iustitiae.
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420 Quarto, utrum magis declinet ad minus.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 109 a. 1 arg. 1"><a name="43610"><span class="ref">[43610] IIª-IIae q. 109 a. 1 arg. 1</span></a> Ad primum
28
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421 sic proceditur. Videtur quod veritas non sit virtus. Prima enim
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422 virtutum est fides, cuius obiectum est veritas. Cum igitur obiectum
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423 sit prius habitu et actu, videtur quod veritas non sit virtus, sed
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424 aliquid prius virtute.</p><p title="II-II q. 109 a. 1 arg. 2"><a name="43611"><span class="ref">[43611] IIª-IIae q. 109 a. 1 arg. 2</span></a>
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425 Praeterea, sicut philosophus dicit, in IV Ethic., ad veritatem
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426 pertinet quod aliquis confiteatur <i>existentia circa seipsum, et
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427 neque maiora neque minora</i>. Sed hoc non semper est laudabile,
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428 neque in bonis, quia dicitur Prov. XXVII, <i>laudet te alienus, et
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429 non os tuum</i>; nec etiam in malis, quia contra quosdam dicitur
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430 Isaiae III, <i>peccatum suum quasi Sodoma praedicaverunt, nec
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431 absconderunt</i>. Ergo veritas non est virtus.</p><p title="II-II q. 109 a. 1 arg. 3"><a name="43612"><span class="ref">[43612] IIª-IIae q. 109 a. 1 arg. 3</span></a>
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432 Praeterea, omnis virtus aut est theologica, aut intellectualis, aut
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433 moralis. Sed veritas non est virtus theologica, quia non habet Deum
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434 pro obiecto, sed res temporales; dicit enim Tullius quod <i>veritas
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435 est per quam immutata ea quae sunt aut fuerunt aut futura sunt,
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436 dicuntur</i>. Similiter etiam non est virtus intellectualis, sed
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437 finis earum. Neque etiam est virtus moralis, quia non consistit in
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438 medio inter superfluum et diminutum; quanto enim aliquis plus dicit
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439 verum, tanto melius est. Ergo veritas non est virtus.</p><p title="II-II q. 109 a. 1 s. c."><a name="43613"><span class="ref">[43613] IIª-IIae q. 109 a. 1 s. c.</span></a> Sed contra
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440 est quod philosophus, in II et IV Ethic., ponit veritatem inter
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441 ceteras virtutes.</p><p title="II-II q. 109 a. 1 co."><a name="43614"><span class="ref">[43614] IIª-IIae q. 109 a. 1 co.</span></a> Respondeo
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442 dicendum quod veritas dupliciter accipi potest. Uno modo secundum
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443 quod veritate aliquid dicitur verum. Et sic veritas non est virtus,
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444 sed obiectum vel finis virtutis. Sic enim accepta veritas non est
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445 habitus, quod est genus virtutis, sed aequalitas quaedam
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446 intellectus vel signi ad rem intellectam et significatam, vel etiam
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447 rei ad suam regulam, ut in primo habitum est. Alio modo potest dici
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448 veritas qua aliquis verum dicit, secundum quod per eam aliquis
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449 dicitur verax. Et talis veritas, sive veracitas, necesse est quod
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450 sit virtus, quia hoc ipsum quod est dicere verum est bonus actus;
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451 virtus autem est quae bonum facit habentem, et opus eius bonum
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452 reddit.</p><p title="II-II q. 109 a. 1 ad 1"><a name="43615"><span class="ref">[43615] IIª-IIae q. 109 a. 1 ad 1</span></a> Ad primum
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453 ergo dicendum quod ratio illa procedit de veritate primo modo
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454 dicta.</p><p title="II-II q. 109 a. 1 ad 2"><a name="43616"><span class="ref">[43616] IIª-IIae q. 109 a. 1 ad 2</span></a> Ad secundum
28
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455 dicendum quod confiteri id quod est circa seipsum, inquantum est
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456 confessio veri, est bonum ex genere. Sed hoc non sufficit ad hoc
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457 quod sit actus virtutis, sed ad hoc requiritur quod ulterius
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458 debitis circumstantiis vestiatur, quae si non observentur, erit
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459 actus vitiosus. Et secundum hoc, vitiosum est quod aliquis, sine
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460 debita causa, laudet seipsum etiam de vero. Vitiosum etiam est quod
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461 aliquis peccatum suum publicet, quasi se de hoc laudando, vel
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462 qualitercumque inutiliter manifestando.</p><p title="II-II q. 109 a. 1 ad 3"><a name="43617"><span class="ref">[43617] IIª-IIae q. 109 a. 1 ad 3</span></a> Ad tertium
28
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463 dicendum quod ille qui dicit verum profert aliqua signa conformia
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464 rebus, scilicet vel verba, vel aliqua facta exteriora, aut
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465 quascumque res exteriores. Circa huiusmodi autem res sunt solae
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466 virtutes morales, ad quas etiam usus pertinet exteriorum membrorum,
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467 secundum quod fit per imperium voluntatis. Unde veritas non est
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468 virtus theologica neque intellectualis, sed moralis. Est autem in
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469 medio inter superfluum et diminutum dupliciter, uno quidem modo, ex
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470 parte obiecti; alio modo, ex parte actus. Ex parte quidem obiecti,
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471 quia verum secundum suam rationem importat quandam aequalitatem.
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472 Aequale autem est medium inter maius et minus. Unde ex hoc ipso
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473 quod aliquis verum dicit de seipso, medium tenet inter eum qui
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474 maiora dicit de seipso, et inter eum qui minora. Ex parte autem
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475 actus medium tenet, inquantum verum dicit quando oportet, et
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476 secundum quod oportet. Superfluum autem convenit illi qui importune
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477 ea quae sua sunt manifestat, defectus autem competit illi qui
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478 occultat, quando manifestare oportet.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 109 a. 2 arg. 1"><a name="43618"><span class="ref">[43618] IIª-IIae q. 109 a. 2 arg. 1</span></a> Ad
28
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479 secundum sic proceditur. Videtur quod veritas non sit specialis
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480 virtus. Verum enim et bonum convertuntur. Sed bonitas non est
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481 specialis virtus, quinimmo omnis virtus est bonitas, quia bonum
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482 facit habentem. Ergo veritas non est specialis virtus.</p><p title="II-II q. 109 a. 2 arg. 2"><a name="43619"><span class="ref">[43619] IIª-IIae q. 109 a. 2 arg. 2</span></a>
28
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483 Praeterea, manifestatio eius quod ad ipsum hominem pertinet, est
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484 actus veritatis de qua nunc loquimur. Sed hoc pertinet ad quamlibet
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485 virtutem, quilibet enim virtutis habitus manifestatur per proprium
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486 actum. Ergo veritas non est specialis virtus.</p><p title="II-II q. 109 a. 2 arg. 3"><a name="43620"><span class="ref">[43620] IIª-IIae q. 109 a. 2 arg. 3</span></a>
28
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487 Praeterea, veritas vitae dicitur qua aliquis recte vivit, de qua
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488 dicitur Isaiae XXXVIII, memento, quaeso, <i>quomodo ambulaverim
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489 coram te in veritate et in corde perfecto</i>. Sed qualibet virtute
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490 recte vivitur, ut patet per definitionem virtutis supra positam.
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491 Ergo veritas non est specialis virtus.</p><p title="II-II q. 109 a. 2 arg. 4"><a name="43621"><span class="ref">[43621] IIª-IIae q. 109 a. 2 arg. 4</span></a>
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492 Praeterea, veritas videtur idem esse simplicitati, quia utrique
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493 opponitur simulatio. Sed simplicitas non est specialis virtus, quia
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494 facit intentionem rectam, quod requiritur in omni virtute. Ergo
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495 etiam veritas non est specialis virtus.</p><p title="II-II q. 109 a. 2 s. c."><a name="43622"><span class="ref">[43622] IIª-IIae q. 109 a. 2 s. c.</span></a> Sed contra
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496 est quia in II Ethic. connumeratur aliis virtutibus.</p><p title="II-II q. 109 a. 2 co."><a name="43623"><span class="ref">[43623] IIª-IIae q. 109 a. 2 co.</span></a> Respondeo
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497 dicendum quod ad rationem virtutis humanae pertinet quod opus
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498 hominis bonum reddat. Unde ubi in actu hominis invenitur specialis
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499 ratio bonitatis, necesse est quod ad hoc disponatur homo per
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500 specialem virtutem. Cum autem bonum, secundum Augustinum, in libro
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501 de natura boni, consistat in ordine, necesse est specialem rationem
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502 boni considerari ex determinato ordine. Est autem specialis quidam
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503 ordo secundum quod exteriora nostra vel verba vel facta debite
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504 ordinantur ad aliquid sicut signum ad signatum. Et ad hoc
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505 perficitur homo per virtutem veritatis. Unde manifestum est quod
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506 veritas est specialis virtus.</p><p title="II-II q. 109 a. 2 ad 1"><a name="43624"><span class="ref">[43624] IIª-IIae q. 109 a. 2 ad 1</span></a> Ad primum
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507 ergo dicendum quod verum et bonum subiecto quidem convertuntur,
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508 quia omne verum est bonum, et omne bonum est verum. Sed secundum
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509 rationem, invicem se excedunt, sicut intellectus et voluntas
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510 invicem se includunt; nam intellectus intelligit voluntatem, et
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511 multa alia, et voluntas appetit ea quae pertinent ad intellectum,
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512 et multa alia. Unde verum, secundum rationem propriam, qua est
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513 perfectio intellectus, est quoddam particulare bonum, inquantum est
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514 appetibile quoddam. Et similiter bonum, secundum propriam rationem,
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515 prout est finis appetitus, est quoddam verum, inquantum est quoddam
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516 intelligibile. Quia ergo virtus includit rationem bonitatis, potest
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517 esse quod veritas sit specialis virtus, sicut verum est speciale
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518 bonum. Non autem potest esse quod bonitas sit specialis virtus, cum
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519 magis secundum rationem sit genus virtutis.</p><p title="II-II q. 109 a. 2 ad 2"><a name="43625"><span class="ref">[43625] IIª-IIae q. 109 a. 2 ad 2</span></a> Ad secundum
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520 dicendum quod habitus virtutum et vitiorum sortiuntur speciem ex eo
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521 quod est per se intentum, non autem ab eo quod est per accidens et
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522 praeter intentionem. Quod autem aliquis manifestat quod circa ipsum
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diff changeset
523 est, pertinet quidem ad virtutem veritatis sicut per se intentum,
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diff changeset
524 ad alias autem virtutes potest pertinere ex consequenti, praeter
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diff changeset
525 principalem intentionem. Fortis enim intendit fortiter agere, quod
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526 autem fortiter agendo aliquis manifestet fortitudinem quam habet,
53
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527 hoc consequitur praeter eius principalem intentionem.</p><p title="II-II q. 109 a. 2 ad 3"><a name="43626"><span class="ref">[43626] IIª-IIae q. 109 a. 2 ad 3</span></a> Ad tertium
28
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528 dicendum quod veritas vitae est veritas secundum quam aliquid est
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diff changeset
529 verum, non veritas secundum quam aliquis dicit verum. Dicitur autem
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diff changeset
530 vita vera, sicut etiam quaelibet alia res, ex hoc quod attingit
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diff changeset
531 suam regulam et mensuram, scilicet divinam legem, per cuius
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532 conformitatem rectitudinem habet. Et talis veritas, sive rectitudo,
53
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533 communis est ad quamlibet virtutem.</p><p title="II-II q. 109 a. 2 ad 4"><a name="43627"><span class="ref">[43627] IIª-IIae q. 109 a. 2 ad 4</span></a> Ad quartum
28
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diff changeset
534 dicendum quod simplicitas dicitur per oppositum duplicitati, qua
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diff changeset
535 scilicet aliquis aliud habet in corde, aliud ostendit exterius. Et
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diff changeset
536 sic simplicitas ad hanc virtutem pertinet. Facit autem intentionem
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diff changeset
537 rectam, non quidem directe, quia hoc pertinet ad omnem virtutem,
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diff changeset
538 sed excludendo duplicitatem, qua homo unum praetendit et aliud
53
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539 intendit.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 109 a. 3 arg. 1"><a name="43628"><span class="ref">[43628] IIª-IIae q. 109 a. 3 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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diff changeset
540 tertium sic proceditur. Videtur quod veritas non sit pars
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diff changeset
541 iustitiae. Iustitiae enim proprium esse videtur quod reddat alteri
544e12f679ad convert to xml
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diff changeset
542 debitum. Sed ex hoc quod aliquis verum dicit, non videtur alteri
544e12f679ad convert to xml
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diff changeset
543 debitum reddere, sicut fit in omnibus praemissis iustitiae
53
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544 partibus. Ergo veritas non est iustitiae pars.</p><p title="II-II q. 109 a. 3 arg. 2"><a name="43629"><span class="ref">[43629] IIª-IIae q. 109 a. 3 arg. 2</span></a>
28
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diff changeset
545 Praeterea, veritas pertinet ad intellectum. Iustitia autem est in
544e12f679ad convert to xml
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diff changeset
546 voluntate, ut supra habitum est. Ergo veritas non est pars
53
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diff changeset
547 iustitiae.</p><p title="II-II q. 109 a. 3 arg. 3"><a name="43630"><span class="ref">[43630] IIª-IIae q. 109 a. 3 arg. 3</span></a>
28
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548 Praeterea, triplex distinguitur veritas, secundum Hieronymum,
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diff changeset
549 scilicet veritas vitae, et veritas iustitiae, et veritas doctrinae.
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diff changeset
550 Sed nulla istarum est pars iustitiae. Nam veritas vitae continet in
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diff changeset
551 se omnem virtutem, ut dictum est. Veritas autem iustitiae est idem
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diff changeset
552 iustitiae, unde non est pars eius. Veritas autem doctrinae pertinet
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diff changeset
553 magis ad virtutes intellectuales. Ergo veritas nullo modo est pars
53
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diff changeset
554 iustitiae.</p><p title="II-II q. 109 a. 3 s. c."><a name="43631"><span class="ref">[43631] IIª-IIae q. 109 a. 3 s. c.</span></a> Sed contra
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555 est quod Tullius ponit veritatem inter partes iustitiae.</p><p title="II-II q. 109 a. 3 co."><a name="43632"><span class="ref">[43632] IIª-IIae q. 109 a. 3 co.</span></a> Respondeo
28
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diff changeset
556 dicendum quod, sicut supra dictum est, ex hoc aliqua virtus
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diff changeset
557 iustitiae annectitur sicut secundaria principali, quod partim
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diff changeset
558 quidem cum iustitia convenit, partim autem deficit ab eius perfecta
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diff changeset
559 ratione. Virtus autem veritatis convenit quidem cum iustitia in
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diff changeset
560 duobus. Uno quidem modo, in hoc quod est ad alterum. Manifestatio
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diff changeset
561 enim, quam diximus esse actum veritatis, est ad alterum, inquantum
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562 scilicet ea quae circa ipsum sunt, unus homo alteri manifestat.
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diff changeset
563 Alio modo, inquantum iustitia aequalitatem quandam in rebus
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diff changeset
564 constituit. Et hoc etiam facit virtus veritatis, adaequat enim
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diff changeset
565 signa rebus existentibus circa ipsum. Deficit autem a propria
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diff changeset
566 ratione iustitiae quantum ad rationem debiti. Non enim haec virtus
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diff changeset
567 attendit debitum legale, quod attendit iustitia, sed potius debitum
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diff changeset
568 morale, inquantum scilicet ex honestate unus homo alteri debet
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diff changeset
569 veritatis manifestationem. Unde veritas est pars iustitiae,
53
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570 inquantum annectitur ei sicut virtus secundaria principali.</p><p title="II-II q. 109 a. 3 ad 1"><a name="43633"><span class="ref">[43633] IIª-IIae q. 109 a. 3 ad 1</span></a> Ad primum
28
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571 ergo dicendum quod quia homo est animal sociale, naturaliter unus
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572 homo debet alteri id sine quo societas humana conservari non
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573 posset. Non autem possent homines ad invicem convivere nisi sibi
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574 invicem crederent, tanquam sibi invicem veritatem manifestantibus.
53
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575 Et ideo virtus veritatis aliquo modo attendit rationem debiti.</p><p title="II-II q. 109 a. 3 ad 2"><a name="43634"><span class="ref">[43634] IIª-IIae q. 109 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
576 dicendum quod veritas secundum quod est cognita, pertinet ad
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diff changeset
577 intellectum. Sed homo per propriam voluntatem, per quam utitur et
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diff changeset
578 habitibus et membris, profert exteriora signa ad veritatem
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diff changeset
579 manifestandam. Et secundum hoc, manifestatio veritatis est actus
53
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580 voluntatis.</p><p title="II-II q. 109 a. 3 ad 3"><a name="43635"><span class="ref">[43635] IIª-IIae q. 109 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
581 dicendum quod veritas de qua nunc loquimur, differt a veritate
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diff changeset
582 vitae ut dictum est. Veritas autem iustitiae dicitur dupliciter.
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diff changeset
583 Uno modo, secundum quod ipsa iustitia est rectitudo quaedam
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diff changeset
584 regulata secundum regulam divinae legis. Et secundum hoc, differt
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diff changeset
585 veritas iustitiae a veritate vitae, quia veritas vitae est secundum
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586 quam aliquis recte vivit in seipso; veritas autem iustitiae est
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diff changeset
587 secundum quam aliquis rectitudinem legis in iudiciis, quae sunt ad
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diff changeset
588 alterum, servat. Et secundum hoc, veritas iustitiae non pertinet ad
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diff changeset
589 veritatem de qua nunc loquimur, sicut nec veritas vitae. Alio modo
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diff changeset
590 potest intelligi veritas iustitiae secundum quod aliquis ex
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diff changeset
591 iustitia veritatem manifestat, puta cum aliquis in iudicio verum
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diff changeset
592 confitetur aut verum testimonium dicit. Et haec veritas est quidam
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diff changeset
593 particularis actus iustitiae. Et non pertinet directe ad hanc
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diff changeset
594 veritatem de qua nunc loquimur, quia scilicet in hac manifestatione
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diff changeset
595 veritatis principaliter homo intendit ius suum alteri reddere. Unde
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diff changeset
596 philosophus, in IV Ethic., de hac veritate determinans, dicit,
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diff changeset
597 <i>non de veridico in confessionibus dicimus, neque quaecumque ad
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598 iustitiam vel iniustitiam contendunt</i>. Veritas autem doctrinae
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diff changeset
599 consistit in quadam manifestatione verorum de quibus est scientia.
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600 Unde nec ista veritas directe pertinet ad hanc virtutem, sed solum
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601 veritas qua aliquis et vita et sermone talem se demonstrat qualis
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602 est, et non alia quam circa ipsum sint, nec maiora nec minora.
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603 Veruntamen quia vera scibilia, inquantum sunt a nobis cognita,
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604 circa nos sunt et ad nos pertinent; secundum hoc veritas doctrinae
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605 potest ad hanc virtutem pertinere, et quaecumque alia veritas qua
53
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606 quis manifestat verbo vel facto quod cognoscit.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 109 a. 4 arg. 1"><a name="43636"><span class="ref">[43636] IIª-IIae q. 109 a. 4 arg. 1</span></a> Ad
28
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607 quartum sic proceditur. Videtur quod virtus veritatis non declinet
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608 in minus. Sicut enim aliquis dicendo maius incurrit falsitatem, ita
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diff changeset
609 et dicendo minus, non enim magis est falsum quatuor esse quinque
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610 quam quatuor esse tria. <i>Sed omne falsum est secundum se malum et
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diff changeset
611 fugiendum</i>, ut philosophus dicit, in IV Ethic. Ergo veritatis
53
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612 virtus non plus declinat in minus quam in maius.</p><p title="II-II q. 109 a. 4 arg. 2"><a name="43637"><span class="ref">[43637] IIª-IIae q. 109 a. 4 arg. 2</span></a>
28
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613 Praeterea, quod una virtus magis declinet ad unum extremum quam ad
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diff changeset
614 aliud, contingit ex hoc quod virtutis medium est propinquius uni
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615 extremo quam alteri, sicut fortitudo est propinquior audaciae quam
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diff changeset
616 timiditati. Sed veritatis medium non est propinquius uni extremo
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617 quam alteri, quia veritas, cum sit aequalitas quaedam, in medio
53
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618 punctali consistit. Ergo veritas non magis declinat in minus.</p><p title="II-II q. 109 a. 4 arg. 3"><a name="43638"><span class="ref">[43638] IIª-IIae q. 109 a. 4 arg. 3</span></a>
28
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diff changeset
619 Praeterea, in minus videtur a veritate recedere qui veritatem
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diff changeset
620 negat, in maius autem qui veritati aliquid superaddit. Sed magis
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diff changeset
621 repugnat veritati qui veritatem negat quam qui superaddit, quia
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diff changeset
622 veritas non compatitur secum negationem veritatis, compatitur autem
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diff changeset
623 secum superadditionem. Ergo videtur quod veritas magis debeat
53
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624 declinare in maius quam in minus.</p><p title="II-II q. 109 a. 4 s. c."><a name="43639"><span class="ref">[43639] IIª-IIae q. 109 a. 4 s. c.</span></a> Sed contra
28
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diff changeset
625 est quod philosophus dicit, in IV Ethic., quod homo secundum hanc
53
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626 virtutem magis a vero declinat in minus.</p><p title="II-II q. 109 a. 4 co."><a name="43640"><span class="ref">[43640] IIª-IIae q. 109 a. 4 co.</span></a> Respondeo
28
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diff changeset
627 dicendum quod declinare in minus a veritate contingit dupliciter.
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diff changeset
628 Uno modo, affirmando, puta cum aliquis non manifestat totum bonum
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diff changeset
629 quod in ipso est, puta scientiam vel sanctitatem vel aliquid
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diff changeset
630 huiusmodi. Quod fit sine praeiudicio veritatis, quia in maiori est
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diff changeset
631 etiam minus. Et secundum hoc, haec virtus declinat in minus. <i>Hoc
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diff changeset
632 enim</i>, ut philosophus dicit ibidem, <i>videtur esse prudentius,
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diff changeset
633 propter onerosas superabundantias esse</i>. Homines enim qui maiora
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diff changeset
634 de seipsis dicunt quam sint, sunt aliis onerosi, quasi excellere
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diff changeset
635 alios volentes, homines autem qui minora de seipsis dicunt,
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diff changeset
636 gratiosi sunt, quasi aliis condescendentes per quandam
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diff changeset
637 moderationem. Unde apostolus dicit, II ad Cor. XII, <i>si voluero
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diff changeset
638 gloriari, non ero insipiens, veritatem enim dicam. Parco autem, ne
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diff changeset
639 quis me existimet supra id quod videt in me, aut audit aliquid ex
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diff changeset
640 me</i>. Alio modo potest aliquis declinare in minus negando,
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diff changeset
641 scilicet ut neget sibi inesse quod inest. Et sic non pertinet ad
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diff changeset
642 hanc virtutem declinare in minus, quia per hoc incurret falsum. Et
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643 tamen hoc ipsum esset minus repugnans virtuti, non quidem secundum
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diff changeset
644 propriam rationem veritatis, sed secundum rationem prudentiae, quam
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diff changeset
645 oportet salvari in omnibus virtutibus. Magis enim repugnat
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diff changeset
646 prudentiae, quia periculosius est et onerosius aliis, quod aliquis
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diff changeset
647 existimet vel iactet se habere quod non habet, quam quod non
53
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648 existimet, vel dicat se non habere quod habet.</p><p title="II-II q. 109 a. 4 ad arg."><a name="43641"><span class="ref">[43641] IIª-IIae q. 109 a. 4 ad arg.</span></a> Et per
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diff changeset
649 hoc patet responsio ad obiecta.</p></div></div><div class="q" id="q110"><h2>Quaestio 110</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 110 pr."><a name="43642"><span class="ref">[43642] IIª-IIae q. 110 pr.</span></a> Deinde
28
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650 considerandum est de vitiis oppositis veritati. Et primo, de
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diff changeset
651 mendacio; secundo, de simulatione sive hypocrisi; tertio, de
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diff changeset
652 iactantia et opposito vitio. Circa mendacium quaeruntur quatuor.
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diff changeset
653 Primo, utrum mendacium semper opponatur veritati, quasi continens
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654 falsitatem. Secundo, de speciebus mendacii. Tertio, utrum mendacium
53
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655 semper sit peccatum. Quarto, utrum semper sit peccatum mortale.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 110 a. 1 arg. 1"><a name="43643"><span class="ref">[43643] IIª-IIae q. 110 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
656 sic proceditur. Videtur quod mendacium non semper opponatur
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diff changeset
657 veritati. Opposita enim non possunt esse simul. Sed mendacium simul
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diff changeset
658 potest esse cum veritate, qui enim verum loquitur quod falsum esse
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659 credit, mentitur, ut Augustinus dicit, in libro contra mendacium.
53
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660 Ergo mendacium non opponitur veritati.</p><p title="II-II q. 110 a. 1 arg. 2"><a name="43644"><span class="ref">[43644] IIª-IIae q. 110 a. 1 arg. 2</span></a>
28
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diff changeset
661 Praeterea, virtus veritatis non solum consistit in verbis, sed
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diff changeset
662 etiam in factis, quia secundum philosophum, in IV Ethic., secundum
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diff changeset
663 hanc virtutem aliquis verum dicit et in sermone et in vita. Sed
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diff changeset
664 mendacium consistit solum in verbis, dicitur enim quod mendacium
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diff changeset
665 est falsa vocis significatio. Ergo videtur quod mendacium non
53
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666 directe opponatur virtuti veritatis.</p><p title="II-II q. 110 a. 1 arg. 3"><a name="43645"><span class="ref">[43645] IIª-IIae q. 110 a. 1 arg. 3</span></a>
28
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667 Praeterea, Augustinus dicit, in libro contra mendacium, quod
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668 <i>culpa mentientis est fallendi cupiditas</i>. Sed hoc non
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diff changeset
669 opponitur veritati, sed magis benevolentiae vel iustitiae. Ergo
53
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670 mendacium non opponitur veritati.</p><p title="II-II q. 110 a. 1 s. c."><a name="43646"><span class="ref">[43646] IIª-IIae q. 110 a. 1 s. c.</span></a> Sed contra
28
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diff changeset
671 est quod Augustinus dicit, in libro contra mendacium, <i>nemo
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diff changeset
672 dubitet mentiri eum qui falsum enuntiat causa fallendi. Quapropter
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diff changeset
673 enuntiationem falsi cum voluntate ad fallendum prolatam, manifestum
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674 est esse mendacium</i>. Sed hoc opponitur veritati. Ergo mendacium
53
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diff changeset
675 veritati opponitur.</p><p title="II-II q. 110 a. 1 co."><a name="43647"><span class="ref">[43647] IIª-IIae q. 110 a. 1 co.</span></a> Respondeo
28
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676 dicendum quod actus moralis ex duobus speciem sortitur, scilicet ex
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diff changeset
677 obiecto, et ex fine. Nam finis est obiectum voluntatis, quae est
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parents: 26
diff changeset
678 primum movens in moralibus actibus. Potentia autem a voluntate mota
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parents: 26
diff changeset
679 habet suum obiectum, quod est proximum obiectum voluntarii actus,
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parents: 26
diff changeset
680 et se habet in actu voluntatis ad finem sicut materiale ad formale,
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parents: 26
diff changeset
681 ut ex supra dictis patet. Dictum est autem quod virtus veritatis,
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diff changeset
682 et per consequens opposita vitia, in manifestatione consistit, quae
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diff changeset
683 fit per aliqua signa. Quae quidem manifestatio, sive enuntiatio,
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diff changeset
684 est rationis actus conferentis signum ad signatum, omnis enim
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diff changeset
685 repraesentatio consistit in quadam collatione, quae proprie
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parents: 26
diff changeset
686 pertinet ad rationem; unde etsi bruta animalia aliquid manifestent,
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parents: 26
diff changeset
687 non tamen manifestationem intendunt, sed naturali instinctu aliquid
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parents: 26
diff changeset
688 agunt ad quod manifestatio sequitur. Inquantum tamen huiusmodi
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parents: 26
diff changeset
689 manifestatio sive enuntiatio est actus moralis, oportet quod sit
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parents: 26
diff changeset
690 voluntarius et ex intentione voluntatis dependens. Obiectum autem
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diff changeset
691 proprium manifestationis sive enuntiationis est verum vel falsum.
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parents: 26
diff changeset
692 Intentio vero voluntatis inordinatae potest ad duo ferri, quorum
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diff changeset
693 unum est ut falsum enuntietur; aliud quidem est effectus proprius
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parents: 26
diff changeset
694 falsae enuntiationis, ut scilicet aliquis fallatur. Si ergo ista
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parents: 26
diff changeset
695 tria concurrant, scilicet quod falsum sit id quod enuntiatur, et
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diff changeset
696 quod adsit voluntas falsum enuntiandi, et iterum intentio fallendi,
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parents: 26
diff changeset
697 tunc est falsitas materialiter, quia falsum dicitur; et formaliter,
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parents: 26
diff changeset
698 propter voluntatem falsum dicendi; et effective, propter voluntatem
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parents: 26
diff changeset
699 falsitatem imprimendi. Sed tamen ratio mendacii sumitur a formali
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parents: 26
diff changeset
700 falsitate, ex hoc scilicet quod aliquis habet voluntatem falsum
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parents: 26
diff changeset
701 enuntiandi. Unde et mendacium nominatur ex eo quod contra mentem
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diff changeset
702 dicitur. Et ideo si quis falsum enuntiet credens illud verum esse,
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diff changeset
703 est quidem falsum materialiter, sed non formaliter, quia falsitas
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diff changeset
704 est praeter intentionem dicentis. Unde non habet perfectam rationem
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diff changeset
705 mendacii, id enim quod praeter intentionem est, per accidens est;
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diff changeset
706 unde non potest esse specifica differentia. Si vero formaliter
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parents: 26
diff changeset
707 aliquis falsum dicat, habens voluntatem falsum dicendi, licet sit
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diff changeset
708 verum id quod dicitur, inquantum tamen huiusmodi actus est
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parents: 26
diff changeset
709 voluntarius et moralis, habet per se falsitatem, et per accidens
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diff changeset
710 veritatem. Unde ad speciem mendacii pertingit. Quod autem aliquis
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parents: 26
diff changeset
711 intendat falsitatem in opinione alterius constituere fallendo
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parents: 26
diff changeset
712 ipsum, non pertinet ad speciem mendacii, sed ad quandam
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diff changeset
713 perfectionem ipsius, sicut et in rebus naturalibus aliquid speciem
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parents: 26
diff changeset
714 sortitur si formam habeat, etiam si desit formae effectus; sicut
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parents: 26
diff changeset
715 patet in gravi quod violenter sursum detinetur, ne descendat
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parents: 26
diff changeset
716 secundum exigentiam suae formae. Sic ergo patet quod mendacium
53
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717 directe et formaliter opponitur virtuti veritatis.</p><p title="II-II q. 110 a. 1 ad 1"><a name="43648"><span class="ref">[43648] IIª-IIae q. 110 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
718 ergo dicendum quod unumquodque magis iudicatur secundum id quod est
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parents: 26
diff changeset
719 in eo formaliter et per se, quam secundum id quod est in eo
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diff changeset
720 materialiter et per accidens. Et ideo magis opponitur veritati,
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diff changeset
721 inquantum est virtus moralis, quod aliquis dicat verum intendens
53
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diff changeset
722 dicere falsum, quam quod dicat falsum intendens dicere verum.</p><p title="II-II q. 110 a. 1 ad 2"><a name="43649"><span class="ref">[43649] IIª-IIae q. 110 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
723 dicendum quod, sicut Augustinus dicit, in II de Doctr. Christ.,
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diff changeset
724 voces praecipuum locum tenent inter alia signa. Et ideo cum dicitur
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diff changeset
725 quod mendacium est falsa vocis significatio, nomine vocis
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diff changeset
726 intelligitur omne signum. Unde ille qui aliquod falsum nutibus
53
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diff changeset
727 significare intenderet, non esset a mendacio immunis.</p><p title="II-II q. 110 a. 1 ad 3"><a name="43650"><span class="ref">[43650] IIª-IIae q. 110 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
728 dicendum quod cupiditas fallendi pertinet ad perfectionem mendacii,
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diff changeset
729 non autem ad speciem ipsius, sicut nec aliquis effectus pertinet ad
53
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diff changeset
730 speciem suae causae.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 110 a. 2 arg. 1"><a name="43651"><span class="ref">[43651] IIª-IIae q. 110 a. 2 arg. 1</span></a> Ad
28
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diff changeset
731 secundum sic proceditur. Videtur quod insufficienter mendacium
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parents: 26
diff changeset
732 dividatur per mendacium officiosum, iocosum et perniciosum. Divisio
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parents: 26
diff changeset
733 enim est danda secundum ea quae per se conveniunt rei, ut patet per
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parents: 26
diff changeset
734 philosophum, in VII Metaphys. Sed intentio effectus est praeter
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diff changeset
735 speciem actus moralis, et per accidens se habet ad illum, ut
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diff changeset
736 videtur, unde et infiniti effectus possunt consequi ex uno actu.
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diff changeset
737 Haec autem divisio datur secundum intentionem effectus, nam
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diff changeset
738 mendacium iocosum est quod fit causa ludi; mendacium autem
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diff changeset
739 officiosum, quod fit causa utilitatis; mendacium autem perniciosum,
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diff changeset
740 quod fit causa nocumenti. Ergo inconvenienter hoc modo dividitur
53
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diff changeset
741 mendacium.</p><p title="II-II q. 110 a. 2 arg. 2"><a name="43652"><span class="ref">[43652] IIª-IIae q. 110 a. 2 arg. 2</span></a>
28
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parents: 26
diff changeset
742 Praeterea, Augustinus, in libro contra mendacium, dividit mendacium
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diff changeset
743 in octo partes. Quorum primum est in doctrina religionis; secundum
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diff changeset
744 est ut nulli prosit et obsit alicui; tertium est quod prodest uni
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diff changeset
745 ita ut alteri obsit; quartum est quod fit sola mentiendi
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parents: 26
diff changeset
746 fallendique libidine; quintum est quod fit placendi cupiditate;
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parents: 26
diff changeset
747 sextum est quod nulli obest, et prodest alicui ad conservandam
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diff changeset
748 pecuniam; septimum est quod nulli obest, et prodest alicui ad
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parents: 26
diff changeset
749 vitandum mortem; octavum quod nulli obest, et prodest alicui ad
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diff changeset
750 vitandum immunditiam corporalem. Ergo videtur quod prima divisio
53
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diff changeset
751 mendacii sit insufficiens.</p><p title="II-II q. 110 a. 2 arg. 3"><a name="43653"><span class="ref">[43653] IIª-IIae q. 110 a. 2 arg. 3</span></a>
28
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diff changeset
752 Praeterea, philosophus, in IV Ethic., dividit mendacium in
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diff changeset
753 iactantiam, quae verum excedit in dicendo, et ironiam, quae deficit
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diff changeset
754 a vero in minus. Quae duo sub nullo praedictorum membrorum
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diff changeset
755 continentur. Ergo videtur quod praedicta divisio mendacii sit
53
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diff changeset
756 incompetens.</p><p title="II-II q. 110 a. 2 s. c."><a name="43654"><span class="ref">[43654] IIª-IIae q. 110 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
757 est quod super illud Psalm., <i>perdes omnes qui loquuntur
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diff changeset
758 mendacium</i>, dicit Glossa quod <i>sunt tria genera mendaciorum.
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diff changeset
759 Quaedam enim sunt pro salute et commodo alicuius; est etiam aliud
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diff changeset
760 genus mendacii, quod fit ioco; tertium vero mendacii genus est quod
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diff changeset
761 fit ex malignitate</i>. Primum autem horum dicitur officiosum;
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diff changeset
762 secundum, iocosum; tertium, perniciosum. Ergo mendacium in tria
53
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diff changeset
763 praedicta dividitur.</p><p title="II-II q. 110 a. 2 co."><a name="43655"><span class="ref">[43655] IIª-IIae q. 110 a. 2 co.</span></a> Respondeo
28
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diff changeset
764 dicendum quod mendacium tripliciter dividi potest. Uno modo,
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diff changeset
765 secundum ipsam mendacii rationem, quae est propria et per se
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parents: 26
diff changeset
766 mendacii divisio. Et secundum hoc, mendacium in duo dividitur,
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diff changeset
767 scilicet in mendacium quod transcendit veritatem in maius, quod
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diff changeset
768 pertinet ad iactantiam; et in mendacium quod deficit a veritate in
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diff changeset
769 minus, quod pertinet ad ironiam; ut patet per philosophum, in IV
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diff changeset
770 Ethic. Haec autem divisio ideo per se est ipsius mendacii, quia
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diff changeset
771 mendacium, inquantum huiusmodi, opponitur veritati, ut dictum est,
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diff changeset
772 veritas autem aequalitas quaedam est, cui per se opponitur maius et
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diff changeset
773 minus. Alio modo potest dividi mendacium inquantum habet rationem
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diff changeset
774 culpae, secundum ea quae aggravant vel diminuunt culpam mendacii ex
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diff changeset
775 parte finis intenti. Aggravat autem culpam mendacii si aliquis per
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diff changeset
776 mendacium intendat alterius nocumentum, quod vocatur mendacium
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diff changeset
777 perniciosum. Diminuitur autem culpa mendacii si ordinetur ad
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diff changeset
778 aliquod bonum, vel delectabile et sic est mendacium iocosum; vel,
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diff changeset
779 utile, et sic est mendacium officiosum, sive quo intenditur
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diff changeset
780 iuvamentum alterius vel remotio nocumenti. Et secundum hoc,
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diff changeset
781 dividitur mendacium in tria praedicta. Tertio modo dividitur
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diff changeset
782 mendacium universalius secundum ordinem ad finem, sive ex hoc
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diff changeset
783 addatur vel diminuatur ad culpam mendacii, sive non. Et secundum
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diff changeset
784 hoc, est divisio octo membrorum quae dicta est. In qua quidem tria
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diff changeset
785 prima membra continentur sub mendacio pernicioso. Quod quidem fit
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diff changeset
786 vel contra Deum, et ad hoc pertinet primum mendacium, quod est in
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diff changeset
787 doctrina religionis. Vel est contra hominem, sive sola intentione
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diff changeset
788 nocendi alicui, et sic est secundum mendacium, quod scilicet nulli
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diff changeset
789 prodest et obest alicui; sive etiam intendatur in nocumento unius
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diff changeset
790 utilitas alterius, et hoc est tertium mendacium, quod uni prodest
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diff changeset
791 et alteri obest. Inter quae tria primum est gravissimum, quia
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diff changeset
792 semper peccata contra Deum sunt graviora, ut supra dictum est.
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diff changeset
793 Secundum autem est gravius tertio, quod diminuitur ex intentione
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diff changeset
794 utilitatis alterius. Post haec autem tria quae superaddunt ad
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diff changeset
795 gravitatem culpae mendacii, ponitur quartum, quod habet propriam
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diff changeset
796 quantitatem sine additione vel diminutione. Et hoc est mendacium
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diff changeset
797 quod fit ex sola mentiendi libidine, quod procedit ex habitu, unde
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diff changeset
798 et philosophus dicit, in IV Ethic., quod <i>mendax, eo quod talis
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diff changeset
799 est secundum habitum, ipso mendacio gaudet</i>. Quatuor vero
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diff changeset
800 subsequentes modi diminuunt de culpa mendacii. Nam quintum est
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diff changeset
801 mendacium iocosum, quod fit placendi cupiditate. Alia vero tria
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diff changeset
802 continentur sub mendacio officioso. In quo intenditur quod est
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parents: 26
diff changeset
803 alteri utile vel quantum ad res exteriores, et sic est sextum
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parents: 26
diff changeset
804 mendacium, quod prodest alicui ad pecuniam conservandam; vel est
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diff changeset
805 utile corpori, et hoc est septimum mendacium, quo impeditur mors
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diff changeset
806 hominis; vel est utile etiam ad honestatem virtutis, et hoc est
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diff changeset
807 octavum mendacium, in quo impeditur illicita pollutio corporalis.
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diff changeset
808 Patet autem quod quanto bonum intentum est melius, tanto magis
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diff changeset
809 minuitur culpa mendacii. Et ideo, si quis diligenter consideret,
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diff changeset
810 secundum ordinem praedictae enumerationis est ordo gravitatis
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diff changeset
811 culpae in istis mendaciis, nam bonum utile praefertur delectabili;
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diff changeset
812 et vita corporalis praefertur pecuniae; honestas autem etiam ipsi
53
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813 corporali vitae.</p><p title="II-II q. 110 a. 2 ad arg."><a name="43656"><span class="ref">[43656] IIª-IIae q. 110 a. 2 ad arg.</span></a> Et per
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diff changeset
814 hoc patet responsio ad obiecta.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 110 a. 3 arg. 1"><a name="43657"><span class="ref">[43657] IIª-IIae q. 110 a. 3 arg. 1</span></a> Ad
28
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diff changeset
815 tertium sic proceditur. Videtur quod non omne mendacium sit
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diff changeset
816 peccatum. Manifestum est enim quod Evangelistae scribendo
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diff changeset
817 Evangelium non peccaverunt. Videntur tamen aliquid falsum dixisse,
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diff changeset
818 quia verba Christi, et etiam aliorum, frequenter aliter unus et
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diff changeset
819 aliter retulit alius; unde videtur quod alter eorum dixerit falsum.
53
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diff changeset
820 Non ergo omne mendacium est peccatum.</p><p title="II-II q. 110 a. 3 arg. 2"><a name="43658"><span class="ref">[43658] IIª-IIae q. 110 a. 3 arg. 2</span></a>
28
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diff changeset
821 Praeterea, nullus remuneratur a Deo pro peccato. Sed obstetrices
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diff changeset
822 Aegypti remuneratae sunt a Deo propter mendacium, dicitur enim
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diff changeset
823 Exod. I, quod <i>aedificavit illis Deus domos</i>. Ergo mendacium
53
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diff changeset
824 non est peccatum.</p><p title="II-II q. 110 a. 3 arg. 3"><a name="43659"><span class="ref">[43659] IIª-IIae q. 110 a. 3 arg. 3</span></a>
28
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825 Praeterea, gesta sanctorum narrantur in sacra Scriptura ad
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826 informationem vitae humanae. Sed de quibusdam sanctissimis viris
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diff changeset
827 legitur quod sunt mentiti, sicut legitur Gen. XII et XX quod
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diff changeset
828 Abraham dixit de uxore sua quod soror sua esset. Iacob etiam
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diff changeset
829 mentitus est dicens se Esau, tamen benedictionem adeptus est, ut
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830 habetur Gen. XXVII. Iudith etiam commendatur, quae tamen Holoferni
53
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831 mentita est. Non ergo omne mendacium est peccatum.</p><p title="II-II q. 110 a. 3 arg. 4"><a name="43660"><span class="ref">[43660] IIª-IIae q. 110 a. 3 arg. 4</span></a>
28
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832 Praeterea, minus malum est eligendum ut vitetur maius malum, sicut
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diff changeset
833 medicus praecidit membrum ne corrumpatur totum corpus. Sed minus
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834 nocumentum est quod aliquis generet falsam opinionem in animo
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835 alicuius quam quod aliquis occidat vel occidatur. Ergo licite
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836 potest homo mentiri ut unum praeservet ab homicidio, et alium
53
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837 praeservet a morte.</p><p title="II-II q. 110 a. 3 arg. 5"><a name="43661"><span class="ref">[43661] IIª-IIae q. 110 a. 3 arg. 5</span></a>
28
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838 Praeterea, mendacium est si quis non impleat quod promisit. Sed non
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839 omnia promissa sunt implenda, dicit enim Isidorus, in malis
53
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840 promissis rescinde fidem. Ergo non omne mendacium est vitandum.</p><p title="II-II q. 110 a. 3 arg. 6"><a name="43662"><span class="ref">[43662] IIª-IIae q. 110 a. 3 arg. 6</span></a>
28
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841 Praeterea, mendacium ob hoc videtur esse peccatum quia per ipsum
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842 homo decipit proximum, unde Augustinus dicit, in libro contra
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843 mendacium, <i>quisquis esse aliquod genus mendacii quod peccatum
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diff changeset
844 non sit, putaverit, decipiet seipsum turpiter, cum honestum se
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diff changeset
845 deceptorem arbitretur aliorum</i>. Sed non omne mendacium est
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diff changeset
846 deceptionis causa, quia per mendacium iocosum nullus decipitur. Non
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847 enim ad hoc dicuntur huiusmodi mendacia ut credantur, sed propter
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diff changeset
848 delectationem solam, unde et hyperbolicae locutiones quandoque
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849 etiam in sacra Scriptura inveniuntur. Non ergo omne mendacium est
53
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850 peccatum.</p><p title="II-II q. 110 a. 3 s. c."><a name="43663"><span class="ref">[43663] IIª-IIae q. 110 a. 3 s. c.</span></a> Sed contra
28
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851 est quod dicitur Eccli. VII, <i>noli velle mentiri omne
53
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852 mendacium</i>.</p><p title="II-II q. 110 a. 3 co."><a name="43664"><span class="ref">[43664] IIª-IIae q. 110 a. 3 co.</span></a> Respondeo
28
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853 dicendum quod illud quod est secundum se malum ex genere, nullo
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854 modo potest esse bonum et licitum, quia ad hoc quod aliquid sit
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855 bonum, requiritur quod omnia recte concurrant; bonum enim est ex
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diff changeset
856 integra causa, malum autem est ex singularibus defectibus, ut
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diff changeset
857 Dionysius dicit, IV cap. de Div. Nom. Mendacium autem est malum ex
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diff changeset
858 genere. Est enim actus cadens super indebitam materiam, cum enim
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859 voces sint signa naturaliter intellectuum, innaturale est et
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diff changeset
860 indebitum quod aliquis voce significet id quod non habet in mente.
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861 Unde philosophus dicit, in IV Ethic., quod <i>mendacium est per se
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862 pravum et fugiendum, verum autem et bonum et laudabile</i>. Unde
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863 omne mendacium est peccatum, sicut etiam Augustinus asserit, in
53
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864 libro contra mendacium.</p><p title="II-II q. 110 a. 3 ad 1"><a name="43665"><span class="ref">[43665] IIª-IIae q. 110 a. 3 ad 1</span></a> Ad primum
28
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865 ergo dicendum quod nec in Evangelio, nec in aliqua Scriptura
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866 canonica fas est opinari aliquod falsum asseri, nec quod scriptores
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diff changeset
867 earum mendacium dixerunt, quia periret fidei certitudo, quae
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868 auctoritati sacrae Scripturae innititur. In hoc vero quod in
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diff changeset
869 Evangelio, et in aliis Scripturis sacris, verba aliquorum
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diff changeset
870 diversimode recitantur, non est mendacium. Unde Augustinus dicit,
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diff changeset
871 in libro de consensu Evangelist., <i>nullo modo laborandum esse
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diff changeset
872 iudicat qui prudenter intelligit ipsas sententias esse necessarias
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diff changeset
873 cognoscendae veritati, quibuslibet verbis fuerint explicatae. Et in
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874 hoc apparet</i>, ut ibidem subdit, <i>non debere nos arbitrari
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diff changeset
875 mentiri quemquam si, pluribus reminiscentibus rem quam audierunt
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diff changeset
876 vel viderunt, non eodem modo atque eisdem verbis eadem res fuerit
53
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diff changeset
877 indicata</i>.</p><p title="II-II q. 110 a. 3 ad 2"><a name="43666"><span class="ref">[43666] IIª-IIae q. 110 a. 3 ad 2</span></a> Ad secundum
28
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878 dicendum quod obstetrices non sunt remuneratae pro mendacio, sed
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diff changeset
879 pro timore Dei et benevolentia, ex qua processit mendacium. Unde
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diff changeset
880 signanter dicitur Exod. I, <i>et quia timuerunt obstetrices Deum,
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diff changeset
881 aedificavit illis domos</i>. Mendacium vero postea sequens non fuit
53
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diff changeset
882 meritorium.</p><p title="II-II q. 110 a. 3 ad 3"><a name="43667"><span class="ref">[43667] IIª-IIae q. 110 a. 3 ad 3</span></a> Ad tertium
28
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883 dicendum quod in sacra Scriptura, sicut Augustinus dicit,
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diff changeset
884 inducuntur aliquorum gesta quasi exempla perfectae virtutis, de
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diff changeset
885 quibus non est aestimandum eos fuisse mentitos. Si qua tamen in
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diff changeset
886 eorum dictis appareant quae mendacia videantur, intelligendum est
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diff changeset
887 ea figuraliter et prophetice dicta esse. Unde Augustinus dicit, in
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diff changeset
888 libro contra mendacium, <i>credendum est illos homines qui
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diff changeset
889 propheticis temporibus digni auctoritate fuisse commemorantur,
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parents: 26
diff changeset
890 omnia quae scripta sunt de illis prophetice gessisse atque
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diff changeset
891 dixisse</i>. Abraham tamen, ut Augustinus dicit, in quaest. Genes.
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diff changeset
892 Dicens Saram esse suam sororem, veritatem voluit celari, non
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diff changeset
893 mendacium dici, soror enim dicitur quia filia fratris erat. Unde et
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diff changeset
894 ipse Abraham dicit, Gen. XX, <i>vere soror mea est, filia patris
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diff changeset
895 mei, et non matris meae filia</i>, quia scilicet ex parte patris ei
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diff changeset
896 attinebat. Iacob vero mystice dixit se esse Esau, primogenitum
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diff changeset
897 Isaac, quia videlicet primogenita illius de iure ei debebantur.
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diff changeset
898 Usus autem est hoc modo loquendi per spiritum prophetiae, ad
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diff changeset
899 designandum mysterium, quia videlicet minor populus, scilicet
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diff changeset
900 gentilium, substituendus erat in locum primogeniti, scilicet in
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diff changeset
901 locum Iudaeorum. Quidam vero commendantur in Scriptura non propter
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diff changeset
902 perfectam virtutem, sed propter quandam virtutis indolem, quia
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diff changeset
903 scilicet apparebat in eis aliquis laudabilis affectus, ex quo
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diff changeset
904 movebantur ad quaedam indebita facienda. Et hoc modo Iudith
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diff changeset
905 laudatur, non quia mentita est Holoferni, sed propter affectum quem
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906 habuit ad salutem populi, pro qua periculis se exposuit. Quamvis
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diff changeset
907 etiam dici possit quod verba eius veritatem habent secundum aliquem
53
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908 mysticum intellectum.</p><p title="II-II q. 110 a. 3 ad 4"><a name="43668"><span class="ref">[43668] IIª-IIae q. 110 a. 3 ad 4</span></a> Ad quartum
28
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909 dicendum quod mendacium non solum habet rationem peccati ex damno
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diff changeset
910 quod infert proximo, sed ex sua inordinatione, ut dictum est. Non
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911 licet autem aliqua illicita inordinatione uti ad impediendum
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912 nocumenta et defectus aliorum, sicut non licet furari ad hoc quod
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diff changeset
913 homo eleemosynam faciat (nisi forte in casu necessitatis, in quo
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diff changeset
914 omnia sunt communia). Et ideo non est licitum mendacium dicere ad
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diff changeset
915 hoc quod aliquis alium a quocumque periculo liberet. Licet tamen
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diff changeset
916 veritatem occultare prudenter sub aliqua dissimulatione, ut
53
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diff changeset
917 Augustinus dicit, contra mendacium.</p><p title="II-II q. 110 a. 3 ad 5"><a name="43669"><span class="ref">[43669] IIª-IIae q. 110 a. 3 ad 5</span></a> Ad quintum
28
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918 dicendum quod ille qui aliquid promittit, si habeat animum faciendi
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diff changeset
919 quod promittit, non mentitur, quia non loquitur contra id quod
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diff changeset
920 gerit in mente. Si vero non faciat quod promisit, tunc videtur
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diff changeset
921 infideliter agere per hoc quod animum mutat. Potest tamen excusari
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diff changeset
922 ex duobus. Uno modo, si promisit id quod est manifeste illicitum,
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diff changeset
923 quia promittendo peccavit, mutando autem propositum bene facit.
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diff changeset
924 Alio modo, si sint mutatae conditiones personarum et negotiorum. Ut
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diff changeset
925 enim Seneca dicit, in libro de Benefic., ad hoc quod homo teneatur
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diff changeset
926 facere quod promisit, requiritur quod omnia immutata permaneant,
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diff changeset
927 alioquin nec fuit mendax in promittendo, quia promisit quod habebat
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parents: 26
diff changeset
928 in mente, subintellectis debitis conditionibus; nec etiam est
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diff changeset
929 infidelis non implendo quod promisit, quia eaedem conditiones non
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diff changeset
930 extant. Unde et apostolus non est mentitus, qui non ivit Corinthum,
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diff changeset
931 quo se iturum esse promiserat, ut dicitur II Cor. I, et hoc propter
53
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diff changeset
932 impedimenta quae supervenerant.</p><p title="II-II q. 110 a. 3 ad 6"><a name="43670"><span class="ref">[43670] IIª-IIae q. 110 a. 3 ad 6</span></a> Ad sextum
28
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diff changeset
933 dicendum quod operatio aliqua potest considerari dupliciter, uno
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diff changeset
934 modo, secundum seipsam; alio modo, ex parte operantis. Mendacium
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diff changeset
935 igitur iocosum ex ipso genere operis habet rationem fallendi,
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diff changeset
936 quamvis ex intentione dicentis non dicatur ad fallendum, nec fallat
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diff changeset
937 ex modo dicendi. Nec est simile de hyperbolicis aut quibuscumque
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parents: 26
diff changeset
938 figurativis locutionibus, quae in sacra Scriptura inveniuntur,
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diff changeset
939 quia, sicut Augustinus dicit, in libro contra mendacium,
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diff changeset
940 <i>quidquid figurate fit aut dicitur, non est mendacium. Omnis enim
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diff changeset
941 enuntiatio ad id quod enuntiat referenda est, omne autem figurate
544e12f679ad convert to xml
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diff changeset
942 aut factum aut dictum hoc enuntiat quod significat eis quibus
53
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diff changeset
943 intelligendum prolatum est</i>.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 110 a. 4 arg. 1"><a name="43671"><span class="ref">[43671] IIª-IIae q. 110 a. 4 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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diff changeset
944 quartum sic proceditur. Videtur quod omne mendacium sit peccatum
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diff changeset
945 mortale. Dicitur enim in Psalm., <i>perdes omnes qui loquuntur
544e12f679ad convert to xml
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diff changeset
946 mendacium</i>, et Sap. I, <i>os quod mentitur occidit animam</i>.
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diff changeset
947 Sed perditio et mors animae non est nisi per peccatum mortale. Ergo
53
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diff changeset
948 omne mendacium est peccatum mortale.</p><p title="II-II q. 110 a. 4 arg. 2"><a name="43672"><span class="ref">[43672] IIª-IIae q. 110 a. 4 arg. 2</span></a>
28
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diff changeset
949 Praeterea, omne quod est contra praeceptum Decalogi est peccatum
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diff changeset
950 mortale. Sed mendacium est contra hoc praeceptum Decalogi, non
544e12f679ad convert to xml
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diff changeset
951 falsum testimonium dices. Ergo omne mendacium est peccatum
53
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diff changeset
952 mortale.</p><p title="II-II q. 110 a. 4 arg. 3"><a name="43673"><span class="ref">[43673] IIª-IIae q. 110 a. 4 arg. 3</span></a>
28
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diff changeset
953 Praeterea, Augustinus dicit, in I de Doct. Christ., <i>nemo
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diff changeset
954 mentiens, in eo quod mentitur, servat fidem, nam hoc utique vult,
544e12f679ad convert to xml
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diff changeset
955 ut cui mentitur fidem sibi habeat, quam tamen ei mentiendo non
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diff changeset
956 servat. Omnis autem fidei violator iniquus est</i>. Nullus autem
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diff changeset
957 dicitur fidei violator vel iniquus propter peccatum veniale. Ergo
53
d777cc3962f2 div-wrapped
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diff changeset
958 nullum mendacium est peccatum veniale.</p><p title="II-II q. 110 a. 4 arg. 4"><a name="43674"><span class="ref">[43674] IIª-IIae q. 110 a. 4 arg. 4</span></a>
28
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959 Praeterea, merces aeterna non perditur nisi pro peccato mortali.
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diff changeset
960 Sed pro mendacio perditur merces aeterna, commutata in temporale,
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diff changeset
961 dicit enim Gregorius quod <i>in remuneratione obstetricum
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diff changeset
962 cognoscitur quid mendacii culpa mereatur. Nam benignitatis earum
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diff changeset
963 merces, quae eis potuit in aeterna vita tribui, praemissa culpa
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diff changeset
964 mendacii, in terrenam est remunerationem declinata</i>. Ergo etiam
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diff changeset
965 mendacium officiosum, quale fuit obstetricum, quod videtur esse
53
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diff changeset
966 levissimum, est peccatum mortale.</p><p title="II-II q. 110 a. 4 arg. 5"><a name="43675"><span class="ref">[43675] IIª-IIae q. 110 a. 4 arg. 5</span></a>
28
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diff changeset
967 Praeterea, Augustinus dicit, in libro contra mendacium, quod
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diff changeset
968 <i>perfectorum praeceptum est omnino non solum non mentiri, sed nec
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diff changeset
969 velle mentiri</i>. Sed facere contra praeceptum est peccatum
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diff changeset
970 mortale. Ergo omne mendacium perfectorum est peccatum mortale. Pari
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diff changeset
971 ergo ratione et quorumlibet aliorum, alioquin essent peioris
53
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972 conditionis.</p><p title="II-II q. 110 a. 4 s. c."><a name="43676"><span class="ref">[43676] IIª-IIae q. 110 a. 4 s. c.</span></a> Sed contra
28
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973 est quod Augustinus dicit, in V Psalm., <i>duo sunt genera
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diff changeset
974 mendaciorum in quibus non est magna culpa, sed tamen non sunt sine
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diff changeset
975 culpa, cum aut iocamur, aut proximo consulendo mentimur</i>. Sed
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diff changeset
976 omne peccatum mortale habet gravem culpam. Ergo mendacium iocosum
53
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977 et officiosum non sunt peccata mortalia.</p><p title="II-II q. 110 a. 4 co."><a name="43677"><span class="ref">[43677] IIª-IIae q. 110 a. 4 co.</span></a> Respondeo
28
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diff changeset
978 dicendum quod peccatum mortale proprie est quod repugnat caritati,
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diff changeset
979 per quam anima vivit Deo coniuncta, ut dictum est. Potest autem
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diff changeset
980 mendacium contrariari caritati tripliciter, uno modo, secundum se;
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diff changeset
981 alio modo, secundum finem intentum; tertio modo, per accidens.
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parents: 26
diff changeset
982 Secundum se quidem contrariatur caritati ex ipsa falsa
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parents: 26
diff changeset
983 significatione. Quae quidem si sit circa res divinas, contrariatur
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parents: 26
diff changeset
984 caritati Dei, cuius veritatem aliquis tali mendacio occultat vel
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diff changeset
985 corrumpit. Unde huiusmodi mendacium non solum opponitur virtuti
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diff changeset
986 veritatis, sed etiam virtuti fidei et religionis. Et ideo hoc
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parents: 26
diff changeset
987 mendacium est gravissimum, et mortale. Si vero falsa significatio
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parents: 26
diff changeset
988 sit circa aliquid cuius cognitio pertineat ad hominis bonum, puta
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parents: 26
diff changeset
989 quae pertinent ad perfectionem scientiae et informationem morum,
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parents: 26
diff changeset
990 tale mendacium, inquantum infert damnum falsae opinionis proximo,
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parents: 26
diff changeset
991 contrariatur caritati quantum ad dilectionem proximi. Unde est
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parents: 26
diff changeset
992 peccatum mortale. Si vero sit falsa opinio ex mendacio generata
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parents: 26
diff changeset
993 circa aliquid de quo non referat utrum sic vel aliter cognoscatur,
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parents: 26
diff changeset
994 tunc ex tali mendacio non damnificatur proximus, sicut si aliquis
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parents: 26
diff changeset
995 fallatur in aliquibus particularibus contingentibus ad se non
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parents: 26
diff changeset
996 pertinentibus. Unde tale mendacium secundum se non est peccatum
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parents: 26
diff changeset
997 mortale. Ratione vero finis intenti, aliquod mendacium contrariatur
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parents: 26
diff changeset
998 caritati, puta quod dicitur aut in iniuriam Dei, quod semper est
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parents: 26
diff changeset
999 peccatum mortale, utpote religioni contrarium; aut in nocumentum
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parents: 26
diff changeset
1000 proximi, quantum ad personam, divitias vel famam. Et hoc etiam est
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parents: 26
diff changeset
1001 peccatum mortale, cum nocere proximo sit peccatum mortale; ex sola
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parents: 26
diff changeset
1002 autem intentione peccati mortalis, aliquis mortaliter peccat. Si
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parents: 26
diff changeset
1003 vero finis intentus non sit contrarium caritati, nec mendacium
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parents: 26
diff changeset
1004 secundum hanc rationem erit peccatum mortale, sicut apparet in
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parents: 26
diff changeset
1005 mendacio iocoso, in quo intenditur aliqua levis delectatio; et in
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parents: 26
diff changeset
1006 mendacio officioso, in quo intenditur etiam utilitas proximi. Per
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parents: 26
diff changeset
1007 accidens autem potest contrariari caritati ratione scandali, vel
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parents: 26
diff changeset
1008 cuiuscumque damni consequentis. Et sic erit etiam peccatum mortale,
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parents: 26
diff changeset
1009 dum scilicet aliquis non veretur propter scandalum publice
53
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diff changeset
1010 mentiri.</p><p title="II-II q. 110 a. 4 ad 1"><a name="43678"><span class="ref">[43678] IIª-IIae q. 110 a. 4 ad 1</span></a> Ad primum
28
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diff changeset
1011 ergo dicendum quod auctoritates illae intelliguntur de mendacio
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diff changeset
1012 pernicioso, ut Glossa exponit, super illud Psalm., <i>perdes omnes
53
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diff changeset
1013 qui loquuntur mendacium</i>.</p><p title="II-II q. 110 a. 4 ad 2"><a name="43679"><span class="ref">[43679] IIª-IIae q. 110 a. 4 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1014 dicendum quod, cum omnia praecepta Decalogi ordinentur ad
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parents: 26
diff changeset
1015 dilectionem Dei et proximi, sicut supra dictum est, intantum
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parents: 26
diff changeset
1016 mendacium est contra praeceptum Decalogi inquantum est contra
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parents: 26
diff changeset
1017 dilectionem Dei et proximi. Unde signanter prohibetur contra
53
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diff changeset
1018 proximum falsum testimonium.</p><p title="II-II q. 110 a. 4 ad 3"><a name="43680"><span class="ref">[43680] IIª-IIae q. 110 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
1019 dicendum quod etiam peccatum veniale largo modo potest dici
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parents: 26
diff changeset
1020 iniquitas, inquantum est praeter aequitatem iustitiae. Unde dicitur
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parents: 26
diff changeset
1021 I Ioan. III, omne peccatum est iniquitas. Et hoc modo loquitur
53
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diff changeset
1022 Augustinus.</p><p title="II-II q. 110 a. 4 ad 4"><a name="43681"><span class="ref">[43681] IIª-IIae q. 110 a. 4 ad 4</span></a> Ad quartum
28
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diff changeset
1023 dicendum quod mendacium obstetricum potest dupliciter considerari.
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parents: 26
diff changeset
1024 Uno modo, quantum ad effectum benevolentiae in Iudaeos, et quantum
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parents: 26
diff changeset
1025 ad reverentiam divini timoris, ex quibus commendatur in eis indoles
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diff changeset
1026 virtutis. Et sic debetur eis remuneratio aeterna. Unde Hieronymus
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diff changeset
1027 exponit quod Deus aedificavit illis domos spirituales. Alio modo
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parents: 26
diff changeset
1028 potest considerari quantum ad ipsum exteriorem actum mendacii. Quo
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parents: 26
diff changeset
1029 quidem non potuerunt aeternam remunerationem mereri, sed forte
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diff changeset
1030 aliquam remunerationem temporalem, cuius merito non repugnabat
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parents: 26
diff changeset
1031 deformitas illius mendacii, sicut repugnabat merito remunerationis
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diff changeset
1032 aeternae. Et sic intelligenda sunt verba Gregorii, non quod per
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1033 illud mendacium mererentur amittere remunerationem aeternam quam
53
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1034 iam ex praecedenti affectu meruerant, sicut ratio procedebat.</p><p title="II-II q. 110 a. 4 ad 5"><a name="43682"><span class="ref">[43682] IIª-IIae q. 110 a. 4 ad 5</span></a> Ad quintum
28
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1035 dicendum quod quidam dicunt quod perfectis viris omne mendacium est
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diff changeset
1036 peccatum mortale. Sed hoc irrationabiliter dicitur. Nulla enim
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parents: 26
diff changeset
1037 circumstantia aggravat in infinitum nisi quae transfert in aliam
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parents: 26
diff changeset
1038 speciem. Circumstantia autem personae non trahit in aliam speciem,
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diff changeset
1039 nisi forte ratione alicuius annexi, puta si sit contra votum
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diff changeset
1040 ipsius; quod non potest dici de mendacio officioso vel iocoso. Et
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diff changeset
1041 ideo mendacium officiosum vel iocosum non est peccatum mortale in
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parents: 26
diff changeset
1042 viris perfectis, nisi forte per accidens, ratione scandali. Et ad
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parents: 26
diff changeset
1043 hoc potest referri quod Augustinus dicit, <i>perfectis esse
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parents: 26
diff changeset
1044 praeceptum non solum non mentiri, sed nec velle mentiri</i>.
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diff changeset
1045 Quamvis hoc Augustinus non assertive, sed sub dubitatione dicat,
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diff changeset
1046 praemittit enim, nisi forte ita ut perfectorum et cetera. Nec
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parents: 26
diff changeset
1047 obstat quod ipsi ponuntur in statu conservandae veritatis qui ad
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parents: 26
diff changeset
1048 veritatem tenentur ex suo officio in iudicio vel doctrina. Contra
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diff changeset
1049 quae si mentiantur, erit mendacium quod est peccatum mortale. In
53
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1050 aliis autem non oportet quod mortaliter peccent mentiendo.</p></div></div><div class="q" id="q111"><h2>Quaestio 111</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 111 pr."><a name="43683"><span class="ref">[43683] IIª-IIae q. 111 pr.</span></a> Deinde
28
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1051 considerandum est de simulatione et hypocrisi. Et circa hoc
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diff changeset
1052 quaeruntur quatuor. Primo, utrum omnis simulatio sit peccatum.
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diff changeset
1053 Secundo, utrum hypocrisis sit simulatio. Tertio, utrum opponatur
53
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1054 veritati. Quarto, utrum sit peccatum mortale.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 111 a. 1 arg. 1"><a name="43684"><span class="ref">[43684] IIª-IIae q. 111 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
1055 sic proceditur. Videtur quod non omnis simulatio sit peccatum.
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diff changeset
1056 Dicitur enim Luc. ult., quod dominus se finxit longius ire. Et
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diff changeset
1057 Ambrosius dicit de Abraham, in libro de patriarchis, quod captiose
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diff changeset
1058 loquebatur cum servulis cum dixit, Gen. XXII, <i>ego et puer, illuc
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diff changeset
1059 usque properantes, postquam adoraverimus, revertemur ad vos</i>.
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diff changeset
1060 Fingere autem et captiose loqui ad simulationem pertinet. Non est
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diff changeset
1061 autem dicendum quod in Christo et in Abraham fuerit peccatum. Ergo
53
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diff changeset
1062 non omnis simulatio est peccatum.</p><p title="II-II q. 111 a. 1 arg. 2"><a name="43685"><span class="ref">[43685] IIª-IIae q. 111 a. 1 arg. 2</span></a>
28
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1063 Praeterea, nullum peccatum est utile. Sed sicut Hieronymus dicit,
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diff changeset
1064 <i>utilem simulationem, et in tempore assumendam, Iehu, regis
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diff changeset
1065 Israel, nos doceat exemplum, qui interfecit sacerdotes Baal fingens
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diff changeset
1066 se</i> idola colere velle, ut habetur IV Reg. X. <i>Et David
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diff changeset
1067 immutavit faciem suam coram Achis, rege Geth</i>, ut habetur I Reg.
53
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diff changeset
1068 XXI. Ergo non omnis simulatio est peccatum.</p><p title="II-II q. 111 a. 1 arg. 3"><a name="43686"><span class="ref">[43686] IIª-IIae q. 111 a. 1 arg. 3</span></a>
28
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diff changeset
1069 Praeterea, bonum malo est contrarium. Si ergo simulare bonum est
53
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diff changeset
1070 malum, simulare malum erit bonum.</p><p title="II-II q. 111 a. 1 arg. 4"><a name="43687"><span class="ref">[43687] IIª-IIae q. 111 a. 1 arg. 4</span></a>
28
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diff changeset
1071 Praeterea, Isaiae III, contra quosdam dicitur, <i>peccatum suum
544e12f679ad convert to xml
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diff changeset
1072 quasi Sodoma praedicaverunt, nec absconderunt</i>. Sed abscondere
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diff changeset
1073 peccatum ad simulationem pertinet. Ergo non uti simulatione
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diff changeset
1074 interdum est reprehensibile. Vitare autem peccatum nunquam est
53
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diff changeset
1075 reprehensibile. Ergo simulatio non semper est peccatum.</p><p title="II-II q. 111 a. 1 s. c."><a name="43688"><span class="ref">[43688] IIª-IIae q. 111 a. 1 s. c.</span></a> Sed contra
28
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diff changeset
1076 est quod Isaiae XVI, super illud, in tribus annis etc., dicit
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diff changeset
1077 Glossa, <i>in comparatione duorum malorum, levius est aperte
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diff changeset
1078 peccare quam sanctitatem simulare</i>. Sed aperte peccare semper
53
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diff changeset
1079 est peccatum. Ergo simulatio semper est peccatum.</p><p title="II-II q. 111 a. 1 co."><a name="43689"><span class="ref">[43689] IIª-IIae q. 111 a. 1 co.</span></a> Respondeo
28
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diff changeset
1080 dicendum quod, sicut dictum est, ad virtutem veritatis pertinet ut
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diff changeset
1081 aliquis talem se exhibeat exterius per signa exteriora qualis est.
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diff changeset
1082 Signa autem exteriora non solum sunt verba, sed etiam facta. Sicut
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diff changeset
1083 ergo veritati opponitur quod aliquis per verba exteriora aliud
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diff changeset
1084 significet quam quod habet apud se, quod ad mendacium pertinet; ita
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diff changeset
1085 etiam veritati opponitur quod aliquis per aliqua signa factorum vel
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diff changeset
1086 rerum aliquid de se significet contrarium eius quod in eo est, quod
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diff changeset
1087 proprie simulatio dicitur. Unde simulatio proprie est mendacium
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diff changeset
1088 quoddam in exteriorum signis factorum consistens. Non refert autem
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diff changeset
1089 utrum aliquis mentiatur verbo, vel quocumque alio facto, ut supra
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diff changeset
1090 dictum est. Unde, cum omne mendacium sit peccatum, ut supra habitum
53
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1091 est, consequens est etiam quod omnis simulatio est peccatum.</p><p title="II-II q. 111 a. 1 ad 1"><a name="43690"><span class="ref">[43690] IIª-IIae q. 111 a. 1 ad 1</span></a> Ad primum
28
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1092 ergo dicendum quod, sicut Augustinus dicit, in libro de quaest.
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diff changeset
1093 Evang., <i>non omne quod fingimus mendacium est. Sed quando id
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diff changeset
1094 fingimus quod nihil significat, tunc est mendacium, cum autem
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diff changeset
1095 fictio nostra refertur ad aliquam significationem, non est
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diff changeset
1096 mendacium, sed aliqua figura veritatis</i>. Et subiungit exemplum
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diff changeset
1097 de figurativis locutionibus, in quibus fingitur quaedam res non ut
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diff changeset
1098 asseratur ita esse, sed eam proponimus ut figuram alterius quod
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diff changeset
1099 asserere volumus. Sic igitur dominus se finxit longius ire, quia
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diff changeset
1100 composuit motum suum quasi volentis longius ire, ad aliquid
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diff changeset
1101 figurate significandum, scilicet quod ipse ab eorum fide longe
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diff changeset
1102 erat, ut Gregorius dicit; vel, ut Augustinus dicit, quia, cum
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diff changeset
1103 longius recessurus esset ascendendo in caelum, per hospitalitatem
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diff changeset
1104 quodammodo retinebatur in terra. Abraham etiam figurate locutus
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diff changeset
1105 est. Unde Ambrosius dicit de Abraham quod <i>prophetavit quod
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diff changeset
1106 ignorabat. Ipse enim solus disponebat redire, immolato filio, sed
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diff changeset
1107 dominus per os eius locutus est quod parabat</i>. Unde patet quod
53
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1108 neuter simulavit.</p><p title="II-II q. 111 a. 1 ad 2"><a name="43691"><span class="ref">[43691] IIª-IIae q. 111 a. 1 ad 2</span></a> Ad secundum
28
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1109 dicendum quod Hieronymus large utitur nomine simulationis pro
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diff changeset
1110 quacumque fictione. Commutatio autem faciei David fuit fictio
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diff changeset
1111 figuralis, sicut Glossa exponit in titulo illius Psalmi,
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diff changeset
1112 <i>benedicam dominum in omni tempore</i>. Simulationem vero Iehu
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diff changeset
1113 non est necesse excusari a peccato vel mendacio, quia malus fuit,
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1114 utpote ab idololatria Ieroboam non recedens. Commendatur tamen et
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1115 temporaliter remuneratur a Deo, non pro simulatione, sed pro zelo
53
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1116 quo destruxit cultum Baal.</p><p title="II-II q. 111 a. 1 ad 3"><a name="43692"><span class="ref">[43692] IIª-IIae q. 111 a. 1 ad 3</span></a> Ad tertium
28
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1117 dicendum quod quidam dicunt quod nullus potest se simulare esse
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1118 malum, quia per opera bona nullus se simulat malum; si autem opera
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1119 mala faciat, malus est. Sed haec ratio non cogit. Potest enim
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1120 aliquis se simulare malum per opera quae in se non sunt mala, sed
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1121 habent quandam speciem mali. Et tamen ipsa simulatio est mala, tum
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1122 ratione mendacii; tum ratione scandali. Et quamvis per hoc fiat
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diff changeset
1123 malus, non tamen fit malus illa malitia quam simulat. Et quia ipsa
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diff changeset
1124 simulatio secundum se mala est, non ratione eius de quo est; sive
53
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1125 sit de bono sive de malo, peccatum est.</p><p title="II-II q. 111 a. 1 ad 4"><a name="43693"><span class="ref">[43693] IIª-IIae q. 111 a. 1 ad 4</span></a> Ad quartum
28
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diff changeset
1126 dicendum quod sicut aliquis verbo mentitur quando significat quod
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diff changeset
1127 non est, non autem quando tacet quod est, quod aliquando licet; ita
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diff changeset
1128 etiam simulatio est quando aliquis per exteriora signa factorum vel
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diff changeset
1129 rerum significat aliquid quod non est, non autem si aliquis
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diff changeset
1130 praetermittat significare quod est. Unde aliquis potest peccatum
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parents: 26
diff changeset
1131 suum occultare absque simulatione. Et secundum hoc intelligendum
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parents: 26
diff changeset
1132 est quod Hieronymus dicit ibidem, quod <i>secundum remedium post
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diff changeset
1133 naufragium est peccatum abscondere</i>, ne scilicet exinde aliis
53
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diff changeset
1134 scandalum generetur.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 111 a. 2 arg. 1"><a name="43694"><span class="ref">[43694] IIª-IIae q. 111 a. 2 arg. 1</span></a> Ad
28
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diff changeset
1135 secundum sic proceditur. Videtur quod hypocrisis non sit idem quod
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diff changeset
1136 simulatio. Simulatio enim consistit in quodam factorum mendacio.
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parents: 26
diff changeset
1137 Sed hypocrisis potest esse etiam si aliquis ostendat exterius quae
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diff changeset
1138 interius agit, secundum illud Matth. VI, <i>cum facis eleemosynam,
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diff changeset
1139 noli tuba canere ante te, sicut hypocritae faciunt</i>. Ergo
53
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diff changeset
1140 hypocrisis non est idem simulationi.</p><p title="II-II q. 111 a. 2 arg. 2"><a name="43695"><span class="ref">[43695] IIª-IIae q. 111 a. 2 arg. 2</span></a>
28
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diff changeset
1141 Praeterea, Gregorius dicit, XXXI Moral., <i>sunt nonnulli qui et
544e12f679ad convert to xml
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diff changeset
1142 sanctitatis habitum tenent, et perfectionis meritum exequi non
544e12f679ad convert to xml
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parents: 26
diff changeset
1143 valent. Hos nequaquam credendum est in hypocritarum numerum
544e12f679ad convert to xml
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parents: 26
diff changeset
1144 currere, quia aliud est infirmitate, aliud malitia peccare</i>. Sed
544e12f679ad convert to xml
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diff changeset
1145 illi qui tenent habitum sanctitatis et meritum perfectionis non
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parents: 26
diff changeset
1146 exequuntur, sunt simulatores, quia exterior habitus sanctitatis
544e12f679ad convert to xml
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parents: 26
diff changeset
1147 opera perfectionis significat. Non ergo simulatio est idem quod
53
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diff changeset
1148 hypocrisis.</p><p title="II-II q. 111 a. 2 arg. 3"><a name="43696"><span class="ref">[43696] IIª-IIae q. 111 a. 2 arg. 3</span></a>
28
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diff changeset
1149 Praeterea, hypocrisis in sola intentione consistit, dicit enim
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diff changeset
1150 dominus de hypocritis, Matth. XXIII, quod <i>omnia opera sua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1151 faciunt ut ab hominibus videantur</i>; et Gregorius dicit, XXXI
544e12f679ad convert to xml
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parents: 26
diff changeset
1152 Moral., quod <i>nunquam quid agant, sed quomodo de actione qualibet
544e12f679ad convert to xml
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parents: 26
diff changeset
1153 hominibus possint placere, considerant</i>. Sed simulatio non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1154 consistit in sola intentione, sed in exteriori operatione, unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1155 super illud Iob XXXVI, simulatores et callidi provocant iram Dei,
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parents: 26
diff changeset
1156 dicit Glossa quod <i>simulator aliud simulat, aliud agit,
544e12f679ad convert to xml
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parents: 26
diff changeset
1157 castitatem praefert, et lasciviam sequitur; ostentat paupertatem,
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parents: 26
diff changeset
1158 et marsupium replet</i>. Ergo hypocrisis non est idem quod
53
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diff changeset
1159 simulatio.</p><p title="II-II q. 111 a. 2 s. c."><a name="43697"><span class="ref">[43697] IIª-IIae q. 111 a. 2 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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diff changeset
1160 est quod Isidorus dicit, in libro Etymol., <i>hypocrita Graeco
544e12f679ad convert to xml
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diff changeset
1161 sermone in Latino simulator interpretatur, qui, dum intus malus
544e12f679ad convert to xml
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parents: 26
diff changeset
1162 sit, bonum se palam ostendit, hypo enim falsum, crisis iudicium
53
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diff changeset
1163 interpretatur</i>.</p><p title="II-II q. 111 a. 2 co."><a name="43698"><span class="ref">[43698] IIª-IIae q. 111 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1164 dicendum quod, sicut Isidorus dicit, ibidem, <i>nomen hypocritae
544e12f679ad convert to xml
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parents: 26
diff changeset
1165 tractum est a specie eorum qui in spectaculis contecta facie
544e12f679ad convert to xml
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parents: 26
diff changeset
1166 incedunt, distinguentes vultum vario colore ut ad personae quam
544e12f679ad convert to xml
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parents: 26
diff changeset
1167 simulant colorem perveniant, modo in specie viri, modo in specie
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parents: 26
diff changeset
1168 feminae, ut in ludis populum fallant</i>. Unde Augustinus dicit, in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1169 libro de Serm. Dom. in monte, quod <i>sicut hypocritae simulatores
544e12f679ad convert to xml
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parents: 26
diff changeset
1170 personarum aliarum, agunt partes illius quod non sunt (non enim qui
544e12f679ad convert to xml
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parents: 26
diff changeset
1171 agit partes Agamemnonis, vere ipse est, sed simulat eum); sic in
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parents: 26
diff changeset
1172 Ecclesiis et in omni vita humana quisquis se vult videri quod non
544e12f679ad convert to xml
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parents: 26
diff changeset
1173 est, hypocrita est, simulat enim se iustum, non exhibet</i>. Sic
544e12f679ad convert to xml
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parents: 26
diff changeset
1174 dicendum est quod hypocrisis simulatio est, non autem omnis
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diff changeset
1175 simulatio, sed solum illa qua quis simulat personam alterius; sicut
53
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diff changeset
1176 cum peccator simulat personam iusti.</p><p title="II-II q. 111 a. 2 ad 1"><a name="43699"><span class="ref">[43699] IIª-IIae q. 111 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1177 ergo dicendum quod opus exterius naturaliter significat
544e12f679ad convert to xml
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parents: 26
diff changeset
1178 intentionem. Quando ergo aliquis per bona opera quae facit, ex suo
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parents: 26
diff changeset
1179 genere ad Dei servitium pertinentia, non quaerit Deo placere, sed
544e12f679ad convert to xml
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parents: 26
diff changeset
1180 hominibus, simulat rectam intentionem, quam non habet. Unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1181 Gregorius dicit, XXXI Moral., quod <i>hypocritae per causas Dei
544e12f679ad convert to xml
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diff changeset
1182 intentioni deserviunt saeculi, quia per ipsa quoque quae se agere
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parents: 26
diff changeset
1183 sancta ostendunt, non conversionem quaerunt hominum, sed auras
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1184 favorum</i>. Et ita simulant mendaciter intentionem rectam, quam
544e12f679ad convert to xml
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diff changeset
1185 non habent, quamvis non simulent aliquod rectum opus quod non
53
d777cc3962f2 div-wrapped
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diff changeset
1186 agant.</p><p title="II-II q. 111 a. 2 ad 2"><a name="43700"><span class="ref">[43700] IIª-IIae q. 111 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
1187 dicendum quod habitus sanctitatis, puta religionis vel clericatus,
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diff changeset
1188 significat statum quo quis obligatur ad opera perfectionis. Et ideo
544e12f679ad convert to xml
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parents: 26
diff changeset
1189 cum quis habitum sanctitatis assumit intendens se ad statum
544e12f679ad convert to xml
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parents: 26
diff changeset
1190 perfectionis transferre, si per infirmitatem deficiat, non est
544e12f679ad convert to xml
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parents: 26
diff changeset
1191 simulator vel hypocrita, quia non tenetur manifestare suum peccatum
544e12f679ad convert to xml
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parents: 26
diff changeset
1192 sanctitatis habitum deponendo. Si autem ad hoc sanctitatis habitum
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diff changeset
1193 assumeret ut se iustum ostentaret, esset hypocrita et
53
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diff changeset
1194 simulator.</p><p title="II-II q. 111 a. 2 ad 3"><a name="43701"><span class="ref">[43701] IIª-IIae q. 111 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
1195 dicendum quod in simulatione, sicut in mendacio, duo sunt, unum
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diff changeset
1196 quidem sicut signum, et aliud sicut signatum. Mala ergo intentio in
544e12f679ad convert to xml
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diff changeset
1197 hypocrisi consideratur sicut signatum, quod non respondet signo.
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diff changeset
1198 Exteriora autem vel verba vel opera, vel quaecumque sensibilia,
53
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diff changeset
1199 considerantur in omni simulatione et mendacio sicut signa.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 111 a. 3 arg. 1"><a name="43702"><span class="ref">[43702] IIª-IIae q. 111 a. 3 arg. 1</span></a> Ad
28
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diff changeset
1200 tertium sic proceditur. Videtur quod hypocrisis non opponatur
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diff changeset
1201 virtuti veritatis. In simulatione enim sive hypocrisi est signum et
544e12f679ad convert to xml
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diff changeset
1202 signatum. Sed quantum ad utrumque, non videtur opponi alicui
544e12f679ad convert to xml
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diff changeset
1203 speciali virtuti, hypocrita enim simulat quamcumque virtutem; et
544e12f679ad convert to xml
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diff changeset
1204 etiam per quaecumque virtutis opera, puta per ieiunium, orationem
544e12f679ad convert to xml
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diff changeset
1205 et eleemosynam, ut habetur Matth. VI. Ergo hypocrisis non opponitur
53
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diff changeset
1206 specialiter virtuti veritatis.</p><p title="II-II q. 111 a. 3 arg. 2"><a name="43703"><span class="ref">[43703] IIª-IIae q. 111 a. 3 arg. 2</span></a>
28
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diff changeset
1207 Praeterea, omnis simulatio ex aliquo dolo procedere videtur, unde
544e12f679ad convert to xml
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diff changeset
1208 et simplicitati opponitur. Dolus autem opponitur prudentiae, ut
544e12f679ad convert to xml
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parents: 26
diff changeset
1209 supra habitum est. Ergo hypocrisis, quae est simulatio. Non
53
d777cc3962f2 div-wrapped
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diff changeset
1210 opponitur veritati, sed magis prudentiae vel simplicitati.</p><p title="II-II q. 111 a. 3 arg. 3"><a name="43704"><span class="ref">[43704] IIª-IIae q. 111 a. 3 arg. 3</span></a>
28
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parents: 26
diff changeset
1211 Praeterea, species moralium considerantur ex fine. Sed finis
544e12f679ad convert to xml
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parents: 26
diff changeset
1212 hypocrisis est acquisitio lucri vel inanis gloriae, unde super
544e12f679ad convert to xml
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parents: 26
diff changeset
1213 illud Iob XXVII, quae est spes hypocritae, si avare rapiat etc.,
544e12f679ad convert to xml
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parents: 26
diff changeset
1214 dicit Glossa, <i>hypocrita, qui Latine dicitur simulator, avarus
544e12f679ad convert to xml
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parents: 26
diff changeset
1215 raptor est, qui dum inique agens desiderat de sanctitate venerari,
544e12f679ad convert to xml
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parents: 26
diff changeset
1216 laudem vitae rapit alienae</i>. Cum ergo avaritia, vel inanis
544e12f679ad convert to xml
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diff changeset
1217 gloria, non directe opponatur veritati, videtur quod nec simulatio
53
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diff changeset
1218 sive hypocrisis.</p><p title="II-II q. 111 a. 3 s. c."><a name="43705"><span class="ref">[43705] IIª-IIae q. 111 a. 3 s. c.</span></a> Sed contra
28
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diff changeset
1219 est quia omnis simulatio est mendacium quoddam, ut dictum est.
544e12f679ad convert to xml
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diff changeset
1220 Mendacium autem directe opponitur veritati. Ergo et simulatio sive
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1221 hypocrisis.</p><p title="II-II q. 111 a. 3 co."><a name="43706"><span class="ref">[43706] IIª-IIae q. 111 a. 3 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1222 dicendum quod, secundum philosophum, in X Metaphys., contrarietas
544e12f679ad convert to xml
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parents: 26
diff changeset
1223 est oppositio secundum formam, a qua scilicet res speciem habet. Et
544e12f679ad convert to xml
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parents: 26
diff changeset
1224 ideo dicendum est quod simulatio sive hypocrisis potest opponi
544e12f679ad convert to xml
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parents: 26
diff changeset
1225 alicui virtuti dupliciter, uno modo, directe; et alio modo,
544e12f679ad convert to xml
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parents: 26
diff changeset
1226 indirecte. Directa quidem oppositio eius sive contrarietas est
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parents: 26
diff changeset
1227 attendenda secundum ipsam speciem actus, quae accipitur secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
1228 proprium obiectum. Unde cum hypocrisis sit quaedam simulatio qua
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parents: 26
diff changeset
1229 quis simulat se habere personam quam non habet, ut dictum est,
544e12f679ad convert to xml
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parents: 26
diff changeset
1230 consequens est quod directe opponatur veritati, <i>per quam aliquis
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parents: 26
diff changeset
1231 exhibet se talem vita et sermone qualis est</i>, ut dicitur in IV
544e12f679ad convert to xml
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parents: 26
diff changeset
1232 Ethic. Indirecta autem oppositio vel contrarietas hypocrisis potest
544e12f679ad convert to xml
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parents: 26
diff changeset
1233 attendi secundum quodcumque accidens, puta secundum aliquem finem
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parents: 26
diff changeset
1234 remotum, vel secundum aliquod instrumentum actus, vel quodcumque
53
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diff changeset
1235 aliud huiusmodi.</p><p title="II-II q. 111 a. 3 ad 1"><a name="43707"><span class="ref">[43707] IIª-IIae q. 111 a. 3 ad 1</span></a> Ad primum
28
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diff changeset
1236 ergo dicendum quod hypocrita simulans aliquam virtutem, assumit eam
544e12f679ad convert to xml
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parents: 26
diff changeset
1237 ut finem non quidem secundum existentiam, quasi volens eam habere;
544e12f679ad convert to xml
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parents: 26
diff changeset
1238 sed secundum apparentiam, quasi volens videri eam habere. Ex quo
544e12f679ad convert to xml
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parents: 26
diff changeset
1239 non habet quod opponatur illi virtuti, sed quod opponatur veritati,
544e12f679ad convert to xml
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parents: 26
diff changeset
1240 inquantum vult decipere homines circa illam virtutem. Opera autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1241 illius virtutis non assumit quasi per se intenta, sed
544e12f679ad convert to xml
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parents: 26
diff changeset
1242 instrumentaliter, quasi signa illius virtutis. Unde ex hoc non
53
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parents: 28
diff changeset
1243 habet directam oppositionem ad illam virtutem.</p><p title="II-II q. 111 a. 3 ad 2"><a name="43708"><span class="ref">[43708] IIª-IIae q. 111 a. 3 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1244 dicendum quod, sicut supra dictum est, prudentiae directe opponitur
544e12f679ad convert to xml
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parents: 26
diff changeset
1245 astutia, ad quam pertinet adinvenire quasdam vias apparentes et non
544e12f679ad convert to xml
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parents: 26
diff changeset
1246 existentes ad propositum consequendum. Executio autem astutiae est
544e12f679ad convert to xml
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parents: 26
diff changeset
1247 proprie per dolum in verbis, per fraudem autem in factis. Et sicut
544e12f679ad convert to xml
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parents: 26
diff changeset
1248 astutia se habet ad prudentiam, ita dolus et fraus ad
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parents: 26
diff changeset
1249 simplicitatem. Dolus autem vel fraus ordinatur ad decipiendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1250 principaliter, et quandoque secundario ad nocendum. Unde ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1251 simplicitatem pertinet directe se praeservare a deceptione. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1252 secundum hoc, ut supra dictum est, virtus simplicitatis est eadem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1253 virtuti veritatis, sed differt sola ratione, quia veritas dicitur
544e12f679ad convert to xml
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parents: 26
diff changeset
1254 secundum quod signa concordant signatis; simplicitas autem dicitur
544e12f679ad convert to xml
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parents: 26
diff changeset
1255 secundum quod non tendit in diversa, ut scilicet aliud intendat
53
d777cc3962f2 div-wrapped
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diff changeset
1256 interius, aliud praetendat exterius.</p><p title="II-II q. 111 a. 3 ad 3"><a name="43709"><span class="ref">[43709] IIª-IIae q. 111 a. 3 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1257 dicendum quod lucrum vel gloria est finis remotus simulatoris,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1258 sicut et mendacis. Unde ex hoc fine speciem non sortitur, sed ex
544e12f679ad convert to xml
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parents: 26
diff changeset
1259 fine proximo, qui est ostendere se alium quam sit. Unde quandoque
544e12f679ad convert to xml
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parents: 26
diff changeset
1260 contingit quod aliquis fingit de se magna, nullius alterius gratia,
544e12f679ad convert to xml
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diff changeset
1261 sed sola libidine simulandi, sicut philosophus dicit, in IV Ethic.,
53
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diff changeset
1262 et sicut etiam supra de mendacio dictum est.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 111 a. 4 arg. 1"><a name="43710"><span class="ref">[43710] IIª-IIae q. 111 a. 4 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1263 quartum sic proceditur. Videtur quod hypocrisis semper sit peccatum
544e12f679ad convert to xml
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parents: 26
diff changeset
1264 mortale. Dicit enim Hieronymus, Isaiae XVI, in Glossa, quod <i>in
544e12f679ad convert to xml
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parents: 26
diff changeset
1265 comparatione duorum malorum, levius est aperte peccare quam
544e12f679ad convert to xml
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parents: 26
diff changeset
1266 sanctitatem simulare</i>. Et super illud Iob I, sicut autem domino
544e12f679ad convert to xml
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parents: 26
diff changeset
1267 placuit etc., dicit Glossa <i>quod simulata aequitas non est
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parents: 26
diff changeset
1268 aequitas, sed duplicatum peccatum</i>. Et super illud Thren. IV,
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parents: 26
diff changeset
1269 <i>maior effecta est iniquitas populi mei peccato Sodomorum</i>,
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parents: 26
diff changeset
1270 dicit Glossa, <i>scelera animae planguntur quae in hypocrisim
544e12f679ad convert to xml
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parents: 26
diff changeset
1271 labitur, cuius maior est iniquitas peccato Sodomorum</i>. Peccata
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diff changeset
1272 autem Sodomorum sunt peccata mortalia. Ergo et hypocrisis semper
53
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diff changeset
1273 est peccatum mortale.</p><p title="II-II q. 111 a. 4 arg. 2"><a name="43711"><span class="ref">[43711] IIª-IIae q. 111 a. 4 arg. 2</span></a>
28
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diff changeset
1274 Praeterea, Gregorius dicit, XXXI Moral., quod hypocritae ex malitia
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diff changeset
1275 peccant. Sed hoc est gravissimum, quod pertinet ad peccatum in
53
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diff changeset
1276 spiritum sanctum. Ergo hypocrita semper mortaliter peccat.</p><p title="II-II q. 111 a. 4 arg. 3"><a name="43712"><span class="ref">[43712] IIª-IIae q. 111 a. 4 arg. 3</span></a>
28
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diff changeset
1277 Praeterea, nullus meretur iram Dei et exclusionem a Dei visione
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diff changeset
1278 nisi propter peccatum mortale. Sed per hypocrisim aliquis meretur
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parents: 26
diff changeset
1279 iram Dei, secundum illud Iob XXXVI, <i>simulatores et callidi
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diff changeset
1280 provocant iram Dei</i>. Excluditur etiam hypocrita a visione Dei,
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diff changeset
1281 secundum illud Iob XIII, <i>non veniet in conspectu eius omnis
53
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diff changeset
1282 hypocrita</i>. Ergo hypocrisis semper est peccatum mortale.</p><p title="II-II q. 111 a. 4 s. c. 1"><a name="43713"><span class="ref">[43713] IIª-IIae q. 111 a. 4 s. c. 1</span></a> Sed
28
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diff changeset
1283 contra est quia hypocrisis est mendacium operis, cum sit simulatio
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diff changeset
1284 quaedam. Non autem omne mendacium oris est peccatum mortale. Ergo
53
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diff changeset
1285 nec omnis hypocrisis.</p><p title="II-II q. 111 a. 4 s. c. 2"><a name="43714"><span class="ref">[43714] IIª-IIae q. 111 a. 4 s. c. 2</span></a>
28
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diff changeset
1286 Praeterea, intentio hypocritae est ad hoc quod videatur bonus. Sed
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diff changeset
1287 hoc non opponitur caritati. Ergo hypocrisis non est secundum se
53
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diff changeset
1288 peccatum mortale.</p><p title="II-II q. 111 a. 4 s. c. 3"><a name="43715"><span class="ref">[43715] IIª-IIae q. 111 a. 4 s. c. 3</span></a>
28
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diff changeset
1289 Praeterea, hypocrisis nascitur ex inani gloria, ut Gregorius dicit,
544e12f679ad convert to xml
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diff changeset
1290 XXXI Moral. Sed inanis gloria non semper est peccatum mortale. Ergo
53
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diff changeset
1291 neque hypocrisis.</p><p title="II-II q. 111 a. 4 co."><a name="43716"><span class="ref">[43716] IIª-IIae q. 111 a. 4 co.</span></a> Respondeo
28
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diff changeset
1292 dicendum quod in hypocrisi duo sunt, scilicet defectus sanctitatis,
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diff changeset
1293 et simulatio ipsius. Si ergo hypocrita dicatur ille cuius intentio
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diff changeset
1294 fertur ad utrumque, ut scilicet aliquis non curet sanctitatem
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diff changeset
1295 habere, sed solum sanctus apparere, sicut consuevit accipi in sacra
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parents: 26
diff changeset
1296 Scriptura, sic manifestum est quod est peccatum mortale. Nullus
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diff changeset
1297 enim privatur totaliter sanctitate nisi per peccatum mortale. Si
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parents: 26
diff changeset
1298 autem dicatur hypocrita ille qui intendit simulare sanctitatem, a
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parents: 26
diff changeset
1299 qua deficit per peccatum mortale, tunc, quamvis sit in peccato
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diff changeset
1300 mortali, ex quo privatur sanctitate; non tamen semper ipsa
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diff changeset
1301 simulatio est ei in peccatum mortale, sed quandoque veniale. Quod
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diff changeset
1302 discernendum est ex fine. Qui si repugnat caritati Dei vel proximi,
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diff changeset
1303 erit peccatum mortale, puta cum simulat sanctitatem ut falsam
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parents: 26
diff changeset
1304 doctrinam disseminet, vel ut adipiscatur ecclesiasticam dignitatem
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parents: 26
diff changeset
1305 indignus, vel quaecumque alia temporalia bona in quibus finem
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parents: 26
diff changeset
1306 constituit. Si vero finis intentus non repugnet caritati, erit
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parents: 26
diff changeset
1307 peccatum veniale, puta cum aliquis in ipsa fictione delectatur, de
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parents: 26
diff changeset
1308 quo philosophus dicit, in IV Ethic., quod <i>magis videtur vanus
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diff changeset
1309 quam malus</i>. Eadem enim ratio est de mendacio et simulatione.
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diff changeset
1310 Contingit tamen quandoque quod aliquis simulat perfectionem
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parents: 26
diff changeset
1311 sanctitatis, quae non est de necessitate salutis. Et talis
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diff changeset
1312 simulatio nec semper est peccatum mortale, nec semper est cum
53
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diff changeset
1313 peccato mortali.</p><p title="II-II q. 111 a. 4 ad arg."><a name="43717"><span class="ref">[43717] IIª-IIae q. 111 a. 4 ad arg.</span></a> Et per
d777cc3962f2 div-wrapped
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diff changeset
1314 hoc patet responsio ad obiecta.</p></div></div><div class="q" id="q112"><h2>Quaestio 112</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 112 pr."><a name="43718"><span class="ref">[43718] IIª-IIae q. 112 pr.</span></a> Deinde
28
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diff changeset
1315 considerandum est de iactantia et ironia, quae sunt partes
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parents: 26
diff changeset
1316 mendacii, secundum philosophum, in IV Ethic. Primo autem circa
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diff changeset
1317 iactantiam quaeruntur duo. Primo, cui virtuti opponatur. Secundo,
53
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diff changeset
1318 utrum sit peccatum mortale.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 112 a. 1 arg. 1"><a name="43719"><span class="ref">[43719] IIª-IIae q. 112 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
1319 sic proceditur. Videtur quod iactantia non opponatur virtuti
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parents: 26
diff changeset
1320 veritatis. Veritati enim opponitur mendacium. Sed quandoque potest
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parents: 26
diff changeset
1321 esse iactantia etiam sine mendacio, sicut cum aliquis excellentiam
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parents: 26
diff changeset
1322 suam ostentat, dicitur enim Esther I, quod <i>Assuerus fecit grande
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parents: 26
diff changeset
1323 convivium, ut ostenderet divitias gloriae suae ac regni sui, ac
544e12f679ad convert to xml
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diff changeset
1324 magnitudinem atque iactantiam potentiae suae</i>. Ergo iactantia
53
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diff changeset
1325 non opponitur virtuti veritatis.</p><p title="II-II q. 112 a. 1 arg. 2"><a name="43720"><span class="ref">[43720] IIª-IIae q. 112 a. 1 arg. 2</span></a>
28
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parents: 26
diff changeset
1326 Praeterea, iactantia ponitur a Gregorio, XXIII Moral., una de
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parents: 26
diff changeset
1327 quatuor speciebus superbiae, cum scilicet quis iactat se habere
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diff changeset
1328 quod non habet. Unde dicitur Ierem. XLVIII, <i>audivimus superbiam
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parents: 26
diff changeset
1329 Moab, superbus est valde. Sublimitatem eius et arrogantiam et
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parents: 26
diff changeset
1330 superbiam et altitudinem cordis illius ego scio, ait dominus,
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parents: 26
diff changeset
1331 iactantiam eius, et quod non sit iuxta eam virtus eius</i>. Et XXXI
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parents: 26
diff changeset
1332 Moral., dicit Gregorius quod iactantia oritur ex inani gloria.
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diff changeset
1333 Superbia autem et inanis gloria opponuntur virtuti humilitatis.
53
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diff changeset
1334 Ergo iactantia non opponitur veritati, sed humilitati.</p><p title="II-II q. 112 a. 1 arg. 3"><a name="43721"><span class="ref">[43721] IIª-IIae q. 112 a. 1 arg. 3</span></a>
28
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diff changeset
1335 Praeterea, iactantia ex divitiis causari videtur, unde dicitur Sap.
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parents: 26
diff changeset
1336 V, <i>quid nobis profuit superbia? Aut quid divitiarum iactantia
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parents: 26
diff changeset
1337 contulit nobis?</i> Sed superfluitas divitiarum videtur pertinere
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diff changeset
1338 ad peccatum avaritiae, quod opponitur iustitiae vel liberalitati.
53
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diff changeset
1339 Non ergo iactantia opponitur veritati.</p><p title="II-II q. 112 a. 1 s. c."><a name="43722"><span class="ref">[43722] IIª-IIae q. 112 a. 1 s. c.</span></a> Sed contra
28
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diff changeset
1340 est quod philosophus, in II et IV Ethic., iactantiam opponit
53
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diff changeset
1341 veritati.</p><p title="II-II q. 112 a. 1 co."><a name="43723"><span class="ref">[43723] IIª-IIae q. 112 a. 1 co.</span></a> Respondeo
28
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diff changeset
1342 dicendum quod iactantia proprie importare videtur quod homo verbis
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parents: 26
diff changeset
1343 se extollat, illa enim quae homo vult longe iactare, in altum
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parents: 26
diff changeset
1344 elevat. Tunc autem proprie aliquis se extollit, quando de se supra
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ht
parents: 26
diff changeset
1345 se aliquid dicit. Quod quidem contingit dupliciter. Quandoque enim
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parents: 26
diff changeset
1346 aliquis loquitur de se, non quidem supra id quod in se est, sed
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parents: 26
diff changeset
1347 supra id quod de eo homines opinantur quod apostolus refugiens
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ht
parents: 26
diff changeset
1348 dicit, II ad Cor. XII, <i>parco, ne quis me existimet supra id quod
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parents: 26
diff changeset
1349 videt in me, aut audit aliquid ex me</i>. Alio modo aliquis per
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parents: 26
diff changeset
1350 verba se extollit loquens de se supra id quod in se est secundum
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parents: 26
diff changeset
1351 rei veritatem. Et quia magis est aliquid iudicandum secundum quod
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parents: 26
diff changeset
1352 in se est quam secundum quod est in opinione aliorum, inde est quod
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ht
parents: 26
diff changeset
1353 magis proprie dicitur iactantia quando aliquis effert se supra id
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parents: 26
diff changeset
1354 quod in ipso est, quam quando effert se supra id quod est in
544e12f679ad convert to xml
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parents: 26
diff changeset
1355 opinione aliorum, quamvis utroque modo iactantia dici possit. Et
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diff changeset
1356 ideo iactantia proprie dicta opponitur veritati per modum
53
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diff changeset
1357 excessus.</p><p title="II-II q. 112 a. 1 ad 1"><a name="43724"><span class="ref">[43724] IIª-IIae q. 112 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
1358 ergo dicendum quod ratio illa procedit de iactantia secundum quod
53
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diff changeset
1359 excedit opinionem.</p><p title="II-II q. 112 a. 1 ad 2"><a name="43725"><span class="ref">[43725] IIª-IIae q. 112 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
1360 dicendum quod peccatum iactantiae potest considerari dupliciter.
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parents: 26
diff changeset
1361 Uno modo, secundum speciem actus. Et sic opponitur veritati, ut
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parents: 26
diff changeset
1362 dictum est. Alio modo, secundum causam suam, ex qua, etsi non
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parents: 26
diff changeset
1363 semper, tamen frequentius accidit. Et sic procedit quidem ex
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parents: 26
diff changeset
1364 superbia sicut ex causa interius motiva et impellente, ex hoc enim
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diff changeset
1365 quod aliquis interius per arrogantiam supra seipsum elevatur,
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diff changeset
1366 sequitur plerumque quod exterius maiora quaedam de se iactet; licet
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diff changeset
1367 quandoque non ex arrogantia, sed ex quadam vanitate aliquis ad
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parents: 26
diff changeset
1368 iactantiam procedat, et in hoc delectetur quia talis est secundum
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parents: 26
diff changeset
1369 habitum. Et ideo arrogantia, per quam aliquis supra seipsum
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parents: 26
diff changeset
1370 extollitur, est superbiae species, non tamen est idem iactantiae,
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diff changeset
1371 sed, ut frequentius, eius causa, et propter hoc Gregorius
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parents: 26
diff changeset
1372 iactantiam ponit inter superbiae species. Tendit autem iactator
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parents: 26
diff changeset
1373 plerumque ad hoc quod gloriam consequatur per suam iactantiam. Et
544e12f679ad convert to xml
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diff changeset
1374 ideo, secundum Gregorium, ex inani gloria oritur secundum rationem
53
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diff changeset
1375 finis.</p><p title="II-II q. 112 a. 1 ad 3"><a name="43726"><span class="ref">[43726] IIª-IIae q. 112 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
1376 dicendum quod opulentia etiam iactantiam causat dupliciter. Uno
544e12f679ad convert to xml
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parents: 26
diff changeset
1377 modo, occasionaliter, inquantum de divitiis aliquis superbit. Unde
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parents: 26
diff changeset
1378 et signanter, Prov. VIII, opes dicuntur superbae. Alio modo, per
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parents: 26
diff changeset
1379 modum finis, quia, ut dicitur in IV Ethic., aliqui seipsos iactant
544e12f679ad convert to xml
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parents: 26
diff changeset
1380 non solum propter gloriam, sed etiam propter lucrum, qui de seipsis
544e12f679ad convert to xml
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diff changeset
1381 fingunt ea ex quibus lucrari possint, puta quod sint medici, vel
53
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diff changeset
1382 sapientes et divini.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 112 a. 2 arg. 1"><a name="43727"><span class="ref">[43727] IIª-IIae q. 112 a. 2 arg. 1</span></a> Ad
28
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diff changeset
1383 secundum sic proceditur. Videtur quod iactantia sit peccatum
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diff changeset
1384 mortale. Dicitur enim Prov. XXVIII, <i>qui se iactat et dilatat,
544e12f679ad convert to xml
ht
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diff changeset
1385 iurgia concitat</i>. Sed concitare iurgia est peccatum mortale,
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diff changeset
1386 detestatur enim Deus eos qui seminant discordias, ut habetur Prov.
53
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diff changeset
1387 VI. Ergo iactantia est peccatum mortale.</p><p title="II-II q. 112 a. 2 arg. 2"><a name="43728"><span class="ref">[43728] IIª-IIae q. 112 a. 2 arg. 2</span></a>
28
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diff changeset
1388 Praeterea, omne quod prohibetur in lege Dei est peccatum mortale.
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parents: 26
diff changeset
1389 Sed super illud Eccli. VI, <i>non te extollas in cogitatione
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diff changeset
1390 tua</i>, dicit Glossa, <i>iactantiam et superbiam prohibet</i>.
53
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diff changeset
1391 Ergo iactantia est peccatum mortale.</p><p title="II-II q. 112 a. 2 arg. 3"><a name="43729"><span class="ref">[43729] IIª-IIae q. 112 a. 2 arg. 3</span></a>
28
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diff changeset
1392 Praeterea, iactantia est mendacium quoddam. Non est autem mendacium
544e12f679ad convert to xml
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parents: 26
diff changeset
1393 officiosum vel iocosum. Quod patet ex fine mendacii. Quia, ut
544e12f679ad convert to xml
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parents: 26
diff changeset
1394 philosophus dicit, in IV Ethic., iactator fingit de se maiora
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parents: 26
diff changeset
1395 existentibus, quandoque nullius gratia, quandoque autem gratia
544e12f679ad convert to xml
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parents: 26
diff changeset
1396 gloriae vel honoris, quandoque autem gratia argenti, et sic patet
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ht
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diff changeset
1397 quod neque est mendacium iocosum, neque officiosum. Unde
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diff changeset
1398 relinquitur quod semper sit perniciosum. Videtur ergo semper esse
53
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diff changeset
1399 peccatum mortale.</p><p title="II-II q. 112 a. 2 s. c."><a name="43730"><span class="ref">[43730] IIª-IIae q. 112 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
1400 est quod iactantia oritur ex inani gloria, secundum Gregorium, XXXI
544e12f679ad convert to xml
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diff changeset
1401 Moral. Sed inanis gloria non semper est peccatum mortale, sed
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diff changeset
1402 quandoque veniale, quod vitare est valde perfectorum, dicit enim
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ht
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diff changeset
1403 Gregorius quod <i>valde perfectorum est sic ostenso opere auctoris
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diff changeset
1404 gloriam quaerere ut de illata laude privata nesciant exultatione
53
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diff changeset
1405 gaudere</i>. Ergo iactantia non semper est peccatum mortale.</p><p title="II-II q. 112 a. 2 co."><a name="43731"><span class="ref">[43731] IIª-IIae q. 112 a. 2 co.</span></a> Respondeo
28
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diff changeset
1406 dicendum quod, sicut supra dictum est, peccatum mortale est quod
544e12f679ad convert to xml
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diff changeset
1407 caritati contrariatur. Dupliciter ergo iactantia considerari
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diff changeset
1408 potest. Uno modo, secundum se, prout est mendacium quoddam. Et sic
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diff changeset
1409 quandoque est peccatum mortale, quandoque veniale. Mortale quidem,
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diff changeset
1410 quando aliquis iactanter de se profert quod est contra gloriam Dei,
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diff changeset
1411 sicut ex persona regis Tyri dicitur Ezech. XXVIII, <i>elevatum est
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diff changeset
1412 cor tuum, et dixisti, Deus ego sum</i>. Vel etiam contra caritatem
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diff changeset
1413 proximi, sicut cum aliquis, iactando seipsum, prorumpit in
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diff changeset
1414 contumelias aliorum; sicut habetur Luc. XVIII de Pharisaeo, qui
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diff changeset
1415 dicebat, <i>non sum sicut ceteri hominum, raptores, iniusti,
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diff changeset
1416 adulteri, velut etiam hic publicanus</i>. Quandoque vero est
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parents: 26
diff changeset
1417 peccatum veniale, quando scilicet aliquis de se talia iactat quae
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diff changeset
1418 neque sunt contra Deum, neque contra proximum. Alio modo potest
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diff changeset
1419 considerari secundum suam causam, scilicet superbiam, vel appetitum
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parents: 26
diff changeset
1420 lucri aut inanis gloriae. Et sic, si procedat ex superbia vel inani
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diff changeset
1421 gloria quae sit peccatum mortale, etiam ipsa iactantia erit
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parents: 26
diff changeset
1422 peccatum mortale. Alioquin erit peccatum veniale. Sed quando
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parents: 26
diff changeset
1423 aliquis prorumpit in iactantiam propter appetitum lucri, hoc
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parents: 26
diff changeset
1424 videtur iam pertinere ad proximi deceptionem et damnum. Et ideo
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parents: 26
diff changeset
1425 talis iactantia magis est peccatum mortale. Unde et philosophus
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parents: 26
diff changeset
1426 dicit, in IV Ethic., quod <i>turpior est qui se iactat causa lucri
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parents: 26
diff changeset
1427 quam qui se iactat causa gloriae vel honoris</i>. Non tamen semper
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parents: 26
diff changeset
1428 est peccatum mortale, quia potest esse tale lucrum ex quo alius non
53
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diff changeset
1429 damnificatur.</p><p title="II-II q. 112 a. 2 ad 1"><a name="43732"><span class="ref">[43732] IIª-IIae q. 112 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1430 ergo dicendum quod ille qui se iactat ad hoc quod iurgia concitet,
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parents: 26
diff changeset
1431 peccat mortaliter. Sed quandoque contingit quod iactantia est causa
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diff changeset
1432 iurgiorum non per se, sed per accidens. Unde ex hoc iactantia non
53
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diff changeset
1433 est peccatum mortale.</p><p title="II-II q. 112 a. 2 ad 2"><a name="43733"><span class="ref">[43733] IIª-IIae q. 112 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
1434 dicendum quod Glossa illa loquitur de iactantia secundum quod
53
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diff changeset
1435 procedit ex superbia prohibita, quae est peccatum mortale.</p><p title="II-II q. 112 a. 2 ad 3"><a name="43734"><span class="ref">[43734] IIª-IIae q. 112 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1436 dicendum quod non semper iactantia importat mendacium perniciosum,
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parents: 26
diff changeset
1437 sed solum quando est contra caritatem Dei aut proximi, aut secundum
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parents: 26
diff changeset
1438 se aut secundum causam suam. Quod autem aliquis se iactet quasi hoc
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parents: 26
diff changeset
1439 ipso delectatus, est quiddam vanum, ut philosophus dicit. Unde
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parents: 26
diff changeset
1440 reducitur ad mendacium iocosum, nisi forte hoc divinae dilectioni
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ht
parents: 26
diff changeset
1441 praeferret, ut propter hoc Dei praecepta contemneret; sic enim
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parents: 26
diff changeset
1442 esset contra caritatem Dei, in quo solo mens nostra debet quiescere
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parents: 26
diff changeset
1443 sicut in ultimo fine. Videtur autem ad mendacium officiosum
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parents: 26
diff changeset
1444 pertinere cum aliquis ad hoc se iactat ut gloriam vel lucrum
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diff changeset
1445 acquirat, dummodo hoc sit sine damno aliorum; quia hoc iam
53
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diff changeset
1446 pertineret ad mendacium perniciosum.</p></div></div><div class="q" id="q113"><h2>Quaestio 113</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 113 pr."><a name="43735"><span class="ref">[43735] IIª-IIae q. 113 pr.</span></a> Deinde
28
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diff changeset
1447 considerandum est de ironia. Circa quam quaeruntur duo. Primo,
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diff changeset
1448 utrum ironia sit peccatum. Secundo, de comparatione eius ad
53
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diff changeset
1449 iactantiam.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 113 a. 1 arg. 1"><a name="43736"><span class="ref">[43736] IIª-IIae q. 113 a. 1 arg. 1</span></a> Ad primum
28
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parents: 26
diff changeset
1450 sic proceditur. Videtur quod ironia, per quam aliquis minora de se
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parents: 26
diff changeset
1451 fingit, non sit peccatum. Nullum enim peccatum procedit ex divina
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parents: 26
diff changeset
1452 confortatione. Ex qua procedit quod aliquis de se minora dicat,
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parents: 26
diff changeset
1453 secundum illud Prov. XXX, <i>visio quam locutus est vir cum quo est
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parents: 26
diff changeset
1454 Deus, et qui, Deo secum morante confortatus, ait, stultissimus sum
544e12f679ad convert to xml
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parents: 26
diff changeset
1455 virorum</i>. Et Amos VII dicitur, <i>respondit Amos, non sum
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parents: 26
diff changeset
1456 propheta</i>. Ergo ironia, per quam aliquis minora de se dicit, non
53
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diff changeset
1457 est peccatum.</p><p title="II-II q. 113 a. 1 arg. 2"><a name="43737"><span class="ref">[43737] IIª-IIae q. 113 a. 1 arg. 2</span></a>
28
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diff changeset
1458 Praeterea, Gregorius dicit, in epistola ad Augustinum Anglorum
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parents: 26
diff changeset
1459 episcopum, <i>bonarum mentium est ibi suas culpas agnoscere ubi
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parents: 26
diff changeset
1460 culpa non est</i>. Sed omne peccatum repugnat bonitati mentis. Ergo
53
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diff changeset
1461 ironia non est peccatum.</p><p title="II-II q. 113 a. 1 arg. 3"><a name="43738"><span class="ref">[43738] IIª-IIae q. 113 a. 1 arg. 3</span></a>
28
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diff changeset
1462 Praeterea, fugere superbiam non est peccatum. <i>Sed aliqui minora
544e12f679ad convert to xml
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parents: 26
diff changeset
1463 de seipsis dicunt fugientes tumidum</i>, ut philosophus dicit, IV
53
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diff changeset
1464 Ethic. Ergo ironia non est peccatum.</p><p title="II-II q. 113 a. 1 s. c."><a name="43739"><span class="ref">[43739] IIª-IIae q. 113 a. 1 s. c.</span></a> Sed contra
28
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diff changeset
1465 est quod Augustinus dicit, in libro de verbis Apost., <i>cum
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parents: 26
diff changeset
1466 humilitatis causa mentiris, si non eras peccator antequam
53
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diff changeset
1467 mentireris, mentiendo efficeris</i>.</p><p title="II-II q. 113 a. 1 co."><a name="43740"><span class="ref">[43740] IIª-IIae q. 113 a. 1 co.</span></a> Respondeo
28
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diff changeset
1468 dicendum quod hoc quod aliqui minora de se dicant, potest
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parents: 26
diff changeset
1469 contingere dupliciter. Uno modo, salva veritate, dum scilicet
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parents: 26
diff changeset
1470 maiora quae sunt in seipsis, reticent; quaedam vero minora detegunt
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diff changeset
1471 et de se proferunt, quae tamen in se esse recognoscunt. Et sic
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parents: 26
diff changeset
1472 minora de se dicere non pertinet ad ironiam, nec est peccatum
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parents: 26
diff changeset
1473 secundum genus suum, nisi per alicuius circumstantiae corruptionem.
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parents: 26
diff changeset
1474 Alio modo aliquis dicit minora a veritate declinans, puta cum
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parents: 26
diff changeset
1475 asserit de se aliquid vile quod in se non recognoscit; aut cum
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diff changeset
1476 negat de se aliquid magnum quod tamen percipit in seipso esse. Et
53
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diff changeset
1477 sic pertinet ad ironiam, et est semper peccatum.</p><p title="II-II q. 113 a. 1 ad 1"><a name="43741"><span class="ref">[43741] IIª-IIae q. 113 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
1478 ergo dicendum quod duplex est sapientia, et duplex stultitia. Est
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diff changeset
1479 enim quaedam sapientia secundum Deum, quae humanam vel mundanam
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parents: 26
diff changeset
1480 stultitiam habet adiunctam, secundum illud I ad Cor. III, <i>si
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parents: 26
diff changeset
1481 quis inter vos sapiens videtur esse in hoc saeculo, stultus fiat,
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parents: 26
diff changeset
1482 ut sit sapiens</i>. Alia vero est sapientia mundana, quae, ut
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parents: 26
diff changeset
1483 ibidem subditur. Stultitia est apud Deum. Ille ergo qui a Deo
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parents: 26
diff changeset
1484 confortatur. Confitetur se esse stultissimum secundum reputationem
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parents: 26
diff changeset
1485 humanam, quia scilicet mundana contemnit, quae hominum sapientia
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parents: 26
diff changeset
1486 quaerit. Unde et ibidem subditur, et sapientia hominum non est
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parents: 26
diff changeset
1487 mecum, et postea subdit, et novi sanctorum scientiam. Vel potest
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parents: 26
diff changeset
1488 dici sapientia hominum esse quae humana ratione acquiritur,
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diff changeset
1489 sapientia vero sanctorum quae ex divina inspiratione habetur. Amos
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parents: 26
diff changeset
1490 autem negavit se esse prophetam origine, quia scilicet non erat de
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diff changeset
1491 genere prophetarum. Unde et ibidem subdit, nec filius
53
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diff changeset
1492 prophetae.</p><p title="II-II q. 113 a. 1 ad 2"><a name="43742"><span class="ref">[43742] IIª-IIae q. 113 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
1493 dicendum quod ad bonitatem mentis pertinet ut homo ad iustitiae
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diff changeset
1494 perfectionem tendat. Et ideo in culpam reputat non solum si
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diff changeset
1495 deficiat a communi iustitia, quod vere culpa est, sed etiam si
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diff changeset
1496 deficiat a iustitiae perfectione, quod quandoque culpa non est. Non
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diff changeset
1497 autem culpam dicit quod pro culpa non recognoscit, quod ad ironiae
53
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diff changeset
1498 mendacium pertineret.</p><p title="II-II q. 113 a. 1 ad 3"><a name="43743"><span class="ref">[43743] IIª-IIae q. 113 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
1499 dicendum quod homo non debet unum peccatum facere ut aliud vitet.
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diff changeset
1500 Et ideo non debet mentiri qualitercumque ut vitet superbiam. Unde
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parents: 26
diff changeset
1501 Augustinus dicit, super Ioan., <i>non ita caveatur arrogantia ut
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diff changeset
1502 veritas relinquatur</i>. Et Gregorius dicit quod <i>incaute sunt
53
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diff changeset
1503 humiles qui se mentiendo illaqueant</i>.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 113 a. 2 arg. 1"><a name="43744"><span class="ref">[43744] IIª-IIae q. 113 a. 2 arg. 1</span></a> Ad
28
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parents: 26
diff changeset
1504 secundum sic proceditur. Videtur quod ironia non sit minus peccatum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1505 quam iactantia. Utrumque enim est peccatum inquantum declinat a
544e12f679ad convert to xml
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parents: 26
diff changeset
1506 veritate, quae est aequalitas quaedam. Sed ab aequalitate non magis
544e12f679ad convert to xml
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parents: 26
diff changeset
1507 declinat qui excedit quam qui diminuit. Ergo ironia non est minus
53
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diff changeset
1508 peccatum quam iactantia.</p><p title="II-II q. 113 a. 2 arg. 2"><a name="43745"><span class="ref">[43745] IIª-IIae q. 113 a. 2 arg. 2</span></a>
28
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parents: 26
diff changeset
1509 Praeterea, secundum philosophum, ironia quandoque iactantia est.
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diff changeset
1510 Iactantia autem non est ironia. Ergo ironia est gravius peccatum
53
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diff changeset
1511 quam iactantia.</p><p title="II-II q. 113 a. 2 arg. 3"><a name="43746"><span class="ref">[43746] IIª-IIae q. 113 a. 2 arg. 3</span></a>
28
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parents: 26
diff changeset
1512 Praeterea, Prov. XXVI dicitur, <i>quando submiserit vocem suam, ne
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diff changeset
1513 credideris ei, quoniam septem nequitiae sunt in corde illius</i>.
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diff changeset
1514 Sed submittere vocem pertinet ad ironiam. Ergo in ea est multiplex
53
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diff changeset
1515 nequitia.</p><p title="II-II q. 113 a. 2 s. c."><a name="43747"><span class="ref">[43747] IIª-IIae q. 113 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
1516 est quod philosophus dicit, in IV Ethic., quod <i>irones et minus
53
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diff changeset
1517 dicentes gratiores secundum mores videntur</i>.</p><p title="II-II q. 113 a. 2 co."><a name="43748"><span class="ref">[43748] IIª-IIae q. 113 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1518 dicendum quod, sicut supra dictum est, unum mendacium est gravius
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parents: 26
diff changeset
1519 altero, quandoque quidem ex materia de qua est, sicut mendacium
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parents: 26
diff changeset
1520 quod fit in doctrina religionis est gravissimum, quandoque autem ex
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parents: 26
diff changeset
1521 motivo ad peccandum, sicut mendacium perniciosum est gravius quam
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parents: 26
diff changeset
1522 officiosum vel iocosum. Ironia autem et iactantia circa idem
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parents: 26
diff changeset
1523 mentiuntur, vel verbis vel quibuscumque exterioribus signis,
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parents: 26
diff changeset
1524 scilicet circa conditionem personae. Unde quantum ad hoc aequalia
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diff changeset
1525 sunt. Sed ut plurimum iactantia ex turpiori motivo procedit,
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parents: 26
diff changeset
1526 scilicet ex appetitu lucri vel honoris, ironia vero ex hoc quod
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parents: 26
diff changeset
1527 fugit, licet inordinate, per elationem aliis gravis esse. Et
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diff changeset
1528 secundum hoc philosophus dicit quod iactantia est gravius peccatum
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parents: 26
diff changeset
1529 quam ironia. Contingit tamen quandoque quod aliquis minora de se
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diff changeset
1530 fingit ex aliquo alio motivo, puta ad dolose decipiendum. Et tunc
53
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parents: 28
diff changeset
1531 ironia est gravior.</p><p title="II-II q. 113 a. 2 ad 1"><a name="43749"><span class="ref">[43749] IIª-IIae q. 113 a. 2 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1532 ergo dicendum quod ratio illa procedit de ironia et iactantia
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diff changeset
1533 secundum quod mendacii gravitas consideratur ex seipso, vel ex
53
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diff changeset
1534 materia eius. Sic enim dictum est quod aequalitatem habent.</p><p title="II-II q. 113 a. 2 ad 2"><a name="43750"><span class="ref">[43750] IIª-IIae q. 113 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1535 dicendum quod duplex est excellentia, una quidem in temporalibus
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parents: 26
diff changeset
1536 rebus; alia vero in spiritualibus. Contingit autem quandoque quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1537 aliquis per exteriora signa vel per verba praetendit quidem
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parents: 26
diff changeset
1538 defectum in exterioribus rebus, puta per aliquam vestem abiectam
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parents: 26
diff changeset
1539 aut per aliquid huiusmodi, et per hoc ipsum intendit ostentare
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ht
parents: 26
diff changeset
1540 aliquam excellentiam spiritualem, sicut dominus de quibusdam dicit,
544e12f679ad convert to xml
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parents: 26
diff changeset
1541 Matth. VI, quod <i>exterminant facies suas ut appareant hominibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1542 ieiunantes</i>. Unde isti simul incurrunt vitium ironiae et
544e12f679ad convert to xml
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parents: 26
diff changeset
1543 iactantiae (tamen secundum diversa), et propter hoc gravius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1544 peccant. Unde et philosophus dicit, in IV Ethic., quod <i>et
544e12f679ad convert to xml
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parents: 26
diff changeset
1545 superabundantia et valde defectus iactantium est</i>. Propter quod
544e12f679ad convert to xml
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parents: 26
diff changeset
1546 et de Augustino legitur quod neque vestes nimis pretiosas, neque
544e12f679ad convert to xml
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diff changeset
1547 nimis abiectas habere volebat, quia in utroque homines suam gloriam
53
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diff changeset
1548 quaerunt.</p><p title="II-II q. 113 a. 2 ad 3"><a name="43751"><span class="ref">[43751] IIª-IIae q. 113 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
1549 dicendum quod, sicut dicitur Eccli. XIX, <i>est qui nequiter se
544e12f679ad convert to xml
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parents: 26
diff changeset
1550 humiliat, et interiora eius plena sunt dolo</i>. Et secundum hoc,
544e12f679ad convert to xml
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parents: 26
diff changeset
1551 Salomon loquitur de eo qui ex dolosa humilitate vocem suam
53
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diff changeset
1552 submittit.</p></div></div><div class="q" id="q114"><h2>Quaestio 114</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 114 pr."><a name="43752"><span class="ref">[43752] IIª-IIae q. 114 pr.</span></a> Deinde
28
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diff changeset
1553 considerandum est de amicitia quae affabilitas dicitur; et de
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ht
parents: 26
diff changeset
1554 vitiis oppositis, quae sunt adulatio et litigium. Circa amicitiam
544e12f679ad convert to xml
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diff changeset
1555 autem seu affabilitatem quaeruntur duo. Primo, utrum sit specialis
53
d777cc3962f2 div-wrapped
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diff changeset
1556 virtus. Secundo, utrum sit pars iustitiae.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 114 a. 1 arg. 1"><a name="43753"><span class="ref">[43753] IIª-IIae q. 114 a. 1 arg. 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1557 sic proceditur. Videtur quod amicitia non sit specialis virtus.
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ht
parents: 26
diff changeset
1558 Dicit enim philosophus, in VIII Ethic., quod <i>amicitia perfecta
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parents: 26
diff changeset
1559 est quae est propter virtutem</i>. Quaelibet autem virtus est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1560 amicitiae causa, quia bonum omnibus est amabile, ut Dionysius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1561 dicit, IV cap. de Div. Nom. Ergo amicitia non est specialis virtus,
53
d777cc3962f2 div-wrapped
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diff changeset
1562 sed consequens omnem virtutem.</p><p title="II-II q. 114 a. 1 arg. 2"><a name="43754"><span class="ref">[43754] IIª-IIae q. 114 a. 1 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1563 Praeterea, philosophus dicit, in IV Ethic., de tali amico, quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1564 <i>non in amando vel inimicando recipit singula ut oportet</i>. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1565 quod aliquis signa amicitiae ostendat ad eos quos non amat, videtur
544e12f679ad convert to xml
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parents: 26
diff changeset
1566 pertinere ad simulationem, quae repugnat virtuti. Ergo huiusmodi
53
d777cc3962f2 div-wrapped
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diff changeset
1567 amicitia non est virtus.</p><p title="II-II q. 114 a. 1 arg. 3"><a name="43755"><span class="ref">[43755] IIª-IIae q. 114 a. 1 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1568 Praeterea, virtus in medietate constituitur prout sapiens
544e12f679ad convert to xml
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parents: 26
diff changeset
1569 determinabit, sicut dicitur in II Ethic. Sed Eccle. VII dicitur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1570 <i>cor sapientum ubi tristitia, et cor stultorum ubi laetitia</i>,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1571 unde ad virtuosum pertinet maxime a delectatione sibi cavere, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1572 dicitur II Ethic. <i>Haec autem amicitia per se quidem desiderat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1573 condelectare, contristare autem reveretur</i>, ut philosophus
53
d777cc3962f2 div-wrapped
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diff changeset
1574 dicit, in IV Ethic. Ergo huiusmodi amicitia non est virtus.</p><p title="II-II q. 114 a. 1 s. c."><a name="43756"><span class="ref">[43756] IIª-IIae q. 114 a. 1 s. c.</span></a> Sed
28
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parents: 26
diff changeset
1575 contra, praecepta legis dantur de actibus virtutum. Sed Eccli. IV
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1576 dicitur, <i>congregationi pauperum affabilem te facito</i>. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1577 affabilitas, quae hic amicitia dicitur, est quaedam specialis
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1578 virtus.</p><p title="II-II q. 114 a. 1 co."><a name="43757"><span class="ref">[43757] IIª-IIae q. 114 a. 1 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1579 dicendum quod, sicut dictum est, cum virtus ordinetur ad bonum, ubi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1580 occurrit specialis ratio boni, ibi oportet esse specialem rationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1581 virtutis. Bonum autem in ordine consistit, sicut supra dictum est.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1582 Oportet autem hominem convenienter ad alios homines ordinari in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1583 communi conversatione, tam in factis quam in dictis, ut scilicet ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1584 unumquemque se habeat secundum quod decet. Et ideo oportet esse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1585 quandam specialem virtutem quae hanc convenientiam ordinis
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1586 observet. Et haec vocatur amicitia sive affabilitas.</p><p title="II-II q. 114 a. 1 ad 1"><a name="43758"><span class="ref">[43758] IIª-IIae q. 114 a. 1 ad 1</span></a> Ad primum
28
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ht
parents: 26
diff changeset
1587 ergo dicendum quod philosophus in libro Ethicorum de duplici
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1588 amicitia loquitur. Quarum una consistit principaliter in affectu
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1589 quo unus alium diligit. Et haec potest consequi quamcumque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1590 virtutem. Quae autem ad hanc amicitiam pertinent, supra de caritate
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1591 dicta sunt. Aliam vero amicitiam ponit quae consistit in solis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1592 exterioribus verbis vel factis. Quae quidem non habet perfectam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1593 rationem amicitiae, sed quandam eius similitudinem, inquantum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1594 scilicet quis decenter se habet ad illos cum quibus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1595 conversatur.</p><p title="II-II q. 114 a. 1 ad 2"><a name="43759"><span class="ref">[43759] IIª-IIae q. 114 a. 1 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1596 dicendum quod omnis homo naturaliter omni homini est amicus quodam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1597 generali amore, sicut etiam dicitur Eccli. XIII, quod omne animal
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1598 diligit simile sibi. Et hunc amorem repraesentant signa amicitiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1599 quae quis exterius ostendit in verbis vel factis etiam extraneis et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1600 ignotis. Unde non est ibi simulatio. Non enim ostendit eis signa
544e12f679ad convert to xml
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parents: 26
diff changeset
1601 perfectae amicitiae, quia non eodem modo se habet familiariter ad
53
d777cc3962f2 div-wrapped
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diff changeset
1602 extraneos sicut ad eos qui sunt sibi speciali amicitia iuncti.</p><p title="II-II q. 114 a. 1 ad 3"><a name="43760"><span class="ref">[43760] IIª-IIae q. 114 a. 1 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1603 dicendum quod cor sapientum dicitur esse ubi tristitia non quidem
544e12f679ad convert to xml
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parents: 26
diff changeset
1604 ut ipse proximo tristitiam inferat, dicit enim apostolus, <i>si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1605 propter cibum frater tuus contristatur, iam non secundum caritatem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1606 ambulas</i>, sed ut contristantibus consolationem ferat, secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1607 illud Eccli. VII, <i>non desis plorantibus in consolationem, et cum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1608 lugentibus ambula</i>. Cor autem stultorum est ubi laetitia, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1609 quidem ut ipsi alios laetificent, sed ut ipsi aliorum laetitia
544e12f679ad convert to xml
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parents: 26
diff changeset
1610 perfruantur. Pertinet ergo ad sapientem ut condelectationem afferat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1611 his cum quibus conversatur, non quidem lascivam, quam virtus cavet,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1612 sed honestam; secundum illud Psalm., <i>ecce quam bonum et quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1613 iucundum habitare fratres in unum</i>. Quandoque tamen, propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1614 aliquod bonum consequens vel propter aliquod malum excludendum, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1615 refugiet virtuosus eos quibus convivit contristare, ut philosophus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1616 dicit, IV Ethic. Unde et apostolus dicit, II ad Cor. VII, <i>si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1617 contristavi vos in epistola, non me poenitet</i>, et postea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1618 <i>gaudeo, non quia contristati estis, sed quia contristati estis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1619 ad poenitentiam</i>. Et ideo his qui sunt proni ad peccandum non
544e12f679ad convert to xml
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parents: 26
diff changeset
1620 debemus hilarem vultum ostendere ad eos delectandum, ne videamur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1621 eorum peccato consentire et quodammodo peccandi audaciam
544e12f679ad convert to xml
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parents: 26
diff changeset
1622 ministrare. Unde dicitur Eccli. VII, <i>filiae tibi sunt, serva
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1623 corpus illarum, et non ostendas hilarem faciem tuam ad
53
d777cc3962f2 div-wrapped
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diff changeset
1624 illas</i>.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 114 a. 2 arg. 1"><a name="43761"><span class="ref">[43761] IIª-IIae q. 114 a. 2 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1625 secundum sic proceditur. Videtur quod huiusmodi amicitia non sit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1626 pars iustitiae. Ad iustitiam enim pertinet reddere debitum alteri.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1627 Sed hoc non pertinet ad hanc virtutem, sed solum delectabiliter
53
d777cc3962f2 div-wrapped
ht
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diff changeset
1628 aliis convivere. Ergo huiusmodi virtus non est pars iustitiae.</p><p title="II-II q. 114 a. 2 arg. 2"><a name="43762"><span class="ref">[43762] IIª-IIae q. 114 a. 2 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1629 Praeterea, secundum philosophum, in IV Ethic., <i>huiusmodi virtus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1630 consistit circa delectationem vel tristitiam quae est in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1631 convictu</i>. Sed moderari maximas delectationes pertinet ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1632 temperantiam, ut supra habitum est. Ergo haec virtus magis est pars
53
d777cc3962f2 div-wrapped
ht
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diff changeset
1633 temperantiae quam iustitiae.</p><p title="II-II q. 114 a. 2 arg. 3"><a name="43763"><span class="ref">[43763] IIª-IIae q. 114 a. 2 arg. 3</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1634 Praeterea, aequalia inaequalibus exhibere contra iustitiam est, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1635 supra habitum est. Sed sicut philosophus dicit, in IV Ethic.,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1636 <i>haec virtus similiter ad ignotos et notos, et consuetos et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1637 inconsuetos operatur</i>. Ergo haec virtus non est pars iustitiae,
53
d777cc3962f2 div-wrapped
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diff changeset
1638 sed magis ei contrariatur.</p><p title="II-II q. 114 a. 2 s. c."><a name="43764"><span class="ref">[43764] IIª-IIae q. 114 a. 2 s. c.</span></a> Sed contra
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1639 est quod Macrobius ponit amicitiam partem iustitiae.</p><p title="II-II q. 114 a. 2 co."><a name="43765"><span class="ref">[43765] IIª-IIae q. 114 a. 2 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1640 dicendum quod haec virtus est pars iustitiae, inquantum adiungitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1641 ei sicut principali virtuti. Convenit enim cum iustitia in hoc quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1642 ad alterum est, sicut et iustitia. Deficit autem a ratione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1643 iustitiae, quia non habet plenam debiti rationem, prout aliquis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1644 alteri obligatur vel debito legali, ad cuius solutionem lex cogit,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1645 vel etiam aliquo debito proveniente ex aliquo beneficio suscepto,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1646 sed solum attendit quoddam debitum honestatis, quod magis est ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1647 parte ipsius virtuosi quam ex parte alterius, ut scilicet faciat
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1648 alteri quod decet eum facere.</p><p title="II-II q. 114 a. 2 ad 1"><a name="43766"><span class="ref">[43766] IIª-IIae q. 114 a. 2 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1649 ergo dicendum quod, sicut supra dictum est, quia homo naturaliter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1650 est animal sociale, debet ex quadam honestate veritatis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1651 manifestationem aliis hominibus, sine qua societas hominum durare
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1652 non posset. Sicut autem non posset vivere homo in societate sine
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1653 veritate, ita nec sine delectatione, quia sicut philosophus dicit,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1654 in VIII Ethic., <i>nullus potest per diem morari cum tristi, neque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1655 cum non delectabili</i>. Et ideo homo tenetur ex quodam debito
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1656 naturali honestatis ut homo aliis delectabiliter convivat, nisi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1657 propter aliquam causam necesse sit aliquando alios utiliter
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1658 contristare.</p><p title="II-II q. 114 a. 2 ad 2"><a name="43767"><span class="ref">[43767] IIª-IIae q. 114 a. 2 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1659 dicendum quod ad temperantiam pertinet refrenare delectationes
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1660 sensibiles. Sed haec virtus consistit circa delectationes in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1661 convictu, quae ex ratione proveniunt, inquantum unus ad alterum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1662 decenter se habet. Et has delectationes non oportet refrenare
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1663 tanquam noxias.</p><p title="II-II q. 114 a. 2 ad 3"><a name="43768"><span class="ref">[43768] IIª-IIae q. 114 a. 2 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1664 dicendum quod verbum illud philosophi non est intelligendum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1665 aliquis eodem modo debeat colloqui et convivere notis et ignotis,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1666 quia, ut ipse ibidem subdit, <i>non similiter convenit consuetos et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1667 extraneos curare aut contristare</i>. Sed in hoc attenditur
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1668 similitudo, quod ad omnes oportet facere quod decet.</p></div></div><div class="q" id="q115"><h2>Quaestio 115</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 115 pr."><a name="43769"><span class="ref">[43769] IIª-IIae q. 115 pr.</span></a> Deinde
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1669 considerandum est de vitiis oppositis praedictae virtuti. Et primo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1670 de adulatione; secundo, de litigio. Circa adulationem quaeruntur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1671 duo. Primo, utrum adulatio sit peccatum. Secundo, utrum sit
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1672 peccatum mortale.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 115 a. 1 arg. 1"><a name="43770"><span class="ref">[43770] IIª-IIae q. 115 a. 1 arg. 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1673 sic proceditur. Videtur quod adulatio non sit peccatum. Adulatio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1674 enim consistit in quodam sermone laudis alteri exhibito intentione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1675 placendi. Sed laudare aliquem non est malum, secundum illud Prov.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1676 ult., <i>surrexerunt filii eius et beatissimam praedicaverunt, vir
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1677 eius, et laudavit eam</i>. Similiter etiam velle placere aliis non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1678 est malum, secundum illud I ad Cor. X, <i>per omnia omnibus
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1679 placeo</i>. Ergo adulatio non est peccatum.</p><p title="II-II q. 115 a. 1 arg. 2"><a name="43771"><span class="ref">[43771] IIª-IIae q. 115 a. 1 arg. 2</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1680 Praeterea, bono malum est contrarium, et similiter vituperium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1681 laudi. Sed vituperare malum non est peccatum. Ergo neque laudare
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1682 bonum, quod videtur ad adulationem pertinere. Ergo adulatio non est
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1683 peccatum.</p><p title="II-II q. 115 a. 1 arg. 3"><a name="43772"><span class="ref">[43772] IIª-IIae q. 115 a. 1 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1684 Praeterea, adulationi detractio contrariatur. Unde Gregorius dicit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1685 quod remedium contra adulationem est detractio. <i>Sciendum est,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1686 inquit, quod ne immoderatis laudibus elevemur, plerumque nostri
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1687 rectoris moderamine detractionibus lacerari permittimur, ut quos
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1688 vox laudantis elevat, lingua detrahentis humiliet</i>. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1689 detractio est malum, ut supra habitum est. Ergo adulatio est
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1690 bonum.</p><p title="II-II q. 115 a. 1 s. c."><a name="43773"><span class="ref">[43773] IIª-IIae q. 115 a. 1 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1691 est quod super illud Ezech. XIII, <i>vae, qui consuunt pulvillos
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1692 sub omni cubito manus</i>, dicit Glossa, idest, suavem adulationem.
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
1693 Ergo adulatio est peccatum.</p><p title="II-II q. 115 a. 1 co."><a name="43774"><span class="ref">[43774] IIª-IIae q. 115 a. 1 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1694 dicendum quod, sicut supra dictum est, amicitia praedicta, vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1695 affabilitas, etsi principaliter delectare intendat eos quibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1696 convivit, tamen, ubi necesse est propter aliquod bonum exequendum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1697 vel malum vitandum, non veretur contristare. Si ergo aliquis in
544e12f679ad convert to xml
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diff changeset
1698 omnibus velit ad delectationem alteri loqui, excedit modum in
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parents: 26
diff changeset
1699 delectando, et ideo peccat per excessum. Et si quidem hoc faciat
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parents: 26
diff changeset
1700 sola intentione delectandi, vocatur placidus, secundum philosophum,
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parents: 26
diff changeset
1701 si autem hoc faciat intentione alicuius lucri consequendi, vocatur
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parents: 26
diff changeset
1702 blanditor sive adulator. Communiter tamen nomen adulationis solet
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diff changeset
1703 attribui omnibus qui supra debitum modum virtutis volunt alios
53
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1704 verbis vel factis delectare in communi conversatione.</p><p title="II-II q. 115 a. 1 ad 1"><a name="43775"><span class="ref">[43775] IIª-IIae q. 115 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
1705 ergo dicendum quod laudare aliquem contingit et bene et male, prout
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parents: 26
diff changeset
1706 scilicet debitae circumstantiae vel servantur vel praetermittuntur.
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parents: 26
diff changeset
1707 Si enim aliquis aliquem velit delectare laudando ut ex hoc eum
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diff changeset
1708 consoletur ne in tribulationibus deficiat, vel etiam ut in bono
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parents: 26
diff changeset
1709 proficere studeat, aliis debitis circumstantiis observatis,
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parents: 26
diff changeset
1710 pertinebit hoc ad praedictam virtutem amicitiae. Pertinet autem ad
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parents: 26
diff changeset
1711 adulationem si aliquis velit aliquem laudare in quibus non est
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parents: 26
diff changeset
1712 laudandus, quia forte mala sunt, secundum illud, <i>laudatur
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parents: 26
diff changeset
1713 peccator in desideriis animae suae</i>; vel quia non sunt certa,
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parents: 26
diff changeset
1714 secundum illud Eccli. XXVII, <i>ante sermonem ne laudes virum</i>,
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parents: 26
diff changeset
1715 et iterum Eccli. XI, <i>non laudes virum in specie sua</i>; vel
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parents: 26
diff changeset
1716 etiam si timeri possit ne humana laude ad inanem gloriam
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parents: 26
diff changeset
1717 provocetur, unde dicitur Eccli. XI, <i>ante mortem ne laudes
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parents: 26
diff changeset
1718 hominem</i>. Similiter etiam velle placere hominibus propter
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parents: 26
diff changeset
1719 caritatem nutriendam, et ut in eis homo spiritualiter proficere
544e12f679ad convert to xml
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parents: 26
diff changeset
1720 possit, laudabile est. Quod autem aliquis velit placere hominibus
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parents: 26
diff changeset
1721 propter inanem gloriam vel propter lucrum, vel etiam in malis, hoc
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parents: 26
diff changeset
1722 esset peccatum, secundum illud Psalm., <i>Deus dissipavit ossa
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parents: 26
diff changeset
1723 eorum qui hominibus placent</i>. Et apostolus dicit, ad Galat. I,
53
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1724 <i>si adhuc hominibus placerem, Christi servus non essem</i>.</p><p title="II-II q. 115 a. 1 ad 2"><a name="43776"><span class="ref">[43776] IIª-IIae q. 115 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
1725 dicendum quod etiam vituperare malum, si non adhibeantur debitae
53
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diff changeset
1726 circumstantiae, est vitiosum. Et similiter laudare bonum.</p><p title="II-II q. 115 a. 1 ad 3"><a name="43777"><span class="ref">[43777] IIª-IIae q. 115 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
1727 dicendum quod nihil prohibet duo vitia esse contraria. Et ideo
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diff changeset
1728 sicut detractio est malum, ita et adulatio. Quae ei contrariatur
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parents: 26
diff changeset
1729 quantum ad ea quae dicuntur, non autem directe quantum ad finem,
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parents: 26
diff changeset
1730 quia adulator quaerit delectationem eius cui adulatur; detractor
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diff changeset
1731 autem non quaerit eius contristationem, cum aliquando occulte
53
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diff changeset
1732 detrahat, sed magis quaerit eius infamiam.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 115 a. 2 arg. 1"><a name="43778"><span class="ref">[43778] IIª-IIae q. 115 a. 2 arg. 1</span></a> Ad
28
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diff changeset
1733 secundum sic proceditur. Videtur quod adulatio sit peccatum
544e12f679ad convert to xml
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parents: 26
diff changeset
1734 mortale. Quia secundum Augustinum, in Enchirid., malum dicitur quia
544e12f679ad convert to xml
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diff changeset
1735 nocet. Sed adulatio maxime nocet, secundum illud Psalm., <i>quoniam
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parents: 26
diff changeset
1736 laudatur peccator in desideriis animae suae, et iniquus
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parents: 26
diff changeset
1737 benedicitur, exacerbavit dominum peccator</i>. Et Hieronymus dicit
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parents: 26
diff changeset
1738 quod nihil est quod tam facile corrumpat mentes hominum quam
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diff changeset
1739 adulatio. Et super illud Psalm., <i>convertantur statim
544e12f679ad convert to xml
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parents: 26
diff changeset
1740 erubescentes</i>, dicit Glossa, <i>plus nocet lingua adulatoris
544e12f679ad convert to xml
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parents: 26
diff changeset
1741 quam gladius persecutoris</i>. Ergo adulatio est gravissimum
53
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diff changeset
1742 peccatum.</p><p title="II-II q. 115 a. 2 arg. 2"><a name="43779"><span class="ref">[43779] IIª-IIae q. 115 a. 2 arg. 2</span></a>
28
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parents: 26
diff changeset
1743 Praeterea, quicumque verbis alii nocet, non minus nocet sibi quam
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parents: 26
diff changeset
1744 aliis, unde dicitur in Psalm., gladius eorum intret in corda
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parents: 26
diff changeset
1745 ipsorum. Sed ille qui alteri adulatur, inducit eum ad peccandum
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parents: 26
diff changeset
1746 mortaliter, unde super illud Psalm., oleum peccatoris non impinguet
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parents: 26
diff changeset
1747 caput meum, dicit Glossa, <i>falsa laus adulatoris mentes a rigore
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parents: 26
diff changeset
1748 veritatis emollit ad noxia</i>. Ergo multo magis adulator in se
53
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diff changeset
1749 mortaliter peccat.</p><p title="II-II q. 115 a. 2 arg. 3"><a name="43780"><span class="ref">[43780] IIª-IIae q. 115 a. 2 arg. 3</span></a>
28
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parents: 26
diff changeset
1750 Praeterea, in decretis scribitur, dist. XLVI, <i>clericus qui
544e12f679ad convert to xml
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parents: 26
diff changeset
1751 adulationibus et proditionibus vacare deprehenditur, degradetur ab
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parents: 26
diff changeset
1752 officio</i>. Sed talis poena non infligitur nisi pro peccato
53
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diff changeset
1753 mortali. Ergo adulatio est peccatum mortale.</p><p title="II-II q. 115 a. 2 s. c."><a name="43781"><span class="ref">[43781] IIª-IIae q. 115 a. 2 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
1754 est quod Augustinus, in Serm. de Purgat., inter peccata minuta
544e12f679ad convert to xml
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parents: 26
diff changeset
1755 numerat, si quis cuiquam maiori personae, <i>aut ex voluntate aut
53
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diff changeset
1756 ex necessitate, adulari voluerit</i>.</p><p title="II-II q. 115 a. 2 co."><a name="43782"><span class="ref">[43782] IIª-IIae q. 115 a. 2 co.</span></a> Respondeo
28
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diff changeset
1757 dicendum quod, sicut supra dictum est, peccatum mortale est quod
544e12f679ad convert to xml
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diff changeset
1758 contrariatur caritati. Adulatio autem quandoque quidem caritati
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parents: 26
diff changeset
1759 contrariatur, quandoque autem non. Contrariatur siquidem caritati
544e12f679ad convert to xml
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parents: 26
diff changeset
1760 tripliciter. Uno modo, ratione ipsius materiae, puta cum aliquis
544e12f679ad convert to xml
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parents: 26
diff changeset
1761 laudat alicuius peccatum. Hoc enim contrariatur dilectioni Dei,
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parents: 26
diff changeset
1762 contra cuius iustitiam homo loquitur, et contra dilectionem
544e12f679ad convert to xml
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parents: 26
diff changeset
1763 proximi, quem in peccato fovet. Unde est peccatum mortale, secundum
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parents: 26
diff changeset
1764 illud Isaiae V, <i>vae, qui dicunt malum bonum</i>. Alio modo,
544e12f679ad convert to xml
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parents: 26
diff changeset
1765 ratione intentionis, puta cum aliquis adulatur alicui ad hoc quod
544e12f679ad convert to xml
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parents: 26
diff changeset
1766 fraudulenter ei noceat, vel corporaliter vel spiritualiter. Et hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
1767 etiam est peccatum mortale. Et de hoc habetur Prov. XXVII,
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parents: 26
diff changeset
1768 <i>meliora sunt vulnera diligentis quam fraudulenta odientis
544e12f679ad convert to xml
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parents: 26
diff changeset
1769 oscula</i>. Tertio modo, per occasionem, sicut cum laus adulatoris
544e12f679ad convert to xml
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parents: 26
diff changeset
1770 fit alteri occasio peccandi, et praeter adulatoris intentionem. Et
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parents: 26
diff changeset
1771 in hoc considerare oportet utrum sit occasio data vel accepta, et
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parents: 26
diff changeset
1772 qualis ruina subsequatur, sicut potest patere ex his quae supra de
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parents: 26
diff changeset
1773 scandalo dicta sunt. Si autem aliquis ex sola aviditate delectandi
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parents: 26
diff changeset
1774 alios, vel etiam ad evitandum aliquod malum vel consequendum
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parents: 26
diff changeset
1775 aliquid in necessitate, alicui adulatus fuerit, non est contra
53
d777cc3962f2 div-wrapped
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diff changeset
1776 caritatem. Unde non est peccatum mortale, sed veniale.</p><p title="II-II q. 115 a. 2 ad 1"><a name="43783"><span class="ref">[43783] IIª-IIae q. 115 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1777 ergo dicendum quod auctoritates illae loquuntur de adulatore qui
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parents: 26
diff changeset
1778 laudat peccatum alicuius. Talis enim adulatio dicitur plus nocere
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parents: 26
diff changeset
1779 quam gladius persecutoris, quia in potioribus bonis nocet, scilicet
544e12f679ad convert to xml
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parents: 26
diff changeset
1780 in spiritualibus. Non enim nocet ita efficaciter, quia gladius
544e12f679ad convert to xml
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parents: 26
diff changeset
1781 persecutoris effective occidit, quasi sufficiens causa mortis;
544e12f679ad convert to xml
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diff changeset
1782 nullus autem potest esse alteri sufficiens causa peccandi, ut ex
53
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diff changeset
1783 supra dictis patet.</p><p title="II-II q. 115 a. 2 ad 2"><a name="43784"><span class="ref">[43784] IIª-IIae q. 115 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
1784 dicendum quod ratio illa procedit de eo qui adulatur intentione
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parents: 26
diff changeset
1785 nocendi. Ille enim plus nocet sibi quam aliis, quia sibi nocet
544e12f679ad convert to xml
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diff changeset
1786 tanquam sufficiens causa peccandi, aliis autem occasionaliter
53
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diff changeset
1787 tantum.</p><p title="II-II q. 115 a. 2 ad 3"><a name="43785"><span class="ref">[43785] IIª-IIae q. 115 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
1788 dicendum quod auctoritas illa loquitur de eo qui proditorie alteri
53
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diff changeset
1789 adulatur ut eum decipiat.</p></div></div><div class="q" id="q116"><h2>Quaestio 116</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 116 pr."><a name="43786"><span class="ref">[43786] IIª-IIae q. 116 pr.</span></a> Deinde
28
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parents: 26
diff changeset
1790 considerandum est de litigio. Et circa hoc quaeruntur duo. Primo,
544e12f679ad convert to xml
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diff changeset
1791 utrum opponatur virtuti amicitiae. Secundo, de comparatione eius ad
53
d777cc3962f2 div-wrapped
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diff changeset
1792 adulationem.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 116 a. 1 arg. 1"><a name="43787"><span class="ref">[43787] IIª-IIae q. 116 a. 1 arg. 1</span></a> Ad primum
28
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parents: 26
diff changeset
1793 sic proceditur. Videtur quod litigium non opponatur virtuti
544e12f679ad convert to xml
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parents: 26
diff changeset
1794 amicitiae vel affabilitatis. Litigium enim ad discordiam pertinere
544e12f679ad convert to xml
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parents: 26
diff changeset
1795 videtur, sicut et contentio. Sed discordia opponitur caritati,
53
d777cc3962f2 div-wrapped
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diff changeset
1796 sicut dictum est. Ergo et litigium.</p><p title="II-II q. 116 a. 1 arg. 2"><a name="43788"><span class="ref">[43788] IIª-IIae q. 116 a. 1 arg. 2</span></a>
28
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parents: 26
diff changeset
1797 Praeterea, Prov. XXVI dicitur, <i>homo iracundus incendit
544e12f679ad convert to xml
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parents: 26
diff changeset
1798 litem</i>. Sed iracundia opponitur mansuetudini. Ergo et lis, sive
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1799 litigium.</p><p title="II-II q. 116 a. 1 arg. 3"><a name="43789"><span class="ref">[43789] IIª-IIae q. 116 a. 1 arg. 3</span></a>
28
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parents: 26
diff changeset
1800 Praeterea, Iac. IV dicitur, <i>unde bella et lites in vobis? Nonne
544e12f679ad convert to xml
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parents: 26
diff changeset
1801 ex concupiscentiis vestris, quae militant in membris vestris?</i>
544e12f679ad convert to xml
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diff changeset
1802 Sed sequi concupiscentias videtur opponi temperantiae. Ergo videtur
53
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diff changeset
1803 quod litigium non opponatur amicitiae, sed temperantiae.</p><p title="II-II q. 116 a. 1 s. c."><a name="43790"><span class="ref">[43790] IIª-IIae q. 116 a. 1 s. c.</span></a> Sed contra
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1804 est quod philosophus, in IV Ethic., litigium opponit amicitiae.</p><p title="II-II q. 116 a. 1 co."><a name="43791"><span class="ref">[43791] IIª-IIae q. 116 a. 1 co.</span></a> Respondeo
28
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parents: 26
diff changeset
1805 dicendum quod proprie litigium in verbis consistit, cum scilicet
544e12f679ad convert to xml
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parents: 26
diff changeset
1806 unus verbis alterius contradicit. In qua quidem contradictione duo
544e12f679ad convert to xml
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parents: 26
diff changeset
1807 possunt attendi. Quandoque enim contingit contradictio propter
544e12f679ad convert to xml
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parents: 26
diff changeset
1808 personam dicentis cui contradicens consentire recusat propter
544e12f679ad convert to xml
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parents: 26
diff changeset
1809 defectum amoris animos unientis. Et hoc videtur ad discordiam
544e12f679ad convert to xml
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parents: 26
diff changeset
1810 pertinere, caritati contrariam. Quandoque vero contradictio oritur
544e12f679ad convert to xml
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parents: 26
diff changeset
1811 ratione personae quam aliquis contristare non veretur. Et sic fit
544e12f679ad convert to xml
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parents: 26
diff changeset
1812 litigium, quod praedictae amicitiae vel affabilitati opponitur, ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1813 quam pertinet delectabiliter aliis convivere. Unde philosophus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1814 dicit, in IV Ethic., quod <i>illi qui ad omnia contrariantur causa
544e12f679ad convert to xml
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diff changeset
1815 eius quod est contristare, neque quodcumque curantes, discoli et
53
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diff changeset
1816 litigiosi vocantur</i>.</p><p title="II-II q. 116 a. 1 ad 1"><a name="43792"><span class="ref">[43792] IIª-IIae q. 116 a. 1 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
1817 ergo dicendum quod contentio magis proprie pertinet ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1818 contradictionem discordiae, litigium autem ad contradictionem quae
53
d777cc3962f2 div-wrapped
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diff changeset
1819 fit intentione contristandi.</p><p title="II-II q. 116 a. 1 ad 2"><a name="43793"><span class="ref">[43793] IIª-IIae q. 116 a. 1 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1820 dicendum quod directa oppositio vitiorum ad virtutes non attenditur
544e12f679ad convert to xml
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parents: 26
diff changeset
1821 secundum causas, cum contingat unum vitium ex diversis causis
544e12f679ad convert to xml
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parents: 26
diff changeset
1822 oriri, sed attenditur secundum speciem actus. Licet autem quandoque
544e12f679ad convert to xml
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parents: 26
diff changeset
1823 litigium ex ira oriatur, potest tamen ex multis aliis causis oriri.
53
d777cc3962f2 div-wrapped
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diff changeset
1824 Unde non oportet quod directe opponatur mansuetudini.</p><p title="II-II q. 116 a. 1 ad 3"><a name="43794"><span class="ref">[43794] IIª-IIae q. 116 a. 1 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1825 dicendum quod Iacobus loquitur ibi de concupiscentia secundum quod
544e12f679ad convert to xml
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parents: 26
diff changeset
1826 est generale malum, ex quo omnia vitia oriuntur, prout dicit Glossa
544e12f679ad convert to xml
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diff changeset
1827 Rom. VII, <i>bona est lex, quae, dum concupiscentiam prohibet, omne
53
d777cc3962f2 div-wrapped
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diff changeset
1828 malum prohibet</i>.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 116 a. 2 arg. 1"><a name="43795"><span class="ref">[43795] IIª-IIae q. 116 a. 2 arg. 1</span></a> Ad
28
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diff changeset
1829 secundum sic proceditur. Videtur quod litigium sit minus peccatum
544e12f679ad convert to xml
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parents: 26
diff changeset
1830 quam contrarium vitium, scilicet placiditatis vel adulationis.
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parents: 26
diff changeset
1831 Quanto enim aliquod peccatum plus nocet, tanto peius esse videtur.
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diff changeset
1832 Sed adulatio plus nocet quam litigium, dicitur enim Isaiae III,
544e12f679ad convert to xml
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diff changeset
1833 <i>popule meus, qui beatum te dicunt, ipsi te decipiunt, et viam
544e12f679ad convert to xml
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diff changeset
1834 gressuum tuorum dissipant</i>. Ergo adulatio est gravius peccatum
53
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diff changeset
1835 quam litigium.</p><p title="II-II q. 116 a. 2 arg. 2"><a name="43796"><span class="ref">[43796] IIª-IIae q. 116 a. 2 arg. 2</span></a>
28
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diff changeset
1836 Praeterea, in adulatione videtur esse quaedam dolositas, quia aliud
544e12f679ad convert to xml
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parents: 26
diff changeset
1837 adulator dicit ore, aliud habet in corde. Litigiosus autem caret
544e12f679ad convert to xml
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parents: 26
diff changeset
1838 dolo, quia manifeste contradicit. Ille autem qui cum dolo peccat,
544e12f679ad convert to xml
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parents: 26
diff changeset
1839 turpior est, ut philosophus dicit, in VII Ethic. Ergo gravius
53
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1840 peccatum est adulatio quam litigium.</p><p title="II-II q. 116 a. 2 arg. 3"><a name="43797"><span class="ref">[43797] IIª-IIae q. 116 a. 2 arg. 3</span></a>
28
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diff changeset
1841 Praeterea, verecundia est timor de turpi, ut patet per philosophum,
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diff changeset
1842 in IV Ethic. Sed magis verecundatur homo esse adulator quam
53
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1843 litigiosus. Ergo litigium est minus peccatum quam adulatio.</p><p title="II-II q. 116 a. 2 s. c."><a name="43798"><span class="ref">[43798] IIª-IIae q. 116 a. 2 s. c.</span></a> Sed contra
28
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1844 est quod tanto aliquod peccatum videtur esse gravius quanto
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diff changeset
1845 spirituali statui magis repugnat. Sed litigium magis repugnare
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diff changeset
1846 videtur spirituali, dicitur enim I ad Tim. III, quod <i>oportet
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diff changeset
1847 episcopum non litigiosum esse</i>; et II ad Tim. II, <i>servum
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diff changeset
1848 domini non oportet litigare</i>. Ergo litigium videtur esse gravius
53
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diff changeset
1849 peccatum.</p><p title="II-II q. 116 a. 2 co."><a name="43799"><span class="ref">[43799] IIª-IIae q. 116 a. 2 co.</span></a> Respondeo
28
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diff changeset
1850 dicendum quod de utroque istorum peccatorum loqui possumus
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parents: 26
diff changeset
1851 dupliciter. Uno modo, considerando speciem utriusque peccati. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1852 secundum hoc, tanto aliquod vitium est gravius quanto magis
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parents: 26
diff changeset
1853 repugnat oppositae virtuti. Virtus autem amicitiae principalius
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parents: 26
diff changeset
1854 tendit ad delectandum quam ad contristandum. Et ideo litigiosus,
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parents: 26
diff changeset
1855 qui superabundat in contristando, gravius peccat quam placidus vel
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parents: 26
diff changeset
1856 adulator, qui superabundat in delectando. Alio modo possunt
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parents: 26
diff changeset
1857 considerari secundum aliqua exteriora motiva. Et secundum hoc,
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parents: 26
diff changeset
1858 quandoque adulatio est gravior, puta quando intendit per
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parents: 26
diff changeset
1859 deceptionem indebite honorem vel lucrum acquirere. Quandoque vero
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diff changeset
1860 litigium est gravius, puta quando homo intendit vel veritatem
53
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diff changeset
1861 impugnare, vel dicentem in contemptum adducere.</p><p title="II-II q. 116 a. 2 ad 1"><a name="43800"><span class="ref">[43800] IIª-IIae q. 116 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1862 ergo dicendum quod sicut adulator potest nocere occulte decipiendo,
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parents: 26
diff changeset
1863 ita litigiosus potest interdum nocere manifeste impugnando. Gravius
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parents: 26
diff changeset
1864 autem est, ceteris paribus, manifeste alicui nocere, quasi per
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diff changeset
1865 violentiam, quam occulte, unde rapina est gravius peccatum quam
53
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diff changeset
1866 furtum, ut supra dictum est.</p><p title="II-II q. 116 a. 2 ad 2"><a name="43801"><span class="ref">[43801] IIª-IIae q. 116 a. 2 ad 2</span></a> Ad secundum
28
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1867 dicendum quod non semper in actibus humanis illud est gravius quod
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diff changeset
1868 est turpius. Decor enim hominis est ex ratione, et ideo turpiora
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diff changeset
1869 sunt peccata carnalia, quibus caro dominatur rationi, quamvis
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parents: 26
diff changeset
1870 peccata spiritualia sint graviora, quia procedunt ex maiori
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diff changeset
1871 contemptu. Et similiter peccata quae fiunt ex dolo sunt turpiora,
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diff changeset
1872 inquantum videntur ex quadam infirmitate procedere, et ex quadam
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diff changeset
1873 falsitate rationis, cum tamen peccata manifesta quandoque sint ex
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diff changeset
1874 maiori contemptu. Et ideo adulatio, quasi cum dolo existens videtur
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diff changeset
1875 esse turpior, sed litigium, quasi ex maiori contemptu procedens,
53
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diff changeset
1876 videtur esse gravius.</p><p title="II-II q. 116 a. 2 ad 3"><a name="43802"><span class="ref">[43802] IIª-IIae q. 116 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
1877 dicendum quod, sicut dictum est, verecundia respicit turpitudinem
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diff changeset
1878 peccati. Unde non semper magis verecundatur homo de graviori
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diff changeset
1879 peccato, sed de magis turpi peccato. Et inde est quod magis
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diff changeset
1880 verecundatur homo de adulatione quam de litigio, quamvis litigium
53
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1881 sit gravius.</p></div></div><div class="q" id="q117"><h2>Quaestio 117</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 117 pr."><a name="43803"><span class="ref">[43803] IIª-IIae q. 117 pr.</span></a> Deinde
28
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1882 considerandum est de liberalitate, et vitiis oppositis, scilicet
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diff changeset
1883 avaritia et prodigalitate. Circa liberalitatem quaeruntur sex.
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diff changeset
1884 Primo, utrum liberalitas sit virtus. Secundo, quae sit materia
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diff changeset
1885 eius. Tertio, de actu ipsius. Quarto, utrum magis ad eum pertineat
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1886 dare quam recipere. Quinto, utrum liberalitas sit pars iustitiae.
53
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1887 Sexto, de comparatione eius ad alias virtutes.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 117 a. 1 arg. 1"><a name="43804"><span class="ref">[43804] IIª-IIae q. 117 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
1888 sic proceditur. Videtur quod liberalitas non sit virtus. Nulla enim
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diff changeset
1889 virtus contrariatur inclinationi naturali. Inclinatio autem
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diff changeset
1890 naturalis est ad hoc ut aliquis plus sibi quam aliis provideat.
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diff changeset
1891 Cuius contrarium pertinet ad liberalem, quia, ut philosophus dicit,
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diff changeset
1892 in IV Ethic., <i>liberalis est non respicere ad seipsum, ita quod
53
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1893 sibi minora derelinquit</i>. Ergo liberalitas non est virtus.</p><p title="II-II q. 117 a. 1 arg. 2"><a name="43805"><span class="ref">[43805] IIª-IIae q. 117 a. 1 arg. 2</span></a> Item, per
28
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1894 divitias homo suam vitam sustentat, et ad felicitatem divitiae
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diff changeset
1895 organice deserviunt, ut dicitur in I Ethic. Cum igitur omnis virtus
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diff changeset
1896 ordinetur ad felicitatem, videtur quod liberalis non est virtuosus,
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diff changeset
1897 de quo philosophus dicit, in IV Ethic., quod <i>non est acceptivus
53
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1898 pecuniae neque custoditivus, sed emissivus</i>.</p><p title="II-II q. 117 a. 1 arg. 3"><a name="43806"><span class="ref">[43806] IIª-IIae q. 117 a. 1 arg. 3</span></a>
28
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diff changeset
1899 Praeterea, virtutes habent connexionem ad invicem. Sed liberalitas
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diff changeset
1900 non videtur connexa aliis virtutibus, multi enim sunt virtuosi qui
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diff changeset
1901 non possunt esse liberales, quia non habent quod dent; multique
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1902 liberaliter dant vel expendunt qui tamen alias sunt vitiosi. Ergo
53
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1903 liberalitas non est virtus.</p><p title="II-II q. 117 a. 1 s. c."><a name="43807"><span class="ref">[43807] IIª-IIae q. 117 a. 1 s. c.</span></a> Sed contra
28
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1904 est quod Ambrosius dicit, in I de Offic., quod <i>in Evangelio
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diff changeset
1905 multas disciplinas accipimus iustae liberalitatis</i>. Sed in
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diff changeset
1906 Evangelio non docentur nisi ea quae ad virtutem pertinent. Ergo
53
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1907 liberalitas est virtus.</p><p title="II-II q. 117 a. 1 co."><a name="43808"><span class="ref">[43808] IIª-IIae q. 117 a. 1 co.</span></a> Respondeo
28
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1908 dicendum quod, sicut Augustinus dicit, in libro de Lib. Arbit.,
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diff changeset
1909 <i>bene uti his quibus male uti possumus, pertinet ad virtutem</i>.
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1910 Possumus autem bene et male uti non solum his quae intra nos sunt,
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1911 puta potentiis et passionibus animae, sed etiam his quae extra nos
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1912 sunt, scilicet rebus huius mundi concessis nobis ad sustentationem
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1913 vitae. Et ideo, cum bene uti his rebus pertineat ad liberalitatem,
53
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1914 consequens est quod liberalitas virtus sit.</p><p title="II-II q. 117 a. 1 ad 1"><a name="43809"><span class="ref">[43809] IIª-IIae q. 117 a. 1 ad 1</span></a> Ad primum
28
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1915 ergo dicendum quod, sicut Ambrosius et Basilius dicunt,
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diff changeset
1916 superabundantia divitiarum datur aliquibus a Deo ut meritum bonae
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1917 dispensationis acquirant. Pauca autem uni sufficiunt. Et ideo
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diff changeset
1918 liberalis plura laudabiliter in alios expendit quam in seipsum.
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diff changeset
1919 Debet autem homo semper magis sibi providere in spiritualibus
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1920 bonis, in quibus unusquisque sibi praecipue subvenire potest. Et
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diff changeset
1921 tamen etiam in temporalibus rebus non pertinet ad liberalem ut sic
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1922 aliis intendat quod omnino se et suos despiciat. Unde Ambrosius
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1923 dicit, in I de Offic., <i>est illa probanda liberalitas ut proximos
53
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1924 seminis tui non despicias, si egere cognoscas</i>.</p><p title="II-II q. 117 a. 1 ad 2"><a name="43810"><span class="ref">[43810] IIª-IIae q. 117 a. 1 ad 2</span></a> Ad secundum
28
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1925 dicendum quod ad liberalem non pertinet sic divitias emittere ut
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1926 non sibi remaneat unde sustentetur, et unde virtutis opera
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diff changeset
1927 exequatur, quibus ad felicitatem pervenitur. Unde philosophus
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diff changeset
1928 dicit, in IV Ethic., quod <i>liberalis curat propria, volens per
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diff changeset
1929 hoc quibusdam sufficere</i>. Et Ambrosius dicit, in libro de
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diff changeset
1930 Offic., quod <i>dominus non vult simul effundi opes, sed
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diff changeset
1931 dispensari. Nisi forte ut Elisaeus boves suos occidit et pavit
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1932 pauperes ex eo quod habuit, ut nulla cura teneretur domestica</i>,
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diff changeset
1933 quod pertinet ad statum perfectionis spiritualis vitae, de quo
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diff changeset
1934 infra dicetur. Et tamen sciendum quod hoc ipsum quod est sua
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diff changeset
1935 liberaliter largiri, inquantum est actus virtutis, ad beatitudinem
53
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1936 ordinatur.</p><p title="II-II q. 117 a. 1 ad 3"><a name="43811"><span class="ref">[43811] IIª-IIae q. 117 a. 1 ad 3</span></a> Ad tertium
28
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1937 dicendum quod, sicut philosophus dicit, in IV Ethic., illi qui
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diff changeset
1938 consumunt multa in intemperantias, non sunt liberales, sed prodigi.
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diff changeset
1939 Et similiter quicumque effundit quae habet propter quaecumque alia
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diff changeset
1940 peccata. Unde et Ambrosius dicit, in I de Offic., <i>si adiuves eum
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diff changeset
1941 qui possessiones aliorum eripere conatur, non probatur largitas.
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1942 Nec illa perfecta est liberalitas, si iactantiae causa, magis quam
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diff changeset
1943 misericordiae, largiaris</i>. Et ideo illi qui carent aliis
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diff changeset
1944 virtutibus, licet in aliqua mala opera multa expendant, non sunt
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diff changeset
1945 liberales. Nihil etiam prohibet aliquos multa in bonos usus
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diff changeset
1946 expendentes habitum liberalitatis non habere, sicut et aliarum
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diff changeset
1947 virtutum opera faciunt homines antequam habitum virtutis habeant,
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diff changeset
1948 licet non eo modo quo virtuosi, ut supra dictum est. Similiter
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diff changeset
1949 etiam nihil prohibet aliquos virtuosos, licet sint pauperes, esse
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diff changeset
1950 liberales. Unde philosophus dicit, in IV Ethic., secundum
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diff changeset
1951 substantiam, idest facultatem divitiarum, liberalitas dicitur,
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diff changeset
1952 <i>non enim consistit in multitudine datorum, sed in dantis
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diff changeset
1953 habitu</i>. Et Ambrosius dicit, in I de Offic., quod <i>effectus
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diff changeset
1954 divitem collationem aut pauperem facit, et pretium rebus
53
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1955 imponit</i>.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 117 a. 2 arg. 1"><a name="43812"><span class="ref">[43812] IIª-IIae q. 117 a. 2 arg. 1</span></a> Ad
28
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diff changeset
1956 secundum sic proceditur. Videtur quod liberalitas non sit circa
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diff changeset
1957 pecunias. Omnis enim virtus moralis est circa operationes vel
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diff changeset
1958 passiones. Esse autem circa operationes est proprium iustitiae, ut
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diff changeset
1959 dicitur in V Ethic. Ergo, cum liberalitas sit virtus moralis,
53
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1960 videtur quod sit circa passiones, et non circa pecunias.</p><p title="II-II q. 117 a. 2 arg. 2"><a name="43813"><span class="ref">[43813] IIª-IIae q. 117 a. 2 arg. 2</span></a>
28
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diff changeset
1961 Praeterea, ad liberalem pertinet quarumcumque divitiarum usus. Sed
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diff changeset
1962 divitiae naturales sunt veriores quam divitiae artificiales, quae
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diff changeset
1963 in pecuniis consistunt, ut patet per philosophum, in I Polit. Ergo
53
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1964 liberalitas non est principaliter circa pecunias.</p><p title="II-II q. 117 a. 2 arg. 3"><a name="43814"><span class="ref">[43814] IIª-IIae q. 117 a. 2 arg. 3</span></a>
28
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1965 Praeterea, diversarum virtutum diversae sunt materiae, quia habitus
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diff changeset
1966 distinguuntur secundum obiecta. Sed res exteriores sunt materiae
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diff changeset
1967 iustitiae distributivae et commutativae. Ergo non sunt materia
53
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1968 liberalitatis.</p><p title="II-II q. 117 a. 2 s. c."><a name="43815"><span class="ref">[43815] IIª-IIae q. 117 a. 2 s. c.</span></a> Sed contra
28
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1969 est quod philosophus dicit, in IV Ethic., quod <i>liberalitas
53
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1970 videtur esse medietas quaedam circa pecunias</i>.</p><p title="II-II q. 117 a. 2 co."><a name="43816"><span class="ref">[43816] IIª-IIae q. 117 a. 2 co.</span></a> Respondeo
28
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diff changeset
1971 dicendum quod, secundum philosophum, in IV Ethic., ad liberalem
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diff changeset
1972 pertinet emissivum esse. Unde et alio nomine liberalitas largitas
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diff changeset
1973 nominatur, quia quod largum est, non est retentivum, sed est
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diff changeset
1974 emissivum. Et ad hoc idem videtur pertinere etiam liberalitatis
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diff changeset
1975 nomen, cum enim aliquis a se emittit, quodammodo illud a sua
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diff changeset
1976 custodia et dominio liberat, et animum suum ab eius affectu liberum
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diff changeset
1977 esse ostendit. Ea vero quae emittenda sunt ab uno homine in alium,
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diff changeset
1978 sunt bona possessa, quae nomine pecuniae significantur. Et ideo
53
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diff changeset
1979 propria materia liberalitatis est pecunia.</p><p title="II-II q. 117 a. 2 ad 1"><a name="43817"><span class="ref">[43817] IIª-IIae q. 117 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
1980 ergo dicendum quod, sicut dictum est, liberalitas non attenditur in
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diff changeset
1981 quantitate dati, sed in affectu dantis. Affectus autem dantis
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diff changeset
1982 disponitur secundum passiones amoris et concupiscentiae, et per
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diff changeset
1983 consequens delectationis et tristitiae, ad ea quae dantur. Et ideo
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diff changeset
1984 immediata materia liberalitatis sunt interiores passiones, sed
53
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diff changeset
1985 pecunia exterior est obiectum ipsarum passionum.</p><p title="II-II q. 117 a. 2 ad 2"><a name="43818"><span class="ref">[43818] IIª-IIae q. 117 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
1986 dicendum quod, sicut Augustinus dicit, in libro de doctrina
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parents: 26
diff changeset
1987 Christ., <i>totum quidquid homines in terra habent, et omnia quorum
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ht
parents: 26
diff changeset
1988 sunt domini, pecunia vocatur, quia antiqui, quae habebant, in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1989 pecoribus habebant</i>. Et philosophus dicit, in IV Ethic., quod
544e12f679ad convert to xml
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parents: 26
diff changeset
1990 <i>pecunias dicimus omnia quorum dignitas numismate
53
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diff changeset
1991 mensuratur</i>.</p><p title="II-II q. 117 a. 2 ad 3"><a name="43819"><span class="ref">[43819] IIª-IIae q. 117 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
1992 dicendum quod iustitia constituit aequalitatem in istis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1993 exterioribus rebus, non autem ad eam proprie pertinet moderari
544e12f679ad convert to xml
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parents: 26
diff changeset
1994 interiores passiones. Unde aliter pecunia est materia
53
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diff changeset
1995 liberalitatis, et aliter iustitiae.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 117 a. 3 arg. 1"><a name="43820"><span class="ref">[43820] IIª-IIae q. 117 a. 3 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
1996 tertium sic proceditur. Videtur quod uti pecunia non sit actus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1997 liberalitatis. Diversarum enim virtutum diversi sunt actus. Sed uti
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1998 pecunia convenit aliis virtutibus, sicut iustitiae et
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
1999 magnificentiae. Non ergo est proprius actus liberalitatis.</p><p title="II-II q. 117 a. 3 arg. 2"><a name="43821"><span class="ref">[43821] IIª-IIae q. 117 a. 3 arg. 2</span></a>
28
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parents: 26
diff changeset
2000 Praeterea, ad liberalem non solum pertinet dare, sed etiam accipere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2001 et custodire. Sed acceptio et custodia non videtur ad usum pecuniae
544e12f679ad convert to xml
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parents: 26
diff changeset
2002 pertinere. Ergo inconvenienter dicitur proprius liberalitatis actus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2003 usus pecuniae.</p><p title="II-II q. 117 a. 3 arg. 3"><a name="43822"><span class="ref">[43822] IIª-IIae q. 117 a. 3 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2004 Praeterea, usus pecuniae non solum consistit in hoc quod pecunia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2005 detur, sed in hoc quod expendatur. Sed expendere pecuniam refertur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2006 ad ipsum expendentem, et sic non videtur esse liberalitatis actus,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2007 dicit enim Seneca, in V de Benefic., <i>non est liberalis aliquis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2008 ex hoc quod sibi donat</i>. Ergo non quilibet usus pecuniae
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2009 pertinet ad liberalitatem.</p><p title="II-II q. 117 a. 3 s. c."><a name="43823"><span class="ref">[43823] IIª-IIae q. 117 a. 3 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2010 est quod philosophus dicit, in IV Ethic., <i>unoquoque optime
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2011 utitur qui habet circa singula virtutem. Divitiis ergo utetur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2012 optime qui habet circa pecunias virtutem</i>. Iste autem est
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2013 liberalis. Ergo bonus usus pecuniarum est actus liberalitatis.</p><p title="II-II q. 117 a. 3 co."><a name="43824"><span class="ref">[43824] IIª-IIae q. 117 a. 3 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2014 dicendum quod species actus sumitur ex obiecto, ut supra habitum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2015 est. Obiectum autem sive materia liberalitatis est pecunia, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2016 quidquid pecunia mensurari potest, ut dictum est. Et quia quaelibet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2017 virtus convenienter se habet ad suum obiectum, consequens est ut,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2018 cum liberalitas sit virtus, actus eius sit proportionatus pecuniae.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2019 Pecunia autem cadit sub ratione bonorum utilium, quia omnia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2020 exteriora bona ad usum hominis sunt ordinata. Et ideo proprius
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2021 actus liberalitatis est pecunia vel divitiis uti.</p><p title="II-II q. 117 a. 3 ad 1"><a name="43825"><span class="ref">[43825] IIª-IIae q. 117 a. 3 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
2022 ergo dicendum quod ad liberalitatem pertinet bene uti divitiis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2023 inquantum huiusmodi, eo quod divitiae sunt propria materia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2024 liberalitatis. Ad iustitiam autem pertinet uti divitiis secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2025 aliam rationem, scilicet secundum rationem debiti, prout scilicet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2026 res exterior debetur alteri. Ad magnificentiam etiam pertinet uti
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2027 divitiis secundum quandam specialem rationem, idest secundum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2028 assumuntur in alicuius magni operis expletionem. Unde et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2029 magnificentia quodammodo se habet ex additione ad liberalitatem, ut
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2030 infra dicetur.</p><p title="II-II q. 117 a. 3 ad 2"><a name="43826"><span class="ref">[43826] IIª-IIae q. 117 a. 3 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
2031 dicendum quod ad virtuosum pertinet non solum convenienter uti sua
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2032 materia vel instrumento, sed etiam praeparare opportunitates ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2033 bene utendum, sicut ad fortitudinem militis pertinet non solum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2034 exserere gladium in hostes, sed etiam exacuere gladium et in vagina
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2035 conservare. Sic etiam ad liberalitatem pertinet non solum uti
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2036 pecunia, sed etiam eam praeparare et conservare ad idoneum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2037 usum.</p><p title="II-II q. 117 a. 3 ad 3"><a name="43827"><span class="ref">[43827] IIª-IIae q. 117 a. 3 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2038 dicendum quod, sicut dictum est, propinqua materia liberalitatis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2039 sunt interiores passiones secundum quas homo afficitur circa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2040 pecuniam. Et ideo ad liberalitatem praecipue pertinet ut homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2041 propter inordinatam affectionem ad pecuniam non prohibeatur a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2042 quocumque debito usu eius. Est autem duplex usus pecuniae, unus ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2043 seipsum, qui videtur ad sumptus vel expensas pertinere; alius autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2044 quo quis utitur ad alios, quod pertinet ad dationes. Et ideo ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2045 liberalem pertinet ut neque propter immoderatum amorem pecuniae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2046 aliquis impediatur a convenientibus expensis, neque a
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2047 convenientibus dationibus. Unde circa dationes et sumptus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2048 liberalitas consistit, secundum philosophum, in IV Ethic. Verbum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2049 autem Senecae intelligendum est de liberalitate secundum quod se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2050 habet ad dationes. Non enim dicitur aliquis liberalis ex hoc quod
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2051 sibi aliquid donat.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 117 a. 4 arg. 1"><a name="43828"><span class="ref">[43828] IIª-IIae q. 117 a. 4 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2052 quartum sic proceditur. Videtur quod ad liberalem non maxime
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2053 pertineat dare. Liberalitas enim a prudentia dirigitur, sicut et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2054 quaelibet alia moralis virtus. Sed maxime videtur ad prudentiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2055 pertinere divitias conservare, unde et philosophus dicit, in IV
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2056 Ethic., quod <i>illi qui non acquisierunt pecuniam, sed susceperunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2057 ab aliis acquisitam, liberalius eam expendunt, quia sunt inexperti
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2058 indigentiae</i>. Ergo videtur quod dare non maxime pertineat ad
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2059 liberalitatem.</p><p title="II-II q. 117 a. 4 arg. 2"><a name="43829"><span class="ref">[43829] IIª-IIae q. 117 a. 4 arg. 2</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2060 Praeterea, de hoc quod aliquis maxime intendit, nullus tristatur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2061 neque ab eo cessat. Sed liberalis quandoque tristatur de his quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2062 dedit, neque etiam dat omnibus, ut dicitur in IV Ethic. Ergo ad
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2063 liberalem non maxime pertinet dare.</p><p title="II-II q. 117 a. 4 arg. 3"><a name="43830"><span class="ref">[43830] IIª-IIae q. 117 a. 4 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2064 Praeterea, ad illud implendum quod quis maxime intendit, homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2065 utitur viis quibus potest. Sed liberalis non est petitivus, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2066 philosophus dicit, in IV Ethic., cum per hoc posset sibi praeparare
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2067 facultatem aliis donandi. Ergo videtur quod maxime non intendat ad
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2068 dandum.</p><p title="II-II q. 117 a. 4 arg. 4"><a name="43831"><span class="ref">[43831] IIª-IIae q. 117 a. 4 arg. 4</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2069 Praeterea, magis homo obligatur ad hoc quod provideat sibi quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2070 aliis. Sed expendendo aliquid providet sibi, dando autem providet
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2071 aliis. Ergo ad liberalem magis pertinet expendere quam dare.</p><p title="II-II q. 117 a. 4 s. c."><a name="43832"><span class="ref">[43832] IIª-IIae q. 117 a. 4 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2072 est quod philosophus dicit, in IV Ethic., quod <i>liberalis est
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2073 superabundare in datione</i>.</p><p title="II-II q. 117 a. 4 co."><a name="43833"><span class="ref">[43833] IIª-IIae q. 117 a. 4 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2074 dicendum quod proprium est liberalis uti pecunia. Usus autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2075 pecuniae est in emissione ipsius, nam acquisitio pecuniae magis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2076 assimilatur generationi quam usui; custodia vero pecuniae,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2077 inquantum ordinatur ad facultatem utendi, assimilatur habitui.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2078 Emissio autem alicuius rei, quanto fit ad aliquid distantius, tanto
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2079 a maiori virtute procedit, sicut patet in his quae proiiciuntur. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2080 ideo ex maiori virtute procedit quod aliquis emittat pecuniam dando
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2081 eam aliis, quam expendendo eam circa seipsum. Proprium autem est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2082 virtutis ut praecipue tendat in id quod perfectius est, nam virtus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2083 est perfectio quaedam, ut dicitur in VII Physic. Et ideo liberalis
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2084 maxime laudatur ex datione.</p><p title="II-II q. 117 a. 4 ad 1"><a name="43834"><span class="ref">[43834] IIª-IIae q. 117 a. 4 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2085 ergo dicendum quod ad prudentiam pertinet custodire pecuniam ne
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2086 subripiatur aut inutiliter expendatur. Sed utiliter eam expendere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2087 non est minoris prudentiae quam utiliter eam conservare, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2088 maioris, quia plura sunt attendenda circa usum rei, qui assimilatur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2089 motui, quam circa conservationem, quae assimilatur quieti. Quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2090 autem illi qui susceperunt pecunias ab aliis acquisitas, liberalius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2091 expendunt, quasi existentes inopiae inexperti, si solum propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2092 hanc inexperientiam liberaliter expenderent, non haberent
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2093 liberalitatis virtutem. Sed quandoque huiusmodi inexperientia se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2094 habet solum sicut tollens impedimentum liberalitatis, ita quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2095 promptius liberaliter agant. Timor enim inopiae, ex eius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2096 experientia procedens, impedit quandoque eos qui acquisiverunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2097 pecuniam ne eam consumant liberaliter agendo. Et similiter amor quo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2098 eam amant tanquam proprium effectum, ut philosophus dicit, in IV
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2099 Ethic.</p><p title="II-II q. 117 a. 4 ad 2"><a name="43835"><span class="ref">[43835] IIª-IIae q. 117 a. 4 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2100 dicendum quod, sicut dictum est, ad liberalitatem pertinet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2101 convenienter uti pecunia, et per consequens convenienter dare, quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2102 est quidam pecuniae usus. Quaelibet autem virtus tristatur de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2103 contrario sui actus, et vitat eius impedimenta. Ei autem quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2104 convenienter dare duo opponuntur, scilicet non dare quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2105 convenienter est dandum, et dare aliquid non convenienter. Unde de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2106 utroque tristatur liberalis, sed de primo magis, quia plus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2107 opponitur proprio actui. Et ideo etiam non dat omnibus, impediretur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2108 enim actus eius si quibuslibet daret; non enim haberet unde aliis
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2109 daret, quibus dare convenit.</p><p title="II-II q. 117 a. 4 ad 3"><a name="43836"><span class="ref">[43836] IIª-IIae q. 117 a. 4 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2110 dicendum quod dare et accipere se habent sicut agere et pati. Non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2111 est autem idem principium agendi et patiendi. Unde quia liberalitas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2112 est principium dationis, non pertinet ad liberalem ut sit promptus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2113 ad recipiendum, et multo minus ad petendum. Ordinat autem ad dandum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2114 aliqua secundum liberalitatis convenientiam, scilicet fructus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2115 propriarum possessionum; quos sollicite procurat, ut eis
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2116 liberaliter utatur.</p><p title="II-II q. 117 a. 4 ad 4"><a name="43837"><span class="ref">[43837] IIª-IIae q. 117 a. 4 ad 4</span></a> Ad quartum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2117 dicendum quod ad expendendum in seipsum natura inclinat. Unde hoc
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2118 quod pecuniam quis perfundat in alios, pertinet proprie ad
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2119 virtutem.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 117 a. 5 arg. 1"><a name="43838"><span class="ref">[43838] IIª-IIae q. 117 a. 5 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2120 quintum sic proceditur. Videtur quod liberalitas non sit pars
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2121 iustitiae. Iustitia enim respicit debitum. Sed quanto aliquid est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2122 magis debitum, tanto minus liberaliter datur. Ergo liberalitas non
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2123 est pars iustitiae, sed ei repugnat.</p><p title="II-II q. 117 a. 5 arg. 2"><a name="43839"><span class="ref">[43839] IIª-IIae q. 117 a. 5 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2124 Praeterea, iustitia est circa operationes, ut supra habitum est.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2125 Liberalitas autem praecipue est circa amorem et concupiscentiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2126 pecuniarum, quae sunt passiones. Ergo magis videtur liberalitas ad
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2127 temperantiam pertinere quam ad iustitiam.</p><p title="II-II q. 117 a. 5 arg. 3"><a name="43840"><span class="ref">[43840] IIª-IIae q. 117 a. 5 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2128 Praeterea, ad liberalitatem pertinet praecipue convenienter dare,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2129 ut dictum est. Sed convenienter dare pertinet ad beneficentiam et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2130 misericordiam, quae pertinent ad caritatem, ut supra dictum est.
53
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diff changeset
2131 Ergo liberalitas magis est pars caritatis quam iustitiae.</p><p title="II-II q. 117 a. 5 s. c."><a name="43841"><span class="ref">[43841] IIª-IIae q. 117 a. 5 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
2132 est quod Ambrosius dicit, in I de Offic., <i>iustitia ad societatem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2133 generis humani refertur. Societatis enim ratio dividitur in duas
544e12f679ad convert to xml
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parents: 26
diff changeset
2134 partes, iustitiam et beneficentiam, quam eandem liberalitatem aut
544e12f679ad convert to xml
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parents: 26
diff changeset
2135 benignitatem vocant</i>. Ergo liberalitas ad iustitiam
53
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parents: 28
diff changeset
2136 pertinet.</p><p title="II-II q. 117 a. 5 co."><a name="43842"><span class="ref">[43842] IIª-IIae q. 117 a. 5 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2137 dicendum quod liberalitas non est species iustitiae, quia iustitia
544e12f679ad convert to xml
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parents: 26
diff changeset
2138 exhibet alteri quod est eius, liberalitas autem exhibet id quod est
544e12f679ad convert to xml
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parents: 26
diff changeset
2139 suum. Habet tamen quandam convenientiam cum iustitia in duobus.
544e12f679ad convert to xml
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parents: 26
diff changeset
2140 Primo quidem, quia principaliter est ad alterum, sicut et iustitia.
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parents: 26
diff changeset
2141 Secundo, quia est circa res exteriores, sicut et iustitia, licet
544e12f679ad convert to xml
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parents: 26
diff changeset
2142 secundum aliam rationem, ut dictum est. Et ideo liberalitas a
544e12f679ad convert to xml
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parents: 26
diff changeset
2143 quibusdam ponitur pars iustitiae, sicut virtus ei annexa ut
53
d777cc3962f2 div-wrapped
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diff changeset
2144 principali.</p><p title="II-II q. 117 a. 5 ad 1"><a name="43843"><span class="ref">[43843] IIª-IIae q. 117 a. 5 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
2145 ergo dicendum quod liberalitas, etsi non attendat debitum legale,
544e12f679ad convert to xml
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parents: 26
diff changeset
2146 quod attendit iustitia, attendit tamen debitum quoddam morale, quod
544e12f679ad convert to xml
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parents: 26
diff changeset
2147 attenditur ex quadam ipsius decentia, non ex hoc quod sit alteri
53
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diff changeset
2148 obligatus. Unde minimum habet de ratione debiti.</p><p title="II-II q. 117 a. 5 ad 2"><a name="43844"><span class="ref">[43844] IIª-IIae q. 117 a. 5 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
2149 dicendum quod temperantia est circa concupiscentias corporalium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2150 delectationum. Concupiscentia autem pecuniae, et delectatio, non
544e12f679ad convert to xml
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parents: 26
diff changeset
2151 est corporalis, sed magis animalis. Unde liberalitas non pertinet
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2152 proprie ad temperantiam.</p><p title="II-II q. 117 a. 5 ad 3"><a name="43845"><span class="ref">[43845] IIª-IIae q. 117 a. 5 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2153 dicendum quod datio benefici et misericordis procedit ex eo quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2154 homo est aliqualiter affectus circa eum cui dat. Et ideo talis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2155 datio pertinet ad caritatem sive ad amicitiam. Sed datio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2156 liberalitatis provenit ex eo quod dans est aliqualiter affectus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2157 circa pecuniam, dum eam non concupiscit neque amat. Unde etiam non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2158 solum amicis, sed etiam ignotis dat, quando oportet. Unde non
544e12f679ad convert to xml
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parents: 26
diff changeset
2159 pertinet ad caritatem, sed magis ad iustitiam, quae est circa res
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2160 exteriores.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 117 a. 6 arg. 1"><a name="43846"><span class="ref">[43846] IIª-IIae q. 117 a. 6 arg. 1</span></a> Ad sextum
28
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parents: 26
diff changeset
2161 sic proceditur. Videtur quod liberalitas sit maxima virtutum. Omnis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2162 enim virtus hominis est quaedam similitudo divinae bonitatis. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2163 per liberalitatem homo maxime assimilatur Deo, <i>qui dat omnibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2164 affluenter et non improperat</i>, ut dicitur Iac. Ergo liberalitas
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2165 est maxima virtutum.</p><p title="II-II q. 117 a. 6 arg. 2"><a name="43847"><span class="ref">[43847] IIª-IIae q. 117 a. 6 arg. 2</span></a>
28
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parents: 26
diff changeset
2166 Praeterea, secundum Augustinum, in VI de Trin., <i>in his quae non
544e12f679ad convert to xml
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parents: 26
diff changeset
2167 mole magna sunt, idem est esse maius quod melius</i>. Sed ratio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2168 bonitatis maxime videtur ad liberalitatem pertinere, quia bonum est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2169 diffusivum, ut patet per Dionysium, IV cap. de Div. Nom. Unde et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2170 Ambrosius dicit, in I de Offic., quod <i>iustitia censuram tenet,
544e12f679ad convert to xml
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parents: 26
diff changeset
2171 liberalitas bonitatem</i>. Ergo liberalitas est maxima
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2172 virtutum.</p><p title="II-II q. 117 a. 6 arg. 3"><a name="43848"><span class="ref">[43848] IIª-IIae q. 117 a. 6 arg. 3</span></a>
28
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parents: 26
diff changeset
2173 Praeterea, homines honorantur et amantur propter virtutem. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2174 Boetius dicit, in libro de Consolat., <i>largitas maxime claros
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2175 facit</i>. Et philosophus dicit, in IV Ethic., quod <i>inter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2176 virtuosos maxime liberales amantur</i>. Ergo liberalitas est maxima
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2177 virtutum.</p><p title="II-II q. 117 a. 6 s. c."><a name="43849"><span class="ref">[43849] IIª-IIae q. 117 a. 6 s. c.</span></a> Sed contra
28
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parents: 26
diff changeset
2178 est quod Ambrosius dicit, in I de Offic., quod <i>iustitia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2179 excelsior videtur liberalitate, sed liberalitas gratior</i>.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2180 Philosophus etiam dicit, in I Rhetoric., quod <i>fortes et iusti
53
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parents: 28
diff changeset
2181 maxime honorantur, et post eos liberales</i>.</p><p title="II-II q. 117 a. 6 co."><a name="43850"><span class="ref">[43850] IIª-IIae q. 117 a. 6 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2182 dicendum quod quaelibet virtus tendit in aliquod bonum. Unde quanto
544e12f679ad convert to xml
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parents: 26
diff changeset
2183 aliqua virtus in melius bonum tendit, tanto melior est. Liberalitas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2184 autem tendit in aliquod bonum dupliciter, uno modo, primo et per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2185 se; alio modo, ex consequenti. Primo quidem et per se tendit ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2186 ordinandum propriam affectionem circa pecuniarum possessionem et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2187 usum. Et sic, secundum hoc, praefertur liberalitati et temperantia,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2188 quae moderatur concupiscentias et delectationes pertinentes ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2189 proprium corpus; et fortitudo et iustitia, quae ordinantur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2190 quodammodo in bonum commune, una tempore pacis, alia tempore belli;
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parents: 26
diff changeset
2191 et omnibus praeferuntur virtutes quae ordinant in bonum divinum.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2192 Nam bonum divinum praeeminet cuilibet bono humano; et in bonis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2193 humanis bonum publicum praeeminet bono privato; in quibus bonum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2194 corporis praeeminet bono exteriorum rerum. Alio modo ordinatur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2195 liberalitas ad aliquod bonum ex consequenti. Et secundum hoc,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2196 liberalitas ordinatur in omnia bona praedicta, ex hoc enim quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2197 homo non est amativus pecuniae, sequitur quod de facili utatur ea
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2198 et ad seipsum, et ad utilitatem aliorum, et ad honorem Dei. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2199 secundum hoc, habet quandam excellentiam ex hoc quod utilis est ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2200 multa. Quia tamen unumquodque magis iudicatur secundum illud quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2201 primo et per se competit ei quam secundum id quod consequenter se
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2202 habet, ideo dicendum est liberalitatem non esse maximam
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2203 virtutem.</p><p title="II-II q. 117 a. 6 ad 1"><a name="43851"><span class="ref">[43851] IIª-IIae q. 117 a. 6 ad 1</span></a> Ad primum
28
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parents: 26
diff changeset
2204 ergo dicendum quod datio divina provenit ex eo quod amat homines
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2205 quibus dat, non autem ex eo quod afficiatur ad ea quae dat. Et ideo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2206 magis videtur pertinere ad caritatem, quae est maxima virtutum,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2207 quam ad liberalitatem.</p><p title="II-II q. 117 a. 6 ad 2"><a name="43852"><span class="ref">[43852] IIª-IIae q. 117 a. 6 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2208 dicendum quod quaelibet virtus participat rationem boni quantum ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2209 emissionem proprii actus. Actus autem quarundam aliarum virtutum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2210 meliores sunt pecunia, quam emittit liberalis.</p><p title="II-II q. 117 a. 6 ad 3"><a name="43853"><span class="ref">[43853] IIª-IIae q. 117 a. 6 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2211 dicendum quod liberales maxime amantur, non quidem amicitia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2212 honesti, quasi sint meliores; sed amicitia utilis, quia sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2213 utiliores in exterioribus bonis, quae communiter homines maxime
53
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diff changeset
2214 cupiunt. Et etiam propter eandem causam clari redduntur.</p></div></div><div class="q" id="q118"><h2>Quaestio 118</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 118 pr."><a name="43854"><span class="ref">[43854] IIª-IIae q. 118 pr.</span></a> Deinde
28
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ht
parents: 26
diff changeset
2215 considerandum est de vitiis oppositis liberalitati. Et primo, de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2216 avaritia; secundo, de prodigalitate. Circa primum quaeruntur octo.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2217 Primo, utrum avaritia sit peccatum. Secundo, utrum sit speciale
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2218 peccatum. Tertio, cui virtuti opponatur. Quarto, utrum sit peccatum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2219 mortale. Quinto, utrum sit gravissimum peccatorum. Sexto, utrum sit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2220 peccatum carnale, vel spirituale. Septimo, utrum sit vitium
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2221 capitale. Octavo, de filiabus eius.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 118 a. 1 arg. 1"><a name="43855"><span class="ref">[43855] IIª-IIae q. 118 a. 1 arg. 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2222 sic proceditur. Videtur quod avaritia non sit peccatum. Dicitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2223 enim avaritia quasi aeris aviditas, quia scilicet in appetitu
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2224 pecuniae consistit, per quam omnia exteriora bona intelligi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2225 possunt. Sed appetere exteriora bona non est peccatum. Naturaliter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2226 enim homo ea appetit, tum quia naturaliter subiecta sunt homini;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2227 tum quia per ea vita hominis conservatur, unde et substantia
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2228 hominis dicuntur. Ergo avaritia non est peccatum.</p><p title="II-II q. 118 a. 1 arg. 2"><a name="43856"><span class="ref">[43856] IIª-IIae q. 118 a. 1 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2229 Praeterea, omne peccatum aut est in Deum, aut in proximum, aut est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2230 in seipsum, sicut supra habitum est. Sed avaritia non est proprie
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2231 peccatum contra Deum, non enim opponitur neque religioni neque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2232 virtutibus theologicis, quibus homo ordinatur in Deum. Neque etiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2233 est peccatum in seipsum, hoc enim proprie pertinet ad gulam et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2234 luxuriam, de qua apostolus dicit, I ad Cor. VI, quod <i>qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2235 fornicatur in corpus suum peccat</i>. Similiter etiam non videtur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2236 peccatum esse in proximum, quia per hoc quod homo retinet sua,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2237 nulli facit iniuriam. Ergo avaritia non est peccatum.</p><p title="II-II q. 118 a. 1 arg. 3"><a name="43857"><span class="ref">[43857] IIª-IIae q. 118 a. 1 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2238 Praeterea, ea quae naturaliter adveniunt non sunt peccata. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2239 avaritia naturaliter consequitur senectutem et quemlibet defectum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2240 ut philosophus dicit, in IV Ethic. Ergo avaritia non est
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2241 peccatum.</p><p title="II-II q. 118 a. 1 s. c."><a name="43858"><span class="ref">[43858] IIª-IIae q. 118 a. 1 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2242 est quod dicitur Heb. ult., <i>sint mores sine avaritia, contenti
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2243 praesentibus</i>.</p><p title="II-II q. 118 a. 1 co."><a name="43859"><span class="ref">[43859] IIª-IIae q. 118 a. 1 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2244 dicendum quod in quibuscumque bonum consistit in debita mensura,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2245 necesse est quod per excessum vel diminutionem illius mensurae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2246 malum proveniat. In omnibus autem quae sunt propter finem, bonum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2247 consistit in quadam mensura, nam ea quae sunt ad finem necesse est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2248 commensurari fini, sicut medicina sanitati; ut patet per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2249 philosophum, in I Polit. Bona autem exteriora habent rationem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2250 utilium ad finem, sicut dictum est. Unde necesse est quod bonum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2251 hominis circa ea consistat in quadam mensura, dum scilicet homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2252 secundum aliquam mensuram quaerit habere exteriores divitias prout
544e12f679ad convert to xml
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parents: 26
diff changeset
2253 sunt necessaria ad vitam eius secundum suam conditionem. Et ideo in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2254 excessu huius mensurae consistit peccatum, dum scilicet aliquis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2255 supra debitum modum vult eas vel acquirere vel retinere. Quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2256 pertinet ad rationem avaritiae, quae definitur esse immoderatus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2257 amor habendi. Unde patet quod avaritia est peccatum.</p><p title="II-II q. 118 a. 1 ad 1"><a name="43860"><span class="ref">[43860] IIª-IIae q. 118 a. 1 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
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diff changeset
2258 ergo dicendum quod appetitus rerum exteriorum est homini naturalis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2259 ut eorum quae sunt propter finem. Et ideo intantum vitio caret
544e12f679ad convert to xml
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parents: 26
diff changeset
2260 inquantum continetur sub regula sumpta ex ratione finis. Avaritia
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2261 autem hanc regulam excedit. Et ideo est peccatum.</p><p title="II-II q. 118 a. 1 ad 2"><a name="43861"><span class="ref">[43861] IIª-IIae q. 118 a. 1 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2262 dicendum quod avaritia potest importare immoderantiam circa res
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2263 exteriores dupliciter. Uno modo, immediate, quantum ad acceptionem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2264 vel conservationem ipsarum, ut scilicet homo plus debito eas
544e12f679ad convert to xml
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parents: 26
diff changeset
2265 acquirat vel conservet. Et secundum hoc, est directe peccatum in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2266 proximum, quia in exterioribus divitiis non potest unus homo
544e12f679ad convert to xml
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parents: 26
diff changeset
2267 superabundare nisi alter deficiat, quia bona temporalia non possunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2268 simul possideri a multis. Alio modo, potest importare immoderantiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2269 circa interiores affectiones quas quis ad divitias habet, puta quod
544e12f679ad convert to xml
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parents: 26
diff changeset
2270 immoderate aliquis divitias amet aut desideret, aut delectetur in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2271 eis. Et sic avaritia est peccatum hominis in seipsum, quia per hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
2272 deordinatur eius affectus; licet non deordinetur corpus, sicut per
544e12f679ad convert to xml
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parents: 26
diff changeset
2273 vitia carnalia. Ex consequenti autem est peccatum in Deum, sicut et
544e12f679ad convert to xml
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parents: 26
diff changeset
2274 omnia peccata mortalia, inquantum homo propter bonum temporale
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2275 contemnit aeternum.</p><p title="II-II q. 118 a. 1 ad 3"><a name="43862"><span class="ref">[43862] IIª-IIae q. 118 a. 1 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2276 dicendum quod inclinationes naturales sunt regulandae secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2277 rationem, quae principatum tenet in natura humana. Et ideo quamvis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2278 senes, propter naturae defectum, avidius exteriorum rerum inquirant
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2279 subsidia, sicut et omnis indigens quaerit suae indigentiae
544e12f679ad convert to xml
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parents: 26
diff changeset
2280 supplementum; non tamen a peccato excusantur, si debitam rationis
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2281 mensuram circa divitias excedant.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 118 a. 2 arg. 1"><a name="43863"><span class="ref">[43863] IIª-IIae q. 118 a. 2 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2282 secundum sic proceditur. Videtur quod avaritia non sit speciale
544e12f679ad convert to xml
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parents: 26
diff changeset
2283 peccatum. Dicit enim Augustinus, in III de Lib. Arbit.,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2284 <i>avaritia, quae Graece philargyria dicitur, non in solo argento
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2285 vel nummis, sed in omnibus rebus quae immoderate cupiuntur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2286 intelligenda est</i>. Sed in omni peccato est cupiditas immoderata
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2287 alicuius rei, quia peccatum est, spreto bono incommutabili, bonis
544e12f679ad convert to xml
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parents: 26
diff changeset
2288 commutabilibus inhaerere, ut supra habitum est. Ergo avaritia est
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2289 generale peccatum.</p><p title="II-II q. 118 a. 2 arg. 2"><a name="43864"><span class="ref">[43864] IIª-IIae q. 118 a. 2 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2290 Praeterea, secundum Isidorum, in libro Etymol., avarus dicitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2291 quasi avidus aeris, idest pecuniae, unde et in Graeco avaritia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2292 philargyria nominatur, idest amor argenti. Sed sub argento, per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2293 quod pecunia significatur, significantur omnia exteriora bona
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2294 quorum pretium potest numismate mensurari, ut supra habitum est.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2295 Ergo avaritia consistit in appetitu cuiuslibet exterioris rei. Ergo
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2296 videtur esse generale peccatum.</p><p title="II-II q. 118 a. 2 arg. 3"><a name="43865"><span class="ref">[43865] IIª-IIae q. 118 a. 2 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2297 Praeterea, super illud Rom. VII, <i>nam concupiscentiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2298 nesciebam</i> etc., dicit Glossa, <i>bona est lex, quae, dum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2299 concupiscentiam prohibet, omne malum prohibet</i>. Videtur autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2300 lex specialiter prohibere concupiscentiam avaritiae, ubi dicitur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2301 Exod. XX, <i>non concupisces rem proximi tui</i>. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2302 concupiscentia avaritiae est omne malum. Et ita avaritia est
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2303 generale peccatum.</p><p title="II-II q. 118 a. 2 s. c."><a name="43866"><span class="ref">[43866] IIª-IIae q. 118 a. 2 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2304 est quod Rom. I, avaritia connumeratur inter alia specialia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2305 peccata, ubi dicitur, <i>repletos omni iniquitate, malitia,
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2306 fornicatione, avaritia,</i> et cetera.</p><p title="II-II q. 118 a. 2 co."><a name="43867"><span class="ref">[43867] IIª-IIae q. 118 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
2307 dicendum quod peccata sortiuntur speciem secundum obiecta, ut supra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2308 habitum est. Obiectum autem peccati est illud bonum in quod tendit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2309 inordinatus appetitus. Et ideo ubi est specialis ratio boni quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2310 inordinate appetitur, ibi est specialis ratio peccati. Alia autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2311 est ratio boni utilis, et boni delectabilis. Divitiae autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2312 secundum se habent rationem utilis, ea enim ratione appetuntur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2313 inquantum in usum hominis cedunt. Et ideo speciale quoddam peccatum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2314 est avaritia, secundum quod est immoderatus amor habendi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2315 possessiones, quae nomine pecuniae designantur, ex qua sumitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2316 avaritiae nomen. Verum quia verbum habendi secundum primam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2317 impositionem ad possessiones pertinere videtur, quarum sumus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2318 totaliter domini; ad multa alia derivatur, sicut dicitur homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2319 habere sanitatem, uxorem, vestimentum, et alia huiusmodi, ut patet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2320 in praedicamentis, per consequens etiam et nomen avaritiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2321 ampliatum est ad omnem immoderatum appetitum habendi quamcumque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2322 rem; sicut Gregorius dicit, in quadam homilia, quod <i>avaritia est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2323 non solum pecuniae, sed etiam scientiae et altitudinis, cum supra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2324 modum sublimitas ambitur</i>. Et secundum hoc, avaritia non esset
544e12f679ad convert to xml
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parents: 26
diff changeset
2325 peccatum speciale. Et hoc etiam modo loquitur Augustinus de
53
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parents: 28
diff changeset
2326 avaritia in auctoritate inducta.</p><p title="II-II q. 118 a. 2 ad 1"><a name="43868"><span class="ref">[43868] IIª-IIae q. 118 a. 2 ad 1</span></a> Unde patet
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2327 responsio ad primum.</p><p title="II-II q. 118 a. 2 ad 2"><a name="43869"><span class="ref">[43869] IIª-IIae q. 118 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
2328 dicendum quod omnes res exteriores quae veniunt in usum humanae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2329 vitae, nomine pecuniae intelliguntur inquantum habent rationem boni
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2330 utilis. Sunt autem quaedam exteriora bona quae potest aliquis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2331 pecunia consequi, sicut voluptates et honores et alia huiusmodi,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2332 quae habent aliam rationem appetibilitatis. Et ideo illorum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2333 appetitus non proprie dicitur avaritia, secundum quod est vitium
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2334 speciale.</p><p title="II-II q. 118 a. 2 ad 3"><a name="43870"><span class="ref">[43870] IIª-IIae q. 118 a. 2 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2335 dicendum quod Glossa illa loquitur de concupiscentia inordinata
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2336 cuiuscumque rei. Potest enim intelligi quod per prohibitionem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2337 concupiscentiae rerum possessarum prohibeatur quarumcumque rerum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2338 concupiscentia quae per res possessas acquiri possunt.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 118 a. 3 arg. 1"><a name="43871"><span class="ref">[43871] IIª-IIae q. 118 a. 3 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2339 tertium sic proceditur. Videtur quod avaritia non opponatur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2340 liberalitati. Quia super illud Matth. V, <i>beati qui esuriunt et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2341 sitiunt iustitiam</i>, dicit Chrysostomus quod est duplex iustitia,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2342 una generalis, et alia specialis, cui opponitur avaritia. Et hoc
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2343 idem philosophus dicit, in V Ethic. Ergo avaritia non opponitur
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2344 liberalitati.</p><p title="II-II q. 118 a. 3 arg. 2"><a name="43872"><span class="ref">[43872] IIª-IIae q. 118 a. 3 arg. 2</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2345 Praeterea, peccatum avaritiae in hoc consistit quod homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2346 transcendit mensuram in rebus possessis. Sed huiusmodi mensura
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2347 statuitur per iustitiam. Ergo avaritia directe opponitur iustitiae,
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2348 et non liberalitati.</p><p title="II-II q. 118 a. 3 arg. 3"><a name="43873"><span class="ref">[43873] IIª-IIae q. 118 a. 3 arg. 3</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2349 Praeterea, liberalitas est virtus media inter duo vitia contraria,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2350 ut patet per philosophum, in II et IV Ethic. Sed avaritia non habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2351 peccatum contrarium oppositum, ut patet per philosophum, in V
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2352 Ethic. Ergo avaritia non opponitur liberalitati.</p><p title="II-II q. 118 a. 3 s. c."><a name="43874"><span class="ref">[43874] IIª-IIae q. 118 a. 3 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2353 est quod, sicut dicitur Eccle. V, <i>avarus non impletur pecunia,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2354 et qui amat divitias fructum non capiet ex eis</i>. Sed non impleri
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2355 pecunia, et inordinate eas amare, est contrarium liberalitati, quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2356 in appetitu divitiarum medium tenet. Ergo avaritia opponitur
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2357 liberalitati.</p><p title="II-II q. 118 a. 3 co."><a name="43875"><span class="ref">[43875] IIª-IIae q. 118 a. 3 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2358 dicendum quod avaritia importat immoderantiam quandam circa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2359 divitias dupliciter. Uno modo, immediate circa ipsam acceptionem et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2360 conservationem divitiarum, inquantum scilicet aliquis acquirit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2361 pecuniam ultra debitum aliena subripiendo vel retinendo. Et sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2362 opponitur iustitiae. Et hoc modo accipitur avaritia Ezech. XXII,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2363 ubi dicitur, <i>principes eius in medio eius quasi lupi rapientes
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2364 praedam ad effundendum sanguinem, et avare lucra sectanda</i>. Alio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2365 modo, importat immoderantiam circa interiores affectiones
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2366 divitiarum, puta cum quis nimis amat vel desiderat divitias, aut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2367 nimis delectatur in eis, etiam si nolit rapere aliena. Et hoc modo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2368 avaritia opponitur liberalitati, quae moderatur huiusmodi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2369 affectiones, ut dictum est. Et sic accipitur avaritia II ad Cor.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2370 IX, <i>praeparent repromissam benedictionem hanc paratam esse sic
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2371 quasi benedictionem, non quasi avaritiam</i>, Glossa, ut scilicet
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2372 doleant pro dato, et parum sit quod dent.</p><p title="II-II q. 118 a. 3 ad 1"><a name="43876"><span class="ref">[43876] IIª-IIae q. 118 a. 3 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2373 ergo dicendum quod Chrysostomus et philosophus loquuntur de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2374 avaritia primo modo dicta. Avaritiam autem secundo modo dictam
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2375 nominat philosophus illiberalitatem.</p><p title="II-II q. 118 a. 3 ad 2"><a name="43877"><span class="ref">[43877] IIª-IIae q. 118 a. 3 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2376 dicendum quod iustitia proprie statuit mensuram in acceptionibus et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2377 conservationibus divitiarum secundum rationem debiti legalis, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2378 scilicet homo nec accipiat nec retineat alienum. Sed liberalitas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2379 constituit mensuram rationis principaliter quidem in interioribus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2380 affectionibus, et per consequens in exteriori acceptione et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2381 conservatione pecuniarum et emissione earum secundum quod ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2382 interiori affectione procedunt, non observando rationem debiti
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2383 legalis, sed debiti moralis, quod attenditur secundum regulam
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2384 rationis.</p><p title="II-II q. 118 a. 3 ad 3"><a name="43878"><span class="ref">[43878] IIª-IIae q. 118 a. 3 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2385 dicendum quod avaritia secundum quod opponitur iustitiae, non habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2386 vitium oppositum, quia avaritia consistit in plus habendo quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2387 debeat secundum iustitiam, et huic opponitur minus habere, quod non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2388 habet rationem culpae, sed poenae. Sed avaritia secundum quod
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2389 opponitur liberalitati, habet vitium prodigalitatis oppositum.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 118 a. 4 arg. 1"><a name="43879"><span class="ref">[43879] IIª-IIae q. 118 a. 4 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2390 quartum sic proceditur. Videtur quod avaritia semper sit peccatum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2391 mortale. Nullus enim est dignus morte nisi pro peccato mortali. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2392 propter avaritiam homines digni sunt morte, cum enim apostolus, ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2393 Rom. I, praemisisset, repletos omni iniquitate, fornicatione,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2394 avaritia, subdit, qui talia agunt digni sunt morte. Ergo avaritia
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2395 est peccatum mortale.</p><p title="II-II q. 118 a. 4 arg. 2"><a name="43880"><span class="ref">[43880] IIª-IIae q. 118 a. 4 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2396 Praeterea, minimum in avaritia est quod aliquis inordinate retineat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2397 sua. Sed hoc videtur esse peccatum mortale, dicit enim Basilius,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2398 <i>est panis famelici quem tu tenes, nudi tunica quam conservas,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2399 indigentis argentum quod possides. Quocirca tot iniuriaris quot
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2400 exhibere valeres</i>. Sed iniuriari alteri est peccatum mortale,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2401 quia contrariatur dilectioni proximi. Ergo multo magis omnis alia
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2402 avaritia est peccatum mortale.</p><p title="II-II q. 118 a. 4 arg. 3"><a name="43881"><span class="ref">[43881] IIª-IIae q. 118 a. 4 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2403 Praeterea, nullus excaecatur spirituali caecitate nisi per peccatum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2404 mortale, quod animam privat lumine gratiae. Sed secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2405 Chrysostomum, tenebra animae est pecuniarum cupido. Ergo avaritia,
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2406 quae est pecuniarum cupido, est peccatum mortale.</p><p title="II-II q. 118 a. 4 s. c."><a name="43882"><span class="ref">[43882] IIª-IIae q. 118 a. 4 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2407 est quod I ad Cor. III, super illud, si quis aedificaverit super
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2408 hoc fundamentum etc., dicit Glossa quod <i>lignum, faenum et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2409 stipulam superaedificat ille qui cogitat quae mundi sunt, quomodo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2410 placeat mundo</i>, quod pertinet ad peccatum avaritiae. Ille autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2411 qui aedificat lignum, faenum et stipulam, non peccat mortaliter,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2412 sed venialiter, de eo enim dicitur quod salvus erit sic quasi per
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2413 ignem. Ergo avaritia quandoque est peccatum veniale.</p><p title="II-II q. 118 a. 4 co."><a name="43883"><span class="ref">[43883] IIª-IIae q. 118 a. 4 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2414 dicendum quod, sicut supra dictum est, avaritia dupliciter dicitur.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2415 Uno modo, secundum quod opponitur iustitiae. Et hoc modo ex genere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2416 suo est peccatum mortale, sic enim ad avaritiam pertinet quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2417 aliquis iniuste accipiat vel retineat res alienas, quod pertinet ad
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ht
parents: 26
diff changeset
2418 rapinam vel furtum, quae sunt peccata mortalia, ut supra habitum
544e12f679ad convert to xml
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parents: 26
diff changeset
2419 est. Contingit tamen in hoc genere avaritiae aliquid esse peccatum
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parents: 26
diff changeset
2420 veniale propter imperfectionem actus, sicut supra dictum est, cum
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ht
parents: 26
diff changeset
2421 de furto ageretur. Alio modo potest accipi avaritia secundum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2422 opponitur liberalitati. Et secundum hoc, importat inordinatum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2423 amorem divitiarum. Si ergo intantum amor divitiarum crescat quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2424 praeferatur caritati, ut scilicet propter amorem divitiarum aliquis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2425 non vereatur facere contra amorem Dei et proximi, sic avaritia erit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2426 peccatum mortale. Si autem inordinatio amoris infra hoc sistat, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2427 scilicet homo, quamvis superflue divitias amet, non tamen praefert
544e12f679ad convert to xml
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parents: 26
diff changeset
2428 earum amorem amori divino, ut scilicet propter divitias non velit
544e12f679ad convert to xml
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parents: 26
diff changeset
2429 aliquid facere contra Deum et proximum, sic avaritia est peccatum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2430 veniale.</p><p title="II-II q. 118 a. 4 ad 1"><a name="43884"><span class="ref">[43884] IIª-IIae q. 118 a. 4 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2431 ergo dicendum quod avaritia connumeratur peccatis mortalibus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2432 secundum illam rationem qua est peccatum mortale.</p><p title="II-II q. 118 a. 4 ad 2"><a name="43885"><span class="ref">[43885] IIª-IIae q. 118 a. 4 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2433 dicendum quod Basilius loquitur in illo casu in quo aliquis tenetur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2434 ex debito legali bona sua pauperibus erogare, vel propter periculum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2435 necessitatis, vel etiam propter superfluitatem habitorum.</p><p title="II-II q. 118 a. 4 ad 3"><a name="43886"><span class="ref">[43886] IIª-IIae q. 118 a. 4 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2436 dicendum quod cupido divitiarum obtenebrat animam proprie quando
544e12f679ad convert to xml
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parents: 26
diff changeset
2437 excludit lumen caritatis, praeferendo amorem divitiarum amori
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2438 divino.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 118 a. 5 arg. 1"><a name="43887"><span class="ref">[43887] IIª-IIae q. 118 a. 5 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2439 quintum sic proceditur. Videtur quod avaritia sit maximum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2440 peccatorum. Dicitur enim Eccli. X, <i>avaro nihil est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2441 scelestius</i>; et postea subditur, <i>nihil est iniquius quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2442 amare pecuniam, hic enim et animam suam venalem habet</i>. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2443 Tullius dicit, in I de Offic., <i>nihil est tam angusti animi,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2444 tamque parvi, quam amare pecuniam</i>. Sed hoc pertinet ad
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2445 avaritiam. Ergo avaritia est gravissimum peccatorum.</p><p title="II-II q. 118 a. 5 arg. 2"><a name="43888"><span class="ref">[43888] IIª-IIae q. 118 a. 5 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2446 Praeterea, tanto aliquod peccatum est gravius quanto magis caritati
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2447 contrariatur. Sed avaritia maxime contrariatur caritati, dicit enim
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2448 Augustinus, in libro octoginta trium quaest., quod <i>venenum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2449 caritatis est cupiditas</i>. Ergo avaritia est maximum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2450 peccatorum.</p><p title="II-II q. 118 a. 5 arg. 3"><a name="43889"><span class="ref">[43889] IIª-IIae q. 118 a. 5 arg. 3</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2451 Praeterea, ad gravitatem peccati pertinet quod sit incurabile, unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2452 et peccatum in spiritum sanctum, quod est gravissimum, dicitur esse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2453 irremissibile. Sed avaritia est peccatum insanabile, ut dicit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2454 philosophus, in IV Ethic., quod <i>senectus et omnis impotentia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2455 illiberales facit</i>. Ergo avaritia est gravissimum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2456 peccatorum.</p><p title="II-II q. 118 a. 5 arg. 4"><a name="43890"><span class="ref">[43890] IIª-IIae q. 118 a. 5 arg. 4</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2457 Praeterea, apostolus dicit, ad Ephes. V, quod avaritia est idolorum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2458 servitus. Sed idololatria computatur inter gravissima peccata. Ergo
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2459 et avaritia.</p><p title="II-II q. 118 a. 5 s. c."><a name="43891"><span class="ref">[43891] IIª-IIae q. 118 a. 5 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2460 est quod adulterium est gravius peccatum quam furtum, ut habetur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2461 Prov. VI. Furtum autem pertinet ad avaritiam. Ergo avaritia non est
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2462 gravissimum peccatorum.</p><p title="II-II q. 118 a. 5 co."><a name="43892"><span class="ref">[43892] IIª-IIae q. 118 a. 5 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2463 dicendum quod omne peccatum, ex hoc ipso quod est malum, consistit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2464 in quadam corruptione seu privatione alicuius boni, inquantum autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2465 est voluntarium, consistit in appetitu alicuius boni. Dupliciter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2466 ergo ordo peccatorum potest attendi. Uno modo, ex parte boni quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2467 per peccatum contemnitur vel corrumpitur, quod quanto maius est,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2468 tanto peccatum gravius est. Et secundum hoc, peccatum quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2469 contra Deum est gravissimum; et sub hoc est peccatum quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2470 contra personam hominis; sub quo est peccatum quod est contra res
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2471 exteriores quae sunt ad usum hominis deputatae, quod videtur ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2472 avaritiam pertinere. Alio modo potest attendi gradus peccatorum ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2473 parte boni cui inordinate subditur appetitus humanus, quod quanto
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2474 minus est, tanto peccatum est deformius; turpius enim est subesse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2475 inferiori bono quam superiori. Bonum autem exteriorum rerum est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2476 infimum inter humana bona, est enim minus quam bonum corporis; quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2477 etiam est minus quam bonum animae; quod etiam exceditur a bono
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2478 divino. Et secundum hoc, peccatum avaritiae, quo appetitus humanus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2479 subiicitur etiam exterioribus rebus, habet quodammodo deformitatem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2480 maiorem. Quia tamen corruptio vel privatio boni formaliter se habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2481 in peccato, conversio autem ad bonum commutabile materialiter;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2482 magis est iudicanda gravitas peccati ex parte boni quod corrumpitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2483 quam ex parte boni cui subiicitur appetitus. Et ideo dicendum est
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2484 quod avaritia non est simpliciter maximum peccatorum.</p><p title="II-II q. 118 a. 5 ad 1"><a name="43893"><span class="ref">[43893] IIª-IIae q. 118 a. 5 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2485 ergo dicendum quod auctoritates illae loquuntur de avaritia ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2486 parte boni cui subditur appetitus. Unde et in ecclesiastico pro
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2487 ratione subditur, quia avarus animam suam habet venalem, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2488 videlicet animam suam, idest vitam, exponit periculis pro pecunia,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2489 et ideo subdit, quoniam in vita sua proiecit, idest contempsit,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2490 intima sua, ut scilicet pecuniam lucraretur. Tullius etiam addit
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2491 hoc esse angusti animi, ut scilicet velit pecuniae subiici.</p><p title="II-II q. 118 a. 5 ad 2"><a name="43894"><span class="ref">[43894] IIª-IIae q. 118 a. 5 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2492 dicendum quod Augustinus ibi accipit cupiditatem generaliter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2493 cuiuscumque temporalis boni, non secundum quod specialiter pro
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2494 avaritia accipitur. Cupiditas enim cuiuscumque temporalis boni est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2495 venenum caritatis, inquantum scilicet homo spernit bonum divinum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2496 propter hoc quod inhaeret bono temporali.</p><p title="II-II q. 118 a. 5 ad 3"><a name="43895"><span class="ref">[43895] IIª-IIae q. 118 a. 5 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2497 dicendum quod aliter est insanabile peccatum in spiritum sanctum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2498 et aliter avaritia. Nam peccatum in spiritum sanctum est insanabile
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2499 ex parte contemptus, puta quia homo contemnit vel misericordiam vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2500 iustitiam divinam, aut aliquid horum per quae hominis peccata
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2501 sanantur. Et ideo talis insanabilitas pertinet ad maiorem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2502 gravitatem peccati. Avaritia vero habet insanabilitatem ex parte
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2503 defectus humani, in quem scilicet semper procedit humana natura,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2504 quia quo aliquis est magis deficiens, eo magis indiget adminiculo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2505 exteriorum rerum, et ideo magis in avaritiam labitur. Unde per
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2506 talem insanabilitatem non ostenditur peccatum esse gravius, sed
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2507 quodammodo per hoc est periculosius.</p><p title="II-II q. 118 a. 5 ad 4"><a name="43896"><span class="ref">[43896] IIª-IIae q. 118 a. 5 ad 4</span></a> Ad quartum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2508 dicendum quod avaritia comparatur idololatriae per quandam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2509 similitudinem quam habet ad ipsam, quia sicut idololatra subiicit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2510 se creaturae exteriori, ita etiam et avarus. Non tamen eodem modo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2511 sed idololatra quidem subiicit se creaturae exteriori ut exhibeat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2512 ei cultum divinum; avarus autem subiicit se creaturae exteriori
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2513 immoderate ipsam concupiscendo ad usum, non ad cultum. Et ideo non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2514 oportet quod avaritia habeat tantam gravitatem quantam habet
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2515 idololatria.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 118 a. 6 arg. 1"><a name="43897"><span class="ref">[43897] IIª-IIae q. 118 a. 6 arg. 1</span></a> Ad sextum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2516 sic proceditur. Videtur quod avaritia non sit peccatum spirituale.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2517 Vitia enim spiritualia videntur esse circa spiritualia bona. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2518 materia avaritiae sunt bona corporalia, scilicet exteriores
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2519 divitiae. Ergo avaritia non est peccatum spirituale.</p><p title="II-II q. 118 a. 6 arg. 2"><a name="43898"><span class="ref">[43898] IIª-IIae q. 118 a. 6 arg. 2</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2520 Praeterea, peccatum spirituale contra carnale dividitur. Sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2521 avaritia videtur esse peccatum carnale, sequitur enim corruptionem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2522 carnis; ut patet in senibus, qui propter naturae carnalis defectum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2523 in avaritiam incidunt. Ergo avaritia non est peccatum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2524 spirituale.</p><p title="II-II q. 118 a. 6 arg. 3"><a name="43899"><span class="ref">[43899] IIª-IIae q. 118 a. 6 arg. 3</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2525 Praeterea, peccatum carnale est per quod etiam corpus hominis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2526 deordinatur, secundum illud apostoli, I ad Cor. VI, qui fornicatur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2527 in corpus suum peccat. Sed avaritia etiam hominem corporaliter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2528 vexat, unde et Chrysostomus, Marc. V, comparat avarum daemoniaco,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2529 qui in corpore vexatur. Ergo avaritia non videtur esse peccatum
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2530 spirituale.</p><p title="II-II q. 118 a. 6 s. c."><a name="43900"><span class="ref">[43900] IIª-IIae q. 118 a. 6 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2531 est quod Gregorius, XXXI Moral., computat avaritiam vitiis
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2532 spiritualibus.</p><p title="II-II q. 118 a. 6 co."><a name="43901"><span class="ref">[43901] IIª-IIae q. 118 a. 6 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2533 dicendum quod peccata praecipue in affectu consistunt. Omnes autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2534 affectiones animae, sive passiones, terminantur ad delectationes et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2535 tristitias, ut patet per philosophum, in II Ethic. Delectationum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2536 autem quaedam sunt carnales, et quaedam spirituales. Carnales
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2537 quidem delectationes dicuntur quae in sensu carnis complentur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2538 sicut delectationes ciborum et venereorum, delectationes vero
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2539 spirituales dicuntur quae complentur in sola animae apprehensione.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2540 Illa ergo peccata dicuntur carnalia quae perficiuntur in carnalibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2541 delectationibus, illa vero dicuntur spiritualia quae perficiuntur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2542 in spiritualibus delectationibus, absque carnali delectatione. Et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2543 huiusmodi est avaritia, delectatur enim avarus in hoc quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2544 considerat se possessorem divitiarum. Et ideo avaritia est peccatum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2545 spirituale.</p><p title="II-II q. 118 a. 6 ad 1"><a name="43902"><span class="ref">[43902] IIª-IIae q. 118 a. 6 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2546 ergo dicendum quod avaritia circa corporale obiectum non quaerit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2547 delectationem corporalem, sed solum animalem, prout scilicet homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2548 delectatur in hoc quod divitias possideat. Et ideo non est peccatum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2549 carnale. Ratione tamen obiecti, medium est inter peccata pure
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2550 spiritualia, quae quaerunt delectationem spiritualem circa obiecta
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2551 spiritualia, sicut superbia est circa excellentiam; et vitia pure
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2552 carnalia, quae quaerunt delectationem pure corporalem circa
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2553 obiectum corporale.</p><p title="II-II q. 118 a. 6 ad 2"><a name="43903"><span class="ref">[43903] IIª-IIae q. 118 a. 6 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2554 dicendum quod motus recipit speciem secundum terminum ad quem, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2555 autem secundum terminum a quo. Et ideo vitium dicitur carnale ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2556 hoc quod tendit in delectationem carnalem, non autem ex eo quod
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2557 procedit ex aliquo defectu carnis.</p><p title="II-II q. 118 a. 6 ad 3"><a name="43904"><span class="ref">[43904] IIª-IIae q. 118 a. 6 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2558 dicendum quod Chrysostomus comparat avarum daemoniaco, non quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2559 vexetur in carne sicut daemoniacus, sed per oppositum, quia sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2560 daemoniacus ille de quo legitur Marc. V, se denudabat, ita avarus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2561 se superfluis divitiis onerat.</p></div><div class="a"><h3>Articulus 7</h3><p title="II-II q. 118 a. 7 arg. 1"><a name="43905"><span class="ref">[43905] IIª-IIae q. 118 a. 7 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2562 septimum sic proceditur. Videtur quod avaritia non sit vitium
544e12f679ad convert to xml
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parents: 26
diff changeset
2563 capitale. Avaritia enim opponitur liberalitati sicut medio, et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2564 prodigalitati sicut extremo. Sed neque liberalitas est principalis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2565 virtus, neque prodigalitas vitium capitale. Ergo etiam avaritia non
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2566 debet poni vitium capitale.</p><p title="II-II q. 118 a. 7 arg. 2"><a name="43906"><span class="ref">[43906] IIª-IIae q. 118 a. 7 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2567 Praeterea, sicut supra dictum est, illa dicuntur esse vitia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2568 capitalia quae habent principales fines, ad quos ordinantur fines
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2569 aliorum vitiorum. Sed hoc non competit avaritiae, quia divitiae non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2570 habent rationem finis, sed magis rationem eius quod est ad finem,
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2571 ut dicitur in I Ethic. Ergo avaritia non est vitium capitale.</p><p title="II-II q. 118 a. 7 arg. 3"><a name="43907"><span class="ref">[43907] IIª-IIae q. 118 a. 7 arg. 3</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2572 Praeterea, Gregorius dicit, in Moral., quod <i>avaritia quandoque
544e12f679ad convert to xml
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parents: 26
diff changeset
2573 oritur ex elatione, quandoque per timorem. Dum enim quidam deficere
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2574 sibi ad sumptum necessaria aestimant, mentem ad avaritiam relaxant.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2575 Sunt alii qui, dum potentiores videri appetunt, ad alienarum rerum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2576 ambitum succenduntur</i>. Ergo avaritia magis oritur ab aliis
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2577 vitiis quam ipsa sit vitium capitale respectu aliorum.</p><p title="II-II q. 118 a. 7 s. c."><a name="43908"><span class="ref">[43908] IIª-IIae q. 118 a. 7 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2578 est quod Gregorius, XXXI Moral., ponit avaritiam inter vitia
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2579 capitalia.</p><p title="II-II q. 118 a. 7 co."><a name="43909"><span class="ref">[43909] IIª-IIae q. 118 a. 7 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2580 dicendum quod, sicut supra dictum est, vitium capitale dicitur ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2581 quo alia oriuntur secundum rationem finis; qui cum sit multum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2582 appetibilis, propter eius appetitum homo procedit ad multa facienda
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2583 vel bona vel mala. Finis autem maxime appetibilis est beatitudo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2584 sive felicitas, quae est ultimus finis humanae vitae, ut supra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2585 habitum est. Et ideo quanto aliquid magis participat conditiones
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2586 felicitatis, tanto magis est appetibile. Est autem una de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2587 conditionibus felicitatis ut sit per se sufficiens, alioquin non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2588 quietaret appetitum tanquam ultimus finis. Sed per se sufficientiam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2589 maxime repromittunt divitiae, ut Boetius dicit, in III de Consol.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2590 Cuius ratio est quia, sicut philosophus dicit, in V Ethic.,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2591 <i>denario utimur quasi fideiussore ad omnia habenda</i>, et Eccle.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2592 X dicitur quod pecuniae obediunt omnia. Et ideo avaritia, quae
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2593 consistit in appetitu pecuniae, est vitium capitale.</p><p title="II-II q. 118 a. 7 ad 1"><a name="43910"><span class="ref">[43910] IIª-IIae q. 118 a. 7 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2594 ergo dicendum quod virtus perficitur secundum rationem, vitium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2595 autem perficitur secundum inclinationem appetitus sensitivi. Non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2596 autem ad idem genus principaliter respicit ratio, et appetitus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2597 sensitivus. Et ideo non oportet quod principale vitium opponatur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2598 principali virtuti. Unde licet liberalitas non sit principalis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2599 virtus, quia non respicit ad principale bonum rationis; avaritia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2600 tamen est principale vitium, quia respicit ad pecuniam, quae habet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2601 quandam principalitatem inter bona sensibilia, ratione iam dicta.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2602 Prodigalitas autem non ordinatur ad aliquem finem principaliter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2603 appetibilem, sed magis videtur procedere ex defectu rationis. Unde
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2604 philosophus dicit, in IV Ethic., quod prodigus magis dicitur vanus
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2605 quam malus.</p><p title="II-II q. 118 a. 7 ad 2"><a name="43911"><span class="ref">[43911] IIª-IIae q. 118 a. 7 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2606 dicendum quod pecunia ordinatur quidem ad aliud sicut ad finem,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2607 inquantum tamen utilis est ad omnia sensibilia conquirenda,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2608 continet quodammodo virtute omnia. Et ideo habet quandam
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2609 similitudinem felicitatis, ut dictum est.</p><p title="II-II q. 118 a. 7 ad 3"><a name="43912"><span class="ref">[43912] IIª-IIae q. 118 a. 7 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2610 dicendum quod nihil prohibet vitium capitale interdum a quibusdam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2611 aliis oriri, ut dictum est, dum tamen ex eo alia vitia soleant
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2612 plerumque oriri.</p></div><div class="a"><h3>Articulus 8</h3><p title="II-II q. 118 a. 8 arg. 1"><a name="43913"><span class="ref">[43913] IIª-IIae q. 118 a. 8 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2613 octavum sic proceditur. Videtur quod non sint avaritiae filiae quae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2614 dicuntur, <i>scilicet proditio, fraus, fallacia, periuria,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2615 inquietudo, violentiae, et contra misericordiam obduratio</i>.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2616 Avaritia enim opponitur liberalitati, ut dictum est. Proditio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2617 autem, fraus et fallacia opponuntur prudentiae; periuria religioni;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2618 inquietudo spei vel caritati, quae quiescit in amato; violentiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2619 opponuntur iustitiae; obduratio misericordiae. Ergo huiusmodi vitia
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2620 non pertinent ad avaritiam.</p><p title="II-II q. 118 a. 8 arg. 2"><a name="43914"><span class="ref">[43914] IIª-IIae q. 118 a. 8 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2621 Praeterea, proditio, dolus et fallacia ad idem pertinere videntur,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2622 scilicet ad proximi deceptionem. Ergo non debent enumerari tanquam
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2623 diversae filiae avaritiae.</p><p title="II-II q. 118 a. 8 arg. 3"><a name="43915"><span class="ref">[43915] IIª-IIae q. 118 a. 8 arg. 3</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2624 Praeterea, Isidorus ponit novem filias, quae sunt <i>mendacium,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2625 fraus, furtum, periurium, et turpis lucri appetitus, falsa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2626 testimonia, violentia inhumanitas, rapacitas</i>. Ergo prima
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2627 assignatio filiarum fuit insufficiens.</p><p title="II-II q. 118 a. 8 arg. 4"><a name="43916"><span class="ref">[43916] IIª-IIae q. 118 a. 8 arg. 4</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2628 Praeterea, philosophus, in IV Ethic., ponit multa genera vitiorum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2629 pertinentium ad avaritiam, quam illiberalitatem nominat, videlicet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2630 <i>parcos, tenaces, kimibiles, illiberales operationes operantes,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2631 et de meretricio pastos, et usurarios, aleatores, et mortuorum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2632 spoliatores, et latrones</i>. Ergo videtur quod praedicta
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2633 enumeratio sit insufficiens.</p><p title="II-II q. 118 a. 8 arg. 5"><a name="43917"><span class="ref">[43917] IIª-IIae q. 118 a. 8 arg. 5</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2634 Praeterea, tyranni maxime violentias subditis inferunt. Dicit autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2635 philosophus, ibidem, quod <i>tyrannos civitates desolantes et sacra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2636 praedantes non dicimus illiberales</i>, idest avaros. Ergo
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2637 violentia non debet poni filia avaritiae.</p><p title="II-II q. 118 a. 8 s. c."><a name="43918"><span class="ref">[43918] IIª-IIae q. 118 a. 8 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2638 est quod Gregorius, XXXI Moral., assignat avaritiae filias prius
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2639 enumeratas.</p><p title="II-II q. 118 a. 8 co."><a name="43919"><span class="ref">[43919] IIª-IIae q. 118 a. 8 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2640 dicendum quod filiae avaritiae dicuntur vitia quae ex ipsa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2641 oriuntur, et praecipue secundum appetitum finis. Quia vero avaritia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2642 est superfluus amor habendi divitias, in duobus excedit. Primo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2643 enim, superabundat in retinendo. Et ex hac parte oritur ex avaritia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2644 obduratio contra misericordiam, quia scilicet cor eius misericordia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2645 non emollitur, ut de divitiis suis subveniat miseris. Secundo, ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2646 avaritiam pertinet superabundare in accipiendo. Et secundum hoc,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2647 avaritia potest considerari dupliciter. Uno modo, secundum quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2648 in affectu. Et sic ex avaritia oritur inquietudo, inquantum ingerit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2649 homini sollicitudinem et curas superfluas, avarus enim non impletur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2650 pecunia, ut dicitur Eccle. V. Alio modo, potest considerari in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2651 effectu. Et sic in acquirendo aliena utitur quandoque quidem vi,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2652 quod pertinet ad violentias; quandoque autem dolo. Qui quidem si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2653 fiat in verbo, erit fallacia, quantum ad simplex verbum; periurium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2654 autem si addatur confirmatio iuramenti. Si autem dolus committatur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2655 in opere, sic, quantum ad res, erit fraus; quantum autem ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2656 personas, proditio, ut patet de Iuda, qui ex avaritia prodidit
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2657 Christum.</p><p title="II-II q. 118 a. 8 ad 1"><a name="43920"><span class="ref">[43920] IIª-IIae q. 118 a. 8 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2658 ergo dicendum quod non oportet filias alicuius peccati capitalis ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2659 idem genus vitii pertinere, quia ad finem unius vitii possunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2660 ordinari etiam peccata alterius generis. Aliud est enim peccatum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2661 habere filias, et peccatum habere species.</p><p title="II-II q. 118 a. 8 ad 2"><a name="43921"><span class="ref">[43921] IIª-IIae q. 118 a. 8 ad 2</span></a> Ad secundum
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2662 dicendum quod illa tria distinguuntur sicut dictum est.</p><p title="II-II q. 118 a. 8 ad 3"><a name="43922"><span class="ref">[43922] IIª-IIae q. 118 a. 8 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2663 dicendum quod illa novem reducuntur ad praedicta septem. Nam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2664 mendacium et falsum testimonium continetur sub fallacia, falsum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2665 enim testimonium est quaedam specificatio mendacii; sicut et furtum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2666 est quaedam specificatio fraudis, unde sub fraude continetur.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2667 Appetitus autem turpis lucri pertinet ad inquietudinem. Rapacitas
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2668 autem continetur sub violentia, cum sit species eius. Inhumanitas
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2669 autem est idem quod obduratio contra misericordiam.</p><p title="II-II q. 118 a. 8 ad 4"><a name="43923"><span class="ref">[43923] IIª-IIae q. 118 a. 8 ad 4</span></a> Ad quartum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2670 dicendum quod illa quae ponit Aristoteles sunt illiberalitatis vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2671 avaritiae species magis quam filiae. Potest enim aliquis dici
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2672 illiberalis vel avarus ex eo quod deficit in dando, et si quidem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2673 parum det, vocatur parcus; si autem nihil, tenax; si autem cum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2674 magna difficultate det, vocatur kimibilis, quasi kimini venditor,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2675 quia de parvis magnam vim facit. Quandoque autem aliquis dicitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2676 illiberalis vel avarus quia excedit in accipiendo. Et hoc
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2677 dupliciter. Uno modo, quia turpiter lucratur, vel vilia et servilia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2678 opera exercendo per illiberales operationes; vel quia de aliquibus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2679 vitiosis actibus lucratur, sicut de meretricio, vel de aliquo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2680 huiusmodi; vel quia lucratur de eo quod gratis oportet concedere,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2681 sicut usurarii; vel quia lucratur parva cum magno labore. Alio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2682 modo, quia iniuste lucratur, vel vivis vim inferendo, sicut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2683 latrones; vel mortuos spoliando; vel ab amicis auferendo, sicut
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2684 aleatores.</p><p title="II-II q. 118 a. 8 ad 5"><a name="43924"><span class="ref">[43924] IIª-IIae q. 118 a. 8 ad 5</span></a> Ad quintum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2685 dicendum quod sicut liberalitas est circa mediocres pecunias, ita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2686 et illiberalitas. Unde tyranni, qui magna per violentiam auferunt,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2687 non dicuntur illiberales, sed iniusti.</p></div></div><div class="q" id="q119"><h2>Quaestio 119</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 119 pr."><a name="43925"><span class="ref">[43925] IIª-IIae q. 119 pr.</span></a> Deinde
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2688 considerandum est de prodigalitate. Et circa hoc quaeruntur tria.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2689 Primo, utrum prodigalitas avaritiae opponatur. Secundo, utrum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2690 prodigalitas sit peccatum. Tertio, utrum sit gravius peccatum quam
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2691 avaritia.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 119 a. 1 arg. 1"><a name="43926"><span class="ref">[43926] IIª-IIae q. 119 a. 1 arg. 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2692 sic proceditur. Videtur quod prodigalitas non opponatur avaritiae.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2693 Opposita enim non possunt esse simul in eodem. Sed aliqui sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2694 simul prodigi et illiberales. Ergo prodigalitas non opponitur
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2695 avaritiae.</p><p title="II-II q. 119 a. 1 arg. 2"><a name="43927"><span class="ref">[43927] IIª-IIae q. 119 a. 1 arg. 2</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2696 Praeterea, opposita sunt circa idem. Sed avaritia, secundum quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2697 opponitur liberalitati, est circa passiones quasdam quibus homo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2698 afficitur ad pecuniam. Prodigalitas autem non videtur esse circa
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2699 aliquas animae passiones, non enim afficitur circa pecunias, nec
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2700 circa aliquid aliud huiusmodi. Non ergo prodigalitas opponitur
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2701 avaritiae.</p><p title="II-II q. 119 a. 1 arg. 3"><a name="43928"><span class="ref">[43928] IIª-IIae q. 119 a. 1 arg. 3</span></a>
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2702 Praeterea, peccatum principaliter recipit speciem a fine, ut supra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2703 habitum est. Sed prodigalitas semper videtur ordinari ad aliquem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2704 finem illicitum, propter quem bona sua expendit, et praecipue
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2705 propter voluptates, unde et Luc. XV dicitur de filio prodigo quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2706 <i>dissipavit substantiam suam luxuriose vivendo</i>. Ergo videtur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2707 quod prodigalitas opponatur magis temperantiae et insensibilitati
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2708 quam avaritiae et liberalitati.</p><p title="II-II q. 119 a. 1 s. c."><a name="43929"><span class="ref">[43929] IIª-IIae q. 119 a. 1 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2709 est quod philosophus, in II et IV Ethic., ponit prodigalitatem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2710 oppositam liberalitati et illiberalitati, quam nunc avaritiam
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2711 dicimus.</p><p title="II-II q. 119 a. 1 co."><a name="43930"><span class="ref">[43930] IIª-IIae q. 119 a. 1 co.</span></a> Respondeo
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2712 dicendum quod in moralibus attenditur oppositio vitiorum ad invicem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2713 et ad virtutem secundum superabundantiam et defectum. Differunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2714 autem avaritia et prodigalitas secundum superabundantiam et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2715 defectum, diversimode. Nam in affectione divitiarum, avarus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2716 superabundat, plus debito eas diligens, prodigus autem deficit,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2717 minus debito earum sollicitudinem gerens. Circa exteriora vero, ad
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2718 prodigalitatem pertinet excedere quidem in dando, deficere autem in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2719 retinendo et acquirendo, ad avaritiam autem pertinet e contrario
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2720 deficere quidem in dando, superabundare autem in accipiendo et
53
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
2721 retinendo. Unde patet quod prodigalitas avaritiae opponitur.</p><p title="II-II q. 119 a. 1 ad 1"><a name="43931"><span class="ref">[43931] IIª-IIae q. 119 a. 1 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2722 ergo dicendum quod nihil prohibet eidem inesse opposita secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2723 diversa, ab illo tamen aliquid magis denominatur quod est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2724 principalius. Sicut autem in liberalitate, quae medium tenet,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2725 praecipua est datio, ad quam acceptio et retentio ordinantur; ita
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2726 etiam avaritia et prodigalitas praecipue attenduntur secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2727 dationem. Unde ille qui superabundat in dando vocatur prodigus; qui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2728 autem deficit in dando vocatur avarus. Contingit autem quandoque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2729 quod aliquis deficit in dando qui tamen non excedit in accipiendo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2730 ut philosophus dicit, in IV Ethic. Similiter etiam contingit quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2731 aliquis excedat in dando, et ex hoc est prodigus; et simul cum hoc,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2732 excedat in accipiendo. Vel ex quadam necessitate, quia, dum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2733 superabundant in dando, deficiunt eis propria bona, unde coguntur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2734 indebite acquirere, quod pertinet ad avaritiam. Vel etiam propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2735 animi inordinationem, dum enim non dant propter bonum, quasi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2736 contempta virtute, non curant undecumque et qualitercumque
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2737 accipiant. Et sic non secundum idem sunt prodigi et avari.</p><p title="II-II q. 119 a. 1 ad 2"><a name="43932"><span class="ref">[43932] IIª-IIae q. 119 a. 1 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
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parents: 26
diff changeset
2738 dicendum quod prodigalitas attenditur circa passiones pecuniae non
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2739 sicut superabundans in eis, sed sicut deficiens.</p><p title="II-II q. 119 a. 1 ad 3"><a name="43933"><span class="ref">[43933] IIª-IIae q. 119 a. 1 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2740 dicendum quod prodigus non semper abundat in dando propter
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2741 voluptates, circa quas est intemperantia, sed quandoque quidem ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2742 eo quod taliter est dispositus ut divitias non curet; quandoque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2743 autem propter aliquid aliud. Ut frequentius tamen ad intemperantias
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2744 declinant, tum quia, ex quo superflue expendunt in aliis, etiam in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2745 rebus voluptuosis expendere non verentur, ad quas magis inclinat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2746 concupiscentia carnis; tum etiam, quia non delectantur in bono
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2747 virtutis, quaerunt sibi delectationes corporales. Et inde est quod
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2748 philosophus dicit, in IV Ethic., quod <i>multi prodigorum fiunt
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2749 intemperati</i>.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 119 a. 2 arg. 1"><a name="43934"><span class="ref">[43934] IIª-IIae q. 119 a. 2 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2750 secundum sic proceditur. Videtur quod prodigalitas non sit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2751 peccatum. Dicit enim apostolus, I ad Tim. ult., <i>radix omnium
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2752 malorum est cupiditas</i>. Non autem est radix prodigalitatis, quae
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2753 ei opponitur. Ergo prodigalitas non est peccatum.</p><p title="II-II q. 119 a. 2 arg. 2"><a name="43935"><span class="ref">[43935] IIª-IIae q. 119 a. 2 arg. 2</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2754 Praeterea, apostolus, I ad Tim. ult., dicit, <i>divitibus huius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2755 saeculi praecipe facile tribuere, communicare</i>. Sed hoc maxime
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2756 faciunt prodigi. Ergo prodigalitas non est peccatum.</p><p title="II-II q. 119 a. 2 arg. 3"><a name="43936"><span class="ref">[43936] IIª-IIae q. 119 a. 2 arg. 3</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2757 Praeterea, ad prodigalitatem pertinet superabundare in datione et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2758 deficere in sollicitudine divitiarum. Sed hoc maxime convenit viris
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2759 perfectis implentibus quod dominus dicit, Matth. VI, <i>nolite
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2760 solliciti esse in crastinum</i>; et XIX, <i>vende omnia quae habes,
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2761 et da pauperibus</i>. Ergo prodigalitas non est peccatum.</p><p title="II-II q. 119 a. 2 s. c."><a name="43937"><span class="ref">[43937] IIª-IIae q. 119 a. 2 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2762 est quod filius prodigus vituperatur de sua prodigalitate, Luc.
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2763 XV.</p><p title="II-II q. 119 a. 2 co."><a name="43938"><span class="ref">[43938] IIª-IIae q. 119 a. 2 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2764 dicendum quod, sicut dictum est, prodigalitas opponitur avaritiae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2765 secundum oppositionem superabundantiae et defectus. Medium autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2766 virtutis per utrumque horum corrumpitur. Ex hoc autem est aliquid
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2767 vitiosum et peccatum quod corrumpit bonum virtutis. Unde
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2768 relinquitur quod prodigalitas sit peccatum.</p><p title="II-II q. 119 a. 2 ad 1"><a name="43939"><span class="ref">[43939] IIª-IIae q. 119 a. 2 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2769 ergo dicendum quod illud verbum apostoli quidam exponunt non de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2770 cupiditate actuali, sed de quadam habituali cupiditate, quae est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2771 concupiscentia fomitis, ex qua omnia peccata oriuntur. Alii vero
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2772 dicunt quod loquitur de cupiditate generali respectu cuiuscumque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2773 boni. Et sic manifestum est quod etiam prodigalitas ex cupiditate
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2774 oritur, prodigus enim aliquod bonum temporale cupit consequi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2775 inordinate; vel placere aliis, vel saltem satisfacere suae
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2776 voluntati in dando. Sed si quis recte consideret, apostolus ibi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2777 loquitur, ad litteram, de cupiditate divitiarum, nam supra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2778 praemiserat, qui volunt divites fieri, et cetera. Et sic dicitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2779 esse avaritia radix omnium malorum, non quia omnia mala semper ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2780 avaritia oriantur, sed quia nullum malum est quod non interdum ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2781 avaritia oriatur. Unde et prodigalitas quandoque ex avaritia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2782 nascitur, sicut cum aliquis prodige multa consumit intentione
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2783 captandi favorem aliquorum, a quibus divitias accipiat.</p><p title="II-II q. 119 a. 2 ad 2"><a name="43940"><span class="ref">[43940] IIª-IIae q. 119 a. 2 ad 2</span></a> Ad secundum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2784 dicendum quod apostolus monet divites ut facile tribuant et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2785 communicent sua secundum quod oportet. Quod non faciunt prodigi,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2786 quia, ut philosophus dicit, in IV Ethic., <i>dationes eorum non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2787 sunt bonae, neque boni gratia, neque secundum quod oportet, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2788 quandoque dant multa illis quos oporteret pauperes esse, scilicet
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2789 histrionibus et adulatoribus, bonis autem nihil darent</i>.</p><p title="II-II q. 119 a. 2 ad 3"><a name="43941"><span class="ref">[43941] IIª-IIae q. 119 a. 2 ad 3</span></a> Ad tertium
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2790 dicendum quod superexcessus prodigalitatis non attenditur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2791 principaliter secundum quantitatem dati, sed magis inquantum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2792 excedit id quod fieri oportet. Unde quandoque liberalis maiora dat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2793 quam prodigus, si necessarium sit. Sic ergo dicendum est quod illi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2794 qui, intentione sequendi Christum, omnia sua dant, et ab animo suo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2795 omnem temporalium sollicitudinem removent, non sunt prodigi, sed
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2796 perfecte liberales.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 119 a. 3 arg. 1"><a name="43942"><span class="ref">[43942] IIª-IIae q. 119 a. 3 arg. 1</span></a> Ad
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2797 tertium sic proceditur. Videtur quod prodigalitas sit gravius
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2798 peccatum quam avaritia. Per avaritiam enim aliquis nocet proximo,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2799 cui bona sua non communicat. Per prodigalitatem autem aliquis sibi
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2800 ipsi nocet, dicit enim philosophus, in IV Ethic., quod <i>corruptio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2801 divitiarum, per quas homo vivit, est quaedam ipsius esse
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2802 perditio</i>. Gravius autem peccat qui sibi ipsi nocet, secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2803 illud Eccli. XIV, <i>qui sibi nequam est, cui bonus erit?</i> Ergo
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2804 prodigalitas erit gravius peccatum quam avaritia.</p><p title="II-II q. 119 a. 3 arg. 2"><a name="43943"><span class="ref">[43943] IIª-IIae q. 119 a. 3 arg. 2</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2805 Praeterea, inordinatio quae provenit cum aliqua conditione
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2806 laudabili, minus est vitiosa. Sed inordinatio avaritiae quandoque
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2807 est cum aliqua laudabili conditione, ut patet in illis qui nolunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2808 sua expendere nec aliena accipere. Prodigalitatis autem inordinatio
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2809 provenit cum conditione vituperabili, unde et prodigalitatem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2810 attribuimus intemperatis hominibus, ut philosophus dicit, in IV
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2811 Ethic. Ergo prodigalitas est gravius vitium quam avaritia.</p><p title="II-II q. 119 a. 3 arg. 3"><a name="43944"><span class="ref">[43944] IIª-IIae q. 119 a. 3 arg. 3</span></a>
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2812 Praeterea, prudentia est praecipua inter morales virtutes, ut supra
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2813 habitum est. Sed prodigalitas magis opponitur prudentiae quam
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2814 avaritia, dicitur enim Prov. XXI, <i>thesaurus desiderabilis et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2815 oleum in tabernaculo iusti, et imprudens homo dissipabit illud</i>;
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2816 et philosophus dicit, in IV Ethic., quod <i>insipientis est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2817 superabundanter dare et non accipere</i>. Ergo prodigalitas est
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2818 gravius peccatum quam avaritia.</p><p title="II-II q. 119 a. 3 s. c."><a name="43945"><span class="ref">[43945] IIª-IIae q. 119 a. 3 s. c.</span></a> Sed contra
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2819 est quod philosophus dicit, in IV Ethic., quod prodigus multum
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2820 videtur melior illiberali.</p><p title="II-II q. 119 a. 3 co."><a name="43946"><span class="ref">[43946] IIª-IIae q. 119 a. 3 co.</span></a> Respondeo
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2821 dicendum quod prodigalitas, secundum se considerata, minus peccatum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2822 est quam avaritia. Et hoc triplici ratione. Primo quidem, quia
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2823 avaritia magis differt a virtute opposita. Magis enim ad liberalem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2824 pertinet dare, in quo superabundat prodigus, quam accipere vel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2825 retinere, in quo superabundat avarus. Secundo, quia prodigus est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2826 multis utilis, quibus dat, avarus autem nulli, sed nec sibi ipsi,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2827 ut dicitur in IV Ethic. Tertio, quia prodigalitas est facile
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2828 sanabilis. Et per hoc quod declinat ad aetatem senectutis, quae est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2829 contraria prodigalitati. Et per hoc quod pervenit ad egestatem de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2830 facili, dum multa inutiliter consumit, et sic, pauper factus, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2831 potest in dando superabundare. Et etiam quia de facili perducitur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2832 ad virtutem, propter similitudinem quam habet ad ipsam. Sed avarus
53
d777cc3962f2 div-wrapped
ht
parents: 28
diff changeset
2833 non de facili sanatur, ratione supradicta.</p><p title="II-II q. 119 a. 3 ad 1"><a name="43947"><span class="ref">[43947] IIª-IIae q. 119 a. 3 ad 1</span></a> Ad primum
28
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2834 ergo dicendum quod differentia prodigi et avari non attenditur
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2835 secundum hoc quod est peccare in seipsum, et in alium. Nam prodigus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2836 peccat in seipsum, dum bona sua consumit, unde vivere debet, peccat
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2837 etiam in alterum, consumendo bona ex quibus aliis deberet
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2838 providere. Et praecipue hoc apparet in clericis, qui sunt
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2839 dispensatores bonorum Ecclesiae, quae sunt pauperum, quos
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2840 defraudant prodige expendendo. Similiter etiam avarus peccat in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2841 alios, inquantum deficit in dationibus, peccat etiam in seipsum,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2842 inquantum deficit in sumptibus; unde dicitur Eccle. VI, <i>vir cui
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2843 Deus dedit divitias, nec tribuit ei potestatem ut comedat ex
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2844 eis</i>. Sed tamen in hoc superabundat prodigus, quia sic sibi et
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2845 quibusdam aliis nocet quod tamen aliquibus prodest. Avarus autem
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2846 nec sibi nec aliis prodest, quia non audet uti etiam ad suam
53
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2847 utilitatem bonis suis.</p><p title="II-II q. 119 a. 3 ad 2"><a name="43948"><span class="ref">[43948] IIª-IIae q. 119 a. 3 ad 2</span></a> Ad secundum
28
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diff changeset
2848 dicendum quod cum de vitiis communiter loquimur, iudicamus de eis
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diff changeset
2849 secundum proprias rationes ipsorum, sicut circa prodigalitatem
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parents: 26
diff changeset
2850 attendimus quod superflue consumit divitias, circa avaritiam vero
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diff changeset
2851 quod superflue eas retinet. Quod autem aliquis propter
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parents: 26
diff changeset
2852 intemperantiam superflue consumat, hoc iam nominat simul multa
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parents: 26
diff changeset
2853 peccata, unde et tales prodigi sunt peiores, ut dicitur IV Ethic.
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diff changeset
2854 Quod autem illiberalis sive avarus abstineat ab accipiendis
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diff changeset
2855 alienis, etsi in se laudabile videatur, tamen ex causa propter quam
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diff changeset
2856 facit, vituperabile est, dum ideo non vult ab aliis accipere ne
53
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2857 cogatur aliis dare.</p><p title="II-II q. 119 a. 3 ad 3"><a name="43949"><span class="ref">[43949] IIª-IIae q. 119 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
2858 dicendum quod omnia vitia prudentiae opponuntur, sicut et omnes
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2859 virtutes a prudentia diriguntur. Et ideo vitium ex hoc ipso quod
53
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2860 opponitur soli prudentiae, levius reputatur.</p></div></div><div class="q" id="q120"><h2>Quaestio 120</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 120 pr."><a name="43950"><span class="ref">[43950] IIª-IIae q. 120 pr.</span></a> Deinde
28
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2861 considerandum est de epieikeia. Circa quam quaeruntur duo. Primo,
53
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2862 utrum epieikeia sit virtus. Secundo, utrum sit pars iustitiae.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 120 a. 1 arg. 1"><a name="43951"><span class="ref">[43951] IIª-IIae q. 120 a. 1 arg. 1</span></a> Ad primum
28
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diff changeset
2863 sic proceditur. Videtur quod epieikeia non sit virtus. Nulla enim
544e12f679ad convert to xml
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diff changeset
2864 virtus aufert aliam virtutem. Sed epieikeia aufert aliam virtutem,
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diff changeset
2865 quia et tollit id quod iustum est secundum legem; et opponi videtur
53
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diff changeset
2866 severitati. Ergo epieikeia non est virtus.</p><p title="II-II q. 120 a. 1 arg. 2"><a name="43952"><span class="ref">[43952] IIª-IIae q. 120 a. 1 arg. 2</span></a>
28
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diff changeset
2867 Praeterea, Augustinus dicit, in libro de vera Relig., <i>in istis
544e12f679ad convert to xml
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diff changeset
2868 temporalibus legibus, quanquam de his homines iudicent cum eas
544e12f679ad convert to xml
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parents: 26
diff changeset
2869 instituunt, tamen cum fuerint institutae et firmatae, non licebit
544e12f679ad convert to xml
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parents: 26
diff changeset
2870 iudici de ipsis iudicare, sed secundum ipsas</i>. Sed epieikes
544e12f679ad convert to xml
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2871 videtur iudicare de lege, quando eam aestimat non esse servandam in
53
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2872 aliquo casu. Ergo epieikeia magis est vitium quam virtus.</p><p title="II-II q. 120 a. 1 arg. 3"><a name="43953"><span class="ref">[43953] IIª-IIae q. 120 a. 1 arg. 3</span></a>
28
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diff changeset
2873 Praeterea, ad epieikeiam videtur pertinere ut attendat ad
544e12f679ad convert to xml
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parents: 26
diff changeset
2874 intentionem legislatoris, ut philosophus dicit, in V Ethic. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
2875 interpretari intentionem legislatoris ad solum principem pertinet,
544e12f679ad convert to xml
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parents: 26
diff changeset
2876 unde imperator dicit, in codice, de legibus et Constitut. Princip.,
544e12f679ad convert to xml
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parents: 26
diff changeset
2877 <i>inter aequitatem iusque interpositam interpretationem nobis
544e12f679ad convert to xml
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diff changeset
2878 solis et oportet et licet inspicere</i>. Ergo actus epieikeiae est
53
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diff changeset
2879 illicitus. Non ergo epieikeia est virtus.</p><p title="II-II q. 120 a. 1 s. c."><a name="43954"><span class="ref">[43954] IIª-IIae q. 120 a. 1 s. c.</span></a> Sed contra
d777cc3962f2 div-wrapped
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diff changeset
2880 est quod philosophus, in V Ethic., ponit eam virtutem.</p><p title="II-II q. 120 a. 1 co."><a name="43955"><span class="ref">[43955] IIª-IIae q. 120 a. 1 co.</span></a> Respondeo
28
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diff changeset
2881 dicendum quod, sicut supra dictum est, cum de legibus ageretur,
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diff changeset
2882 quia humani actus, de quibus leges dantur, in singularibus
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parents: 26
diff changeset
2883 contingentibus consistunt, quae infinitis modis variari possunt,
544e12f679ad convert to xml
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diff changeset
2884 non fuit possibile aliquam regulam legis institui quae in nullo
544e12f679ad convert to xml
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parents: 26
diff changeset
2885 casu deficeret, sed legislatores attendunt ad id quod in pluribus
544e12f679ad convert to xml
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parents: 26
diff changeset
2886 accidit, secundum hoc legem ferentes; quam tamen in aliquibus
544e12f679ad convert to xml
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parents: 26
diff changeset
2887 casibus servare est contra aequalitatem iustitiae, et contra bonum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
2888 commune, quod lex intendit. Sicut lex instituit quod deposita
544e12f679ad convert to xml
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parents: 26
diff changeset
2889 reddantur, quia hoc ut in pluribus iustum est, contingit tamen
544e12f679ad convert to xml
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parents: 26
diff changeset
2890 aliquando esse nocivum, puta si furiosus deposuit gladium et eum
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parents: 26
diff changeset
2891 reposcat dum est in furia, vel si aliquis reposcat depositum ad
544e12f679ad convert to xml
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parents: 26
diff changeset
2892 patriae impugnationem. In his ergo et similibus casibus malum esset
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parents: 26
diff changeset
2893 sequi legem positam, bonum autem est, praetermissis verbis legis,
544e12f679ad convert to xml
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parents: 26
diff changeset
2894 sequi id quod poscit iustitiae ratio et communis utilitas. Et ad
544e12f679ad convert to xml
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diff changeset
2895 hoc ordinatur epieikeia, quae apud nos dicitur aequitas. Unde patet
53
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diff changeset
2896 quod epieikeia est virtus.</p><p title="II-II q. 120 a. 1 ad 1"><a name="43956"><span class="ref">[43956] IIª-IIae q. 120 a. 1 ad 1</span></a> Ad primum
28
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diff changeset
2897 ergo dicendum quod epieikes non deserit iustum simpliciter, sed
544e12f679ad convert to xml
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diff changeset
2898 iustum quod est lege determinatum. Nec etiam opponitur severitati,
544e12f679ad convert to xml
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parents: 26
diff changeset
2899 quae sequitur veritatem legis in quibus oportet, sequi autem verba
544e12f679ad convert to xml
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diff changeset
2900 legis in quibus non oportet, vitiosum est. Unde dicitur in codice,
544e12f679ad convert to xml
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parents: 26
diff changeset
2901 de legibus et Constit. Princip., <i>non dubium est in legem
544e12f679ad convert to xml
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diff changeset
2902 committere eum qui, verba legis amplexus, contra legis nititur
53
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diff changeset
2903 voluntatem</i>.</p><p title="II-II q. 120 a. 1 ad 2"><a name="43957"><span class="ref">[43957] IIª-IIae q. 120 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
2904 dicendum quod ille de lege iudicat qui dicit eam non esse bene
544e12f679ad convert to xml
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parents: 26
diff changeset
2905 positam. Qui vero dicit verba legis non esse in hoc casu servanda,
544e12f679ad convert to xml
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diff changeset
2906 non iudicat de lege, sed de aliquo particulari negotio quod
53
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diff changeset
2907 occurrit.</p><p title="II-II q. 120 a. 1 ad 3"><a name="43958"><span class="ref">[43958] IIª-IIae q. 120 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
2908 dicendum quod interpretatio locum habet in dubiis, in quibus non
544e12f679ad convert to xml
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diff changeset
2909 licet, absque determinatione principis, a verbis legis recedere.
53
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2910 Sed in manifestis non est opus interpretatione, sed executione.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 120 a. 2 arg. 1"><a name="43959"><span class="ref">[43959] IIª-IIae q. 120 a. 2 arg. 1</span></a> Ad
28
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diff changeset
2911 secundum sic proceditur. Videtur quod epieikeia non sit pars
544e12f679ad convert to xml
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diff changeset
2912 iustitiae. Ut enim ex praedictis patet, duplex est iustitia, una
544e12f679ad convert to xml
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parents: 26
diff changeset
2913 particularis, et alia legalis. Sed epieikeia non est pars iustitiae
544e12f679ad convert to xml
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parents: 26
diff changeset
2914 particularis, quia se extendit ad omnes virtutes, sicut et iustitia
544e12f679ad convert to xml
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parents: 26
diff changeset
2915 legalis. Similiter etiam non est pars iustitiae legalis, quia
544e12f679ad convert to xml
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diff changeset
2916 operatur praeter id quod lege positum est. Ergo videtur quod
53
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diff changeset
2917 epieikeia non sit pars iustitiae.</p><p title="II-II q. 120 a. 2 arg. 2"><a name="43960"><span class="ref">[43960] IIª-IIae q. 120 a. 2 arg. 2</span></a>
28
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diff changeset
2918 Praeterea, virtus principalior non assignatur virtuti minus
544e12f679ad convert to xml
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diff changeset
2919 principali ut pars, cardinalibus enim virtutibus, quasi
544e12f679ad convert to xml
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parents: 26
diff changeset
2920 principalibus, assignantur secundariae virtutes ut partes. Sed
544e12f679ad convert to xml
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diff changeset
2921 epieikeia videtur esse principalior virtus quam iustitia, ut ipsum
544e12f679ad convert to xml
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diff changeset
2922 nomen sonat, dicitur enim ab epi, quod est supra, et dikaion, quod
53
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2923 est iustum. Ergo epieikeia non est pars iustitiae.</p><p title="II-II q. 120 a. 2 arg. 3"><a name="43961"><span class="ref">[43961] IIª-IIae q. 120 a. 2 arg. 3</span></a>
28
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diff changeset
2924 Praeterea, videtur quod epieikeia sit idem quod modestia. Nam
544e12f679ad convert to xml
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diff changeset
2925 Philipp. IV, ubi dicitur, modestia vestra nota sit omnibus
544e12f679ad convert to xml
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parents: 26
diff changeset
2926 hominibus, in Graeco habetur epieikeia. Sed secundum Tullium,
544e12f679ad convert to xml
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diff changeset
2927 modestia est pars temperantiae. Ergo epieikeia non est pars
53
d777cc3962f2 div-wrapped
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diff changeset
2928 iustitiae.</p><p title="II-II q. 120 a. 2 s. c."><a name="43962"><span class="ref">[43962] IIª-IIae q. 120 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
2929 est quod philosophus dicit, in V Ethic., quod <i>epieikes est
53
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diff changeset
2930 quoddam iustum</i>.</p><p title="II-II q. 120 a. 2 co."><a name="43963"><span class="ref">[43963] IIª-IIae q. 120 a. 2 co.</span></a> Respondeo
28
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diff changeset
2931 dicendum quod, sicut supra dictum est, virtus aliqua habet
544e12f679ad convert to xml
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diff changeset
2932 triplicem partem, scilicet partem subiectivam, integralem et quasi
544e12f679ad convert to xml
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parents: 26
diff changeset
2933 potentialem. Pars autem subiectiva est de qua essentialiter
544e12f679ad convert to xml
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parents: 26
diff changeset
2934 praedicatur totum, et est in minus. Quod quidem contingit
544e12f679ad convert to xml
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parents: 26
diff changeset
2935 dupliciter, quandoque enim aliquid praedicatur de pluribus secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
2936 unam rationem, sicut animal de equo et bove; quandoque autem
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diff changeset
2937 praedicatur secundum prius et posterius, sicut ens praedicatur de
544e12f679ad convert to xml
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parents: 26
diff changeset
2938 substantia et accidente. Epieikeia ergo est pars iustitiae
544e12f679ad convert to xml
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parents: 26
diff changeset
2939 communiter dictae, tanquam iustitia quaedam existens, ut
544e12f679ad convert to xml
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diff changeset
2940 philosophus dicit, in V Ethic. Unde patet quod epieikeia est pars
544e12f679ad convert to xml
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parents: 26
diff changeset
2941 subiectiva iustitiae. Et de ea iustitia per prius dicitur quam de
544e12f679ad convert to xml
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parents: 26
diff changeset
2942 legali, nam legalis iustitia dirigitur secundum epieikeiam. Unde
53
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diff changeset
2943 epieikeia est quasi superior regula humanorum actuum.</p><p title="II-II q. 120 a. 2 ad 1"><a name="43964"><span class="ref">[43964] IIª-IIae q. 120 a. 2 ad 1</span></a> Ad primum
28
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diff changeset
2944 ergo dicendum quod epieikeia correspondet proprie iustitiae legali,
544e12f679ad convert to xml
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diff changeset
2945 et quodammodo continetur sub ea, et quodammodo excedit eam. Si enim
544e12f679ad convert to xml
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parents: 26
diff changeset
2946 iustitia legalis dicatur quae obtemperat legi sive quantum ad verba
544e12f679ad convert to xml
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parents: 26
diff changeset
2947 legis sive quantum ad intentionem legislatoris, quae potior est,
544e12f679ad convert to xml
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parents: 26
diff changeset
2948 sic epieikeia est pars potior legalis iustitiae. Si vero iustitia
544e12f679ad convert to xml
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parents: 26
diff changeset
2949 legalis dicatur solum quae obtemperat legi secundum verba legis,
544e12f679ad convert to xml
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parents: 26
diff changeset
2950 sic epieikeia non est pars legalis iustitiae, sed est pars
544e12f679ad convert to xml
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parents: 26
diff changeset
2951 iustitiae communiter dictae, contra iustitiam legalem divisa sicut
53
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diff changeset
2952 excedens ipsam.</p><p title="II-II q. 120 a. 2 ad 2"><a name="43965"><span class="ref">[43965] IIª-IIae q. 120 a. 2 ad 2</span></a> Ad secundum
28
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diff changeset
2953 dicendum quod, sicut philosophus dicit, in V Ethic., epieikeia est
544e12f679ad convert to xml
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diff changeset
2954 melior quadam iustitia, scilicet legali quae observat verba legis.
544e12f679ad convert to xml
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diff changeset
2955 Quia tamen et ipsa est iustitia quaedam, non est melior omni
53
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diff changeset
2956 iustitia.</p><p title="II-II q. 120 a. 2 ad 3"><a name="43966"><span class="ref">[43966] IIª-IIae q. 120 a. 2 ad 3</span></a> Ad tertium
28
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diff changeset
2957 dicendum quod ad epieikeiam pertinet aliquid moderari, scilicet
544e12f679ad convert to xml
ht
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diff changeset
2958 observantiam verborum legis. Sed modestia quae ponitur pars
544e12f679ad convert to xml
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parents: 26
diff changeset
2959 temperantiae, moderatur exteriorem hominis vitam, puta in incessu
544e12f679ad convert to xml
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diff changeset
2960 vel habitu, vel aliis huiusmodi. Potest tamen esse quod nomen
544e12f679ad convert to xml
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diff changeset
2961 epieikeiae, apud Graecos, per quandam similitudinem transfertur ad
53
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diff changeset
2962 omnes moderationes.</p></div></div><div class="centro"><br/>
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diff changeset
2963 <p><a href="sth3106.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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2964 <a href="sth3121.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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2965 <br/>
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diff changeset
2966 <hr/>
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2967 <br/>
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diff changeset
2968 <address>© 2006 Fundación Tomás de Aquino quoad
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diff changeset
2969 hanc editionem<br/>
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diff changeset
2970 Iura omnia asservantur<br/>
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diff changeset
2971 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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diff changeset
2972 </div></body>
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diff changeset
2973 </html>