annotate summa/latin/sth4001.html @ 53:d777cc3962f2

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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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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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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIIª q. 1</title>
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19 </head>
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20 <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">tertia pars quaestio I</div><div class="centro">
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21 <table summary="Imago" align="center">
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22 <tr>
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23 <th><img align="middle" alt="Thomas de Aquino a Sassetta depictus" border="0" height="180" width="204" src="icons/bene180.jpg"/></th>
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24 </tr>
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25 </table>
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26 <br/>
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27 <span class="tres">Textum Leoninum Romae 1903 editum<br/>
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28 ac automato translatum a Roberto Busa SJ in taenias
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29 magneticas<br/>
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30 denuo recognovit Enrique Alarcón atque instruxit<br/>
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31 <br/></span><br/>
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32 <hr/>
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33 <br/>
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34 <p><a href="sth4000.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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35 <a href="sth4002.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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36 <script type="text/javascript" language="JavaScript">
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37 //
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38 &lt;!--
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39 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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43 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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102 document.write('&lt;\/SELECT&gt;');
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103 document.write('&lt;BR&gt;&lt;BR&gt;');
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104 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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105 document.write('&lt;\/FORM&gt;');
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106 // --&gt;
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107 //
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108 </script><br/>
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109 <hr/>
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110 <br/></div><div class="q" id="q1"><h2>Quaestio 1</h2><div class="p"><h3>Prooemium</h3><p title="III q. 1 pr."><a name="46732"><span class="ref">[46732]
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111 IIIª q. 1 pr.</span></a> Circa primum tria consideranda
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112 occurrunt, primo quidem, de convenientia incarnationis ipsius;
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113 secundo, de modo unionis verbi incarnati; tertio, de his quae
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114 consequuntur ad hanc unionem. Circa primum quaeruntur sex. Primo,
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115 utrum conveniens fuerit Deum incarnari. Secundo, utrum fuerit
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116 necessarium ad reparationem humani generis. Tertio, utrum, si non
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117 fuisset peccatum, Deus incarnatus fuisset. Quarto, utrum
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118 principalius sit incarnatus ad tollendum originale peccatum quam
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119 actuale. Quinto, utrum conveniens fuerit Deum incarnari a principio
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120 mundi. Sexto, utrum eius incarnatio differri debuerit usque in
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121 finem mundi.</p></div><div class="a"><h3>Articulus 1</h3><p title="III q. 1 a. 1 arg. 1"><a name="46733"><span class="ref">[46733] IIIª q. 1 a. 1 arg. 1</span></a> Ad primum sic
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122 proceditur. Videtur quod non fuerit conveniens Deum incarnari. Cum
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123 enim Deus ab aeterno sit ipsa essentia bonitatis, sic optimum est
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124 ipsum esse sicut ab aeterno fuit. Sed Deus ab aeterno fuit absque
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125 omni carne. Ergo convenientissimum est ipsum non esse carni unitum.
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126 Non ergo fuit conveniens Deum incarnari.</p><p title="III q. 1 a. 1 arg. 2"><a name="46734"><span class="ref">[46734] IIIª q. 1 a. 1 arg. 2</span></a> Praeterea, quae
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127 sunt in infinitum distantia, inconvenienter iunguntur, sicut
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128 inconveniens esset iunctura si quis pingeret imaginem in qua
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129 <i>humano capiti cervix iungeretur equina</i>. Sed Deus et caro in
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130 infinitum distant, cum Deus sit simplicissimus caro autem
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131 composita, et praecipue humana. Ergo inconveniens fuit quod Deus
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132 carni uniretur humanae.</p><p title="III q. 1 a. 1 arg. 3"><a name="46735"><span class="ref">[46735] IIIª q. 1 a. 1 arg. 3</span></a> Praeterea, sic
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133 distat corpus a summo spiritu sicut malitia a summa bonitate. Sed
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134 omnino esset inconveniens quod Deus, qui est summa bonitas,
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135 malitiam assumeret. Ergo non est conveniens quod summus spiritus
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136 increatus corpus assumeret.</p><p title="III q. 1 a. 1 arg. 4"><a name="46736"><span class="ref">[46736] IIIª q. 1 a. 1 arg. 4</span></a> Praeterea,
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137 inconveniens est ut qui excedit magna, contineatur in minimo; et
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138 cui imminet cura magnorum, ad parva se transferat. Sed Deum, qui
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139 totius mundi curam gerit, tota universitas capere non sufficit.
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140 Ergo videtur inconveniens quod <i>intra corpusculum vagientis
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141 infantiae lateat cui parum putatur universitas; et tandiu a sedibus
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142 suis absit ille regnator, atque ad unum corpusculum totius mundi
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143 cura transferatur</i>; ut Volusianus scribit ad Augustinum.</p><p title="III q. 1 a. 1 s. c."><a name="46737"><span class="ref">[46737] IIIª q. 1 a. 1 s. c.</span></a> Sed contra,
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144 illud videtur esse convenientissimum ut per visibilia monstrentur
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145 invisibilia Dei, ad hoc enim totus mundus est factus, ut patet per
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146 illud apostoli, Rom. I, <i>invisibilia Dei per ea quae facta sunt,
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147 intellecta, conspiciuntur</i>. Sed sicut Damascenus dicit, in
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148 principio III libri, <i>per incarnationis mysterium monstratur
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149 simul bonitas et sapientia et iustitia et potentia Dei</i> vel
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150 virtus, <i>bonitas quidem, quoniam non despexit proprii plasmatis
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151 infirmitatem; iustitia vero, quoniam non alium facit vincere
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152 tyrannum, neque vi eripit ex morte hominem; sapientia vero, quoniam
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153 invenit difficillimi decentissimam solutionem; potentia vero</i>,
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154 sive virtus, <i>infinita, quia nihil est maius quam Deum fieri
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155 hominem</i>. Ergo conveniens fuit Deum incarnari.</p><p title="III q. 1 a. 1 co."><a name="46738"><span class="ref">[46738] IIIª q. 1 a. 1 co.</span></a> Respondeo dicendum
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156 quod unicuique rei conveniens est illud quod competit sibi secundum
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157 rationem propriae naturae, sicut homini conveniens est ratiocinari
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158 quia hoc convenit sibi inquantum est rationalis secundum suam
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159 naturam. Ipsa autem natura Dei est bonitas, ut patet per Dionysium,
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160 I cap. de Div. Nom. Unde quidquid pertinet ad rationem boni,
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161 conveniens est Deo. Pertinet autem ad rationem boni ut se aliis
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162 communicet, ut patet per Dionysium, IV cap. de Div. Nom. Unde ad
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163 rationem summi boni pertinet quod summo modo se creaturae
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164 communicet. Quod quidem maxime fit per hoc quod <i>naturam creatam
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165 sic sibi coniungit ut una persona fiat ex tribus, verbo, anima et
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166 carne</i>, sicut dicit Augustinus, XIII de Trin. Unde manifestum
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167 est quod conveniens fuit Deum incarnari.</p><p title="III q. 1 a. 1 ad 1"><a name="46739"><span class="ref">[46739] IIIª q. 1 a. 1 ad 1</span></a> Ad primum ergo
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168 dicendum quod incarnationis mysterium non est impletum per hoc quod
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169 Deus sit aliquo modo a suo statu immutatus in quo ab aeterno non
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170 fuit, sed per hoc quod novo modo creaturae se univit, vel potius
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171 eam sibi. Est autem conveniens ut creatura, quae secundum rationem
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172 sui mutabilis est, non semper eodem modo se habeat. Et ideo, sicut
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173 creatura, cum prius non esset, in esse producta est, convenienter,
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174 cum prius non esset unita Deo, postmodum fuit ei unita.</p><p title="III q. 1 a. 1 ad 2"><a name="46740"><span class="ref">[46740] IIIª q. 1 a. 1 ad 2</span></a> Ad secundum
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175 dicendum quod uniri Deo in unitate personae non fuit conveniens
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176 carni humanae secundum conditionem suae naturae, quia hoc erat
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177 supra dignitatem ipsius. Conveniens tamen fuit Deo, secundum
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178 infinitam excellentiam bonitatis eius, ut sibi eam uniret pro
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179 salute humana.</p><p title="III q. 1 a. 1 ad 3"><a name="46741"><span class="ref">[46741] IIIª q. 1 a. 1 ad 3</span></a> Ad tertium
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180 dicendum quod quaelibet alia conditio secundum quam quaecumque
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181 creatura differt a creatore, a Dei sapientia est instituta, et ad
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182 Dei bonitatem ordinata, Deus enim propter suam bonitatem, cum sit
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183 increatus, immobilis, incorporeus, produxit creaturas mobiles et
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184 corporeas; et similiter malum poenae a Dei iustitia est introductum
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185 propter gloriam Dei. Malum vero culpae committitur per recessum ab
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186 arte divinae sapientiae et ab ordine divinae bonitatis. Et ideo
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187 conveniens esse potuit assumere naturam creatam, mutabilem,
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188 corpoream et poenalitati subiectam, non autem fuit conveniens ei
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189 assumere malum culpae.</p><p title="III q. 1 a. 1 ad 4"><a name="46742"><span class="ref">[46742] IIIª q. 1 a. 1 ad 4</span></a> Ad quartum
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190 dicendum quod, sicut Augustinus respondet, in epistola ad
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191 Volusianum, <i>non habet hoc Christiana doctrina, quod ita sit Deus
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192 infusus carni humanae ut curam gubernandae universitatis vel
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193 deseruerit vel amiserit, vel ad illud corpusculum quasi contractam
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194 transtulerit, hominum est iste sensus nihil nisi corpus valentium
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195 cogitare. Deus autem non mole, sed virtute magnus est, unde
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196 magnitudo virtutis eius nullas in angusto sentit angustias. Non est
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197 ergo incredibile, ut verbum hominis transiens simul auditur a
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198 multis et a singulis totum, quod verbum Dei permanens simul ubique
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199 sit totum</i>. Unde nullum inconveniens sequitur, Deo
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200 incarnato.</p></div><div class="a"><h3>Articulus 2</h3><p title="III q. 1 a. 2 arg. 1"><a name="46743"><span class="ref">[46743] IIIª q. 1 a. 2 arg. 1</span></a> Ad secundum sic
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201 proceditur. Videtur quod non fuerit necessarium ad reparationem
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202 humani generis verbum Dei incarnari. Verbo enim Dei, cum sit Deus
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203 perfectus, ut in primo habitum est, nihil virtutis per carnem
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204 assumptam accrevit. Si ergo verbum Dei incarnatum naturam
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205 reparavit, etiam absque carnis assumptione eam potuit reparare.</p><p title="III q. 1 a. 2 arg. 2"><a name="46744"><span class="ref">[46744] IIIª q. 1 a. 2 arg. 2</span></a> Praeterea, ad
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206 reparationem humanae naturae, quae per peccatum collapsa erat,
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207 nihil aliud requiri videbatur quam quod homo satisfaceret pro
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208 peccato. Non enim Deus ab homine requirere plus debet quam possit,
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209 et, cum pronior sit ad miserendum quam ad puniendum, sicut homini
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210 imputat actum peccati, ita etiam videtur quod ei imputet ad
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211 deletionem peccati actum contrarium. Non ergo fuit necessarium ad
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212 reparationem humanae naturae verbum Dei incarnari.</p><p title="III q. 1 a. 2 arg. 3"><a name="46745"><span class="ref">[46745] IIIª q. 1 a. 2 arg. 3</span></a> Praeterea, ad
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213 salutem hominis praecipue pertinet ut Deum revereatur, unde dicitur
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214 Malach. I, <i>si ego dominus, ubi timor meus? Si pater, ubi honor
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215 meus?</i> Sed ex hoc ipso homines Deum magis reverentur quod eum
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216 considerant super omnia elevatum, et ab hominum sensibus remotum,
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217 unde in Psalmo dicitur, <i>excelsus super omnes gentes dominus, et
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218 super caelos gloria eius</i>; et postea subditur, <i>quis sicut
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219 dominus Deus noster?</i> Quod ad reverentiam pertinet. Ergo videtur
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220 non convenire humanae saluti quod Deus nobis similis fieret per
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221 carnis assumptionem.</p><p title="III q. 1 a. 2 s. c."><a name="46746"><span class="ref">[46746] IIIª q. 1 a. 2 s. c.</span></a> Sed contra,
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222 illud per quod humanum genus liberatur a perditione, est
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223 necessarium ad humanam salutem. Sed mysterium divinae incarnationis
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224 est huiusmodi, secundum illud Ioan. III, <i>sic Deus dilexit mundum
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225 ut filium suum unigenitum daret, ut omnis qui credit in ipsum non
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226 pereat, sed habeat vitam aeternam</i>. Ergo necesse fuit ad humanam
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227 salutem Deum incarnari.</p><p title="III q. 1 a. 2 co."><a name="46747"><span class="ref">[46747] IIIª q. 1 a. 2 co.</span></a> Respondeo dicendum
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228 quod ad finem aliquem dicitur aliquid esse necessarium dupliciter,
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229 uno modo, sine quo aliquid esse non potest, sicut cibus est
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230 necessarius ad conservationem humanae vitae; alio modo, per quod
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231 melius et convenientius pervenitur ad finem, sicut equus
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232 necessarius est ad iter. Primo modo Deum incarnari non fuit
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233 necessarium ad reparationem humanae naturae, Deus enim per suam
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234 omnipotentem virtutem poterat humanam naturam multis aliis modis
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235 reparare. Secundo autem modo necessarium fuit Deum incarnari ad
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236 humanae naturae reparationem. Unde dicit Augustinus, XIII de Trin.,
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237 <i>ostendamus non alium modum possibilem Deo defuisse, cuius
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238 potestati omnia aequaliter subiacent, sed sanandae miseriae nostrae
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239 convenientiorem alium modum non fuisse</i>. Et hoc quidem
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240 considerari potest quantum ad promotionem hominis in bono. Primo
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241 quidem, quantum ad fidem, quae magis certificatur ex hoc quod ipsi
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242 Deo loquenti credit. Unde Augustinus dicit, XI de Civ. Dei, <i>ut
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243 homo fidentius ambularet ad veritatem, ipsa veritas, Dei filius,
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244 homine assumpto, constituit atque fundavit fidem</i>. Secundo,
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245 quantum ad spem, quae per hoc maxime erigitur. Unde Augustinus
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246 dicit, XIII de Trin., <i>nihil tam necessarium fuit ad erigendam
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247 spem nostram quam ut demonstraretur nobis quantum diligeret nos
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248 Deus. Quid vero huius rei isto indicio manifestius, quam ut Dei
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249 filius naturae nostrae dignatus est inire consortium?</i> Tertio,
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250 quantum ad caritatem, quae maxime per hoc excitatur. Unde
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251 Augustinus dicit, in libro de catechizandis rudibus, <i>quae maior
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252 causa est adventus domini, nisi ut ostenderet Deus dilectionem suam
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253 in nobis?</i> Et postea subdit, <i>si amare pigebat, saltem reamare
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254 non pigeat</i>. Quarto, quantum ad rectam operationem, in qua nobis
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255 exemplum se praebuit. Unde Augustinus dicit, in quodam sermone de
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256 nativitate domini, <i>homo sequendus non erat, qui videri poterat,
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257 Deus sequendus erat, qui videri non poterat. Ut ergo exhiberetur
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258 homini et qui ab homine videretur, et quem homo sequeretur, Deus
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259 factus est homo</i>. Quinto, quantum ad plenam participationem
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260 divinitatis, quae vere est hominis beatitudo, et finis humanae
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261 vitae. Et hoc collatum est nobis per Christi humanitatem, dicit
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262 enim Augustinus, in quodam sermone de Nativ. domini, <i>factus est
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263 Deus homo, ut homo fieret Deus</i>. Similiter etiam hoc utile fuit
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264 ad remotionem mali. Primo enim per hoc homo instruitur ne sibi
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265 Diabolum praeferat, et eum veneretur, qui est auctor peccati. Unde
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266 dicit Augustinus, XIII de Trin., <i>quando sic Deo coniungi potuit
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267 humana natura ut fieret una persona, superbi illi maligni spiritus
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268 non ideo se audeant homini praeponere quia non habent carnem</i>.
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269 Secundo, quia per hoc instruimur quanta sit dignitas humanae
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270 naturae, ne eam inquinemus peccando. Unde dicit Augustinus, in
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271 libro de vera religione, <i>demonstravit nobis Deus quam excelsum
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272 locum inter creaturas habeat humana natura, in hoc quod hominibus
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273 in vero homine apparuit</i>. Et Leo Papa dicit, in sermone de
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274 nativitate, <i>agnosce, o Christiane, dignitatem tuam, et divinae
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275 consors factus naturae, noli in veterem vilitatem degeneri
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276 conversatione redire</i>. Tertio quia, ad praesumptionem hominis
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277 tollendam, <i>gratia Dei, nullis meritis praecedentibus, in homine
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278 Christo nobis commendatur</i>, ut dicitur XIII de Trinitate.
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279 Quarto, quia <i>superbia hominis, quae maximum impedimentum est ne
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280 inhaereatur Deo per tantam Dei humilitatem redargui potest atque
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281 sanari</i>, ut Augustinus dicit ibidem. Quinto, ad liberandum
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282 hominem a servitute. Quod quidem, ut Augustinus dicit, XIII de
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283 Trin., <i>fieri debuit sic ut Diabolus iustitia hominis Iesu
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284 Christi superaretur</i>, quod factum est Christo satisfaciente pro
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285 nobis. Homo autem purus satisfacere non poterat pro toto humano
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286 genere; Deus autem satisfacere non debebat; unde oportebat Deum et
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287 hominem esse Iesum Christum. Unde et Leo Papa dicit, in sermone de
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288 Nativ., <i>suscipitur a virtute infirmitas, a maiestate humilitas,
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289 ut, quod nostris remediis congruebat, unus atque idem Dei et
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290 hominum mediator et mori ex uno, et resurgere posset ex altero.
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291 Nisi enim esset verus Deus, non afferret remedium, nisi esset homo
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292 verus, non praeberet exemplum</i>. Sunt autem et aliae plurimae
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293 utilitates quae consecutae sunt, supra comprehensionem sensus
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294 humani.</p><p title="III q. 1 a. 2 ad 1"><a name="46748"><span class="ref">[46748] IIIª q. 1 a. 2 ad 1</span></a> Ad primum ergo
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295 dicendum quod ratio illa procedit secundum primum modum necessarii,
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296 sine quo ad finem perveniri non potest.</p><p title="III q. 1 a. 2 ad 2"><a name="46749"><span class="ref">[46749] IIIª q. 1 a. 2 ad 2</span></a> Ad secundum
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297 dicendum quod aliqua satisfactio potest dici sufficiens dupliciter.
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298 Uno modo, perfecte, quia est condigna per quandam adaequationem ad
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299 recompensationem commissae culpae. Et sic hominis puri satisfactio
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300 sufficiens esse non potuit, quia tota natura humana erat per
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301 peccatum corrupta; nec bonum alicuius personae, vel etiam plurium,
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302 poterat per aequiparantiam totius naturae detrimentum recompensare.
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303 Tum etiam quia peccatum contra Deum commissum quandam infinitatem
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304 habet ex infinitate divinae maiestatis, tanto enim offensa est
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305 gravior, quanto maior est ille in quem delinquitur. Unde oportuit,
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306 ad condignam satisfactionem, ut actio satisfacientis haberet
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307 efficaciam infinitam, ut puta Dei et hominis existens. Alio modo
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308 potest dici satisfactio sufficiens imperfecte, scilicet secundum
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309 acceptationem eius qui est ea contentus, quamvis non sit condigna.
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310 Et hoc modo satisfactio puri hominis est sufficiens. Et quia omne
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311 imperfectum praesupponit aliquid perfectum, a quo sustentetur, inde
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312 est quod omnis puri hominis satisfactio efficaciam habet a
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313 satisfactione Christi.</p><p title="III q. 1 a. 2 ad 3"><a name="46750"><span class="ref">[46750] IIIª q. 1 a. 2 ad 3</span></a> Ad tertium
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314 dicendum quod Deus, assumendo carnem, suam maiestatem non minuit,
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315 et per consequens non minuitur ratio reverentiae ad ipsum. Quae
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316 augetur per augmentum cognitionis ipsius. Ex hoc autem quod nobis
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317 appropinquare voluit per carnis assumptionem, magis nos ad se
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318 cognoscendum attraxit.</p></div><div class="a"><h3>Articulus 3</h3><p title="III q. 1 a. 3 arg. 1"><a name="46751"><span class="ref">[46751] IIIª q. 1 a. 3 arg. 1</span></a> Ad tertium sic
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319 proceditur. Videtur quod, si homo non peccasset, nihilominus Deus
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320 incarnatus fuisset. Manente enim causa, manet effectus. Sed sicut
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321 Augustinus dicit, XIII de Trin., <i>alia multa sunt cogitanda in
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322 Christi incarnatione</i> praeter absolutionem a peccato, de quibus
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323 dictum est. Ergo, etiam si homo non peccasset, Deus incarnatus
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324 fuisset.</p><p title="III q. 1 a. 3 arg. 2"><a name="46752"><span class="ref">[46752] IIIª q. 1 a. 3 arg. 2</span></a> Praeterea, ad
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325 omnipotentiam divinae virtutis pertinet ut opera sua perficiat, et
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326 se manifestet per aliquem infinitum effectum. Sed nulla pura
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327 creatura potest dici infinitus effectus, cum sit finita per suam
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328 essentiam. In solo autem opere incarnationis videtur praecipue
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329 manifestari infinitus effectus divinae potentiae, per hoc quod in
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330 infinitum distantia coniunguntur, inquantum factum est quod homo
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331 esset Deus. In quo etiam opere maxime videtur perfici universum,
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332 per hoc quod ultima creatura, scilicet homo, primo principio
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333 coniungitur, scilicet Deo. Ergo, etiam si homo non peccasset, Deus
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334 incarnatus fuisset.</p><p title="III q. 1 a. 3 arg. 3"><a name="46753"><span class="ref">[46753] IIIª q. 1 a. 3 arg. 3</span></a> Praeterea,
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335 humana natura per peccatum non est facta capacior gratiae. Sed post
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336 peccatum capax est gratiae unionis, quae est maxima gratia. Ergo,
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337 si homo non peccasset, humana natura huius gratiae capax fuisset.
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338 Nec Deus subtraxisset naturae humanae bonum cuius capax erat. Ergo,
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339 si homo non peccasset, Deus incarnatus fuisset.</p><p title="III q. 1 a. 3 arg. 4"><a name="46754"><span class="ref">[46754] IIIª q. 1 a. 3 arg. 4</span></a> Praeterea,
28
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340 praedestinatio Dei est aeterna. Sed dicitur, Rom. I, de Christo,
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341 quod <i>praedestinatus est filius Dei in virtute</i>. Ergo etiam
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342 ante peccatum necessarium erat filium Dei incarnari, ad hoc quod
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343 Dei praedestinatio impleretur.</p><p title="III q. 1 a. 3 arg. 5"><a name="46755"><span class="ref">[46755] IIIª q. 1 a. 3 arg. 5</span></a> Praeterea,
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344 incarnationis mysterium est primo homini revelatum, ut patet per
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345 hoc quod dixit, <i>hoc nunc os ex ossibus meis</i>, etc., quod
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346 apostolus dicit esse <i>magnum sacramentum in Christo et
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347 Ecclesia</i>, ut patet Ephes. V. Sed homo non potuit esse praescius
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348 sui casus, eadem ratione qua nec Angelus, ut Augustinus probat,
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349 super Gen. ad Litt. Ergo, etiam si homo non peccasset, Deus
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350 incarnatus fuisset.</p><p title="III q. 1 a. 3 s. c."><a name="46756"><span class="ref">[46756] IIIª q. 1 a. 3 s. c.</span></a> Sed contra est
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351 quod Augustinus dicit, in libro de verbis Dom., exponens illud quod
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352 habetur Luc. XIX, <i>venit filius hominis quaerere et salvum facere
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353 quod perierat, si homo non peccasset, filius hominis non
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354 venisset</i>. Et I ad Tim. I, super illud verbum, <i>Christus venit
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355 in hunc mundum ut peccatores salvos faceret</i>, dicit Glossa,
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356 <i>nulla causa veniendi fuit Christo domino, nisi peccatores salvos
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357 facere. Tolle morbos, tolle vulnera, et nulla medicinae est
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358 causa</i>.</p><p title="III q. 1 a. 3 co."><a name="46757"><span class="ref">[46757] IIIª q. 1 a. 3 co.</span></a> Respondeo dicendum
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359 quod aliqui circa hoc diversimode opinantur. Quidam enim dicunt
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360 quod, etiam si homo non peccasset, Dei filius fuisset incarnatus.
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361 Alii vero contrarium asserunt. Quorum assertioni magis assentiendum
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362 videtur. Ea enim quae ex sola Dei voluntate proveniunt, supra omne
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363 debitum creaturae, nobis innotescere non possunt nisi quatenus in
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364 sacra Scriptura traduntur, per quam divina voluntas innotescit.
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365 Unde, cum in sacra Scriptura ubique incarnationis ratio ex peccato
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366 primi hominis assignetur, convenientius dicitur incarnationis opus
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367 ordinatum esse a Deo in remedium peccati, ita quod, peccato non
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368 existente, incarnatio non fuisset. Quamvis potentia Dei ad hoc non
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369 limitetur, potuisset enim, etiam peccato non existente, Deus
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370 incarnari.</p><p title="III q. 1 a. 3 ad 1"><a name="46758"><span class="ref">[46758] IIIª q. 1 a. 3 ad 1</span></a> Ad primum ergo
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371 dicendum quod omnes aliae causae quae sunt assignatae, pertinent ad
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372 remedium peccati. Si enim homo non peccasset, perfusus fuisset
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373 lumine divinae sapientiae, et iustitiae rectitudine perfectus a
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374 Deo, ad omnia necessaria cognoscenda. Sed quia homo, deserto Deo,
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375 ad corporalia collapsus erat, conveniens fuit ut Deus, carne
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376 assumpta, etiam per corporalia ei salutis remedium exhiberet. Unde
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377 dicit Augustinus, super illud Ioan. I cap., <i>verbum caro factum
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378 est, caro te obcaecaverat, caro te sanat, quoniam sic venit
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379 Christus ut de carne vitia carnis exstingueret</i>.</p><p title="III q. 1 a. 3 ad 2"><a name="46759"><span class="ref">[46759] IIIª q. 1 a. 3 ad 2</span></a> Ad secundum
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380 dicendum quod in ipso modo productionis rerum ex nihilo divina
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381 virtus infinita ostenditur. Ad perfectionem etiam universi sufficit
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382 quod naturali modo creatura ordinetur sic in Deum sicut in finem.
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383 Hoc autem excedit limites perfectionis naturae, ut creatura uniatur
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384 Deo in persona.</p><p title="III q. 1 a. 3 ad 3"><a name="46760"><span class="ref">[46760] IIIª q. 1 a. 3 ad 3</span></a> Ad tertium
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385 dicendum quod duplex capacitas attendi potest in humana natura. Una
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386 quidem secundum ordinem potentiae naturalis. Quae a Deo semper
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387 impletur, qui dat unicuique rei secundum suam capacitatem
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388 naturalem. Alia vero secundum ordinem divinae potentiae, cui omnis
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389 creatura obedit ad nutum. Et ad hoc pertinet ista capacitas. Non
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390 autem Deus omnem talem capacitatem naturae replet, alioquin, Deus
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391 non posset facere in creatura nisi quod facit; quod falsum est, ut
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392 in primo habitum est. Nihil autem prohibet ad aliquid maius humanam
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393 naturam productam esse post peccatum, Deus enim permittit mala
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394 fieri ut inde aliquid melius eliciat. Unde dicitur Rom. V, <i>ubi
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395 abundavit iniquitas, superabundavit et gratia</i>. Unde et in
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396 benedictione cerei paschalis dicitur, <i>o felix culpa, quae talem
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397 ac tantum meruit habere redemptorem</i>.</p><p title="III q. 1 a. 3 ad 4"><a name="46761"><span class="ref">[46761] IIIª q. 1 a. 3 ad 4</span></a> Ad quartum
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398 dicendum quod praedestinatio praesupponit praescientiam futurorum.
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399 Et ideo, sicut Deus praedestinat salutem alicuius hominis per
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400 orationem aliorum implendam, ita etiam praedestinavit opus
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401 incarnationis in remedium humani peccati.</p><p title="III q. 1 a. 3 ad 5"><a name="46762"><span class="ref">[46762] IIIª q. 1 a. 3 ad 5</span></a> Ad quintum
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402 dicendum quod nihil prohibet alicui revelari effectus cui non
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403 revelatur causa. Potuit ergo primo homini revelari incarnationis
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404 mysterium sine hoc quod esset praescius sui casus, non enim
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405 quicumque cognoscit effectum, cognoscit et causam.</p></div><div class="a"><h3>Articulus 4</h3><p title="III q. 1 a. 4 arg. 1"><a name="46763"><span class="ref">[46763] IIIª q. 1 a. 4 arg. 1</span></a> Ad quartum sic
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406 proceditur. Videtur quod Deus principalius incarnatus fuerit in
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407 remedium actualium peccatorum quam in remedium originalis peccati.
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408 Quanto enim peccatum est gravius, tanto magis humanae saluti
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409 adversatur, propter quam Deus est incarnatus. Sed peccatum actuale
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410 est gravius quam originale peccatum, minima enim poena debetur
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411 originali peccato, ut Augustinus dicit, contra Iulianum. Ergo
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412 principalius incarnatio Christi ordinatur ad deletionem actualium
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413 peccatorum.</p><p title="III q. 1 a. 4 arg. 2"><a name="46764"><span class="ref">[46764] IIIª q. 1 a. 4 arg. 2</span></a> Praeterea,
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414 peccato originali non debetur poena sensus, sed solum poena damni,
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415 ut in secundo habitum est. Sed Christus venit pro satisfactione
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416 peccatorum poenam sensus pati in cruce, non autem poenam damni,
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417 quia nullum defectum habuit divinae visionis aut fruitionis. Ergo
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418 principalius venit ad deletionem peccati actualis quam
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419 originalis.</p><p title="III q. 1 a. 4 arg. 3"><a name="46765"><span class="ref">[46765] IIIª q. 1 a. 4 arg. 3</span></a> Praeterea,
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420 sicut Chrysostomus dicit, in II de compunctione cordis, <i>hic est
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421 affectus servi fidelis, ut beneficia domini sui quae communiter
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422 omnibus data sunt, quasi sibi soli praestita reputet</i>, quasi
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423 enim de se solo loquens Paulus ita scribit, ad Galat. II,
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424 <i>dilexit me, et tradidit semetipsum pro me</i>. Sed propria
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425 peccata nostra sunt actualia, originale enim est commune peccatum.
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426 Ergo hunc affectum debemus habere, ut aestimemus eum principaliter
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427 propter actualia peccata venisse.</p><p title="III q. 1 a. 4 s. c."><a name="46766"><span class="ref">[46766] IIIª q. 1 a. 4 s. c.</span></a> Sed contra est
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428 quod Ioan. I dicitur, <i>ecce agnus Dei, ecce qui tollit peccata
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429 mundi</i>.</p><p title="III q. 1 a. 4 co."><a name="46767"><span class="ref">[46767] IIIª q. 1 a. 4 co.</span></a> Respondeo dicendum
28
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430 quod certum est Christum venisse in hunc mundum non solum ad
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431 delendum illud peccatum quod traductum est originaliter in
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432 posteros, sed etiam ad deletionem omnium peccatorum quae postmodum
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433 superaddita sunt, non quod omnia deleantur (quod est propter
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434 defectum hominum, qui Christo non inhaerent, secundum illud Ioan.
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435 III, <i>venit lux in mundum, et dilexerunt homines magis tenebras
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436 quam lucem</i>), sed quia ipse exhibuit quod sufficiens fuit ad
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437 omnem deletionem. Unde dicitur Rom. V, <i>non sicut delictum, sic
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438 et donum, nam iudicium ex uno in condemnationem, gratia autem ex
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439 multis delictis in iustificationem</i>. Tanto autem principalius ad
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440 alicuius peccati deletionem Christus venit, quanto illud peccatum
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441 maius est. Dicitur autem maius aliquid dupliciter. Uno modo,
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442 intensive, sicut est maior albedo quae est intensior. Et per hunc
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443 modum maius est peccatum actuale quam originale, quia plus habet de
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444 ratione voluntarii, ut in secundo dictum est. Alio modo dicitur
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445 aliquid maius extensive, sicut dicitur maior albedo quae est in
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446 maiori superficie. Et hoc modo peccatum originale, per quod totum
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447 genus humanum inficitur, est maius quolibet peccato actuali, quod
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448 est proprium singularis personae. Et quantum ad hoc, Christus
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449 principalius venit ad tollendum originale peccatum, inquantum
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450 <i>bonum gentis divinius est quam bonum unius</i>, ut dicitur in I
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451 Ethic.</p><p title="III q. 1 a. 4 ad 1"><a name="46768"><span class="ref">[46768] IIIª q. 1 a. 4 ad 1</span></a> Ad primum ergo
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452 dicendum quod ratio illa procedit de intensiva magnitudine
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453 peccati.</p><p title="III q. 1 a. 4 ad 2"><a name="46769"><span class="ref">[46769] IIIª q. 1 a. 4 ad 2</span></a> Ad secundum
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454 dicendum quod peccato originali in futura retributione non debetur
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455 poena sensus, poenalitates tamen quas sensibiliter in hac vita
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456 patimur, sicut famem, sitim, mortem et alia huiusmodi, ex peccato
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457 originali procedunt. Et ideo Christus, ut plene pro peccato
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458 originali satisfaceret, voluit sensibilem dolorem pati, ut mortem
53
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459 et alia huiusmodi in seipso consummaret.</p><p title="III q. 1 a. 4 ad 3"><a name="46770"><span class="ref">[46770] IIIª q. 1 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
460 dicendum quod, sicut Chrysostomus ibidem inducit, verba illa
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diff changeset
461 dicebat apostolus, <i>non quasi diminuere volens amplissima et per
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diff changeset
462 orbem terrarum diffusa Christi munera, sed ut pro omnibus se solum
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463 indicaret obnoxium. Quid enim interest si et aliis praestitit, cum
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diff changeset
464 quae tibi sunt praestita ita integra sunt et ita perfecta quasi
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465 nulli alii ex his aliquid fuerit praestitum?</i> Ex hoc ergo quod
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466 aliquis debet sibi reputare beneficia Christi praestita esse, non
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467 debet existimare quod non sint praestita aliis. Et ideo non
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468 excluditur quin principalius venerit abolere peccatum totius
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469 naturae quam peccatum unius personae. Sed illud peccatum commune
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470 ita perfecte curatum est in unoquoque ac si in eo solo esset
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471 curatum. Et praeterea, propter unionem caritatis, totum quod
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472 omnibus est impensum, unusquisque debet sibi adscribere.</p></div><div class="a"><h3>Articulus 5</h3><p title="III q. 1 a. 5 arg. 1"><a name="46771"><span class="ref">[46771] IIIª q. 1 a. 5 arg. 1</span></a> Ad quintum sic
28
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473 proceditur. Videtur quod conveniens fuisset Deum incarnari a
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diff changeset
474 principio humani generis. Incarnationis enim opus ex immensitate
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diff changeset
475 divinae caritatis processit, secundum illud Ephes. II, <i>Deus, qui
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diff changeset
476 dives est in misericordia, propter nimiam caritatem suam qua
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477 dilexit nos, cum essemus mortui peccatis, convivificavit nos in
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478 Christo</i>. Sed caritas non tardat subvenire amico necessitatem
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diff changeset
479 patienti, secundum illud Prov. III, <i>ne dicas amico tuo, vade et
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480 revertere, cras dabo tibi; cum statim possis dare</i>. Ergo Deus
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diff changeset
481 incarnationis opus differre non debuit, sed statim a principio per
53
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482 suam incarnationem humano generi subvenire.</p><p title="III q. 1 a. 5 arg. 2"><a name="46772"><span class="ref">[46772] IIIª q. 1 a. 5 arg. 2</span></a> Praeterea, I
28
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diff changeset
483 Tim. I dicitur, <i>Christus venit in hunc mundum peccatores salvos
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484 facere</i>. Sed plures salvati fuissent si a principio humani
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diff changeset
485 generis Deus incarnatus fuisset, plurimi enim, ignorantes Deum, in
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486 suo peccato perierunt in diversis saeculis. Ergo convenientius
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487 fuisset quod a principio humani generis Deus incarnatus
53
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488 fuisset.</p><p title="III q. 1 a. 5 arg. 3"><a name="46773"><span class="ref">[46773] IIIª q. 1 a. 5 arg. 3</span></a> Praeterea, opus
28
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diff changeset
489 gratiae non est minus ordinatum quam opus naturae. Sed <i>natura
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diff changeset
490 initium sumit a perfectis</i>, ut dicit Boetius, in libro de
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491 consolatione. Ergo opus gratiae debuit a principio esse perfectum.
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492 Sed in opere incarnationis consideratur perfectio gratiae, secundum
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diff changeset
493 illud, <i>verbum caro factum est</i>, et postea subditur, <i>plenum
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diff changeset
494 gratiae et veritatis</i>. Ergo Christus a principio humani generis
53
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495 debuit incarnari.</p><p title="III q. 1 a. 5 s. c."><a name="46774"><span class="ref">[46774] IIIª q. 1 a. 5 s. c.</span></a> Sed contra est
28
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496 quod dicitur Galat. IV, <i>at ubi venit plenitudo temporis, misit
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diff changeset
497 Deus filium suum, factum ex muliere</i>, ubi dicit Glossa quod
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498 <i>plenitudo temporis est quod praefinitum fuit a Deo patre quando
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499 mitteret filium suum</i>. Sed Deus sua sapientia omnia definivit.
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diff changeset
500 Ergo convenientissimo tempore Deus est incarnatus. Et sic non fuit
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501 conveniens quod a principio humani generis Deus incarnaretur.</p><p title="III q. 1 a. 5 co."><a name="46775"><span class="ref">[46775] IIIª q. 1 a. 5 co.</span></a> Respondeo dicendum
28
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502 quod, cum opus incarnationis principaliter ordinetur ad
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503 reparationem naturae humanae per peccati abolitionem manifestum est
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504 quod non fuit conveniens a principio humani generis, ante peccatum,
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505 Deum incarnatum fuisse, non enim datur medicina nisi iam infirmis.
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506 Unde ipse dominus dicit, Matth. IX, <i>non est opus valentibus
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507 medicus, sed male habentibus, non enim veni vocare iustos, sed
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508 peccatores</i>. Sed non etiam statim post peccatum conveniens fuit
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509 Deum incarnari. Primo quidem, propter conditionem humani peccati,
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diff changeset
510 quod ex superbia provenerat, unde eo modo erat homo liberandus ut,
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511 humiliatus, recognosceret se liberatore indigere. Unde super illud
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diff changeset
512 Galat. III, <i>ordinata per Angelos in manu mediatoris</i>, dicit
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diff changeset
513 Glossa, <i>magno consilio factum est ut, post hominis casum, non
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diff changeset
514 illico Dei filius mitteretur. Reliquit enim Deus prius hominem in
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diff changeset
515 libertate arbitrii, in lege naturali, ut sic vires naturae suae
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516 cognosceret. Ubi cum deficeret, legem accepit. Qua data, invaluit
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diff changeset
517 morbus, non legis, sed naturae vitio, ut ita, cognita sua
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518 infirmitate, clamaret ad medicum, et gratiae quaereret
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519 auxilium</i>. Secundo, propter ordinem promotionis in bonum,
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diff changeset
520 secundum quem ab imperfecto ad perfectum proceditur. Unde apostolus
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diff changeset
521 dicit, I ad Cor. XV, <i>non prius quod spirituale est, sed quod
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522 animale, deinde quod spirituale. Primus homo de terra, terrenus,
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523 secundus homo de caelo, caelestis</i>. Tertio, propter dignitatem
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524 ipsius verbi incarnati. Quia super illud Galat. IV, <i>ubi venit
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diff changeset
525 plenitudo temporis</i>, dicit Glossa, <i>quanto maior iudex
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diff changeset
526 veniebat, tanto praeconum series longior praecedere debebat</i>.
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527 Quarto, ne fervor fidei temporis prolixitate tepesceret. Quia circa
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diff changeset
528 finem mundi <i>refrigescet caritas multorum</i>, et Luc. XVIII
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diff changeset
529 dicitur, <i>cum filius hominis veniet, putasne inveniet fidem super
53
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530 terram?</i></p><p title="III q. 1 a. 5 ad 1"><a name="46776"><span class="ref">[46776] IIIª q. 1 a. 5 ad 1</span></a> Ad primum ergo
28
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531 dicendum quod caritas non differt amico subvenire, salva tamen
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532 negotiorum opportunitate et personarum conditione. Si enim medicus
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533 statim a principio aegritudinis medicinam daret infirmo, minus
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534 proficeret, vel magis laederet quam iuvaret. Et ideo etiam dominus
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diff changeset
535 non statim incarnationis remedium humano generi exhibuit, ne illud
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diff changeset
536 contemneret ex superbia, si prius suam infirmitatem non
53
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537 cognosceret.</p><p title="III q. 1 a. 5 ad 2"><a name="46777"><span class="ref">[46777] IIIª q. 1 a. 5 ad 2</span></a> Ad secundum
28
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diff changeset
538 dicendum quod Augustinus ad hoc respondet, in libro de sex
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diff changeset
539 quaestionibus Paganorum, dicens, qu. II, quod <i>tunc voluit
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diff changeset
540 Christus hominibus apparere, et apud eos praedicari suam doctrinam,
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diff changeset
541 quando et ubi sciebat esse qui in eum fuerant credituri. His enim
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542 temporibus, et his in locis, tales homines in eius praedicatione
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diff changeset
543 futuros esse sciebat quales, non quidem omnes, sed tamen multi in
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diff changeset
544 eius corporali praesentia fuerunt, qui nec in eum, suscitatis
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diff changeset
545 mortuis, credere voluerunt</i>. Sed hanc responsionem reprobans
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diff changeset
546 idem Augustinus dicit, in libro de perseverantia, <i>nunquid
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diff changeset
547 possumus dicere Tyrios aut Sidonios, talibus apud se virtutibus
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548 factis, credere noluisse, aut credituros non fuisse si fierent, cum
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diff changeset
549 ipse dominus eis attestetur quod acturi essent magnae humilitatis
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diff changeset
550 poenitentiam, si in eis facta essent divinarum illa signa
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diff changeset
551 virtutum?</i> Proinde, ut ipse solvens subdit, <i>sicut apostolus
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diff changeset
552 ait, non est volentis neque currentis, sed miserentis Dei, qui his
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diff changeset
553 quos praevidit, si apud eos facta essent, suis miraculis
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diff changeset
554 credituros, quibus voluit subvenit, aliis autem non subvenit, de
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diff changeset
555 quibus in sua praedestinatione, occulte quidem sed iuste, aliud
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556 iudicavit. Ita misericordiam eius in his qui liberantur, et
53
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557 veritatem in his qui puniuntur sine dubitatione credamus</i>.</p><p title="III q. 1 a. 5 ad 3"><a name="46778"><span class="ref">[46778] IIIª q. 1 a. 5 ad 3</span></a> Ad tertium
28
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diff changeset
558 dicendum quod perfectum est prius imperfecto, in diversis quidem,
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diff changeset
559 tempore et natura, oportet enim quod perfectum sit quod alia ad
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diff changeset
560 perfectionem adducit, sed in uno et eodem imperfectum est prius
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561 tempore, etsi sit posterius natura. Sic ergo imperfectionem naturae
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562 humanae duratione praecedit aeterna Dei perfectio, sed sequitur
53
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563 ipsam consummata perfectio in unione ad Deum.</p></div><div class="a"><h3>Articulus 6</h3><p title="III q. 1 a. 6 arg. 1"><a name="46779"><span class="ref">[46779] IIIª q. 1 a. 6 arg. 1</span></a> Ad sextum sic
28
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diff changeset
564 proceditur. Videtur quod incarnationis opus differri debuerit usque
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diff changeset
565 in finem mundi. Dicitur enim in Psalmo, <i>senectus mea in
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diff changeset
566 misericordia uberi</i>, idest, in novissimo, ut Glossa dicit. Sed
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diff changeset
567 tempus incarnationis est maxime tempus misericordiae, secundum
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diff changeset
568 illud Psalmi, <i>quoniam venit tempus miserendi eius</i>. Ergo
53
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569 incarnatio debuit differri usque in finem mundi.</p><p title="III q. 1 a. 6 arg. 2"><a name="46780"><span class="ref">[46780] IIIª q. 1 a. 6 arg. 2</span></a> Praeterea,
28
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diff changeset
570 sicut dictum est, perfectum, in eodem, tempore est posterius
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571 imperfecto. Ergo id quod est maxime perfectum, debet esse ultimo in
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diff changeset
572 tempore. Sed summa perfectio humanae naturae est in unione ad
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diff changeset
573 verbum, quia <i>in Christo complacuit omnem plenitudinem
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diff changeset
574 divinitatis inhabitare</i>, ut apostolus dicit, Coloss. I. Ergo
53
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575 incarnatio debuit differri usque in finem mundi.</p><p title="III q. 1 a. 6 arg. 3"><a name="46781"><span class="ref">[46781] IIIª q. 1 a. 6 arg. 3</span></a> Praeterea, non
28
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diff changeset
576 est conveniens fieri per duo quod per unum fieri potest. Sed unus
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diff changeset
577 Christi adventus sufficere poterat ad salutem humanae naturae, qui
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diff changeset
578 erit in fine mundi. Ergo non oportuit quod antea veniret per
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diff changeset
579 incarnationem. Et ita incarnatio differri debuit usque in finem
53
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diff changeset
580 mundi.</p><p title="III q. 1 a. 6 s. c."><a name="46782"><span class="ref">[46782] IIIª q. 1 a. 6 s. c.</span></a> Sed contra est
28
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diff changeset
581 quod dicitur Habacuc III, <i>in medio annorum notum facies</i>. Non
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diff changeset
582 ergo debuit incarnationis mysterium, per quod mundo innotuit, usque
53
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diff changeset
583 in finem mundi differri.</p><p title="III q. 1 a. 6 co."><a name="46783"><span class="ref">[46783] IIIª q. 1 a. 6 co.</span></a> Respondeo dicendum
28
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diff changeset
584 quod, sicut non fuit conveniens Deum incarnari a principio mundi,
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diff changeset
585 ita non fuit conveniens quod incarnatio differretur usque in finem
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diff changeset
586 mundi. Quod quidem apparet, primo, ex unione divinae et humanae
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diff changeset
587 naturae. Sicut enim dictum est, perfectum uno modo tempore
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588 praecedit imperfectum, in eo enim quod de imperfecto fit perfectum,
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diff changeset
589 imperfectum tempore praecedit perfectum; in eo vero quod est
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diff changeset
590 perfectionis causa efficiens, perfectum tempore praecedit
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diff changeset
591 imperfectum. In opere autem incarnationis utrumque concurrit. Quia
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diff changeset
592 natura humana in ipsa incarnatione est perducta ad summam
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diff changeset
593 perfectionem, et ideo non decuit quod a principio humani generis
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diff changeset
594 incarnatio facta fuisset. Sed ipsum verbum incarnatum est
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diff changeset
595 perfectionis humanae causa efficiens, secundum illud Ioan. I, <i>de
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diff changeset
596 plenitudine eius omnes accepimus</i>, et ideo non debuit
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diff changeset
597 incarnationis opus usque in finem mundi differri. Sed perfectio
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598 gloriae, ad quam perducenda est ultimo natura humana per verbum
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diff changeset
599 incarnatum, erit in fine mundi. Secundo, ex effectu humanae
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diff changeset
600 salutis. Ut enim dicitur in libro de quaest. Nov. et Vet. Test.,
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diff changeset
601 <i>in potestate dantis est quando vel quantum velit misereri. Venit
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diff changeset
602 ergo quando et subveniri debere scivit, et gratum futurum
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603 beneficium. Cum enim languore quodam humani generis obsolescere
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diff changeset
604 coepisset cognitio Dei inter homines et mores immutarentur, eligere
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diff changeset
605 dignatus est Abraham, in quo forma esset renovatae notitiae Dei et
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diff changeset
606 morum. Et cum adhuc reverentia segnior esset, postea per Moysen
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diff changeset
607 legem litteris dedit. Et quia eam gentes spreverunt non se
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608 subiicientes ei, neque hi qui acceperunt servaverunt, motus
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diff changeset
609 misericordia dominus misit filium suum, qui, data omnibus
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610 remissione peccatorum, Deo patri illos iustificatos offerret</i>.
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611 Si autem hoc remedium differretur usque in finem mundi, totaliter
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612 Dei notitia et reverentia et morum honestas abolita fuisset in
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613 terris. Tertio apparet quod hoc non fuisset conveniens ad
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614 manifestationem divinae virtutis, quae pluribus modis homines
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615 salvavit, non solum per fidem futuri, sed etiam per fidem
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616 praesentis et praeteriti.</p><p title="III q. 1 a. 6 ad 1"><a name="46784"><span class="ref">[46784] IIIª q. 1 a. 6 ad 1</span></a> Ad primum ergo
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617 dicendum quod Glossa illa exponit de misericordia perducente ad
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618 gloriam. Si tamen referatur ad misericordiam exhibitam humano
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619 generi per incarnationem Christi, sciendum est quod, sicut
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620 Augustinus dicit, in libro Retractationum, tempus incarnationis
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621 potest comparari iuventuti humani generis, <i>propter vigorem
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622 fervoremque fidei, quae per dilectionem operatur</i>, senectuti
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623 autem, quae est sexta aetas, <i>propter numerum temporum, quia
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624 Christus venit in sexta aetate. Et quamvis in corpore non possit
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625 esse simul iuventus et senectus, potest tamen simul esse in anima,
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626 illa propter alacritatem, ista propter gravitatem</i>. Et ideo in
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627 libro octogintatrium quaest., alicubi dixit Augustinus quod <i>non
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628 oportuit divinitus venire magistrum, cuius imitatione humanum genus
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629 in mores optimos formaretur, nisi tempore iuventutis</i> alibi
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630 autem dixit Christum in sexta aetate humani generis, tanquam in
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631 senectute, venisse.</p><p title="III q. 1 a. 6 ad 2"><a name="46785"><span class="ref">[46785] IIIª q. 1 a. 6 ad 2</span></a> Ad secundum
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632 dicendum quod opus incarnationis non solum est considerandum ut
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633 terminus motus de imperfecto ad perfectum, sed ut principium
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634 perfectionis in humana natura, ut dictum est.</p><p title="III q. 1 a. 6 ad 3"><a name="46786"><span class="ref">[46786] IIIª q. 1 a. 6 ad 3</span></a> Ad tertium
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635 dicendum quod, sicut Chrysostomus dicit, super illud Ioan., <i>non
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636 misit Deus filium suum in mundum ut iudicet mundum, duo sunt
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637 Christi adventus, primus quidem, ut remittat peccata; secundus, ut
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638 iudicet. Si enim hoc non fecisset, universi simul perditi essent,
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639 omnes enim peccaverunt, et egent gloria Dei</i>. Unde patet quod
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640 non debuit adventum misericordiae differre usque in finem
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641 mundi.</p></div></div><div class="centro"><br/>
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642 <p><a href="sth4000.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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643 <a href="sth4002.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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644 <br/>
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645 <hr/>
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646 <br/>
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647 <address>© 2006 Fundación Tomás de Aquino quoad
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648 hanc editionem<br/>
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649 Iura omnia asservantur<br/>
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650 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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651 </div></body>
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652 </html>