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annotate summa/latin/sth2074.html @ 78:e182d4ea85ca

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author ht
date Sun, 10 Jan 2010 15:13:57 +0000
parents d777cc3962f2
children 71f2c033089e
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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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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, Iª-IIae q.
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19 74</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">prima pars secundae partis quaestio LXXIV</div><div class="centro">
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22 <table summary="Imago" align="center">
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23 <tr>
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24 <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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25 </tr>
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26 </table>
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27 <br/>
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28 <span class="tres">Textum Leoninum Romae 1892 editum<br/>
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29 ac automato translatum a Roberto Busa SJ in taenias
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30 magneticas<br/>
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31 denuo recognovit Enrique Alarcón atque instruxit<br/>
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32 <br/></span><br/>
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33 <hr/>
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34 <br/>
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35 <p><a href="sth2073.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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36 <a href="sth2075.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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37 <script type="text/javascript" language="JavaScript">
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38 //
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39 &lt;!--
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40 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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41 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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133 document.write('&lt;OPTION VALUE="#36776"&gt;I&amp;ordf;-IIae q. 74 a. 10 s. c.');
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134 document.write('&lt;OPTION VALUE="#36777"&gt;I&amp;ordf;-IIae q. 74 a. 10 co.');
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135 document.write('&lt;OPTION VALUE="#36778"&gt;I&amp;ordf;-IIae q. 74 a. 10 ad 1');
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136 document.write('&lt;OPTION VALUE="#36779"&gt;I&amp;ordf;-IIae q. 74 a. 10 ad 2');
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137 document.write('&lt;OPTION VALUE="#36780"&gt;I&amp;ordf;-IIae q. 74 a. 10 ad 3');
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138 document.write('&lt;\/SELECT&gt;');
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139 document.write('&lt;BR&gt;&lt;BR&gt;');
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140 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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141 document.write('&lt;\/FORM&gt;');
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142 // --&gt;
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143 //
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144 </script><br/>
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145 <hr/>
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146 <br/></div><div class="q" id="q74"><h2>Quaestio 74</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 74 pr."><a name="36692"><span class="ref">[36692]
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147 Iª-IIae q. 74 pr.</span></a> Deinde considerandum est de
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148 subiecto vitiorum, sive peccatorum. Et circa hoc quaeruntur decem.
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149 Primo, utrum voluntas possit esse subiectum peccati. Secundo, utrum
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150 voluntas sola sit peccati subiectum. Tertio, utrum sensualitas
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151 possit esse subiectum peccati. Quarto, utrum possit esse subiectum
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152 peccati mortalis. Quinto, utrum ratio possit esse subiectum
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153 peccati. Sexto, utrum delectatio morosa, vel non morosa, sit in
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154 ratione inferiori sicut in subiecto. Septimo, utrum peccatum
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155 consensus in actum sit in superiori ratione sicut in subiecto.
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156 Octavo, utrum ratio inferior possit esse subiectum peccati
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157 mortalis. Nono, utrum ratio superior possit esse subiectum peccati
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158 venialis. Decimo, utrum in ratione superiori possit esse peccatum
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159 veniale circa proprium obiectum.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 74 a. 1 arg. 1"><a name="36693"><span class="ref">[36693] Iª-IIae q. 74 a. 1 arg. 1</span></a> Ad primum
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160 sic proceditur. Videtur quod voluntas non possit esse subiectum
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161 peccati. Dicit enim Dionysius, in IV cap. de Div. Nom., quod
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162 <i>malum est praeter voluntatem et intentionem</i>. Sed peccatum
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163 habet rationem mali. Ergo peccatum non potest esse in
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164 voluntate.</p><p title="I-II q. 74 a. 1 arg. 2"><a name="36694"><span class="ref">[36694] Iª-IIae q. 74 a. 1 arg. 2</span></a> Praeterea,
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165 voluntas est boni, vel apparentis boni. Ex hoc autem quod voluntas
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166 vult bonum, non peccat, hoc autem quod vult apparens bonum quod non
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167 est vere bonum, magis pertinere videtur ad defectum virtutis
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168 apprehensivae quam ad defectum voluntatis. Ergo peccatum nullo modo
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169 est in voluntate.</p><p title="I-II q. 74 a. 1 arg. 3"><a name="36695"><span class="ref">[36695] Iª-IIae q. 74 a. 1 arg. 3</span></a> Praeterea,
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170 non potest esse idem subiectum peccati, et causa efficiens, quia
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171 causa efficiens et materialis non incidunt in idem, ut dicitur in
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172 II Physic. Sed voluntas est causa efficiens peccati, prima enim
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173 causa peccandi est voluntas, ut Augustinus dicit, in libro de
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174 duabus animabus. Ergo non est subiectum peccati.</p><p title="I-II q. 74 a. 1 s. c."><a name="36696"><span class="ref">[36696] Iª-IIae q. 74 a. 1 s. c.</span></a> Sed contra
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175 est quod Augustinus dicit, in libro Retract., quod <i>voluntas est
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176 qua peccatur, et recte vivitur</i>.</p><p title="I-II q. 74 a. 1 co."><a name="36697"><span class="ref">[36697] Iª-IIae q. 74 a. 1 co.</span></a> Respondeo
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177 dicendum quod peccatum quidam actus est, sicut supra dictum est.
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178 Actuum autem quidam transeunt in exteriorem materiam, ut urere et
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179 secare, et huiusmodi actus habent pro materia et subiecto id in
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180 quod transit actio; sicut philosophus dicit, in III Physic., quod
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181 motus est actus mobilis a movente. Quidam vero actus sunt non
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182 transeuntes in exteriorem materiam, sed manentes in agente, sicut
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183 appetere et cognoscere, et tales actus sunt omnes actus morales,
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184 sive sint actus virtutum, sive peccatorum. Unde oportet quod
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185 proprium subiectum actus peccati sit potentia quae est principium
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186 actus. Cum autem proprium sit actuum moralium quod sint voluntarii,
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187 ut supra habitum est; sequitur quod voluntas, quae est principium
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188 actuum voluntariorum, sive bonorum sive malorum, quae sunt peccata,
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189 sit principium peccatorum. Et ideo sequitur quod peccatum sit in
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190 voluntate sicut in subiecto.</p><p title="I-II q. 74 a. 1 ad 1"><a name="36698"><span class="ref">[36698] Iª-IIae q. 74 a. 1 ad 1</span></a> Ad primum
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191 ergo dicendum quod malum dicitur esse praeter voluntatem, quia
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192 voluntas non tendit in ipsum sub ratione mali. Sed quia aliquod
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193 malum est apparens bonum, ideo voluntas aliquando appetit aliquod
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194 malum. Et secundum hoc peccatum est in voluntate.</p><p title="I-II q. 74 a. 1 ad 2"><a name="36699"><span class="ref">[36699] Iª-IIae q. 74 a. 1 ad 2</span></a> Ad secundum
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195 dicendum quod si defectus apprehensivae virtutis nullo modo
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196 subiaceret voluntati, non esset peccatum nec in voluntate nec in
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197 apprehensiva virtute, sicut patet in his qui habent ignorantiam
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198 invincibilem. Et ideo relinquitur quod etiam defectus apprehensivae
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199 virtutis subiacens voluntati, deputetur in peccatum.</p><p title="I-II q. 74 a. 1 ad 3"><a name="36700"><span class="ref">[36700] Iª-IIae q. 74 a. 1 ad 3</span></a> Ad tertium
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200 dicendum quod ratio illa procedit in causis efficientibus quarum
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201 actiones transeunt in materiam exteriorem, et quae non movent se,
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202 sed alia. Cuius contrarium est in voluntate. Unde ratio non
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203 sequitur.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 74 a. 2 arg. 1"><a name="36701"><span class="ref">[36701] Iª-IIae q. 74 a. 2 arg. 1</span></a> Ad secundum
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204 sic proceditur. Videtur quod sola voluntas sit subiectum peccati.
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205 Dicit enim Augustinus, in libro de duabus animabus, quod <i>non
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206 nisi voluntate peccatur</i>. Sed peccatum est sicut in subiecto in
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207 potentia qua peccatur. Ergo sola voluntas est subiectum
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208 peccati.</p><p title="I-II q. 74 a. 2 arg. 2"><a name="36702"><span class="ref">[36702] Iª-IIae q. 74 a. 2 arg. 2</span></a> Praeterea,
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209 peccatum est quoddam malum contra rationem. Sed bonum et malum ad
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210 rationem pertinens, est obiectum solius voluntatis. Ergo sola
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211 voluntas est subiectum peccati.</p><p title="I-II q. 74 a. 2 arg. 3"><a name="36703"><span class="ref">[36703] Iª-IIae q. 74 a. 2 arg. 3</span></a> Praeterea,
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212 omne peccatum est actus voluntarius, quia, ut dicit Augustinus, in
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213 libro de Lib. Arb., <i>peccatum adeo est voluntarium, quod si non
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214 sit voluntarium, non est peccatum</i>. Sed actus aliarum virium non
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215 sunt voluntarii nisi inquantum illae vires moventur a voluntate.
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216 Hoc autem non sufficit ad hoc quod sint subiectum peccati, quia
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217 secundum hoc etiam membra exteriora, quae moventur a voluntate,
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218 essent subiectum peccati; quod patet esse falsum. Ergo sola
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219 voluntas est subiectum peccati.</p><p title="I-II q. 74 a. 2 s. c."><a name="36704"><span class="ref">[36704] Iª-IIae q. 74 a. 2 s. c.</span></a> Sed contra,
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220 peccatum virtuti contrariatur. Contraria autem sunt circa idem. Sed
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221 aliae etiam vires animae praeter voluntatem, sunt subiecta
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222 virtutum, ut supra dictum est. Ergo non sola voluntas est subiectum
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223 peccati.</p><p title="I-II q. 74 a. 2 co."><a name="36705"><span class="ref">[36705] Iª-IIae q. 74 a. 2 co.</span></a> Respondeo
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224 dicendum quod, sicut ex praedictis patet, omne quod est principium
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225 voluntarii actus, est subiectum peccati. Actus autem voluntarii
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226 dicuntur non solum illi qui eliciuntur a voluntate, sed etiam illi
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227 qui a voluntate imperantur; ut supra dictum est, cum de voluntario
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228 ageretur. Unde non sola voluntas potest esse subiectum peccati, sed
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229 omnes illae potentiae quae possunt moveri ad suos actus, vel ab eis
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230 reprimi, per voluntatem. Et eaedem etiam potentiae sunt subiecta
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231 habituum moralium bonorum vel malorum, quia eiusdem est actus et
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232 habitus.</p><p title="I-II q. 74 a. 2 ad 1"><a name="36706"><span class="ref">[36706] Iª-IIae q. 74 a. 2 ad 1</span></a> Ad primum
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233 ergo dicendum quod non peccatur nisi voluntate sicut primo movente,
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234 aliis autem potentiis peccatur sicut ab ea motis.</p><p title="I-II q. 74 a. 2 ad 2"><a name="36707"><span class="ref">[36707] Iª-IIae q. 74 a. 2 ad 2</span></a> Ad secundum
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235 dicendum quod bonum et malum pertinent ad voluntatem sicut per se
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236 obiecta ipsius, sed aliae potentiae habent aliquod determinatum
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237 bonum et malum, ratione cuius potest in eis esse et virtus et
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238 vitium et peccatum, secundum quod participant voluntate et
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239 ratione.</p><p title="I-II q. 74 a. 2 ad 3"><a name="36708"><span class="ref">[36708] Iª-IIae q. 74 a. 2 ad 3</span></a> Ad tertium
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240 dicendum quod membra corporis non sunt principia actuum, sed solum
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241 organa, unde et comparantur ad animam moventem sicut servus, qui
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242 agitur et non agit. Potentiae autem appetitivae interiores
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243 comparantur ad rationem quasi liberae, quia agunt quodammodo et
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244 aguntur, ut patet per id quod dicitur I Polit. Et praeterea actus
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245 exteriorum membrorum sunt actiones in exteriorem materiam
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246 transeuntes, sicut patet de percussione in peccato homicidii. Et
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247 propter hoc non est similis ratio.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 74 a. 3 arg. 1"><a name="36709"><span class="ref">[36709] Iª-IIae q. 74 a. 3 arg. 1</span></a> Ad tertium
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248 sic proceditur. Videtur quod in sensualitate non possit esse
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249 peccatum. Peccatum enim est proprium homini, qui ex suis actibus
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250 laudatur vel vituperatur. Sed sensualitas est communis nobis et
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251 brutis. Ergo in sensualitate non potest esse peccatum.</p><p title="I-II q. 74 a. 3 arg. 2"><a name="36710"><span class="ref">[36710] Iª-IIae q. 74 a. 3 arg. 2</span></a>
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252 <i>Praeterea, nullus peccat in eo quod vitare non potest</i>; sicut
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253 Augustinus dicit, in libro de Lib. Arb. Sed homo non potest vitare
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254 quin actus sensualitatis sit inordinatus, est enim sensualitas
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255 perpetuae corruptionis, quandiu in hac mortali vita vivimus; unde
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256 et per serpentem significatur, ut Augustinus dicit, XII de Trin.
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257 Ergo inordinatio motus sensualitatis non est peccatum.</p><p title="I-II q. 74 a. 3 arg. 3"><a name="36711"><span class="ref">[36711] Iª-IIae q. 74 a. 3 arg. 3</span></a> Praeterea,
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258 illud quod homo ipse non facit, non imputatur ei ad peccatum. Sed
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259 hoc solum videmur nos ipsi facere, quod cum deliberatione rationis
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260 facimus; ut philosophus dicit, in IX Ethic. Ergo motus
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261 sensualitatis qui est sine deliberatione rationis, non imputatur
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262 homini ad peccatum.</p><p title="I-II q. 74 a. 3 s. c."><a name="36712"><span class="ref">[36712] Iª-IIae q. 74 a. 3 s. c.</span></a> Sed contra
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263 est quod dicitur Rom. VII, <i>non enim quod volo bonum, hoc ago;
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264 sed quod odi malum, illud facio</i>, quod exponit Augustinus de
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265 malo concupiscentiae, quam constat esse motum quendam
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266 sensualitatis. Ergo in sensualitate est aliquod peccatum.</p><p title="I-II q. 74 a. 3 co."><a name="36713"><span class="ref">[36713] Iª-IIae q. 74 a. 3 co.</span></a> Respondeo
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267 dicendum quod, sicut supra dictum est, peccatum potest inveniri in
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268 qualibet potentia cuius actus potest esse voluntarius et
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269 inordinatus, in quo consistit ratio peccati. Manifestum est autem
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270 quod actus sensualitatis potest esse voluntarius, inquantum
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271 sensualitas, idest appetitus sensitivus, nata est a voluntate
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272 moveri. Unde relinquitur quod in sensualitate possit esse
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273 peccatum.</p><p title="I-II q. 74 a. 3 ad 1"><a name="36714"><span class="ref">[36714] Iª-IIae q. 74 a. 3 ad 1</span></a> Ad primum
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274 ergo dicendum quod aliquae vires sensitivae partis, etsi sint
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275 communes nobis et brutis, tamen in nobis habent aliquam
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276 excellentiam ex hoc quod rationi iunguntur, sicut nos, prae aliis
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277 animalibus, habemus in parte sensitiva cogitativam et
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278 reminiscentiam, ut in primo dictum est. Et per hunc modum etiam
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279 appetitus sensitivus in nobis prae aliis animalibus habet quandam
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280 excellentiam, scilicet quod natus est obedire rationi. Et quantum
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281 ad hoc, potest esse principium actus voluntarii; et per consequens
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282 subiectum peccati.</p><p title="I-II q. 74 a. 3 ad 2"><a name="36715"><span class="ref">[36715] Iª-IIae q. 74 a. 3 ad 2</span></a> Ad secundum
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283 dicendum quod perpetua corruptio sensualitatis est intelligenda
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284 quantum ad fomitem, qui nunquam totaliter tollitur in hac vita,
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285 transit enim peccatum originale reatu, et remanet actu. Sed talis
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286 corruptio fomitis non impedit quin homo rationabili voluntate
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287 possit reprimere singulos motus inordinatos sensualitatis, si
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288 praesentiat, puta divertendo cogitationem ad alia. Sed dum homo ad
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289 aliud cogitationem divertit, potest etiam circa illud aliquis
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290 inordinatus motus insurgere, sicut cum aliquis transfert
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291 cogitationem suam a delectabilibus carnis, volens concupiscentiae
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292 motus vitare, ad speculationem scientiae, insurgit quandoque
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293 aliquis motus inanis gloriae impraemeditatus. Et ideo non potest
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294 homo vitare omnes huiusmodi motus, propter corruptionem praedictam,
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295 sed hoc solum sufficit ad rationem peccati voluntarii, quod possit
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296 vitare singulos.</p><p title="I-II q. 74 a. 3 ad 3"><a name="36716"><span class="ref">[36716] Iª-IIae q. 74 a. 3 ad 3</span></a> Ad tertium
28
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297 dicendum quod illud quod homo facit sine deliberatione rationis,
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298 non perfecte ipse facit, quia nihil operatur ibi id quod est
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299 principale in homine. Unde non est perfecte actus humanus. Et per
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300 consequens non potest esse perfecte actus virtutis vel peccati, sed
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301 aliquid imperfectum in genere horum. Unde talis motus sensualitatis
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302 rationem praeveniens, est peccatum veniale, quod est quiddam
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303 imperfectum in genere peccati.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 74 a. 4 arg. 1"><a name="36717"><span class="ref">[36717] Iª-IIae q. 74 a. 4 arg. 1</span></a> Ad quartum
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304 sic proceditur. Videtur quod in sensualitate possit esse peccatum
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305 mortale. Actus enim ex obiecto cognoscitur. Sed circa obiecta
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306 sensualitatis contingit peccare mortaliter, sicut circa
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307 delectabilia carnis. Ergo actus sensualitatis potest esse peccatum
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308 mortale. Et ita in sensualitate peccatum mortale invenitur.</p><p title="I-II q. 74 a. 4 arg. 2"><a name="36718"><span class="ref">[36718] Iª-IIae q. 74 a. 4 arg. 2</span></a> Praeterea,
28
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309 peccatum mortale contrariatur virtuti. Sed virtus potest esse in
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310 sensualitate, temperantia enim et fortitudo sunt virtutes
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311 irrationabilium partium, ut philosophus dicit, in III Ethic. Ergo
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312 in sensualitate potest esse peccatum mortale, cum contraria sint
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313 nata fieri circa idem.</p><p title="I-II q. 74 a. 4 arg. 3"><a name="36719"><span class="ref">[36719] Iª-IIae q. 74 a. 4 arg. 3</span></a> Praeterea,
28
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314 veniale peccatum est dispositio ad mortale. Sed dispositio et
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315 habitus sunt in eodem. Cum igitur veniale peccatum sit in
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316 sensualitate, ut dictum est; etiam mortale peccatum esse poterit in
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317 eadem.</p><p title="I-II q. 74 a. 4 s. c."><a name="36720"><span class="ref">[36720] Iª-IIae q. 74 a. 4 s. c.</span></a> Sed contra
28
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318 est quod Augustinus dicit, in libro Retract., et habetur in Glossa
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319 Rom. VII, inordinatus concupiscentiae motus (qui est peccatum
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320 sensualitatis) potest etiam esse in his qui sunt in gratia, in
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321 quibus tamen peccatum mortale non invenitur. Ergo inordinatus motus
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322 sensualitatis non est peccatum mortale.</p><p title="I-II q. 74 a. 4 co."><a name="36721"><span class="ref">[36721] Iª-IIae q. 74 a. 4 co.</span></a> Respondeo
28
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323 dicendum quod, sicut inordinatio corrumpens principium vitae
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324 corporalis, causat corporalem mortem; ita etiam inordinatio
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325 corrumpens principium spiritualis vitae, quod est finis ultimus,
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326 causat mortem spiritualem peccati mortalis, ut supra dictum est.
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327 Ordinare autem aliquid in finem non est sensualitatis, sed solum
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328 rationis. Inordinatio autem a fine non est nisi eius cuius est
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329 ordinare in finem. Unde peccatum mortale non potest esse in
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330 sensualitate, sed solum in ratione.</p><p title="I-II q. 74 a. 4 ad 1"><a name="36722"><span class="ref">[36722] Iª-IIae q. 74 a. 4 ad 1</span></a> Ad primum
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331 ergo dicendum quod actus sensualitatis potest concurrere ad
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332 peccatum mortale, sed tamen actus peccati mortalis non habet quod
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333 sit peccatum mortale, ex eo quod est sensualitatis; sed ex eo quod
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334 est rationis, cuius est ordinare in finem. Et ideo peccatum mortale
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335 non attribuitur sensualitati, sed rationi.</p><p title="I-II q. 74 a. 4 ad 2"><a name="36723"><span class="ref">[36723] Iª-IIae q. 74 a. 4 ad 2</span></a> Ad secundum
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336 dicendum quod etiam actus virtutis non perficitur per id quod est
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337 sensualitatis tantum, sed magis per id quod est rationis et
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338 voluntatis, cuius est eligere, nam actus virtutis moralis non est
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339 sine electione. Unde semper cum actu virtutis moralis, quae
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340 perficit vim appetitivam, est etiam actus prudentiae, quae perficit
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341 vim rationalem. Et idem est etiam de peccato mortali, sicut dictum
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342 est.</p><p title="I-II q. 74 a. 4 ad 3"><a name="36724"><span class="ref">[36724] Iª-IIae q. 74 a. 4 ad 3</span></a> Ad tertium
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343 dicendum quod dispositio tripliciter se habet ad id ad quod
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344 disponit. Quandoque enim est idem et in eodem, sicut scientia
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345 inchoata dicitur esse dispositio ad scientiam perfectam. Quandoque
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346 autem est in eodem, sed non idem, sicut calor est dispositio ad
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347 formam ignis. Quandoque vero nec idem nec in eodem, sicut in his
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348 quae habent ordinem ad invicem ut ex uno perveniatur in aliud,
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349 sicut bonitas imaginationis est dispositio ad scientiam, quae est
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350 in intellectu. Et hoc modo veniale peccatum, quod est in
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351 sensualitate, potest esse dispositio ad peccatum mortale, quod est
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352 in ratione.</p></div><div class="a"><h3>Articulus 5</h3><p title="I-II q. 74 a. 5 arg. 1"><a name="36725"><span class="ref">[36725] Iª-IIae q. 74 a. 5 arg. 1</span></a> Ad quintum
28
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353 sic proceditur. Videtur quod peccatum non possit esse in ratione.
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354 Cuiuslibet enim potentiae peccatum est aliquis defectus ipsius. Sed
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355 defectus rationis non est peccatum, sed magis excusat peccatum,
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356 excusatur enim aliquis a peccato propter ignorantiam. Ergo in
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357 ratione non potest esse peccatum.</p><p title="I-II q. 74 a. 5 arg. 2"><a name="36726"><span class="ref">[36726] Iª-IIae q. 74 a. 5 arg. 2</span></a> Praeterea,
28
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358 primum subiectum peccati est voluntas, ut dictum est. Sed ratio
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359 praecedit voluntatem, cum sit directiva ipsius. Ergo peccatum esse
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360 non potest in ratione.</p><p title="I-II q. 74 a. 5 arg. 3"><a name="36727"><span class="ref">[36727] Iª-IIae q. 74 a. 5 arg. 3</span></a> Praeterea,
28
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361 non potest esse peccatum nisi circa ea quae sunt in nobis. Sed
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362 perfectio et defectus rationis non est eorum quae sunt in nobis,
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363 quidam enim sunt naturaliter ratione deficientes, vel ratione
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364 solertes. Ergo in ratione non est peccatum.</p><p title="I-II q. 74 a. 5 s. c."><a name="36728"><span class="ref">[36728] Iª-IIae q. 74 a. 5 s. c.</span></a> Sed contra
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365 est quod Augustinus dicit, in libro XII de Trin., quod peccatum est
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366 in ratione inferiori et in ratione superiori.</p><p title="I-II q. 74 a. 5 co."><a name="36729"><span class="ref">[36729] Iª-IIae q. 74 a. 5 co.</span></a> Respondeo
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367 dicendum quod peccatum cuiuslibet potentiae consistit in actu
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368 ipsius, sicut ex dictis patet. Habet autem ratio duplicem actum,
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369 unum quidem secundum se, in comparatione ad proprium obiectum, quod
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370 est cognoscere aliquod verum; alius autem actus rationis est
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371 inquantum est directiva aliarum virium. Utroque igitur modo
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372 contingit esse peccatum in ratione. Et primo quidem, inquantum
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373 errat in cognitione veri, quod quidem tunc imputatur ei ad
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374 peccatum, quando habet ignorantiam vel errorem circa id quod potest
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375 et debet scire. Secundo, quando inordinatos actus inferiorum virium
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376 vel imperat, vel etiam post deliberationem non coercet.</p><p title="I-II q. 74 a. 5 ad 1"><a name="36730"><span class="ref">[36730] Iª-IIae q. 74 a. 5 ad 1</span></a> Ad primum
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377 ergo dicendum quod ratio illa procedit de defectu rationis qui
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378 pertinet ad actum proprium respectu proprii obiecti, et hoc quando
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379 est defectus cognitionis eius quod quis non potest scire. Tunc enim
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380 talis defectus rationis non est peccatum, sed excusat a peccato,
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381 sicut patet in his quae per furiosos committuntur. Si vero sit
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382 defectus rationis circa id quod homo potest et debet scire, non
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383 omnino homo excusatur a peccato, sed ipse defectus imputatur ei ad
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384 peccatum. Defectus autem qui est solum in dirigendo alias vires,
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385 semper imputatur ei ad peccatum, quia huic defectui occurrere
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386 potest per proprium actum.</p><p title="I-II q. 74 a. 5 ad 2"><a name="36731"><span class="ref">[36731] Iª-IIae q. 74 a. 5 ad 2</span></a> Ad secundum
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387 dicendum quod, sicut supra dictum est, cum de actibus voluntatis et
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388 rationis ageretur, voluntas quodammodo movet et praecedit rationem,
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389 et ratio quodammodo voluntatem, unde et motus voluntatis dici
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390 potest rationalis, et actus rationis potest dici voluntarius. Et
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391 secundum hoc in ratione invenitur peccatum, vel prout est defectus
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392 eius voluntarius, vel prout actus rationis est principium actus
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393 voluntatis.</p><p title="I-II q. 74 a. 5 ad 3"><a name="36732"><span class="ref">[36732] Iª-IIae q. 74 a. 5 ad 3</span></a> Ad tertium
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394 patet responsio ex dictis.</p></div><div class="a"><h3>Articulus 6</h3><p title="I-II q. 74 a. 6 arg. 1"><a name="36733"><span class="ref">[36733] Iª-IIae q. 74 a. 6 arg. 1</span></a> Ad sextum
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395 sic proceditur. Videtur quod peccatum morosae delectationis non sit
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396 in ratione. Delectatio enim importat motum appetitivae virtutis, ut
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397 supra dictum est. Sed vis appetitiva distinguitur a ratione, quae
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398 est vis apprehensiva. Ergo delectatio morosa non est in
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399 ratione.</p><p title="I-II q. 74 a. 6 arg. 2"><a name="36734"><span class="ref">[36734] Iª-IIae q. 74 a. 6 arg. 2</span></a> Praeterea,
28
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400 ex obiectis cognosci potest ad quam potentiam actus pertineat, per
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401 quem potentia ordinatur ad obiectum. Sed quandoque est delectatio
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402 morosa circa bona sensibilia, et non circa bona rationis. Ergo
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403 peccatum delectationis morosae non est in ratione.</p><p title="I-II q. 74 a. 6 arg. 3"><a name="36735"><span class="ref">[36735] Iª-IIae q. 74 a. 6 arg. 3</span></a> Praeterea,
28
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404 morosum dicitur aliquid propter diuturnitatem temporis. Sed
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405 diuturnitas temporis non est ratio quod aliquis actus pertineat ad
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406 aliquam potentiam. Ergo delectatio morosa non pertinet ad
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407 rationem.</p><p title="I-II q. 74 a. 6 s. c."><a name="36736"><span class="ref">[36736] Iª-IIae q. 74 a. 6 s. c.</span></a> Sed contra
28
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408 est quod Augustinus dicit, XII de Trin., quod <i>consensus
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409 illecebrae si sola cogitationis delectatione contentus est, sic
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410 habendum existimo velut cibum vetitum mulier sola comederit</i>.
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411 Per mulierem autem intelligitur ratio inferior, sicut ibidem ipse
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412 exponit. Ergo peccatum morosae delectationis est in ratione.</p><p title="I-II q. 74 a. 6 co."><a name="36737"><span class="ref">[36737] Iª-IIae q. 74 a. 6 co.</span></a> Respondeo
28
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413 dicendum quod, sicut iam dictum est, peccatum contingit esse in
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414 ratione quandoque quidem inquantum est directiva humanorum actuum.
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415 Manifestum est autem quod ratio non solum est directiva exteriorum
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416 actuum, sed etiam interiorum passionum. Et ideo quando deficit
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417 ratio in directione interiorum passionum, dicitur esse peccatum in
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418 ratione, sicut etiam quando deficit in directione exteriorum
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419 actuum. Deficit autem in directione passionum interiorum
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420 dupliciter. Uno modo, quando imperat illicitas passiones, sicut
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421 quando homo ex deliberatione provocat sibi motum irae vel
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422 concupiscentiae. Alio modo, quando non reprimit illicitum passionis
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423 motum, sicut cum aliquis, postquam deliberavit quod motus passionis
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424 insurgens est inordinatus, nihilominus circa ipsum immoratur, et
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425 ipsum non expellit. Et secundum hoc dicitur peccatum delectationis
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426 morosae esse in ratione.</p><p title="I-II q. 74 a. 6 ad 1"><a name="36738"><span class="ref">[36738] Iª-IIae q. 74 a. 6 ad 1</span></a> Ad primum
28
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427 ergo dicendum quod delectatio quidem est in vi appetitiva sicut in
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428 proximo principio, sed in ratione est sicut in primo motivo,
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diff changeset
429 secundum hoc quod supra dictum est, quod actiones quae non
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diff changeset
430 transeunt in exteriorem materiam, sunt sicut in subiecto in suis
53
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431 principiis.</p><p title="I-II q. 74 a. 6 ad 2"><a name="36739"><span class="ref">[36739] Iª-IIae q. 74 a. 6 ad 2</span></a> Ad secundum
28
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diff changeset
432 dicendum quod ratio actum proprium illicitum habet circa proprium
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diff changeset
433 obiectum, sed directionem habet circa omnia obiecta inferiorum
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434 virium quae per rationem dirigi possunt. Et secundum hoc etiam
53
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435 delectatio circa sensibilia obiecta pertinet ad rationem.</p><p title="I-II q. 74 a. 6 ad 3"><a name="36740"><span class="ref">[36740] Iª-IIae q. 74 a. 6 ad 3</span></a> Ad tertium
28
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436 dicendum quod delectatio dicitur morosa non ex mora temporis; sed
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diff changeset
437 ex eo quod ratio deliberans circa eam immoratur, nec tamen eam
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438 repellit, <i>tenens et volvens libenter quae statim ut attigerunt
53
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439 animum, respui debuerunt</i>, ut Augustinus dicit, XII de Trin.</p></div><div class="a"><h3>Articulus 7</h3><p title="I-II q. 74 a. 7 arg. 1"><a name="36741"><span class="ref">[36741] Iª-IIae q. 74 a. 7 arg. 1</span></a> Ad septimum
28
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440 sic proceditur. Videtur quod peccatum consensus in actum non sit in
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diff changeset
441 ratione superiori. Consentire enim est actus appetitivae virtutis,
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diff changeset
442 ut supra habitum est. Sed ratio est vis apprehensiva. Ergo peccatum
53
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443 consensus in actum non est in ratione superiori.</p><p title="I-II q. 74 a. 7 arg. 2"><a name="36742"><span class="ref">[36742] Iª-IIae q. 74 a. 7 arg. 2</span></a> Praeterea,
28
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444 ratio superior intendit rationibus aeternis inspiciendis et
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diff changeset
445 consulendis, ut Augustinus dicit, XII de Trin. Sed quandoque
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diff changeset
446 consentitur in actum non consultis rationibus aeternis, non enim
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diff changeset
447 semper homo cogitat de rebus divinis, quando consentit in aliquem
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448 actum. Ergo peccatum consensus in actum non semper est in ratione
53
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449 superiori.</p><p title="I-II q. 74 a. 7 arg. 3"><a name="36743"><span class="ref">[36743] Iª-IIae q. 74 a. 7 arg. 3</span></a> Praeterea,
28
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450 sicut per rationes aeternas potest homo regulare actus exteriores,
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451 ita etiam interiores delectationes, vel alias passiones. Sed
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diff changeset
452 consensus in delectationem absque hoc quod opere statuatur
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diff changeset
453 implendum, est rationis inferioris; ut dicit Augustinus, XII de
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454 Trin. Ergo etiam consensus in actum peccati debet interdum attribui
53
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455 rationi inferiori.</p><p title="I-II q. 74 a. 7 arg. 4"><a name="36744"><span class="ref">[36744] Iª-IIae q. 74 a. 7 arg. 4</span></a> Praeterea,
28
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diff changeset
456 sicut ratio superior excedit inferiorem, ita ratio excedit vim
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diff changeset
457 imaginativam. Sed quandoque procedit homo in actum per
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diff changeset
458 apprehensionem virtutis imaginativae, absque omni deliberatione
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diff changeset
459 rationis, sicut cum aliquis ex impraemeditato movet manum aut
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diff changeset
460 pedem. Ergo etiam quandoque potest ratio inferior consentire in
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461 actum peccati, absque ratione superiori.</p><p title="I-II q. 74 a. 7 s. c."><a name="36745"><span class="ref">[36745] Iª-IIae q. 74 a. 7 s. c.</span></a> Sed contra
28
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462 est quod Augustinus dicit, XII de Trin., <i>si in consensione male
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463 utendi rebus quae per sensum corporis sentiuntur, ita decernitur
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464 quodcumque peccatum, ut, si potestas sit, etiam corpore compleatur,
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465 intelligenda est mulier cibum illicitum viro dedisse</i>, per quem
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466 superior ratio significatur. Ergo ad rationem superiorem pertinet
53
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467 consentire in actum peccati.</p><p title="I-II q. 74 a. 7 co."><a name="36746"><span class="ref">[36746] Iª-IIae q. 74 a. 7 co.</span></a> Respondeo
28
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468 dicendum quod consensus importat iudicium quoddam de eo in quod
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469 consentitur, sicut enim ratio speculativa iudicat et sententiat de
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470 rebus intelligibilibus, ita ratio practica iudicat et sententiat de
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471 agendis. Est autem considerandum quod in omni iudicio ultima
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472 sententia pertinet ad supremum iudicatorium, sicut videmus in
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473 speculativis quod ultima sententia de aliqua propositione datur per
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474 resolutionem ad prima principia. Quandiu enim remanet aliquod
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diff changeset
475 principium altius, adhuc per ipsum potest examinari id de quo
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476 quaeritur, unde adhuc est suspensum iudicium, quasi nondum data
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477 finali sententia. Manifestum est autem quod actus humani regulari
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diff changeset
478 possunt ex regula rationis humanae, quae sumitur ex rebus creatis,
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479 quas naturaliter homo cognoscit; et ulterius ex regula legis
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480 divinae, ut supra dictum est. Unde cum regula legis divinae sit
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481 superior, consequens est ut ultima sententia, per quam iudicium
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diff changeset
482 finaliter terminatur, pertineat ad rationem superiorem, quae
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483 intendit rationibus aeternis. Cum autem de pluribus occurrit
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484 iudicandum, finale iudicium est de eo quod ultimo occurrit. In
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485 actibus autem humanis ultimo occurrit ipse actus; praeambulum autem
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486 est delectatio, quae inducit ad actum. Et ideo ad rationem
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diff changeset
487 superiorem proprie pertinet consensus in actum; ad rationem vero
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diff changeset
488 inferiorem, quae habet inferius iudicium, pertinet iudicium
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489 praeambulum, quod est de delectatione. Quamvis etiam et de
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490 delectatione superior ratio iudicare possit, quia quidquid iudicio
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diff changeset
491 subditur inferioris, subditur etiam iudicio superioris, sed non
53
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492 convertitur.</p><p title="I-II q. 74 a. 7 ad 1"><a name="36747"><span class="ref">[36747] Iª-IIae q. 74 a. 7 ad 1</span></a> Ad primum
28
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493 ergo dicendum quod consentire est actus appetitivae virtutis non
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494 absolute, sed consequenter ad actum rationis deliberantis et
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diff changeset
495 iudicantis, ut supra dictum est, in hoc enim terminatur consensus,
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diff changeset
496 quod voluntas tendit in id quod est ratione iudicatum. Unde
53
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497 consensus potest attribui et voluntati et rationi.</p><p title="I-II q. 74 a. 7 ad 2"><a name="36748"><span class="ref">[36748] Iª-IIae q. 74 a. 7 ad 2</span></a> Ad secundum
28
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diff changeset
498 dicendum quod ex hoc ipso quod ratio superior non dirigit actus
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diff changeset
499 humanos secundum legem divinam, impediens actum peccati, dicitur
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diff changeset
500 ipsa consentire; sive cogitet de lege aeterna, sive non. Cum enim
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diff changeset
501 cogitat de lege Dei, actu eam contemnit, cum vero non cogitat, eam
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diff changeset
502 negligit per modum omissionis cuiusdam. Unde omnibus modis
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diff changeset
503 consensus in actum peccati procedit ex superiori ratione, quia, ut
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diff changeset
504 Augustinus dicit, XII de Trin., <i>non potest peccatum efficaciter
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parents: 26
diff changeset
505 perpetrandum mente decerni, nisi illa mentis intentio penes quam
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diff changeset
506 summa potestas est membra in opus movendi vel ab opere cohibendi,
53
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507 malae actioni cedat aut serviat</i>.</p><p title="I-II q. 74 a. 7 ad 3"><a name="36749"><span class="ref">[36749] Iª-IIae q. 74 a. 7 ad 3</span></a> Ad tertium
28
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diff changeset
508 dicendum quod ratio superior, per considerationem legis aeternae,
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diff changeset
509 sicut potest dirigere vel cohibere actum exteriorem, ita etiam
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diff changeset
510 delectationem interiorem. Sed tamen antequam ad iudicium superioris
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parents: 26
diff changeset
511 rationis deveniatur, statim ut sensualitas proponit delectationem,
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diff changeset
512 inferior ratio, per rationes temporales deliberans, quandoque
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parents: 26
diff changeset
513 huiusmodi delectationem acceptat, et tunc consensus in
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parents: 26
diff changeset
514 delectationem pertinet ad inferiorem rationem. Si vero etiam
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parents: 26
diff changeset
515 consideratis rationibus aeternis, homo in eodem consensu
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diff changeset
516 perseveret, iam talis consensus ad superiorem rationem
53
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517 pertinebit.</p><p title="I-II q. 74 a. 7 ad 4"><a name="36750"><span class="ref">[36750] Iª-IIae q. 74 a. 7 ad 4</span></a> Ad quartum
28
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diff changeset
518 dicendum quod apprehensio virtutis imaginativae est subita et sine
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diff changeset
519 deliberatione, et ideo potest aliquem actum causare antequam
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parents: 26
diff changeset
520 superior vel inferior ratio etiam habeat tempus deliberandi. Sed
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diff changeset
521 iudicium rationis inferioris est cum deliberatione, quae indiget
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diff changeset
522 tempore, in quo etiam ratio superior deliberare potest. Unde si non
53
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523 cohibeat ab actu peccati per suam deliberationem, ei imputatur.</p></div><div class="a"><h3>Articulus 8</h3><p title="I-II q. 74 a. 8 arg. 1"><a name="36751"><span class="ref">[36751] Iª-IIae q. 74 a. 8 arg. 1</span></a> Ad octavum
28
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diff changeset
524 sic proceditur. Videtur quod consensus in delectationem non sit
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diff changeset
525 peccatum mortale. Consentire enim in delectationem pertinet ad
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parents: 26
diff changeset
526 rationem inferiorem, cuius non est intendere rationibus aeternis
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parents: 26
diff changeset
527 vel legi divinae, et per consequens nec ab eis averti. Sed omne
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parents: 26
diff changeset
528 peccatum mortale est per aversionem a lege divina; ut patet per
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parents: 26
diff changeset
529 definitionem Augustini, de peccato mortali datam, quae supra posita
53
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diff changeset
530 est. Ergo consensus in delectationem non est peccatum mortale.</p><p title="I-II q. 74 a. 8 arg. 2"><a name="36752"><span class="ref">[36752] Iª-IIae q. 74 a. 8 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
531 consentire in aliquid non est malum nisi quia illud est malum in
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parents: 26
diff changeset
532 quod consentitur. Sed propter quod unumquodque, et illud magis, vel
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parents: 26
diff changeset
533 saltem non minus. Non ergo illud in quod consentitur, potest esse
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parents: 26
diff changeset
534 minus malum quam consensus. Sed delectatio sine opere non est
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parents: 26
diff changeset
535 peccatum mortale, sed veniale tantum. Ergo nec consensus in
53
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diff changeset
536 delectationem est peccatum mortale.</p><p title="I-II q. 74 a. 8 arg. 3"><a name="36753"><span class="ref">[36753] Iª-IIae q. 74 a. 8 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
537 delectationes differunt in bonitate et malitia secundum
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parents: 26
diff changeset
538 differentiam operationum, ut dicit philosophus, in X Ethic. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
539 alia operatio est interior cogitatio, et alia actus exterior, puta
544e12f679ad convert to xml
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parents: 26
diff changeset
540 fornicationis. Ergo et delectatio consequens actum interioris
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parents: 26
diff changeset
541 cogitationis, tantum differt a delectatione fornicationis in
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parents: 26
diff changeset
542 bonitate vel malitia, quantum differt cogitatio interior ab actu
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parents: 26
diff changeset
543 exteriori. Et per consequens etiam eodem modo differt consentire in
544e12f679ad convert to xml
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parents: 26
diff changeset
544 utrumque. Sed cogitatio interior non est peccatum mortale; nec
544e12f679ad convert to xml
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parents: 26
diff changeset
545 etiam consensus in cogitationem. Ergo per consequens nec consensus
53
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parents: 28
diff changeset
546 in delectationem.</p><p title="I-II q. 74 a. 8 arg. 4"><a name="36754"><span class="ref">[36754] Iª-IIae q. 74 a. 8 arg. 4</span></a> Praeterea,
28
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parents: 26
diff changeset
547 exterior actus fornicationis vel adulterii non est peccatum mortale
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parents: 26
diff changeset
548 ratione delectationis, quae etiam invenitur in actu matrimoniali;
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parents: 26
diff changeset
549 sed ratione inordinationis ipsius actus. Sed ille qui consentit in
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parents: 26
diff changeset
550 delectationem, non propter hoc consentit in deordinationem actus.
53
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diff changeset
551 Ergo non videtur mortaliter peccare.</p><p title="I-II q. 74 a. 8 arg. 5"><a name="36755"><span class="ref">[36755] Iª-IIae q. 74 a. 8 arg. 5</span></a> Praeterea,
28
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parents: 26
diff changeset
552 peccatum homicidii est gravius quam simplicis fornicationis. Sed
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parents: 26
diff changeset
553 consentire in delectationem quae consequitur cogitationem de
544e12f679ad convert to xml
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parents: 26
diff changeset
554 homicidio, non est peccatum mortale. Ergo multo minus consentire in
544e12f679ad convert to xml
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parents: 26
diff changeset
555 delectationem quae consequitur cogitationem de fornicatione, est
53
d777cc3962f2 div-wrapped
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diff changeset
556 peccatum mortale.</p><p title="I-II q. 74 a. 8 arg. 6"><a name="36756"><span class="ref">[36756] Iª-IIae q. 74 a. 8 arg. 6</span></a> Praeterea,
28
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parents: 26
diff changeset
557 oratio dominica quotidie dicitur pro remissione venialium, ut
544e12f679ad convert to xml
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parents: 26
diff changeset
558 Augustinus dicit. Sed consensum in delectationem Augustinus docet
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parents: 26
diff changeset
559 esse abolendum per orationem dominicam, dicit enim, in XII de
544e12f679ad convert to xml
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parents: 26
diff changeset
560 Trin., quod <i>hoc est longe minus peccatum quam si opere statuatur
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parents: 26
diff changeset
561 implendum, et ideo de talibus quoque cogitationibus venia petenda
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parents: 26
diff changeset
562 est, pectusque percutiendum, atque dicendum, dimitte nobis debita
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parents: 26
diff changeset
563 nostra</i>. Ergo consensus in delectationem est peccatum
53
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diff changeset
564 veniale.</p><p title="I-II q. 74 a. 8 s. c."><a name="36757"><span class="ref">[36757] Iª-IIae q. 74 a. 8 s. c.</span></a> Sed contra
28
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diff changeset
565 est quod Augustinus post pauca subdit, <i>totus homo damnabitur,
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parents: 26
diff changeset
566 nisi haec quae, sine voluntate operandi, sed tamen cum voluntate
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parents: 26
diff changeset
567 animum talibus oblectandi, solius cogitationis sentiuntur esse
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parents: 26
diff changeset
568 peccata, per mediatoris gratiam remittantur</i>. Sed nullus
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parents: 26
diff changeset
569 damnatur nisi pro peccato mortali. Ergo consensus in delectationem
53
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diff changeset
570 est peccatum mortale.</p><p title="I-II q. 74 a. 8 co."><a name="36758"><span class="ref">[36758] Iª-IIae q. 74 a. 8 co.</span></a> Respondeo
28
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parents: 26
diff changeset
571 dicendum quod circa hoc aliqui diversimode opinati sunt. Quidam
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parents: 26
diff changeset
572 enim dixerunt quod consensus in delectationem non est peccatum
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parents: 26
diff changeset
573 mortale, sed veniale tantum. Alii vero dixerunt quod est peccatum
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parents: 26
diff changeset
574 mortale, et haec opinio est communior et verisimilior. Est enim
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parents: 26
diff changeset
575 considerandum quod, cum omnis delectatio consequatur aliquam
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parents: 26
diff changeset
576 operationem, ut dicitur in X Ethic.; et iterum cum omnis delectatio
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parents: 26
diff changeset
577 habeat aliquod obiectum, delectatio quaelibet potest comparari ad
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diff changeset
578 duo, scilicet ad operationem quam consequitur, et ad obiectum in
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parents: 26
diff changeset
579 quo quis delectatur. Contingit autem quod aliqua operatio sit
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parents: 26
diff changeset
580 obiectum delectationis, sicut et aliqua alia res, quia ipsa
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diff changeset
581 operatio potest accipi ut bonum et finis, in quo quis delectatus
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parents: 26
diff changeset
582 requiescit. Et quandoque quidem ipsamet operatio quam consequitur
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diff changeset
583 delectatio, est obiectum delectationis, inquantum scilicet vis
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diff changeset
584 appetitiva, cuius est delectari, reflectitur in ipsam operationem
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diff changeset
585 sicut in quoddam bonum; puta cum aliquis cogitat, et delectatur de
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diff changeset
586 hoc ipso quod cogitat, inquantum sua cogitatio placet. Quandoque
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diff changeset
587 vero delectatio consequens unam operationem, puta cogitationem
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diff changeset
588 aliquam, habet pro obiecto aliam operationem quasi rem cogitatam,
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diff changeset
589 et tunc talis delectatio procedit ex inclinatione appetitus non
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diff changeset
590 quidem in cogitationem, sed in operationem cogitatam. Sic igitur
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diff changeset
591 aliquis de fornicatione cogitans, de duobus potest delectari, uno
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diff changeset
592 modo, de ipsa cogitatione; alio modo, de fornicatione cogitata.
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diff changeset
593 Delectatio autem de cogitatione ipsa sequitur inclinationem
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diff changeset
594 affectus in cogitationem ipsam. Cogitatio autem ipsa secundum se
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parents: 26
diff changeset
595 non est peccatum mortale, immo quandoque est veniale tantum, puta
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diff changeset
596 cum aliquis inutiliter cogitat; quandoque autem sine peccato
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diff changeset
597 omnino, puta cum aliquis utiliter de ea cogitat, sicut cum vult de
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diff changeset
598 ea praedicare vel disputare. Et ideo per consequens affectio et
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parents: 26
diff changeset
599 delectatio quae sic est de cogitatione fornicationis, non est de
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diff changeset
600 genere peccati mortalis; sed quandoque est peccatum veniale,
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diff changeset
601 quandoque nullum. Unde nec consensus in talem delectationem est
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diff changeset
602 peccatum mortale. Et secundum hoc prima opinio habet veritatem.
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diff changeset
603 Quod autem aliquis cogitans de fornicatione, delectetur de ipso
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diff changeset
604 actu cogitato, hoc contingit ex hoc quod affectio eius inclinata
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parents: 26
diff changeset
605 est in hunc actum. Unde quod aliquis consentiat in talem
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parents: 26
diff changeset
606 delectationem, hoc nihil aliud est quam quod ipse consentiat in hoc
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parents: 26
diff changeset
607 quod affectus suus sit inclinatus in fornicationem, nullus enim
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parents: 26
diff changeset
608 delectatur nisi in eo quod est conforme appetitui eius. Quod autem
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parents: 26
diff changeset
609 aliquis ex deliberatione eligat quod affectus suus conformetur his
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parents: 26
diff changeset
610 quae secundum se sunt peccata mortalia, est peccatum mortale. Unde
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diff changeset
611 talis consensus in delectationem peccati mortalis, est peccatum
53
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diff changeset
612 mortale; ut secunda opinio ponit.</p><p title="I-II q. 74 a. 8 ad 1"><a name="36759"><span class="ref">[36759] Iª-IIae q. 74 a. 8 ad 1</span></a> Ad primum
28
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diff changeset
613 ergo dicendum quod consensus in delectationem potest esse non solum
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diff changeset
614 rationis inferioris, sed etiam superioris, ut dictum est. Et tamen
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diff changeset
615 ipsa etiam ratio inferior potest averti a rationibus aeternis. Quia
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diff changeset
616 etsi non intendit eis ut secundum eas regulans, quod est proprium
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diff changeset
617 superioris rationis; intendit tamen eis ut secundum eas regulata.
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diff changeset
618 Et hoc modo, ab eis se avertens, potest peccare mortaliter. Nam et
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diff changeset
619 actus inferiorum virium, et etiam exteriorum membrorum, possunt
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diff changeset
620 esse peccata mortalia, secundum quod deficit ordinatio superioris
53
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621 rationis regulantis eos secundum rationes aeternas.</p><p title="I-II q. 74 a. 8 ad 2"><a name="36760"><span class="ref">[36760] Iª-IIae q. 74 a. 8 ad 2</span></a> Ad secundum
28
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diff changeset
622 dicendum quod consensus in peccatum quod est veniale ex genere, est
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diff changeset
623 veniale peccatum. Et secundum hoc potest concludi quod consensus in
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diff changeset
624 delectationem quae est de ipsa vana cogitatione fornicationis, est
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diff changeset
625 peccatum veniale. Sed delectatio quae est in ipso actu
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parents: 26
diff changeset
626 fornicationis, de genere suo est peccatum mortale. Sed quod ante
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diff changeset
627 consensum sit veniale peccatum tantum, hoc est per accidens,
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diff changeset
628 scilicet propter imperfectionem actus. Quae quidem imperfectio
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diff changeset
629 tollitur per consensum deliberatum supervenientem. Unde ex hoc
53
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630 adducitur in suam naturam, ut sit peccatum mortale.</p><p title="I-II q. 74 a. 8 ad 3"><a name="36761"><span class="ref">[36761] Iª-IIae q. 74 a. 8 ad 3</span></a> Ad tertium
28
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diff changeset
631 dicendum quod ratio illa procedit de delectatione quae habet
53
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diff changeset
632 cogitationem pro obiecto.</p><p title="I-II q. 74 a. 8 ad 4"><a name="36762"><span class="ref">[36762] Iª-IIae q. 74 a. 8 ad 4</span></a> Ad quartum
28
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633 dicendum quod delectatio quae habet actum exteriorem pro obiecto,
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634 non potest esse absque complacentia exterioris actus secundum se;
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diff changeset
635 etiam si non statuatur implendum, propter prohibitionem alicuius
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diff changeset
636 superioris. Unde actus fit inordinatus, et per consequens
53
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637 delectatio erit inordinata.</p><p title="I-II q. 74 a. 8 ad 5"><a name="36763"><span class="ref">[36763] Iª-IIae q. 74 a. 8 ad 5</span></a> Ad quintum
28
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diff changeset
638 dicendum quod etiam consensus in delectationem quae procedit ex
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diff changeset
639 complacentia ipsius actus homicidii cogitati, est peccatum mortale.
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diff changeset
640 Non autem consensus in delectationem quae procedit ex complacentia
53
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641 cogitationis de homicidio.</p><p title="I-II q. 74 a. 8 ad 6"><a name="36764"><span class="ref">[36764] Iª-IIae q. 74 a. 8 ad 6</span></a> Ad sextum
28
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diff changeset
642 dicendum quod oratio dominica non solum contra peccata venialia
53
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643 dicenda est, sed etiam contra mortalia.</p></div><div class="a"><h3>Articulus 9</h3><p title="I-II q. 74 a. 9 arg. 1"><a name="36765"><span class="ref">[36765] Iª-IIae q. 74 a. 9 arg. 1</span></a> Ad nonum
28
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diff changeset
644 sic proceditur. Videtur quod in superiori ratione non possit esse
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diff changeset
645 peccatum veniale, secundum quod est directiva inferiorum virium,
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diff changeset
646 idest secundum quod consentit in actum peccati. Dicit enim
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diff changeset
647 Augustinus, in XII de Trin., quod ratio superior inhaeret
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diff changeset
648 rationibus aeternis. Sed peccare mortaliter est per aversionem a
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649 rationibus aeternis. Ergo videtur quod in superiori ratione non
53
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diff changeset
650 possit esse peccatum nisi mortale.</p><p title="I-II q. 74 a. 9 arg. 2"><a name="36766"><span class="ref">[36766] Iª-IIae q. 74 a. 9 arg. 2</span></a> Praeterea,
28
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651 superior ratio se habet in vita spirituali tanquam principium;
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652 sicut et cor in vita corporali. Sed infirmitates cordis sunt
53
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653 mortales. Ergo peccata superioris rationis sunt mortalia.</p><p title="I-II q. 74 a. 9 arg. 3"><a name="36767"><span class="ref">[36767] Iª-IIae q. 74 a. 9 arg. 3</span></a> Praeterea,
28
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diff changeset
654 peccatum veniale fit mortale, si fiat ex contemptu. Sed hoc non
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655 videtur esse sine contemptu, quod aliquis ex deliberatione peccet
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diff changeset
656 etiam venialiter. Cum ergo consensus rationis superioris semper sit
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diff changeset
657 cum deliberatione legis divinae, videtur quod non possit esse sine
53
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diff changeset
658 peccato mortali, propter contemptum divinae legis.</p><p title="I-II q. 74 a. 9 s. c."><a name="36768"><span class="ref">[36768] Iª-IIae q. 74 a. 9 s. c.</span></a> Sed contra,
28
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diff changeset
659 consensus in actum peccati pertinet ad rationem superiorem, ut
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diff changeset
660 supra dictum est. Sed consensus in actum peccati venialis est
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diff changeset
661 peccatum veniale. Ergo in superiori ratione potest esse peccatum
53
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diff changeset
662 veniale.</p><p title="I-II q. 74 a. 9 co."><a name="36769"><span class="ref">[36769] Iª-IIae q. 74 a. 9 co.</span></a> Respondeo
28
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diff changeset
663 dicendum quod, sicut Augustinus dicit, in XII de Trin., ratio
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diff changeset
664 superior <i>inhaeret rationibus aeternis conspiciendis aut
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diff changeset
665 consulendis</i>, conspiciendis quidem, secundum quod earum
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diff changeset
666 veritatem speculatur; consulendis autem, secundum quod per rationes
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diff changeset
667 aeternas de aliis iudicat et ordinat; ad quod pertinet quod,
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diff changeset
668 deliberando per rationes aeternas, consentit in aliquem actum, vel
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diff changeset
669 dissentit ab eo. Contingit autem quod inordinatio actus in quem
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diff changeset
670 consentit, non contrariatur rationibus aeternis, quia non est cum
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diff changeset
671 aversione a fine ultimo, sicut contrariatur actus peccati mortalis,
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672 sed est praeter eas, sicut actus peccati venialis. Unde quando
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673 ratio superior in actum peccati venialis consentit, non avertitur a
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diff changeset
674 rationibus aeternis. Unde non peccat mortaliter, sed
53
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diff changeset
675 venialiter.</p><p title="I-II q. 74 a. 9 ad 1"><a name="36770"><span class="ref">[36770] Iª-IIae q. 74 a. 9 ad 1</span></a> Et per hoc
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diff changeset
676 patet responsio ad primum.</p><p title="I-II q. 74 a. 9 ad 2"><a name="36771"><span class="ref">[36771] Iª-IIae q. 74 a. 9 ad 2</span></a> Ad secundum
28
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diff changeset
677 dicendum quod duplex est infirmitas cordis. Una quae est in ipsa
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diff changeset
678 substantia cordis, et immutat naturalem complexionem ipsius, et
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diff changeset
679 talis infirmitas semper est mortalis. Alia est autem infirmitas
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diff changeset
680 cordis propter aliquam inordinationem vel motus eius, vel alicuius
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diff changeset
681 eorum quae circumstant cor, et talis infirmitas non semper est
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diff changeset
682 mortalis. Et similiter in ratione superiori semper est peccatum
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diff changeset
683 mortale, quando tollitur ipsa ordinatio rationis superioris ad
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diff changeset
684 proprium obiectum, quod est rationes aeternae. Sed quando est
53
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diff changeset
685 inordinatio circa hoc, non est peccatum mortale, sed veniale.</p><p title="I-II q. 74 a. 9 ad 3"><a name="36772"><span class="ref">[36772] Iª-IIae q. 74 a. 9 ad 3</span></a> Ad tertium
28
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diff changeset
686 dicendum quod deliberatus consensus in peccatum non semper pertinet
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diff changeset
687 ad contemptum legis divinae, sed solum quando peccatum legi divinae
53
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688 contrariatur.</p></div><div class="a"><h3>Articulus 10</h3><p title="I-II q. 74 a. 10 arg. 1"><a name="36773"><span class="ref">[36773] Iª-IIae q. 74 a. 10 arg. 1</span></a> Ad decimum
28
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diff changeset
689 sic proceditur. Videtur quod in superiori ratione non possit esse
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diff changeset
690 peccatum veniale secundum seipsam, idest secundum quod inspicit
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diff changeset
691 rationes aeternas. Actus enim potentiae non invenitur esse
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diff changeset
692 deficiens, nisi per hoc quod inordinate se habet circa suum
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diff changeset
693 obiectum. Sed obiectum superioris rationis sunt aeternae rationes,
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diff changeset
694 a quibus deordinari non est sine peccato mortali. Ergo in superiori
53
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diff changeset
695 ratione non potest esse peccatum veniale secundum seipsam.</p><p title="I-II q. 74 a. 10 arg. 2"><a name="36774"><span class="ref">[36774] Iª-IIae q. 74 a. 10 arg. 2</span></a> Praeterea,
28
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diff changeset
696 cum ratio sit vis deliberativa, actus rationis semper est cum
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diff changeset
697 deliberatione. Sed omnis inordinatus motus in his quae Dei sunt, si
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diff changeset
698 sit cum deliberatione, est peccatum mortale. Ergo in ratione
53
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diff changeset
699 superiori secundum seipsam, nunquam est peccatum veniale.</p><p title="I-II q. 74 a. 10 arg. 3"><a name="36775"><span class="ref">[36775] Iª-IIae q. 74 a. 10 arg. 3</span></a> Praeterea,
28
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diff changeset
700 contingit quandoque quod peccatum ex subreptione est peccatum
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diff changeset
701 veniale, peccatum autem ex deliberatione est peccatum mortale, per
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diff changeset
702 hoc quod ratio deliberans recurrit ad aliquod maius bonum, contra
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diff changeset
703 quod homo agens gravius peccat, sicut cum de actu delectabili
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diff changeset
704 inordinato ratio deliberat quod est contra legem Dei, gravius
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parents: 26
diff changeset
705 peccat consentiendo, quam si solum consideraret quod est contra
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diff changeset
706 virtutem moralem. Sed ratio superior non potest recurrere ad
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diff changeset
707 aliquod altius quam sit suum obiectum. Ergo si motus ex subreptione
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diff changeset
708 non sit peccatum mortale, neque etiam deliberatio superveniens
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diff changeset
709 faciet ipsum esse peccatum mortale, quod patet esse falsum. Non
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diff changeset
710 ergo in ratione superiori secundum seipsam, potest esse peccatum
53
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diff changeset
711 veniale.</p><p title="I-II q. 74 a. 10 s. c."><a name="36776"><span class="ref">[36776] Iª-IIae q. 74 a. 10 s. c.</span></a> Sed contra,
28
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diff changeset
712 motus subreptitius infidelitatis est peccatum veniale. Sed pertinet
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diff changeset
713 ad superiorem rationem secundum seipsam. Ergo in ratione superiori
53
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diff changeset
714 potest esse peccatum veniale secundum seipsam.</p><p title="I-II q. 74 a. 10 co."><a name="36777"><span class="ref">[36777] Iª-IIae q. 74 a. 10 co.</span></a> Respondeo
28
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diff changeset
715 dicendum quod ratio superior aliter fertur in suum obiectum, atque
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716 aliter in obiecta inferiorum virium quae per ipsam diriguntur. In
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717 obiecta enim inferiorum virium non fertur nisi inquantum de eis
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diff changeset
718 consulit rationes aeternas. Unde non fertur in ea nisi per modum
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diff changeset
719 deliberationis. Deliberatus autem consensus in his quae ex genere
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diff changeset
720 suo sunt mortalia, est mortale peccatum. Et ideo ratio superior
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diff changeset
721 semper mortaliter peccat, si actus inferiorum virium in quos
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722 consentit, sint peccata mortalia. Sed circa proprium obiectum habet
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diff changeset
723 duos actus, scilicet simplicem intuitum; et deliberationem,
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diff changeset
724 secundum quod etiam de proprio obiecto consulit rationes aeternas.
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diff changeset
725 Secundum autem simplicem intuitum, potest aliquem inordinatum motum
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726 habere circa divina, puta cum quis patitur subitum infidelitatis
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diff changeset
727 motum. Et quamvis infidelitas secundum suum genus sit peccatum
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diff changeset
728 mortale, tamen subitus motus infidelitatis est peccatum veniale.
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729 Quia peccatum mortale non est nisi sit contra legem Dei, potest
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730 autem aliquid eorum quae pertinent ad fidem, subito rationi
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731 occurrere sub quadam alia ratione, antequam super hoc consulatur,
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732 vel consuli possit, ratio aeterna, idest lex Dei; puta cum quis
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733 resurrectionem mortuorum subito apprehendit ut impossibilem
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734 secundum naturam, et simul apprehendendo renititur, antequam tempus
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735 habeat deliberandi quod hoc est nobis traditum ut credendum
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736 secundum legem divinam. Si vero post hanc deliberationem motus
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737 infidelitatis maneat, est peccatum mortale. Et ideo circa proprium
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738 obiectum, etsi sit peccatum mortale ex genere, potest ratio
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739 superior peccare venialiter in subitis motibus; vel etiam
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740 mortaliter per deliberatum consensum. In his autem quae pertinent
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741 ad inferiores vires, semper peccat mortaliter in his quae sunt
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742 peccata mortalia ex suo genere, non autem in his quae secundum suum
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743 genus sunt venialia peccata.</p><p title="I-II q. 74 a. 10 ad 1"><a name="36778"><span class="ref">[36778] Iª-IIae q. 74 a. 10 ad 1</span></a> Ad primum
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744 ergo dicendum quod peccatum quod est contra rationes aeternas, etsi
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745 sit peccatum mortale ex genere, potest tamen esse peccatum veniale
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746 propter imperfectionem actus subiti, ut dictum est.</p><p title="I-II q. 74 a. 10 ad 2"><a name="36779"><span class="ref">[36779] Iª-IIae q. 74 a. 10 ad 2</span></a> Ad secundum
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747 dicendum quod in operativis ad rationem, ad quam pertinet
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748 deliberatio, pertinet etiam simplex intuitus eorum ex quibus
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749 deliberatio procedit, sicut etiam in speculativis ad rationem
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750 pertinet et syllogizare, et propositiones formare. Et ideo etiam
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751 ratio potest habere subitum motum.</p><p title="I-II q. 74 a. 10 ad 3"><a name="36780"><span class="ref">[36780] Iª-IIae q. 74 a. 10 ad 3</span></a> Ad tertium
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752 dicendum quod una et eadem res potest diversas considerationes
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753 habere, quarum una est altera altior, sicut Deum esse potest
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754 considerari vel inquantum est cognoscibile ratione humana, vel
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755 inquantum creditur revelatione divina, quae est consideratio
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756 altior. Et ideo quamvis obiectum rationis superioris sit quiddam
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757 secundum naturam rei altissimum, tamen potest etiam reduci in
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758 quandam altiorem considerationem. Et hac ratione, quod in motu
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759 subito non erat peccatum mortale, per deliberationem reducentem in
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760 altiorem considerationem fit peccatum mortale, sicut supra
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761 expositum est.</p></div></div><div class="centro"><br/>
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762 <p><a href="sth2073.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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763 <a href="sth2075.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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764 <br/>
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765 <hr/>
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766 <br/>
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767 <address>© 2006 Fundación Tomás de Aquino quoad
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768 hanc editionem<br/>
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769 Iura omnia asservantur<br/>
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770 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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771 </div></body>
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772 </html>