annotate summa/latin/sth2094.html @ 78:e182d4ea85ca

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date Sun, 10 Jan 2010 15:13:57 +0000
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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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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 94</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 XCIV</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="sth2093.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="sth2095.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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42 document.write('&lt;FORM NAME="selecter"&gt;&lt;SELECT NAME="select1"&gt;');
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44 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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45 document.write('&lt;OPTION VALUE="index.html"&gt;Corpus Thomisticum');
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46 document.write('&lt;OPTION VALUE="iopera.html"&gt;Opera omnia');
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48 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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61 document.write('&lt;OPTION VALUE="#37590"&gt;I&amp;ordf;-IIae q. 94 a. 2 arg. 3');
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62 document.write('&lt;OPTION VALUE="#37591"&gt;I&amp;ordf;-IIae q. 94 a. 2 s. c.');
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63 document.write('&lt;OPTION VALUE="#37592"&gt;I&amp;ordf;-IIae q. 94 a. 2 co.');
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64 document.write('&lt;OPTION VALUE="#37593"&gt;I&amp;ordf;-IIae q. 94 a. 2 ad 1');
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67 document.write('&lt;OPTION VALUE="#37596"&gt;I&amp;ordf;-IIae q. 94 a. 3 arg. 1');
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68 document.write('&lt;OPTION VALUE="#37597"&gt;I&amp;ordf;-IIae q. 94 a. 3 arg. 2');
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69 document.write('&lt;OPTION VALUE="#37598"&gt;I&amp;ordf;-IIae q. 94 a. 3 arg. 3');
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70 document.write('&lt;OPTION VALUE="#37599"&gt;I&amp;ordf;-IIae q. 94 a. 3 s. c.');
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71 document.write('&lt;OPTION VALUE="#37600"&gt;I&amp;ordf;-IIae q. 94 a. 3 co.');
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77 document.write('&lt;OPTION VALUE="#37606"&gt;I&amp;ordf;-IIae q. 94 a. 4 arg. 3');
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78 document.write('&lt;OPTION VALUE="#37607"&gt;I&amp;ordf;-IIae q. 94 a. 4 s. c.');
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79 document.write('&lt;OPTION VALUE="#37608"&gt;I&amp;ordf;-IIae q. 94 a. 4 co.');
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80 document.write('&lt;OPTION VALUE="#37609"&gt;I&amp;ordf;-IIae q. 94 a. 4 ad 1');
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81 document.write('&lt;OPTION VALUE="#37610"&gt;I&amp;ordf;-IIae q. 94 a. 4 ad 2');
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82 document.write('&lt;OPTION VALUE="#37611"&gt;I&amp;ordf;-IIae q. 94 a. 4 ad 3');
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83 document.write('&lt;OPTION VALUE="#37612"&gt;I&amp;ordf;-IIae q. 94 a. 5 arg. 1');
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84 document.write('&lt;OPTION VALUE="#37613"&gt;I&amp;ordf;-IIae q. 94 a. 5 arg. 2');
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85 document.write('&lt;OPTION VALUE="#37614"&gt;I&amp;ordf;-IIae q. 94 a. 5 arg. 3');
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86 document.write('&lt;OPTION VALUE="#37615"&gt;I&amp;ordf;-IIae q. 94 a. 5 s. c.');
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87 document.write('&lt;OPTION VALUE="#37616"&gt;I&amp;ordf;-IIae q. 94 a. 5 co.');
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88 document.write('&lt;OPTION VALUE="#37617"&gt;I&amp;ordf;-IIae q. 94 a. 5 ad 1');
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89 document.write('&lt;OPTION VALUE="#37618"&gt;I&amp;ordf;-IIae q. 94 a. 5 ad 2');
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91 document.write('&lt;OPTION VALUE="#37620"&gt;I&amp;ordf;-IIae q. 94 a. 6 arg. 1');
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92 document.write('&lt;OPTION VALUE="#37621"&gt;I&amp;ordf;-IIae q. 94 a. 6 arg. 2');
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93 document.write('&lt;OPTION VALUE="#37622"&gt;I&amp;ordf;-IIae q. 94 a. 6 arg. 3');
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94 document.write('&lt;OPTION VALUE="#37623"&gt;I&amp;ordf;-IIae q. 94 a. 6 s. c.');
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95 document.write('&lt;OPTION VALUE="#37624"&gt;I&amp;ordf;-IIae q. 94 a. 6 co.');
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96 document.write('&lt;OPTION VALUE="#37625"&gt;I&amp;ordf;-IIae q. 94 a. 6 ad 1');
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97 document.write('&lt;OPTION VALUE="#37626"&gt;I&amp;ordf;-IIae q. 94 a. 6 ad 2');
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98 document.write('&lt;OPTION VALUE="#37627"&gt;I&amp;ordf;-IIae q. 94 a. 6 ad 3');
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99 document.write('&lt;\/SELECT&gt;');
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100 document.write('&lt;BR&gt;&lt;BR&gt;');
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102 document.write('&lt;\/FORM&gt;');
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103 // --&gt;
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104 //
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105 </script><br/>
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106 <hr/>
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107 <br/></div><div class="q" id="q94"><h2>Quaestio 94</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 94 pr."><a name="37578"><span class="ref">[37578]
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108 Iª-IIae q. 94 pr.</span></a> Deinde considerandum est de lege
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109 naturali. Et circa hoc quaeruntur sex. Primo, quid sit lex
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110 naturalis. Secundo, quae sint praecepta legis naturalis. Tertio,
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111 utrum omnes actus virtutum sint de lege naturali. Quarto, utrum lex
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112 naturalis sit una apud omnes. Quinto, utrum sit mutabilis. Sexto,
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113 utrum possit a mente hominis deleri.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 94 a. 1 arg. 1"><a name="37579"><span class="ref">[37579] Iª-IIae q. 94 a. 1 arg. 1</span></a> Ad primum
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114 sic proceditur. Videtur quod lex naturalis sit habitus. Quia ut
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115 philosophus dicit, in II Ethic., <i>tria sunt in anima, potentia,
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116 habitus et passio</i>. Sed naturalis lex non est aliqua potentiarum
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117 animae, nec aliqua passionum, ut patet enumerando per singula. Ergo
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118 lex naturalis est habitus.</p><p title="I-II q. 94 a. 1 arg. 2"><a name="37580"><span class="ref">[37580] Iª-IIae q. 94 a. 1 arg. 2</span></a> Praeterea,
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119 Basilius dicit quod conscientia, sive synderesis, est lex
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120 intellectus nostri, quod non potest intelligi nisi de lege
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121 naturali. Sed synderesis est habitus quidam, ut in primo habitum
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122 est. Ergo lex naturalis est habitus.</p><p title="I-II q. 94 a. 1 arg. 3"><a name="37581"><span class="ref">[37581] Iª-IIae q. 94 a. 1 arg. 3</span></a> Praeterea,
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123 lex naturalis semper in homine manet, ut infra patebit. Sed non
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124 semper ratio hominis, ad quam lex pertinet, cogitat de lege
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125 naturali. Ergo lex naturalis non est actus, sed habitus.</p><p title="I-II q. 94 a. 1 s. c."><a name="37582"><span class="ref">[37582] Iª-IIae q. 94 a. 1 s. c.</span></a> Sed contra
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126 est quod Augustinus dicit, in libro de bono coniugali, quod
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127 <i>habitus est quo aliquid agitur cum opus est</i>. Sed naturalis
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128 lex non est huiusmodi, est enim in parvulis et damnatis, qui per
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129 eam agere non possunt. Ergo lex naturalis non est habitus.</p><p title="I-II q. 94 a. 1 co."><a name="37583"><span class="ref">[37583] Iª-IIae q. 94 a. 1 co.</span></a> Respondeo
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130 dicendum quod aliquid potest dici esse habitus dupliciter. Uno
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131 modo, proprie et essentialiter, et sic lex naturalis non est
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132 habitus. Dictum est enim supra quod lex naturalis est aliquid per
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133 rationem constitutum, sicut etiam propositio est quoddam opus
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134 rationis. Non est autem idem quod quis agit, et quo quis agit,
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135 aliquis enim per habitum grammaticae agit orationem congruam. Cum
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136 igitur habitus sit quo quis agit, non potest esse quod lex aliqua
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137 sit habitus proprie et essentialiter. Alio modo potest dici habitus
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138 id quod habitu tenetur, sicut dicitur fides id quod fide tenetur.
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139 Et hoc modo, quia praecepta legis naturalis quandoque considerantur
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140 in actu a ratione, quandoque autem sunt in ea habitualiter tantum,
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141 secundum hunc modum potest dici quod lex naturalis sit habitus.
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142 Sicut etiam principia indemonstrabilia in speculativis non sunt
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143 ipse habitus principiorum, sed sunt principia quorum est
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144 habitus.</p><p title="I-II q. 94 a. 1 ad 1"><a name="37584"><span class="ref">[37584] Iª-IIae q. 94 a. 1 ad 1</span></a> Ad primum
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145 ergo dicendum quod philosophus intendit ibi investigare genus
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146 virtutis, et cum manifestum sit quod virtus sit quoddam principium
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147 actus, illa tantum ponit quae sunt principia humanorum actuum,
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148 scilicet potentias, habitus et passiones. Praeter haec autem tria
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149 sunt quaedam alia in anima, sicut quidam actus, ut velle est in
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150 volente; et etiam cognita sunt in cognoscente; et proprietates
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151 naturales animae insunt ei, ut immortalitas et alia huiusmodi.</p><p title="I-II q. 94 a. 1 ad 2"><a name="37585"><span class="ref">[37585] Iª-IIae q. 94 a. 1 ad 2</span></a> Ad secundum
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152 dicendum quod synderesis dicitur lex intellectus nostri, inquantum
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153 est habitus continens praecepta legis naturalis, quae sunt prima
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154 principia operum humanorum.</p><p title="I-II q. 94 a. 1 ad 3"><a name="37586"><span class="ref">[37586] Iª-IIae q. 94 a. 1 ad 3</span></a> Ad tertium
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155 dicendum quod ratio illa concludit quod lex naturalis habitualiter
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156 tenetur. Et hoc concedimus.</p><p title="I-II q. 94 a. 1 ad 4"><a name="37587"><span class="ref">[37587] Iª-IIae q. 94 a. 1 ad 4</span></a> Ad id vero
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157 quod in contrarium obiicitur, dicendum quod eo quod habitualiter
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158 inest, quandoque aliquis uti non potest propter aliquod
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159 impedimentum, sicut homo non potest uti habitu scientiae propter
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160 somnum. Et similiter puer non potest uti habitu intellectus
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161 principiorum, vel etiam lege naturali, quae ei habitualiter inest,
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162 propter defectum aetatis.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 94 a. 2 arg. 1"><a name="37588"><span class="ref">[37588] Iª-IIae q. 94 a. 2 arg. 1</span></a> Ad secundum
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163 sic proceditur. Videtur quod lex naturalis non contineat plura
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164 praecepta, sed unum tantum. Lex enim continetur in genere
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165 praecepti, ut supra habitum est. Si igitur essent multa praecepta
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166 legis naturalis, sequeretur quod etiam essent multae leges
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167 naturales.</p><p title="I-II q. 94 a. 2 arg. 2"><a name="37589"><span class="ref">[37589] Iª-IIae q. 94 a. 2 arg. 2</span></a> Praeterea,
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168 lex naturalis consequitur hominis naturam. Sed humana natura est
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169 una secundum totum, licet sit multiplex secundum partes. Aut ergo
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170 est unum praeceptum tantum legis naturae, propter unitatem totius,
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171 aut sunt multa, secundum multitudinem partium humanae naturae. Et
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172 sic oportebit quod etiam ea quae sunt de inclinatione
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173 concupiscibilis, pertineant ad legem naturalem.</p><p title="I-II q. 94 a. 2 arg. 3"><a name="37590"><span class="ref">[37590] Iª-IIae q. 94 a. 2 arg. 3</span></a> Praeterea,
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174 lex est aliquid ad rationem pertinens, ut supra dictum est. Sed
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175 ratio in homine est una tantum. Ergo solum unum praeceptum est
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176 legis naturalis.</p><p title="I-II q. 94 a. 2 s. c."><a name="37591"><span class="ref">[37591] Iª-IIae q. 94 a. 2 s. c.</span></a> Sed contra
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177 est quia sic se habent praecepta legis naturalis in homine quantum
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178 ad operabilia, sicut se habent prima principia in demonstrativis.
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179 Sed prima principia indemonstrabilia sunt plura. Ergo etiam
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180 praecepta legis naturae sunt plura.</p><p title="I-II q. 94 a. 2 co."><a name="37592"><span class="ref">[37592] Iª-IIae q. 94 a. 2 co.</span></a> Respondeo
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181 dicendum quod, sicut supra dictum est, praecepta legis naturae hoc
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182 modo se habent ad rationem practicam, sicut principia prima
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183 demonstrationum se habent ad rationem speculativam, utraque enim
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184 sunt quaedam principia per se nota. Dicitur autem aliquid per se
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185 notum dupliciter, uno modo, secundum se; alio modo, quoad nos.
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186 Secundum se quidem quaelibet propositio dicitur per se nota, cuius
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187 praedicatum est de ratione subiecti, contingit tamen quod ignoranti
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188 definitionem subiecti, talis propositio non erit per se nota. Sicut
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189 ista propositio, homo est rationale, est per se nota secundum sui
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190 naturam, quia qui dicit hominem, dicit rationale, et tamen
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191 ignoranti quid sit homo, haec propositio non est per se nota. Et
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192 inde est quod, sicut dicit Boetius, in libro de Hebdomad., quaedam
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193 sunt dignitates vel propositiones per se notae communiter omnibus,
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194 et huiusmodi sunt illae propositiones quarum termini sunt omnibus
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195 noti, ut, omne totum est maius sua parte, et, quae uni et eidem
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196 sunt aequalia, sibi invicem sunt aequalia. Quaedam vero
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197 propositiones sunt per se notae solis sapientibus, qui terminos
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198 propositionum intelligunt quid significent, sicut intelligenti quod
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199 Angelus non est corpus, per se notum est quod non est
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200 circumscriptive in loco, quod non est manifestum rudibus, qui hoc
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201 non capiunt. In his autem quae in apprehensione omnium cadunt,
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202 quidam ordo invenitur. Nam illud quod primo cadit in apprehensione,
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203 est ens, cuius intellectus includitur in omnibus quaecumque quis
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204 apprehendit. Et ideo primum principium indemonstrabile est quod non
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205 est simul affirmare et negare, quod fundatur supra rationem entis
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206 et non entis, et super hoc principio omnia alia fundantur, ut
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207 dicitur in IV Metaphys. Sicut autem ens est primum quod cadit in
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208 apprehensione simpliciter, ita bonum est primum quod cadit in
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209 apprehensione practicae rationis, quae ordinatur ad opus, omne enim
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210 agens agit propter finem, qui habet rationem boni. Et ideo primum
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211 principium in ratione practica est quod fundatur supra rationem
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212 boni, quae est, bonum est quod omnia appetunt. Hoc est ergo primum
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213 praeceptum legis, quod bonum est faciendum et prosequendum, et
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214 malum vitandum. Et super hoc fundantur omnia alia praecepta legis
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215 naturae, ut scilicet omnia illa facienda vel vitanda pertineant ad
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216 praecepta legis naturae, quae ratio practica naturaliter
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217 apprehendit esse bona humana. Quia vero bonum habet rationem finis,
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218 malum autem rationem contrarii, inde est quod omnia illa ad quae
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219 homo habet naturalem inclinationem, ratio naturaliter apprehendit
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220 ut bona, et per consequens ut opere prosequenda, et contraria eorum
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221 ut mala et vitanda. Secundum igitur ordinem inclinationum
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222 naturalium, est ordo praeceptorum legis naturae. Inest enim primo
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223 inclinatio homini ad bonum secundum naturam in qua communicat cum
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224 omnibus substantiis, prout scilicet quaelibet substantia appetit
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225 conservationem sui esse secundum suam naturam. Et secundum hanc
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226 inclinationem, pertinent ad legem naturalem ea per quae vita
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227 hominis conservatur, et contrarium impeditur. Secundo inest homini
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228 inclinatio ad aliqua magis specialia, secundum naturam in qua
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229 communicat cum ceteris animalibus. Et secundum hoc, dicuntur ea
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230 esse de lege naturali quae natura omnia animalia docuit, ut est
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231 coniunctio maris et feminae, et educatio liberorum, et similia.
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232 Tertio modo inest homini inclinatio ad bonum secundum naturam
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233 rationis, quae est sibi propria, sicut homo habet naturalem
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234 inclinationem ad hoc quod veritatem cognoscat de Deo, et ad hoc
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235 quod in societate vivat. Et secundum hoc, ad legem naturalem
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236 pertinent ea quae ad huiusmodi inclinationem spectant, utpote quod
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237 homo ignorantiam vitet, quod alios non offendat cum quibus debet
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238 conversari, et cetera huiusmodi quae ad hoc spectant.</p><p title="I-II q. 94 a. 2 ad 1"><a name="37593"><span class="ref">[37593] Iª-IIae q. 94 a. 2 ad 1</span></a> Ad primum
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239 ergo dicendum quod omnia ista praecepta legis naturae, inquantum
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240 referuntur ad unum primum praeceptum, habent rationem unius legis
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241 naturalis.</p><p title="I-II q. 94 a. 2 ad 2"><a name="37594"><span class="ref">[37594] Iª-IIae q. 94 a. 2 ad 2</span></a> Ad secundum
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242 dicendum quod omnes inclinationes quarumcumque partium humanae
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243 naturae, puta concupiscibilis et irascibilis, secundum quod
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244 regulantur ratione, pertinent ad legem naturalem, et reducuntur ad
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245 unum primum praeceptum, ut dictum est. Et secundum hoc, sunt multa
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246 praecepta legis naturae in seipsis, quae tamen communicant in una
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247 radice.</p><p title="I-II q. 94 a. 2 ad 3"><a name="37595"><span class="ref">[37595] Iª-IIae q. 94 a. 2 ad 3</span></a> Ad tertium
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248 dicendum quod ratio, etsi in se una sit, tamen est ordinativa
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249 omnium quae ad homines spectant. Et secundum hoc, sub lege rationis
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250 continentur omnia ea quae ratione regulari possunt.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 94 a. 3 arg. 1"><a name="37596"><span class="ref">[37596] Iª-IIae q. 94 a. 3 arg. 1</span></a> Ad tertium
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251 sic proceditur. Videtur quod non omnes actus virtutum sint de lege
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252 naturae. Quia, ut supra dictum est, de ratione legis est ut
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253 ordinetur ad bonum commune. Sed quidam virtutum actus ordinantur ad
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254 bonum privatum alicuius, ut patet praecipue in actibus
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255 temperantiae. Non ergo omnes actus virtutum legi subduntur
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256 naturali.</p><p title="I-II q. 94 a. 3 arg. 2"><a name="37597"><span class="ref">[37597] Iª-IIae q. 94 a. 3 arg. 2</span></a> Praeterea,
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257 omnia peccata aliquibus virtuosis actibus opponuntur. Si igitur
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258 omnes actus virtutum sint de lege naturae, videtur ex consequenti
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259 quod omnia peccata sint contra naturam. Quod tamen specialiter de
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260 quibusdam peccatis dicitur.</p><p title="I-II q. 94 a. 3 arg. 3"><a name="37598"><span class="ref">[37598] Iª-IIae q. 94 a. 3 arg. 3</span></a> Praeterea,
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261 in his quae sunt secundum naturam, omnes conveniunt. Sed in actibus
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262 virtutum non omnes conveniunt, aliquid enim est virtuosum uni, quod
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263 est alteri vitiosum. Ergo non omnes actus virtutum sunt de lege
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264 naturae.</p><p title="I-II q. 94 a. 3 s. c."><a name="37599"><span class="ref">[37599] Iª-IIae q. 94 a. 3 s. c.</span></a> Sed contra
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265 est quod Damascenus dicit, in III libro, quod virtutes sunt
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266 naturales. Ergo et actus virtuosi subiacent legi naturae.</p><p title="I-II q. 94 a. 3 co."><a name="37600"><span class="ref">[37600] Iª-IIae q. 94 a. 3 co.</span></a> Respondeo
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267 dicendum quod de actibus virtuosis dupliciter loqui possumus, uno
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268 modo, inquantum sunt virtuosi; alio modo, inquantum sunt tales
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269 actus in propriis speciebus considerati. Si igitur loquamur de
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270 actibus virtutum inquantum sunt virtuosi, sic omnes actus virtuosi
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271 pertinent ad legem naturae. Dictum est enim quod ad legem naturae
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272 pertinet omne illud ad quod homo inclinatur secundum suam naturam.
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273 Inclinatur autem unumquodque naturaliter ad operationem sibi
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274 convenientem secundum suam formam, sicut ignis ad calefaciendum.
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275 Unde cum anima rationalis sit propria forma hominis, naturalis
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276 inclinatio inest cuilibet homini ad hoc quod agat secundum
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277 rationem. Et hoc est agere secundum virtutem. Unde secundum hoc,
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278 omnes actus virtutum sunt de lege naturali, dictat enim hoc
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279 naturaliter unicuique propria ratio, ut virtuose agat. Sed si
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280 loquamur de actibus virtuosis secundum seipsos, prout scilicet in
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281 propriis speciebus considerantur, sic non omnes actus virtuosi sunt
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282 de lege naturae. Multa enim secundum virtutem fiunt, ad quae natura
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283 non primo inclinat; sed per rationis inquisitionem ea homines
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284 adinvenerunt, quasi utilia ad bene vivendum.</p><p title="I-II q. 94 a. 3 ad 1"><a name="37601"><span class="ref">[37601] Iª-IIae q. 94 a. 3 ad 1</span></a> Ad primum
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285 ergo dicendum quod temperantia est circa concupiscentias naturales
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286 cibi et potus et venereorum, quae quidem ordinantur ad bonum
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287 commune naturae, sicut et alia legalia ordinantur ad bonum commune
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288 morale.</p><p title="I-II q. 94 a. 3 ad 2"><a name="37602"><span class="ref">[37602] Iª-IIae q. 94 a. 3 ad 2</span></a> Ad secundum
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289 dicendum quod natura hominis potest dici vel illa quae est propria
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290 homini, et secundum hoc, omnia peccata, inquantum sunt contra
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291 rationem, sunt etiam contra naturam, ut patet per Damascenum, in II
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292 libro. Vel illa quae est communis homini et aliis animalibus, et
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293 secundum hoc, quaedam specialia peccata dicuntur esse contra
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294 naturam; sicut contra commixtionem maris et feminae, quae est
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295 naturalis omnibus animalibus, est concubitus masculorum, quod
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296 specialiter dicitur vitium contra naturam.</p><p title="I-II q. 94 a. 3 ad 3"><a name="37603"><span class="ref">[37603] Iª-IIae q. 94 a. 3 ad 3</span></a> Ad tertium
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297 dicendum quod ratio illa procedit de actibus secundum seipsos
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298 consideratis. Sic enim, propter diversas hominum conditiones,
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299 contingit quod aliqui actus sunt aliquibus virtuosi, tanquam eis
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300 proportionati et convenientes, qui tamen sunt aliis vitiosi,
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301 tanquam eis non proportionati.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 94 a. 4 arg. 1"><a name="37604"><span class="ref">[37604] Iª-IIae q. 94 a. 4 arg. 1</span></a> Ad quartum
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302 sic proceditur. Videtur quod lex naturae non sit una apud omnes.
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303 Dicitur enim in decretis, dist. I, quod <i>ius naturale est quod in
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304 lege et in Evangelio continetur</i>. Sed hoc non est commune
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305 omnibus, quia, ut dicitur Rom. X, <i>non omnes obediunt
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306 Evangelio</i>. Ergo lex naturalis non est una apud omnes.</p><p title="I-II q. 94 a. 4 arg. 2"><a name="37605"><span class="ref">[37605] Iª-IIae q. 94 a. 4 arg. 2</span></a> Praeterea,
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307 ea quae sunt secundum legem, iusta esse dicuntur, ut dicitur in V
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308 Ethic. Sed in eodem libro dicitur quod nihil est ita iustum apud
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309 omnes, quin apud aliquos diversificetur. Ergo lex etiam naturalis
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310 non est apud omnes eadem.</p><p title="I-II q. 94 a. 4 arg. 3"><a name="37606"><span class="ref">[37606] Iª-IIae q. 94 a. 4 arg. 3</span></a> Praeterea,
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311 ad legem naturae pertinet id ad quod homo secundum naturam suam
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312 inclinatur, ut supra dictum est. Sed diversi homines naturaliter ad
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313 diversa inclinantur, alii quidem ad concupiscentiam voluptatum,
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314 alii ad desideria honorum, alii ad alia. Ergo non est una lex
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315 naturalis apud omnes.</p><p title="I-II q. 94 a. 4 s. c."><a name="37607"><span class="ref">[37607] Iª-IIae q. 94 a. 4 s. c.</span></a> Sed contra
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316 est quod Isidorus dicit, in libro Etymol., <i>ius naturale est
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317 commune omnium nationum</i>.</p><p title="I-II q. 94 a. 4 co."><a name="37608"><span class="ref">[37608] Iª-IIae q. 94 a. 4 co.</span></a> Respondeo
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318 dicendum quod, sicut supra dictum est, ad legem naturae pertinent
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319 ea ad quae homo naturaliter inclinatur; inter quae homini proprium
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320 est ut inclinetur ad agendum secundum rationem. Ad rationem autem
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321 pertinet ex communibus ad propria procedere, ut patet ex I Physic.
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322 Aliter tamen circa hoc se habet ratio speculativa, et aliter ratio
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323 practica. Quia enim ratio speculativa praecipue negotiatur circa
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324 necessaria, quae impossibile est aliter se habere, absque aliquo
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325 defectu invenitur veritas in conclusionibus propriis, sicut et in
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326 principiis communibus. Sed ratio practica negotiatur circa
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327 contingentia, in quibus sunt operationes humanae, et ideo, etsi in
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328 communibus sit aliqua necessitas, quanto magis ad propria
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329 descenditur, tanto magis invenitur defectus. Sic igitur in
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330 speculativis est eadem veritas apud omnes tam in principiis quam in
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331 conclusionibus, licet veritas non apud omnes cognoscatur in
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332 conclusionibus, sed solum in principiis, quae dicuntur communes
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333 conceptiones. In operativis autem non est eadem veritas vel
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334 rectitudo practica apud omnes quantum ad propria, sed solum quantum
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335 ad communia, et apud illos apud quos est eadem rectitudo in
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336 propriis, non est aequaliter omnibus nota. Sic igitur patet quod,
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337 quantum ad communia principia rationis sive speculativae sive
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338 practicae, est eadem veritas seu rectitudo apud omnes, et
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339 aequaliter nota. Quantum vero ad proprias conclusiones rationis
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340 speculativae, est eadem veritas apud omnes, non tamen aequaliter
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341 omnibus nota, apud omnes enim verum est quod triangulus habet tres
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342 angulos aequales duobus rectis, quamvis hoc non sit omnibus notum.
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343 Sed quantum ad proprias conclusiones rationis practicae, nec est
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344 eadem veritas seu rectitudo apud omnes; nec etiam apud quos est
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345 eadem, est aequaliter nota. Apud omnes enim hoc rectum est et
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346 verum, ut secundum rationem agatur. Ex hoc autem principio sequitur
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347 quasi conclusio propria, quod deposita sint reddenda. Et hoc quidem
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348 ut in pluribus verum est, sed potest in aliquo casu contingere quod
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349 sit damnosum, et per consequens irrationabile, si deposita
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350 reddantur; puta si aliquis petat ad impugnandam patriam. Et hoc
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351 tanto magis invenitur deficere, quanto magis ad particularia
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352 descenditur, puta si dicatur quod deposita sunt reddenda cum tali
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353 cautione, vel tali modo, quanto enim plures conditiones
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354 particulares apponuntur, tanto pluribus modis poterit deficere, ut
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355 non sit rectum vel in reddendo vel in non reddendo. Sic igitur
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356 dicendum est quod lex naturae, quantum ad prima principia communia,
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357 est eadem apud omnes et secundum rectitudinem, et secundum
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358 notitiam. Sed quantum ad quaedam propria, quae sunt quasi
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359 conclusiones principiorum communium, est eadem apud omnes ut in
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360 pluribus et secundum rectitudinem et secundum notitiam, sed ut in
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361 paucioribus potest deficere et quantum ad rectitudinem, propter
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362 aliqua particularia impedimenta (sicut etiam naturae generabiles et
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363 corruptibiles deficiunt ut in paucioribus, propter impedimenta), et
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364 etiam quantum ad notitiam; et hoc propter hoc quod aliqui habent
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365 depravatam rationem ex passione, seu ex mala consuetudine, seu ex
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366 mala habitudine naturae; sicut apud germanos olim latrocinium non
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367 reputabatur iniquum, cum tamen sit expresse contra legem naturae,
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368 ut refert Iulius Caesar, in libro de bello Gallico.</p><p title="I-II q. 94 a. 4 ad 1"><a name="37609"><span class="ref">[37609] Iª-IIae q. 94 a. 4 ad 1</span></a> Ad primum
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369 ergo dicendum quod verbum illud non est sic intelligendum quasi
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370 omnia quae in lege et in Evangelio continentur, sint de lege
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371 naturae, cum multa tradantur ibi supra naturam, sed quia ea quae
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372 sunt de lege naturae, plenarie ibi traduntur. Unde cum dixisset
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373 Gratianus quod <i>ius naturale est quod in lege et in Evangelio
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374 continetur</i>, statim, exemplificando, subiunxit, <i>quo quisque
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375 iubetur alii facere quod sibi vult fieri</i>.</p><p title="I-II q. 94 a. 4 ad 2"><a name="37610"><span class="ref">[37610] Iª-IIae q. 94 a. 4 ad 2</span></a> Ad secundum
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376 dicendum quod verbum philosophi est intelligendum de his quae sunt
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377 naturaliter iusta non sicut principia communia, sed sicut quaedam
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378 conclusiones ex his derivatae; quae ut in pluribus rectitudinem
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379 habent, et ut in paucioribus deficiunt.</p><p title="I-II q. 94 a. 4 ad 3"><a name="37611"><span class="ref">[37611] Iª-IIae q. 94 a. 4 ad 3</span></a> Ad tertium
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380 dicendum quod, sicut ratio in homine dominatur et imperat aliis
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381 potentiis, ita oportet quod omnes inclinationes naturales ad alias
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382 potentias pertinentes ordinentur secundum rationem. Unde hoc est
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383 apud omnes communiter rectum, ut secundum rationem dirigantur omnes
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384 hominum inclinationes.</p></div><div class="a"><h3>Articulus 5</h3><p title="I-II q. 94 a. 5 arg. 1"><a name="37612"><span class="ref">[37612] Iª-IIae q. 94 a. 5 arg. 1</span></a> Ad quintum
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385 sic proceditur. Videtur quod lex naturae mutari possit. Quia super
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386 illud Eccli. XVII, <i>addidit eis disciplinam et legem vitae</i>,
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387 dicit Glossa, <i>legem litterae, quantum ad correctionem legis
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388 naturalis, scribi voluit</i>. Sed illud quod corrigitur, mutatur.
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389 Ergo lex naturalis potest mutari.</p><p title="I-II q. 94 a. 5 arg. 2"><a name="37613"><span class="ref">[37613] Iª-IIae q. 94 a. 5 arg. 2</span></a> Praeterea,
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390 contra legem naturalem est occisio innocentis, et etiam adulterium
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391 et furtum. Sed ista inveniuntur esse mutata a Deo, puta cum Deus
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392 praecepit Abrahae quod occideret filium innocentem, ut habetur Gen.
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393 XXII; et cum praecepit Iudaeis ut mutuata Aegyptiorum vasa
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394 subriperent, ut habetur Exod. XII; et cum praecepit Osee ut uxorem
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395 fornicariam acciperet, ut habetur Osee I. Ergo lex naturalis potest
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396 mutari.</p><p title="I-II q. 94 a. 5 arg. 3"><a name="37614"><span class="ref">[37614] Iª-IIae q. 94 a. 5 arg. 3</span></a> Praeterea,
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397 Isidorus dicit, in libro Etymol., quod <i>communis omnium
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398 possessio, et una libertas, est de iure naturali</i>. Sed haec
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399 videmus esse commutata per leges humanas. Ergo videtur quod lex
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400 naturalis sit mutabilis.</p><p title="I-II q. 94 a. 5 s. c."><a name="37615"><span class="ref">[37615] Iª-IIae q. 94 a. 5 s. c.</span></a> Sed contra
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401 est quod dicitur in decretis, dist. V, <i>naturale ius ab exordio
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402 rationalis creaturae. Nec variatur tempore, sed immutabile
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403 permanet</i>.</p><p title="I-II q. 94 a. 5 co."><a name="37616"><span class="ref">[37616] Iª-IIae q. 94 a. 5 co.</span></a> Respondeo
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404 dicendum quod lex naturalis potest intelligi mutari dupliciter. Uno
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405 modo, per hoc quod aliquid ei addatur. Et sic nihil prohibet legem
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406 naturalem mutari, multa enim supra legem naturalem superaddita
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407 sunt, ad humanam vitam utilia, tam per legem divinam, quam etiam
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408 per leges humanas. Alio modo intelligitur mutatio legis naturalis
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409 per modum subtractionis, ut scilicet aliquid desinat esse de lege
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410 naturali, quod prius fuit secundum legem naturalem. Et sic quantum
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411 ad prima principia legis naturae, lex naturae est omnino
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412 immutabilis. Quantum autem ad secunda praecepta, quae diximus esse
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413 quasi quasdam proprias conclusiones propinquas primis principiis,
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414 sic lex naturalis non immutatur quin ut in pluribus rectum sit
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415 semper quod lex naturalis habet. Potest tamen immutari in aliquo
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416 particulari, et in paucioribus, propter aliquas speciales causas
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417 impedientes observantiam talium praeceptorum, ut supra dictum
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418 est.</p><p title="I-II q. 94 a. 5 ad 1"><a name="37617"><span class="ref">[37617] Iª-IIae q. 94 a. 5 ad 1</span></a> Ad primum
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419 ergo dicendum quod lex scripta dicitur esse data ad correctionem
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420 legis naturae, vel quia per legem scriptam suppletum est quod legi
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421 naturae deerat, vel quia lex naturae in aliquorum cordibus, quantum
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422 ad aliqua, corrupta erat intantum ut existimarent esse bona quae
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423 naturaliter sunt mala; et talis corruptio correctione
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424 indigebat.</p><p title="I-II q. 94 a. 5 ad 2"><a name="37618"><span class="ref">[37618] Iª-IIae q. 94 a. 5 ad 2</span></a> Ad secundum
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425 dicendum quod naturali morte moriuntur omnes communiter, tam
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426 nocentes quam innocentes. Quae quidem naturalis mors divina
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427 potestate inducitur propter peccatum originale; secundum illud I
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428 Reg. II, <i>dominus mortificat et vivificat</i>. Et ideo absque
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429 aliqua iniustitia, secundum mandatum Dei, potest infligi mors
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430 cuicumque homini, vel nocenti vel innocenti. Similiter etiam
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431 adulterium est concubitus cum uxore aliena, quae quidem est ei
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432 deputata secundum legem divinitus traditam. Unde ad quamcumque
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433 mulierem aliquis accedat ex mandato divino, non est adulterium nec
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434 fornicatio. Et eadem ratio est de furto, quod est acceptio rei
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435 alienae. Quidquid enim accipit aliquis ex mandato Dei, qui est
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436 dominus universorum, non accipit absque voluntate domini, quod est
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437 furari. Nec solum in rebus humanis quidquid a Deo mandatur, hoc
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438 ipso est debitum, sed etiam in rebus naturalibus quidquid a Deo
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439 fit, est quodammodo naturale, ut in primo dictum est.</p><p title="I-II q. 94 a. 5 ad 3"><a name="37619"><span class="ref">[37619] Iª-IIae q. 94 a. 5 ad 3</span></a> Ad tertium
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440 dicendum quod aliquid dicitur esse de iure naturali dupliciter. Uno
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441 modo, quia ad hoc natura inclinat, sicut non esse iniuriam alteri
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442 faciendam. Alio modo, quia natura non induxit contrarium, sicut
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443 possemus dicere quod hominem esse nudum est de iure naturali, quia
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444 natura non dedit ei vestitum, sed ars adinvenit. Et hoc modo
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445 communis omnium possessio, et omnium una libertas, dicitur esse de
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446 iure naturali, quia scilicet distinctio possessionum et servitus
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447 non sunt inductae a natura, sed per hominum rationem, ad utilitatem
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448 humanae vitae. Et sic in hoc lex naturae non est mutata nisi per
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449 additionem.</p></div><div class="a"><h3>Articulus 6</h3><p title="I-II q. 94 a. 6 arg. 1"><a name="37620"><span class="ref">[37620] Iª-IIae q. 94 a. 6 arg. 1</span></a> Ad sextum
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450 sic proceditur. Videtur quod lex naturae possit a corde hominis
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451 aboleri. Quia Rom. II, super illud, <i>cum gentes, quae legem non
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452 habent,</i> etc., dicit Glossa quod <i>in interiori homine per
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453 gratiam innovato, lex iustitiae inscribitur, quam deleverat
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454 culpa</i>. Sed lex iustitiae est lex naturae. Ergo lex naturae
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455 potest deleri.</p><p title="I-II q. 94 a. 6 arg. 2"><a name="37621"><span class="ref">[37621] Iª-IIae q. 94 a. 6 arg. 2</span></a> Praeterea,
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456 lex gratiae est efficacior quam lex naturae. Sed lex gratiae
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457 deletur per culpam. Ergo multo magis lex naturae potest deleri.</p><p title="I-II q. 94 a. 6 arg. 3"><a name="37622"><span class="ref">[37622] Iª-IIae q. 94 a. 6 arg. 3</span></a> Praeterea,
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458 illud quod lege statuitur, inducitur quasi iustum. Sed multa sunt
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459 ab hominibus statuta contra legem naturae. Ergo lex naturae potest
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460 a cordibus hominum aboleri.</p><p title="I-II q. 94 a. 6 s. c."><a name="37623"><span class="ref">[37623] Iª-IIae q. 94 a. 6 s. c.</span></a> Sed contra
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461 est quod Augustinus dicit, in II Confess., <i>lex tua scripta est
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462 in cordibus hominum, quam nec ulla quidem delet iniquitas</i>. Sed
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463 lex scripta in cordibus hominum est lex naturalis. Ergo lex
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464 naturalis deleri non potest.</p><p title="I-II q. 94 a. 6 co."><a name="37624"><span class="ref">[37624] Iª-IIae q. 94 a. 6 co.</span></a> Respondeo
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465 dicendum quod, sicut supra dictum est, ad legem naturalem pertinent
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466 primo quidem quaedam praecepta communissima, quae sunt omnibus
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467 nota, quaedam autem secundaria praecepta magis propria, quae sunt
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468 quasi conclusiones propinquae principiis. Quantum ergo ad illa
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469 principia communia, lex naturalis nullo modo potest a cordibus
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470 hominum deleri in universali. Deletur tamen in particulari
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471 operabili, secundum quod ratio impeditur applicare commune
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472 principium ad particulare operabile, propter concupiscentiam vel
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473 aliquam aliam passionem, ut supra dictum est. Quantum vero ad alia
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474 praecepta secundaria, potest lex naturalis deleri de cordibus
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475 hominum, vel propter malas persuasiones, eo modo quo etiam in
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476 speculativis errores contingunt circa conclusiones necessarias; vel
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477 etiam propter pravas consuetudines et habitus corruptos; sicut apud
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478 quosdam non reputabantur latrocinia peccata, vel etiam vitia contra
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479 naturam, ut etiam apostolus dicit, ad Rom. I.</p><p title="I-II q. 94 a. 6 ad 1"><a name="37625"><span class="ref">[37625] Iª-IIae q. 94 a. 6 ad 1</span></a> Ad primum
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480 ergo dicendum quod culpa delet legem naturae in particulari, non
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481 autem in universali, nisi forte quantum ad secunda praecepta legis
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482 naturae, eo modo quo dictum est.</p><p title="I-II q. 94 a. 6 ad 2"><a name="37626"><span class="ref">[37626] Iª-IIae q. 94 a. 6 ad 2</span></a> Ad secundum
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483 dicendum quod gratia etsi sit efficacior quam natura, tamen natura
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484 essentialior est homini, et ideo magis permanens.</p><p title="I-II q. 94 a. 6 ad 3"><a name="37627"><span class="ref">[37627] Iª-IIae q. 94 a. 6 ad 3</span></a> Ad tertium
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485 dicendum quod ratio illa procedit de secundis praeceptis legis
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486 naturae, contra quae aliqui legislatores statuta aliqua fecerunt,
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487 quae sunt iniqua.</p></div></div><div class="centro"><br/>
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488 <p><a href="sth2093.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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489 <a href="sth2095.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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490 <br/>
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491 <hr/>
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492 <br/>
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493 <address>© 2006 Fundación Tomás de Aquino quoad
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494 hanc editionem<br/>
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495 Iura omnia asservantur<br/>
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496 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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497 </div></body>
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498 </html>