annotate summa/latin/sth3079.html @ 78:e182d4ea85ca

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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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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, IIª-IIae q.
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19 79</title>
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20 </head>
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21 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">secunda pars secundae partis quaestio LXXIX</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 1897 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="sth3061.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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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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90 // --&gt;
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91 //
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92 </script><br/>
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93 <hr/>
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94 <br/></div><div class="q" id="q79"><h2>Quaestio 79</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 79 pr."><a name="42310"><span class="ref">[42310] IIª-IIae q. 79 pr.</span></a> Deinde
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95 considerandum est de partibus quasi integralibus iustitiae quae
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96 sunt facere bonum et declinare a malo, et de vitiis oppositis.
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97 Circa quod quaeruntur quatuor. Primo, utrum duo praedicta sint
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98 partes iustitiae. Secundo, utrum transgressio sit speciale
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99 peccatum. Tertio, utrum omissio sit speciale peccatum. Quarto, de
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100 comparatione omissionis ad transgressionem.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 79 a. 1 arg. 1"><a name="42311"><span class="ref">[42311] IIª-IIae q. 79 a. 1 arg. 1</span></a> Ad primum
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101 sic proceditur. Videtur quod declinare a malo et facere bonum non
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102 sint partes iustitiae. Ad quamlibet enim virtutem pertinet facere
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103 bonum opus et vitare malum. Sed partes non excedunt totum. Ergo
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104 declinare a malo et facere bonum non debent poni partes iustitiae,
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105 quae est quaedam virtus specialis.</p><p title="II-II q. 79 a. 1 arg. 2"><a name="42312"><span class="ref">[42312] IIª-IIae q. 79 a. 1 arg. 2</span></a> Praeterea,
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106 super illud Psalm., <i>diverte a malo et fac bonum</i>, dicit
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107 Glossa, illud vitat culpam, scilicet divertere a malo; hoc meretur
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108 vitam et palmam, scilicet facere bonum. Sed quaelibet pars virtutis
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109 meretur vitam et palmam. Ergo declinare a malo non est pars
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110 iustitiae.</p><p title="II-II q. 79 a. 1 arg. 3"><a name="42313"><span class="ref">[42313] IIª-IIae q. 79 a. 1 arg. 3</span></a> Praeterea,
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111 quaecumque ita se habent quod unum includitur in alio, non
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112 distinguuntur ab invicem sicut partes alicuius totius. Sed
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113 declinare a malo includitur in hoc quod est facere bonum, nullus
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114 enim simul facit malum et bonum. Ergo declinare a malo et facere
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115 bonum non sunt partes iustitiae.</p><p title="II-II q. 79 a. 1 s. c."><a name="42314"><span class="ref">[42314] IIª-IIae q. 79 a. 1 s. c.</span></a> Sed contra
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116 est quod Augustinus, in libro de Corrept. et Grat., ponit ad
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117 iustitiam legis pertinere declinare a malo et facere bonum.</p><p title="II-II q. 79 a. 1 co."><a name="42315"><span class="ref">[42315] IIª-IIae q. 79 a. 1 co.</span></a> Respondeo
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118 dicendum quod si loquamur de bono et malo in communi, facere bonum
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119 et vitare malum pertinet ad omnem virtutem. Et secundum hoc non
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120 possunt poni partes iustitiae, nisi forte iustitia accipiatur prout
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121 est omnis virtus. Quamvis etiam iustitia hoc modo accepta respiciat
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122 quandam rationem boni specialem, prout scilicet est debitum in
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123 ordine ad legem divinam vel humanam. Sed iustitia secundum quod est
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124 specialis virtus, respicit bonum sub ratione debiti ad proximum. Et
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125 secundum hoc ad iustitiam specialem pertinet facere bonum sub
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126 ratione debiti in comparatione ad proximum, et vitare malum
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127 oppositum, scilicet quod est nocivum proximo. Ad iustitiam vero
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128 generalem pertinet facere bonum debitum in ordine ad communitatem
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129 vel ad Deum, et vitare malum oppositum. Dicuntur autem haec duo
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130 partes iustitiae generalis vel specialis quasi integrales, quia
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131 utrumque eorum requiritur ad perfectum actum iustitiae. Ad
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132 iustitiam enim pertinet aequalitatem constituere in his quae sunt
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133 ad alterum, ut ex supradictis patet. Eiusdem autem est aliquid
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134 constituere, et constitutum conservare. Constituit autem aliquis
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135 aequalitatem iustitiae faciendo bonum, idest reddendo alteri quod
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136 ei debetur. Conservat autem aequalitatem iustitiae iam constitutae
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137 declinando a malo, idest nullum nocumentum proximo inferendo.</p><p title="II-II q. 79 a. 1 ad 1"><a name="42316"><span class="ref">[42316] IIª-IIae q. 79 a. 1 ad 1</span></a> Ad primum
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138 ergo dicendum quod bonum et malum hic accipiuntur sub quadam
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139 speciali ratione, per quam appropriantur iustitiae. Ideo autem haec
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140 duo ponuntur partes iustitiae secundum aliquam propriam rationem
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141 boni et mali, non autem alterius alicuius virtutis moralis, quia
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142 aliae virtutes morales consistunt circa passiones, in quibus bonum
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143 facere est venire ad medium, quod est declinare ab extremis quasi a
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144 malis, et sic in idem redit quantum ad alias virtutes, facere bonum
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145 et declinare a malo. Sed iustitia consistit circa operationes et
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146 res exteriores, in quibus aliud est facere aequalitatem, et aliud
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147 est factam non corrumpere.</p><p title="II-II q. 79 a. 1 ad 2"><a name="42317"><span class="ref">[42317] IIª-IIae q. 79 a. 1 ad 2</span></a> Ad secundum
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148 dicendum quod declinare a malo, secundum quod ponitur pars
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149 iustitiae, non importat negationem puram, quod est non facere
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150 malum, hoc enim non meretur palmam, sed solum vitat poenam.
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151 Importat autem motum voluntatis repudiantis malum, ut ipsum nomen
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152 declinationis ostendit. Et hoc est meritorium, praecipue quando
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153 aliquis impugnatur ut malum faciat, et resistit.</p><p title="II-II q. 79 a. 1 ad 3"><a name="42318"><span class="ref">[42318] IIª-IIae q. 79 a. 1 ad 3</span></a> Ad tertium
28
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154 dicendum quod facere bonum est actus completivus iustitiae, et
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155 quasi pars principalis eius. Declinare autem a malo est actus
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156 imperfectior, et secundaria pars eius. Et ideo est quasi pars
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157 materialis, sine qua non potest esse pars formalis completiva.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 79 a. 2 arg. 1"><a name="42319"><span class="ref">[42319] IIª-IIae q. 79 a. 2 arg. 1</span></a> Ad
28
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158 secundum sic proceditur. Videtur quod transgressio non sit speciale
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159 peccatum. Nulla enim species ponitur in definitione generis. Sed
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160 transgressio ponitur in communi definitione peccati, dicit enim
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161 Ambrosius quod peccatum est transgressio legis divinae ergo
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162 transgressio non est species peccati.</p><p title="II-II q. 79 a. 2 arg. 2"><a name="42320"><span class="ref">[42320] IIª-IIae q. 79 a. 2 arg. 2</span></a> Praeterea,
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163 nulla species excedit suum genus. Sed transgressio excedit
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164 peccatum, <i>quia peccatum est dictum vel factum vel concupitum
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165 contra legem Dei</i>, ut patet per Augustinum, XXII contra Faust.;
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166 transgressio est etiam contra naturam vel consuetudinem. Ergo
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167 transgressio non est species peccati.</p><p title="II-II q. 79 a. 2 arg. 3"><a name="42321"><span class="ref">[42321] IIª-IIae q. 79 a. 2 arg. 3</span></a> Praeterea,
28
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168 nulla species continet sub se omnes partes in quas dividitur genus.
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169 Sed peccatum transgressionis se extendit ad omnia vitia capitalia,
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170 et etiam ad peccata cordis, oris et operis. Ergo transgressio non
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171 est speciale peccatum.</p><p title="II-II q. 79 a. 2 s. c."><a name="42322"><span class="ref">[42322] IIª-IIae q. 79 a. 2 s. c.</span></a> Sed contra
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172 est quod opponitur speciali virtuti, scilicet iustitiae.</p><p title="II-II q. 79 a. 2 co."><a name="42323"><span class="ref">[42323] IIª-IIae q. 79 a. 2 co.</span></a> Respondeo
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173 dicendum quod nomen transgressionis a corporalibus motibus ad
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174 morales actus derivatum est. Dicitur autem aliquis secundum
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175 corporalem motum transgredi ex eo quod graditur trans terminum sibi
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176 praefixum. Terminus autem praefigitur homini, ut ultra non
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177 transeat, in moralibus per praeceptum negativum. Et ideo
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178 transgressio proprie dicitur ex eo quod aliquis agit aliquid contra
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179 praeceptum negativum. Quod quidem materialiter potest esse commune
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180 omnibus speciebus peccatorum, quia per quamlibet speciem peccati
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181 mortalis homo transgreditur aliquod praeceptum divinum. Sed si
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182 accipiatur formaliter, scilicet secundum hanc specialem rationem
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183 quod est facere contra praeceptum negativum, sic est speciale
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184 peccatum dupliciter. Uno quidem modo, secundum quod opponitur ad
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185 genera peccatorum opposita aliis virtutibus, sicut enim ad propriam
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186 rationem iustitiae legalis pertinet attendere debitum praecepti,
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187 ita ad propriam rationem transgressionis pertinet attendere
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188 contemptum praecepti. Alio modo, secundum quod distinguitur ab
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189 omissione, quae contrariatur praecepto affirmativo.</p><p title="II-II q. 79 a. 2 ad 1"><a name="42324"><span class="ref">[42324] IIª-IIae q. 79 a. 2 ad 1</span></a> Ad primum
28
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190 ergo dicendum quod sicut iustitia legalis est omnis virtus subiecto
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191 et quasi materialiter, ita etiam iniustitia legalis est
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192 materialiter omne peccatum. Et hoc modo peccatum definivit
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193 Ambrosius, secundum scilicet rationem iniustitiae legalis.</p><p title="II-II q. 79 a. 2 ad 2"><a name="42325"><span class="ref">[42325] IIª-IIae q. 79 a. 2 ad 2</span></a> Ad secundum
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194 dicendum quod inclinatio naturae pertinet ad praecepta legis
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195 naturalis. Consuetudo etiam honesta habet vim praecepti, quia ut
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196 Augustinus dicit, in epistola de ieiunio sabbati <i>mos populi Dei
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197 pro lege habendus est</i>. Et ideo tam peccatum quam transgressio
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198 potest esse contra consuetudinem honestam et contra inclinationem
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199 naturalem.</p><p title="II-II q. 79 a. 2 ad 3"><a name="42326"><span class="ref">[42326] IIª-IIae q. 79 a. 2 ad 3</span></a> Ad tertium
28
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200 dicendum quod omnes enumeratae species peccatorum possunt habere
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201 transgressionem non secundum proprias rationes, sed secundum
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202 quandam specialem rationem, ut dictum est. Peccatum tamen
53
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203 omissionis omnino a transgressione distinguitur.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 79 a. 3 arg. 1"><a name="42327"><span class="ref">[42327] IIª-IIae q. 79 a. 3 arg. 1</span></a> Ad tertium
28
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204 sic proceditur. Videtur quod omissio non sit speciale peccatum.
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205 Omne enim peccatum aut est originale aut actuale. Sed omissio non
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206 est originale peccatum, quia non contrahitur per originem. Nec est
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207 actuale, quia potest esse absque omni actu, ut supra habitum est,
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208 cum de peccatis in communi ageretur. Ergo omissio non est speciale
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209 peccatum.</p><p title="II-II q. 79 a. 3 arg. 2"><a name="42328"><span class="ref">[42328] IIª-IIae q. 79 a. 3 arg. 2</span></a> Praeterea,
28
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210 omne peccatum est voluntarium. Sed omissio quandoque non est
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211 voluntaria, sed necessaria, puta cum mulier corrupta est quae
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212 virginitatem vovit; vel cum aliquis amittit rem quam restituere
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213 tenetur; vel cum sacerdos tenetur celebrare et habet aliquod
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214 impedimentum. Ergo omissio non semper est peccatum.</p><p title="II-II q. 79 a. 3 arg. 3"><a name="42329"><span class="ref">[42329] IIª-IIae q. 79 a. 3 arg. 3</span></a> Praeterea,
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215 cuilibet speciali peccato est determinare aliquod tempus quando
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216 incipit esse. Sed hoc non est determinare in omissione, quia
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217 quandocumque non facit similiter se habet, nec tamen semper peccat.
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218 Ergo omissio non est speciale peccatum.</p><p title="II-II q. 79 a. 3 arg. 4"><a name="42330"><span class="ref">[42330] IIª-IIae q. 79 a. 3 arg. 4</span></a> Praeterea,
28
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219 omne peccatum speciale speciali virtuti opponitur. Sed non est dare
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220 aliquam specialem virtutem cui omissio opponitur. Tum quia bonum
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221 cuiuslibet virtutis omitti potest. Tum quia iustitia, cui
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222 specialius videtur opponi, semper requirit aliquem actum, etiam in
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223 declinatione a malo, ut dictum est, omissio autem potest esse
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224 absque omni actu. Ergo omissio non est speciale peccatum.</p><p title="II-II q. 79 a. 3 s. c."><a name="42331"><span class="ref">[42331] IIª-IIae q. 79 a. 3 s. c.</span></a> Sed contra
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225 est quod dicitur Iac. IV, <i>scienti bonum et non facienti,
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226 peccatum est illi</i>.</p><p title="II-II q. 79 a. 3 co."><a name="42332"><span class="ref">[42332] IIª-IIae q. 79 a. 3 co.</span></a> Respondeo
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227 dicendum quod omissio importat praetermissionem boni, non autem
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228 cuiuscumque, sed boni debiti. Bonum autem sub ratione debiti
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229 pertinet proprie ad iustitiam, ad legalem quidem, si debitum
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230 accipiatur in ordine ad legem divinam vel humanam; ad specialem
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231 autem iustitiam, secundum quod debitum consideratur in ordine ad
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232 proximum. Unde eo modo quo iustitia est specialis virtus, ut supra
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233 habitum est, et omissio est speciale peccatum distinctum a peccatis
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234 quae opponuntur aliis virtutibus. Eo vero modo quo facere bonum,
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235 cui opponitur omissio, est quaedam specialis pars iustitiae
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236 distincta a declinatione mali, cui opponitur transgressio, etiam
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237 omissio a transgressione distinguitur.</p><p title="II-II q. 79 a. 3 ad 1"><a name="42333"><span class="ref">[42333] IIª-IIae q. 79 a. 3 ad 1</span></a> Ad primum
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238 ergo dicendum quod omissio non est peccatum originale, sed actuale,
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239 non quia habeat aliquem actum sibi essentialem; sed secundum quod
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240 negatio actus reducitur ad genus actus. Et secundum hoc non agere
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241 accipitur ut agere quoddam, sicut supra dictum est.</p><p title="II-II q. 79 a. 3 ad 2"><a name="42334"><span class="ref">[42334] IIª-IIae q. 79 a. 3 ad 2</span></a> Ad secundum
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242 dicendum quod omissio, sicut dictum est, non est nisi boni debiti,
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243 ad quod aliquis tenetur. Nullus autem tenetur ad impossibile. Unde
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244 nullus, si non facit id quod facere non potest, peccat per
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245 omissionem. Mulier ergo corrupta quae virginitatem vovit, non
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246 omittit virginitatem non habendo, sed non poenitendo de peccato
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247 praeterito, vel non faciendo quod potest ad votum adimplendum per
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248 continentiae observantiam. Sacerdos etiam non tenetur dicere Missam
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249 nisi supposita debita opportunitate, quae si desit, non omittit. Et
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250 similiter aliquis tenetur ad restitutionem, supposita facultate,
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251 quam si non habet nec habere potest, non omittit, dummodo faciat
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252 quod potest. Et idem dicendum est in aliis.</p><p title="II-II q. 79 a. 3 ad 3"><a name="42335"><span class="ref">[42335] IIª-IIae q. 79 a. 3 ad 3</span></a> Ad tertium
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253 dicendum quod sicut peccatum transgressionis opponitur praeceptis
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254 negativis, quae pertinent ad declinandum a malo, ita peccatum
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255 omissionis opponitur praeceptis affirmativis, quae pertinent ad
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256 faciendum bonum. Praecepta autem affirmativa non obligant ad
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257 semper, sed ad tempus determinatum. Et pro illo tempore peccatum
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258 omissionis incipit esse. Potest tamen contingere quod aliquis tunc
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259 sit impotens ad faciendum quod debet. Quod quidem si sit praeter
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260 eius culpam, non omittit, ut dictum est. Si vero sit propter eius
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261 culpam praecedentem, puta cum aliquis de sero se inebriavit et non
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262 potest surgere ad matutinas ut debet, dicunt quidam quod tunc
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263 incoepit peccatum omissionis quando aliquis applicat se ad actum
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264 illicitum et incompossibilem cum illo actu ad quem tenetur. Sed hoc
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265 non videtur verum. Quia, dato quod excitaretur per violentiam et
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266 iret ad matutinas, non omitteret. Unde patet quod praecedens
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267 inebriatio non fuit omissio, sed omissionis causa. Unde dicendum
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268 est quod omissio incipit ei imputari ad culpam quando fuit tempus
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269 operandi, tamen propter causam praecedentem, ex qua omissio sequens
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270 redditur voluntaria.</p><p title="II-II q. 79 a. 3 ad 4"><a name="42336"><span class="ref">[42336] IIª-IIae q. 79 a. 3 ad 4</span></a> Ad quartum
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271 dicendum quod omissio directe opponitur iustitiae, ut dictum est,
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272 non enim est omissio boni alicuius virtutis nisi sub ratione
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273 debiti, quod pertinet ad iustitiam. Plus autem requiritur ad actum
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274 virtutis meritorium quam ad demeritum culpae, quia <i>bonum est ex
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275 integra causa, malum autem ex singularibus defectibus</i>. Et ideo
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276 ad iustitiae meritum requiritur actus, non autem ad omissionem.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 79 a. 4 arg. 1"><a name="42337"><span class="ref">[42337] IIª-IIae q. 79 a. 4 arg. 1</span></a> Ad quartum
28
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277 sic proceditur. Videtur quod peccatum omissionis sit gravius quam
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278 peccatum transgressionis. Delictum enim videtur idem esse quod
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279 derelictum, et sic per consequens videtur idem esse omissioni. Sed
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280 delictum est gravius quam peccatum transgressionis, quia maiori
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281 expiatione indigebat, ut patet Levit. V. Ergo peccatum omissionis
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282 est gravius quam peccatum transgressionis.</p><p title="II-II q. 79 a. 4 arg. 2"><a name="42338"><span class="ref">[42338] IIª-IIae q. 79 a. 4 arg. 2</span></a> Praeterea,
28
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283 maiori bono maius malum opponitur, ut patet per philosophum, in
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284 VIII Ethic. Sed facere bonum, cui opponitur omissio, est nobilior
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285 pars iustitiae quam declinare a malo, cui opponitur transgressio,
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286 ut ex supradictis patet. Ergo omissio est gravius peccatum quam
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287 transgressio.</p><p title="II-II q. 79 a. 4 arg. 3"><a name="42339"><span class="ref">[42339] IIª-IIae q. 79 a. 4 arg. 3</span></a> Praeterea,
28
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288 peccatum commissionis potest esse et veniale et mortale. Sed
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289 peccatum omissionis videtur esse semper mortale, quia opponitur
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290 praecepto affirmativo. Ergo omissio videtur esse gravius peccatum
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291 quam sit transgressio.</p><p title="II-II q. 79 a. 4 arg. 4"><a name="42340"><span class="ref">[42340] IIª-IIae q. 79 a. 4 arg. 4</span></a> Praeterea,
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292 maior poena est poena damni, scilicet carentia visionis divinae,
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293 quae debetur peccato omissionis, quam poena sensus, quae debetur
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294 peccato transgressionis, ut patet per Chrysostomum super Matth. Sed
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295 poena proportionatur culpae. Ergo gravius est peccatum omissionis
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296 quam transgressionis.</p><p title="II-II q. 79 a. 4 s. c."><a name="42341"><span class="ref">[42341] IIª-IIae q. 79 a. 4 s. c.</span></a> Sed contra
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297 est quod facilius est abstinere a malo faciendo quam implere bonum.
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298 Ergo gravius peccat qui non abstinet a malo faciendo, quod est
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299 transgredi, quam qui non implet bonum, quod est omittere.</p><p title="II-II q. 79 a. 4 co."><a name="42342"><span class="ref">[42342] IIª-IIae q. 79 a. 4 co.</span></a> Respondeo
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300 dicendum quod peccatum intantum est grave inquantum a virtute
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301 distat. Contrarietas autem est maxima distantia, ut dicitur in X
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302 Metaphys. unde contrarium magis distat a suo contrario quam simplex
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303 eius negatio, sicut nigrum plus distat ab albo quam simpliciter non
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304 album; omne enim nigrum est non album, sed non convertitur.
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305 Manifestum est autem quod transgressio contrariatur actui virtutis,
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306 omissio autem importat negationem ipsius, puta peccatum omissionis
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307 est si quis parentibus debitam reverentiam non exhibeat, peccatum
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308 autem transgressionis si contumeliam vel quamcumque iniuriam eis
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309 inferat. Unde manifestum est quod, simpliciter et absolute
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310 loquendo, transgressio est gravius peccatum quam omissio, licet
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311 aliqua omissio possit esse gravior aliqua transgressione.</p><p title="II-II q. 79 a. 4 ad 1"><a name="42343"><span class="ref">[42343] IIª-IIae q. 79 a. 4 ad 1</span></a> Ad primum
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312 ergo dicendum quod delictum communiter sumptum significat
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313 quamcumque omissionem. Quandoque tamen stricte accipitur pro eo
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314 quod omittitur aliquid de his quae pertinent ad Deum, vel quando
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315 scienter et quasi cum quodam contemptu derelinquit homo id quod
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316 facere debet. Et sic habet quandam gravitatem, ratione cuius maiori
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317 expiatione indiget.</p><p title="II-II q. 79 a. 4 ad 2"><a name="42344"><span class="ref">[42344] IIª-IIae q. 79 a. 4 ad 2</span></a> Ad secundum
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318 dicendum quod ei quod est facere bonum opponitur et non facere
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319 bonum, quod est omittere, et facere malum, quod est transgredi, sed
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320 primum contradictorie, secundum contrarie, quod importat maiorem
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321 distantiam. Et ideo transgressio est gravius peccatum.</p><p title="II-II q. 79 a. 4 ad 3"><a name="42345"><span class="ref">[42345] IIª-IIae q. 79 a. 4 ad 3</span></a> Ad tertium
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322 dicendum quod sicut omissio opponitur praeceptis affirmativis, ita
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323 transgressio opponitur praeceptis negativis. Et ideo utrumque, si
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324 proprie accipiatur, importat rationem peccati mortalis. Potest
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325 autem large dici transgressio vel omissio ex eo quod aliquid sit
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326 praeter praecepta affirmativa vel negativa, disponens ad oppositum
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327 ipsorum. Et sic utrumque, large accipiendo, potest esse peccatum
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328 veniale.</p><p title="II-II q. 79 a. 4 ad 4"><a name="42346"><span class="ref">[42346] IIª-IIae q. 79 a. 4 ad 4</span></a> Ad quartum
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329 dicendum quod peccato transgressionis respondet et poena damni,
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330 propter aversionem a Deo; et poena sensus, propter inordinatam
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331 conversionem ad bonum commutabile. Similiter etiam omissioni non
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332 solum debetur poena damni, sed etiam poena sensus, secundum illud
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333 Matth. VII, <i>omnis arbor quae non facit fructum bonum, excidetur
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334 et in ignem mittetur</i>. Et hoc propter radicem ex qua procedit,
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335 licet non habeat ex necessitate actualem conversionem ad aliquod
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336 bonum commutabile.</p></div></div><div class="centro"><br/>
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337 <p><a href="sth3061.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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338 <a href="sth3080.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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339 <br/>
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340 <hr/>
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341 <br/>
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342 <address>© 2006 Fundación Tomás de Aquino quoad
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343 hanc editionem<br/>
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344 Iura omnia asservantur<br/>
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345 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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346 </div></body>
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347 </html>