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annotate summa/latin/sth3045.html @ 100:eea25317dfad

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clarify order of messages
author ht
date Fri, 13 Feb 2015 14:54:33 +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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6 <meta content="HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" name="generator"/>
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7 <meta content="text/html; charset=us-ascii" http-equiv="Content-Type"/>
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8 <meta content="text/css" http-equiv="Content-Style-Type"/>
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9 <meta content="text/javascript" http-equiv="Content-Script-Type"/>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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11 <meta content="Latin" name="language"/>
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12 <meta content="public" name="security"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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15 <meta content="" name="abstract"/>
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16 <link type="text/css" href="vscreen.css" media="screen" rel="stylesheet"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIª-IIae q.
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19 45-46</title>
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20 </head>
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21 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">secunda pars secundae partis a quaestione XLV ad
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22 XLVI</div><div class="centro">
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23 <table summary="Imago" align="center">
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24 <tr>
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25 <th><img align="middle" alt="Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)" border="0" height="190" width="275" src="icons/fugit190.jpg"/></th>
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26 </tr>
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27 </table>
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28 <br/>
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29 <span class="tres">Textum Leoninum Romae 1895 editum<br/>
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30 ac automato translatum a Roberto Busa SJ in taenias
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31 magneticas<br/>
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32 denuo recognovit Enrique Alarcón atque instruxit<br/>
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33 <br/></span><br/>
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34 <hr/>
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35 <br/>
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36 <p><a href="sth3044.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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37 <a href="sth3047.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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38 <script type="text/javascript" language="JavaScript">
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39 //
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40 &lt;!--
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41 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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42 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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130 // --&gt;
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131 //
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132 </script><br/>
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133 <hr/>
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134 <br/></div><div class="q" id="q45"><h2>Quaestio 45</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 45 pr."><a name="40844"><span class="ref">[40844] IIª-IIae q. 45 pr.</span></a> Deinde
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135 considerandum est de dono sapientiae, quod respondet caritati. Et
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136 primo, de ipsa sapientia; secundo, de vitio opposito. Circa primum
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137 quaeruntur sex. Primo, utrum sapientia debeat numerari inter dona
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138 spiritus sancti. Secundo, in quo sit sicut in subiecto. Tertio,
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139 utrum sapientia sit speculativa tantum, vel etiam practica. Quarto,
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140 utrum sapientia quae est donum possit esse cum peccato mortali.
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141 Quinto, utrum sit in omnibus habentibus gratiam gratum facientem.
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142 Sexto, quae beatitudo ei respondeat.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 45 a. 1 arg. 1"><a name="40845"><span class="ref">[40845] IIª-IIae q. 45 a. 1 arg. 1</span></a> Ad primum
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143 sic proceditur. Videtur quod sapientia non debeat inter dona
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144 spiritus sancti computari. Dona enim sunt perfectiora virtutibus,
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145 ut supra dictum est. Sed virtus se habet solum ad bonum, unde et
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146 Augustinus dicit, in libro de Lib. Arb., quod nullus virtutibus
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147 male utitur. Ergo multo magis dona spiritus sancti se habent solum
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148 ad bonum. Sed sapientia se habet etiam ad malum, dicitur enim Iac.
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149 III quaedam sapientia esse terrena, animalis, diabolica. Ergo
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150 sapientia non debet poni inter dona spiritus sancti.</p><p title="II-II q. 45 a. 1 arg. 2"><a name="40846"><span class="ref">[40846] IIª-IIae q. 45 a. 1 arg. 2</span></a> Praeterea,
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151 sicut Augustinus dicit, XIV de Trin., <i>sapientia est divinarum
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152 rerum cognitio</i>. Sed cognitio divinarum rerum quam homo potest
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153 per sua naturalia habere, pertinet ad sapientiam quae est virtus
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154 intellectualis, cognitio autem divinorum supernaturalis pertinet ad
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155 fidem quae est virtus theologica, ut ex supradictis patet. Ergo
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156 sapientia magis debet dici virtus quam donum.</p><p title="II-II q. 45 a. 1 arg. 3"><a name="40847"><span class="ref">[40847] IIª-IIae q. 45 a. 1 arg. 3</span></a> Praeterea,
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157 Iob XXVIII dicitur, <i>ecce timor domini ipsa est sapientia</i>,
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158 habetur, ecce, pietas ipsa est sapientia. Ubi secundum litteram
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159 Septuaginta, qua utitur Augustinus, habetur, ecce, pietas ipsa est
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160 sapientia. Sed tam timor quam pietas ponuntur dona spiritus sancti.
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161 Ergo sapientia non debet numerari inter dona spiritus sancti quasi
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162 donum ab aliis distinctum.</p><p title="II-II q. 45 a. 1 s. c."><a name="40848"><span class="ref">[40848] IIª-IIae q. 45 a. 1 s. c.</span></a> Sed contra
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163 est quod Isaiae XI dicitur, <i>requiescet super eum spiritus
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164 domini, sapientiae et intellectus,</i> et cetera.</p><p title="II-II q. 45 a. 1 co."><a name="40849"><span class="ref">[40849] IIª-IIae q. 45 a. 1 co.</span></a> Respondeo
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165 dicendum quod secundum philosophum, in principio Metaphys., ad
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166 sapientem pertinet considerare causam altissimam, per quam de aliis
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167 certissime iudicatur, et secundum quam omnia ordinari oportet.
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168 Causa autem altissima dupliciter accipi potest, vel simpliciter,
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169 vel in aliquo genere. Ille igitur qui cognoscit causam altissimam
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170 in aliquo genere et per eam potest de omnibus quae sunt illius
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171 generis iudicare et ordinare, dicitur esse sapiens in illo genere,
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172 ut in medicina vel architectura, secundum illud I ad Cor. III,
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173 <i>ut sapiens architectus fundamentum posui</i>. Ille autem qui
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174 cognoscit causam altissimam simpliciter, quae est Deus, dicitur
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175 sapiens simpliciter, inquantum per regulas divinas omnia potest
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176 iudicare et ordinare. Huiusmodi autem iudicium consequitur homo per
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177 spiritum sanctum, secundum illud I ad Cor. II, <i>spiritualis
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178 iudicat omnia</i>; quia, sicut ibidem dicitur, <i>spiritus omnia
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179 scrutatur, etiam profunda Dei</i>. Unde manifestum est quod
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180 sapientia est donum spiritus sancti.</p><p title="II-II q. 45 a. 1 ad 1"><a name="40850"><span class="ref">[40850] IIª-IIae q. 45 a. 1 ad 1</span></a> Ad primum
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181 ergo dicendum quod bonum dicitur dupliciter. Uno modo, quod vere
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182 est bonum et simpliciter perfectum. Alio modo dicitur aliquid esse
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183 bonum, secundum quandam similitudinem, quod est in malitia
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184 perfectum, sicut dicitur bonus latro vel perfectus latro, ut patet
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185 per philosophum, in V Metaphys. Et sicut circa ea quae sunt vere
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186 bona invenitur aliqua altissima causa, quae est summum bonum, quod
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187 est ultimus finis, per cuius cognitionem homo dicitur vere sapiens;
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188 ita etiam in malis est invenire aliquid ad quod alia referuntur
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189 sicut ad ultimum finem, per cuius cognitionem homo dicitur esse
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190 sapiens ad male agendum; secundum illud Ierem. IV, <i>sapientes
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191 sunt ut faciant mala, bene autem facere nescierunt</i>. Quicumque
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192 enim avertitur a fine debito, necesse est quod aliquem finem
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193 indebitum sibi praestituat, quia omne agens agit propter finem.
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194 Unde si praestituat sibi finem in bonis exterioribus terrenis,
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195 vocatur sapientia terrena; si autem in bonis corporalibus, vocatur
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196 sapientia animalis; si autem in aliqua excellentia, vocatur
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197 sapientia diabolica, propter imitationem superbiae Diaboli, de quo
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198 dicitur Iob XLI, <i>ipse est rex super universos filios
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199 superbiae</i>.</p><p title="II-II q. 45 a. 1 ad 2"><a name="40851"><span class="ref">[40851] IIª-IIae q. 45 a. 1 ad 2</span></a> Ad secundum
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200 dicendum quod sapientia quae ponitur donum differt ab ea quae
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201 ponitur virtus intellectualis acquisita. Nam illa acquiritur studio
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202 humano, haec autem est de sursum descendens, ut dicitur Iac. III.
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203 Similiter et differt a fide. Nam fides assentit veritati divinae
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204 secundum seipsam, sed iudicium quod est secundum veritatem divinam
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205 pertinet ad donum sapientiae. Et ideo donum sapientiae praesupponit
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206 fidem, quia unusquisque bene iudicat quae cognoscit, ut dicitur in
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207 I Ethic.</p><p title="II-II q. 45 a. 1 ad 3"><a name="40852"><span class="ref">[40852] IIª-IIae q. 45 a. 1 ad 3</span></a> Ad tertium
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208 dicendum quod sicut pietas, quae pertinet ad cultum Dei, est
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209 manifestativa fidei, inquantum per cultum Dei protestamur fidem;
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210 ita etiam pietas manifestat sapientiam. Et propter hoc dicitur quod
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211 pietas est sapientia. Et eadem ratione timor. Per hoc enim
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212 ostenditur quod homo rectum habet iudicium de divinis, quod Deum
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213 timet et colit.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 45 a. 2 arg. 1"><a name="40853"><span class="ref">[40853] IIª-IIae q. 45 a. 2 arg. 1</span></a> Ad
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214 secundum sic proceditur. Videtur quod sapientia non sit in
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215 intellectu sicut in subiecto. Dicit enim Augustinus, in libro de
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216 gratia novi Test., quod sapientia est caritas Dei. Sed caritas est
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217 sicut in subiecto in voluntate, non in intellectu, ut supra habitum
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218 est. Ergo sapientia non est in intellectu sicut in subiecto.</p><p title="II-II q. 45 a. 2 arg. 2"><a name="40854"><span class="ref">[40854] IIª-IIae q. 45 a. 2 arg. 2</span></a> Praeterea,
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219 Eccli. VI dicitur, <i>sapientia doctrinae secundum nomen eius
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220 est</i>. Dicitur autem sapientia quasi sapida scientia, quod
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221 videtur ad affectum pertinere, ad quem pertinet experiri
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222 spirituales delectationes sive dulcedines. Ergo sapientia non est
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223 in intellectu, sed magis in affectu.</p><p title="II-II q. 45 a. 2 arg. 3"><a name="40855"><span class="ref">[40855] IIª-IIae q. 45 a. 2 arg. 3</span></a> Praeterea,
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224 potentia intellectiva sufficienter perficitur per donum
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225 intellectus. Sed ad id quod potest fieri per unum superfluum esset
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226 plura ponere. Ergo non est in intellectu.</p><p title="II-II q. 45 a. 2 s. c."><a name="40856"><span class="ref">[40856] IIª-IIae q. 45 a. 2 s. c.</span></a> Sed contra
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227 est quod Gregorius dicit, in II Moral., quod sapientia contrariatur
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228 stultitiae. Sed stultitia est in intellectu. Ergo et sapientia.</p><p title="II-II q. 45 a. 2 co."><a name="40857"><span class="ref">[40857] IIª-IIae q. 45 a. 2 co.</span></a> Respondeo
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229 dicendum quod, sicut supra dictum est, sapientia importat quandam
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230 rectitudinem iudicii secundum rationes divinas. Rectitudo autem
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231 iudicii potest contingere dupliciter, uno modo, secundum perfectum
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232 usum rationis; alio modo, propter connaturalitatem quandam ad ea de
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233 quibus iam est iudicandum. Sicut de his quae ad castitatem
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234 pertinent per rationis inquisitionem recte iudicat ille qui didicit
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235 scientiam moralem, sed per quandam connaturalitatem ad ipsa recte
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236 iudicat de eis ille qui habet habitum castitatis. Sic igitur circa
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237 res divinas ex rationis inquisitione rectum iudicium habere
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238 pertinet ad sapientiam quae est virtus intellectualis, sed rectum
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239 iudicium habere de eis secundum quandam connaturalitatem ad ipsa
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240 pertinet ad sapientiam secundum quod donum est spiritus sancti,
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241 sicut Dionysius dicit, in II cap. de Div. Nom., quod Hierotheus est
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242 perfectus in divinis <i>non solum discens, sed et patiens
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243 divina</i>. Huiusmodi autem compassio sive connaturalitas ad res
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244 divinas fit per caritatem, quae quidem unit nos Deo, secundum illud
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245 I ad Cor. VI, <i>qui adhaeret Deo unus spiritus est</i>. Sic igitur
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246 sapientia quae est donum causam quidem habet in voluntate, scilicet
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247 caritatem, sed essentiam habet in intellectu, cuius actus est recte
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248 iudicare, ut supra habitum est.</p><p title="II-II q. 45 a. 2 ad 1"><a name="40858"><span class="ref">[40858] IIª-IIae q. 45 a. 2 ad 1</span></a> Ad primum
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249 ergo dicendum quod Augustinus loquitur de sapientia quantum ad suam
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250 causam. Ex qua etiam sumitur nomen sapientiae, secundum quod
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251 saporem quendam importat.</p><p title="II-II q. 45 a. 2 ad 2"><a name="40859"><span class="ref">[40859] IIª-IIae q. 45 a. 2 ad 2</span></a> Unde patet
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252 responsio ad secundum. Si tamen iste sit intellectus illius
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253 auctoritatis. Quod non videtur, quia talis expositio non convenit
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254 nisi secundum nomen quod habet sapientia in Latina lingua. In
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255 Graeco autem non competit; et forte nec in aliis linguis. Unde
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256 potius videtur nomen sapientiae ibi accipi pro eius fama, qua a
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257 cunctis commendatur.</p><p title="II-II q. 45 a. 2 ad 3"><a name="40860"><span class="ref">[40860] IIª-IIae q. 45 a. 2 ad 3</span></a> Ad tertium
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258 dicendum quod intellectus habet duos actus, scilicet percipere, et
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259 iudicare. Ad quorum primum ordinatur donum intellectus, ad secundum
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260 autem, secundum rationes divinas, donum sapientiae; sed secundum
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261 rationes humanas, donum scientiae.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 45 a. 3 arg. 1"><a name="40861"><span class="ref">[40861] IIª-IIae q. 45 a. 3 arg. 1</span></a> Ad tertium
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262 sic proceditur. Videtur quod sapientia non sit practica, sed
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263 speculativa tantum. Donum enim sapientiae est excellentius quam
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264 sapientia secundum quod est intellectualis virtus. Sed sapientia
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265 secundum quod est intellectualis virtus est speculativa tantum.
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266 Ergo multo magis sapientia quae est donum est speculativa, et non
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267 practica.</p><p title="II-II q. 45 a. 3 arg. 2"><a name="40862"><span class="ref">[40862] IIª-IIae q. 45 a. 3 arg. 2</span></a> Praeterea,
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268 practicus intellectus est circa operabilia, quae sunt contingentia.
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269 Sed sapientia est circa divina, quae sunt aeterna et necessaria.
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270 Ergo sapientia non potest esse practica.</p><p title="II-II q. 45 a. 3 arg. 3"><a name="40863"><span class="ref">[40863] IIª-IIae q. 45 a. 3 arg. 3</span></a> Praeterea,
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271 Gregorius dicit, in VI Moral., quod <i>in contemplatione
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272 principium, quod Deus est, quaeritur, in operatione autem sub gravi
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273 necessitatis fasce laboratur</i>. Sed ad sapientiam pertinet
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274 divinorum visio, ad quam non pertinet sub aliquo fasce laborare,
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275 quia ut dicitur Sap. VIII, <i>non habet amaritudinem conversatio
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276 eius, nec taedium convictus illius</i>. Ergo sapientia est
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277 contemplativa tantum, non autem practica sive activa.</p><p title="II-II q. 45 a. 3 s. c."><a name="40864"><span class="ref">[40864] IIª-IIae q. 45 a. 3 s. c.</span></a> Sed contra
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278 est quod dicitur ad Coloss. IV, <i>in sapientia ambulate ad eos qui
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279 foris sunt</i>. Hoc autem pertinet ad actionem. Ergo sapientia non
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280 solum est speculativa, sed etiam practica.</p><p title="II-II q. 45 a. 3 co."><a name="40865"><span class="ref">[40865] IIª-IIae q. 45 a. 3 co.</span></a> Respondeo
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281 dicendum quod, sicut Augustinus dicit, in XII de Trin., superior
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282 pars rationis sapientiae deputatur, inferior autem scientiae.
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283 Superior autem ratio, ut ipse in eodem libro dicit, intendit
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284 rationibus supernis, scilicet divinis, et conspiciendis et
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285 consulendis, conspiciendis quidem, secundum quod divina in seipsis
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286 contemplatur; consulendis autem, secundum quod per divina iudicat
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287 de humanis, per divinas regulas dirigens actus humanos. Sic igitur
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288 sapientia, secundum quod est donum, non solum est speculativa, sed
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289 etiam practica.</p><p title="II-II q. 45 a. 3 ad 1"><a name="40866"><span class="ref">[40866] IIª-IIae q. 45 a. 3 ad 1</span></a> Ad primum
28
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290 ergo dicendum quod quanto aliqua virtus est altior, tanto ad plura
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291 se extendit; ut habetur in libro de causis. Unde ex hoc ipso quod
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292 sapientia quae est donum est excellentior quam sapientia quae est
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293 virtus intellectualis, utpote magis de propinquo Deum attingens,
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294 per quandam scilicet unionem animae ad ipsum, habet quod non solum
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295 dirigat in contemplatione, sed etiam in actione.</p><p title="II-II q. 45 a. 3 ad 2"><a name="40867"><span class="ref">[40867] IIª-IIae q. 45 a. 3 ad 2</span></a> Ad secundum
28
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296 dicendum quod divina in se quidem sunt necessaria et aeterna, sunt
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297 tamen regulae contingentium, quae humanis actibus subsunt.</p><p title="II-II q. 45 a. 3 ad 3"><a name="40868"><span class="ref">[40868] IIª-IIae q. 45 a. 3 ad 3</span></a> Ad tertium
28
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298 dicendum quod prius est considerare aliquid in seipso quam secundum
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299 quod ad alterum comparatur. Unde ad sapientiam per prius pertinet
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300 contemplatio divinorum, quae est visio principii; et posterius
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301 dirigere actus humanos secundum rationes divinas. Nec tamen in
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302 actibus humanis ex directione sapientiae provenit amaritudo aut
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303 labor, sed potius amaritudo propter sapientiam vertitur in
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304 dulcedinem, et labor in requiem.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 45 a. 4 arg. 1"><a name="40869"><span class="ref">[40869] IIª-IIae q. 45 a. 4 arg. 1</span></a> Ad quartum
28
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305 sic proceditur. Videtur quod sapientia possit esse sine gratia, cum
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306 peccato mortali. De his enim quae cum peccato mortali haberi non
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307 possunt praecipue sancti gloriantur, secundum illud II ad Cor. I,
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308 <i>gloria nostra haec est, testimonium conscientiae nostrae</i>.
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309 Sed de sapientia non debet aliquis gloriari, secundum illud Ierem.
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310 IX, <i>non glorietur sapiens in sapientia sua</i>. Ergo sapientia
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311 potest esse sine gratia, cum peccato mortali.</p><p title="II-II q. 45 a. 4 arg. 2"><a name="40870"><span class="ref">[40870] IIª-IIae q. 45 a. 4 arg. 2</span></a> Praeterea,
28
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312 sapientia importat cognitionem divinorum, ut dictum est. Sed aliqui
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313 cum peccato mortali possunt habere cognitionem veritatis divinae,
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314 secundum illud Rom. I, <i>veritatem Dei in iniustitia detinent</i>.
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315 Ergo sapientia potest esse cum peccato mortali.</p><p title="II-II q. 45 a. 4 arg. 3"><a name="40871"><span class="ref">[40871] IIª-IIae q. 45 a. 4 arg. 3</span></a> Praeterea,
28
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316 Augustinus dicit, in XV de Trin., de caritate loquens, <i>nullum
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317 est isto Dei dono excellentius, solum est quod dividit inter filios
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318 regni aeterni et filios perditionis aeternae</i>. Sed sapientia
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319 differt a caritate. Ergo non dividit inter filios regni et filios
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320 perditionis. Ergo potest esse cum peccato mortali.</p><p title="II-II q. 45 a. 4 s. c."><a name="40872"><span class="ref">[40872] IIª-IIae q. 45 a. 4 s. c.</span></a> Sed contra
28
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321 est quod dicitur Sap. I, <i>in malevolam animam non introibit
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322 sapientia, nec habitabit in corpore subdito peccatis</i>.</p><p title="II-II q. 45 a. 4 co."><a name="40873"><span class="ref">[40873] IIª-IIae q. 45 a. 4 co.</span></a> Respondeo
28
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323 dicendum quod sapientia quae est donum spiritus sancti, sicut
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324 dictum est, facit rectitudinem iudicii circa res divinas, vel per
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325 regulas divinas de aliis, ex quadam connaturalitate sive unione ad
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326 divina. Quae quidem est per caritatem, ut dictum est. Et ideo
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327 sapientia de qua loquimur praesupponit caritatem. Caritas autem non
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328 potest esse cum peccato mortali, ut ex supradictis patet. Unde
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329 relinquitur quod sapientia de qua loquimur non potest esse cum
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330 peccato mortali.</p><p title="II-II q. 45 a. 4 ad 1"><a name="40874"><span class="ref">[40874] IIª-IIae q. 45 a. 4 ad 1</span></a> Ad primum
28
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331 ergo dicendum quod illud intelligendum est de sapientia in rebus
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332 mundanis; sive etiam in rebus divinis per rationes humanas. De qua
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333 sancti non gloriantur, sed eam se fatentur non habere, secundum
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334 illud Prov. XXX, <i>sapientia hominum non est mecum</i>. Gloriantur
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335 autem de sapientia divina, secundum illud I ad Cor. I, <i>factus
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336 est nobis sapientia a Deo</i>.</p><p title="II-II q. 45 a. 4 ad 2"><a name="40875"><span class="ref">[40875] IIª-IIae q. 45 a. 4 ad 2</span></a> Ad secundum
28
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337 dicendum quod ratio illa procedit de cognitione divinorum quae
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338 habetur per studium et inquisitionem rationis. Quae potest haberi
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339 cum peccato mortali, non autem illa sapientia de qua loquimur.</p><p title="II-II q. 45 a. 4 ad 3"><a name="40876"><span class="ref">[40876] IIª-IIae q. 45 a. 4 ad 3</span></a> Ad tertium
28
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340 dicendum quod sapientia, etsi differat a caritate, tamen
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341 praesupponit eam; et ex hoc ipso dividit inter filios perditionis
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342 et regni.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 45 a. 5 arg. 1"><a name="40877"><span class="ref">[40877] IIª-IIae q. 45 a. 5 arg. 1</span></a> Ad quintum
28
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343 sic proceditur. Videtur quod sapientia non sit in omnibus
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344 habentibus gratiam. Maius enim est sapientiam habere quam
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345 sapientiam audire. Sed solum perfectorum est sapientiam audire,
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346 secundum illud I ad Cor. II, <i>sapientiam loquimur inter
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347 perfectos</i>. Cum ergo non omnes habentes gratiam sint perfecti,
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348 videtur quod multo minus omnes habentes gratiam sapientiam
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349 habeant.</p><p title="II-II q. 45 a. 5 arg. 2"><a name="40878"><span class="ref">[40878] IIª-IIae q. 45 a. 5 arg. 2</span></a> Praeterea,
28
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350 sapientis est ordinare; ut philosophus dicit, in principio
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351 Metaphys. Et Iac. III dicitur quod est iudicans sine simulatione.
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352 Sed non omnium habentium gratiam est de aliis iudicare aut alios
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353 ordinare, sed solum praelatorum. Ergo non omnium habentium gratiam
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354 est habere sapientiam.</p><p title="II-II q. 45 a. 5 arg. 3"><a name="40879"><span class="ref">[40879] IIª-IIae q. 45 a. 5 arg. 3</span></a> Praeterea,
28
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355 sapientia datur contra stultitiam; ut Gregorius dicit, in II Moral.
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356 Sed multi habentes gratiam sunt naturaliter stulti, ut patet de
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357 amentibus baptizatis, vel qui postmodum sine peccato in amentiam
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358 incidunt. Ergo non in omnibus habentibus gratiam est sapientia.</p><p title="II-II q. 45 a. 5 s. c."><a name="40880"><span class="ref">[40880] IIª-IIae q. 45 a. 5 s. c.</span></a> Sed contra
28
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359 est quod quicumque qui est sine peccato mortali diligitur a Deo,
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360 quia caritatem habet, qua Deum diligit; Deus autem diligentes se
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361 diligit, ut dicitur Prov. VIII. Sed Sap. VII dicitur quod
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362 <i>neminem diligit Deus nisi eum qui cum sapientia inhabitat</i>.
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363 Ergo in omnibus habentibus gratiam, sine peccato mortali
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364 existentibus, est sapientia.</p><p title="II-II q. 45 a. 5 co."><a name="40881"><span class="ref">[40881] IIª-IIae q. 45 a. 5 co.</span></a> Respondeo
28
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365 dicendum quod sapientia de qua loquimur, sicut dictum est, importat
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366 quandam rectitudinem iudicii circa divina et conspicienda et
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367 consulenda. Et quantum ad utrumque, ex unione ad divina secundum
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368 diversos gradus aliqui sapientiam sortiuntur. Quidam enim tantum
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369 sortiuntur de recto iudicio, tam in contemplatione divinorum quam
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370 etiam in ordinatione rerum humanarum secundum divinas regulas,
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371 quantum est necessarium ad salutem. Et hoc nulli deest sine peccato
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372 mortali existenti per gratiam gratum facientem, quia si natura non
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373 deficit in necessariis, multo minus gratia. Unde dicitur I Ioan.
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374 II, <i>unctio docet vos de omnibus</i>. Quidam autem altiori gradu
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375 percipiunt sapientiae donum, et quantum ad contemplationem
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376 divinorum, inquantum scilicet altiora quaedam mysteria et
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377 cognoscunt et aliis manifestare possunt; et etiam quantum ad
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378 directionem humanorum secundum regulas divinas, inquantum possunt
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379 secundum eas non solum seipsos, sed etiam alios ordinare. Et iste
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380 gradus sapientiae non est communis omnibus habentibus gratiam
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381 gratum facientem, sed magis pertinet ad gratias gratis datas, quas
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382 spiritus sanctus distribuit prout vult, secundum illud I ad Cor.
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383 XII, <i>alii datur per spiritum sermo sapientiae,</i> et
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384 cetera.</p><p title="II-II q. 45 a. 5 ad 1"><a name="40882"><span class="ref">[40882] IIª-IIae q. 45 a. 5 ad 1</span></a> Ad primum
28
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385 ergo dicendum quod apostolus loquitur ibi de sapientia secundum
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386 quod se extendit ad occulta mysteria divinorum, sicut et ibidem
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387 dicitur, <i>loquimur Dei sapientiam in mysterio
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388 absconditam</i>.</p><p title="II-II q. 45 a. 5 ad 2"><a name="40883"><span class="ref">[40883] IIª-IIae q. 45 a. 5 ad 2</span></a> Ad secundum
28
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389 dicendum quod quamvis ordinare alios homines et de eis iudicare
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390 pertineat ad solos praelatos, tamen ordinare proprios actus et de
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391 eis iudicare pertinet ad unumquemque; ut patet per Dionysium, in
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392 epistola ad Demophilum.</p><p title="II-II q. 45 a. 5 ad 3"><a name="40884"><span class="ref">[40884] IIª-IIae q. 45 a. 5 ad 3</span></a> Ad tertium
28
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393 dicendum quod amentes baptizati, sicut et pueri, habent quidem
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394 habitum sapientiae, secundum quod est donum spiritus sancti, sed
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395 non habent actum, propter impedimentum corporale quo impeditur in
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396 eis usus rationis.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 45 a. 6 arg. 1"><a name="40885"><span class="ref">[40885] IIª-IIae q. 45 a. 6 arg. 1</span></a> Ad sextum
28
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397 sic proceditur. Videtur quod septima beatitudo non respondeat dono
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398 sapientiae. Septima enim beatitudo est, <i>beati pacifici, quoniam
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399 filii Dei vocabuntur</i>. Utrumque autem horum pertinet immediate
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400 ad caritatem. Nam de pace dicitur in Psalm., <i>pax multa
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401 diligentibus legem tuam</i>. Et ut apostolus dicit, Rom. V,
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402 <i>caritas Dei diffusa est in cordibus nostris per spiritum
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403 sanctum, qui datus est nobis</i>; qui quidem est spiritus
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404 adoptionis filiorum, in quo clamamus, abba, pater, ut dicitur Rom.
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405 VIII. Ergo septima beatitudo magis debet attribui caritati quam
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406 sapientiae.</p><p title="II-II q. 45 a. 6 arg. 2"><a name="40886"><span class="ref">[40886] IIª-IIae q. 45 a. 6 arg. 2</span></a> Praeterea,
28
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407 unumquodque magis manifestatur per proximum effectum quam per
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408 remotum. Sed proximus effectus sapientiae videtur esse caritas,
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409 secundum illud Sap. VII, <i>per nationes in animas sanctas se
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410 transfert, amicos Dei et prophetas constituit</i>, pax autem et
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411 adoptio filiorum videntur esse remoti effectus, cum procedant ex
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412 caritate, ut dictum est. Ergo beatitudo sapientiae respondens
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413 deberet magis determinari secundum dilectionem caritatis quam
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414 secundum pacem.</p><p title="II-II q. 45 a. 6 arg. 3"><a name="40887"><span class="ref">[40887] IIª-IIae q. 45 a. 6 arg. 3</span></a> Praeterea,
28
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415 Iac. III dicitur, <i>quae desursum est sapientia primo quidem
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416 pudica est, deinde autem pacifica, modesta, suadibilis, bonis
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417 consentiens, plena misericordia et fructibus bonis, iudicans sine
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418 simulatione</i>. Beatitudo ergo correspondens sapientiae non magis
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419 debuit accipi secundum pacem quam secundum alios effectus caelestis
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420 sapientiae.</p><p title="II-II q. 45 a. 6 s. c."><a name="40888"><span class="ref">[40888] IIª-IIae q. 45 a. 6 s. c.</span></a> Sed contra
28
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421 est quod Augustinus dicit, in libro de Serm. Dom. in monte, quod
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422 <i>sapientia convenit pacificis, in quibus nullus motus est
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423 rebellis, sed obtemperans rationi</i>.</p><p title="II-II q. 45 a. 6 co."><a name="40889"><span class="ref">[40889] IIª-IIae q. 45 a. 6 co.</span></a> Respondeo
28
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424 dicendum quod septima beatitudo congrue adaptatur dono sapientiae
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425 et quantum ad meritum et quantum ad praemium. Ad meritum quidem
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426 pertinet quod dicitur, beati pacifici. Pacifici autem dicuntur
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427 quasi pacem facientes vel in seipsis vel etiam in aliis. Quorum
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428 utrumque contingit per hoc quod ea in quibus pax constituitur ad
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429 debitum ordinem rediguntur, nam pax est tranquillitas ordinis, ut
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diff changeset
430 Augustinus dicit, XIX de Civ. Dei. Ordinare autem pertinet ad
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diff changeset
431 sapientiam; ut patet per philosophum, in principio Metaphys. Et
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432 ideo esse pacificum convenienter attribuitur sapientiae. Ad
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433 praemium autem pertinet quod dicitur, filii Dei vocabuntur.
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434 Dicuntur autem aliqui filii Dei inquantum participant similitudinem
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diff changeset
435 filii unigeniti et naturalis, secundum illud Rom. VIII, <i>quos
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diff changeset
436 praescivit conformes fieri imaginis filii sui</i>, qui quidem est
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437 sapientia genita. Et ideo percipiendo donum sapientiae, ad Dei
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438 filiationem homo pertingit.</p><p title="II-II q. 45 a. 6 ad 1"><a name="40890"><span class="ref">[40890] IIª-IIae q. 45 a. 6 ad 1</span></a> Ad primum
28
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439 ergo dicendum quod caritatis est habere pacem, sed facere pacem est
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440 sapientiae ordinantis. Similiter etiam spiritus sanctus intantum
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441 dicitur spiritus adoptionis inquantum per eum datur nobis
53
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442 similitudo filii naturalis, qui est genita sapientia.</p><p title="II-II q. 45 a. 6 ad 2"><a name="40891"><span class="ref">[40891] IIª-IIae q. 45 a. 6 ad 2</span></a> Ad secundum
28
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443 dicendum quod illud est intelligendum de sapientia increata, quae
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444 prima se nobis unit per donum caritatis, et ex hoc revelat nobis
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445 mysteria, quorum cognitio est sapientia infusa. Et ideo sapientia
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446 infusa, quae est donum, non est causa caritatis, sed magis
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447 effectus.</p><p title="II-II q. 45 a. 6 ad 3"><a name="40892"><span class="ref">[40892] IIª-IIae q. 45 a. 6 ad 3</span></a> Ad tertium
28
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448 dicendum quod, sicut iam dictum est, ad sapientiam, secundum quod
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449 est donum, pertinet non solum contemplari divina, sed etiam
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450 regulare humanos actus. In qua quidem directione primo occurrit
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451 remotio a malis quae contrariantur sapientiae, unde et timor
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452 dicitur esse initium sapientiae, inquantum facit recedere a malis.
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453 Ultimum autem est, sicut finis, quod omnia ad debitum ordinem
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454 redigantur, quod pertinet ad rationem pacis. Et ideo convenienter
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diff changeset
455 Iacobus dicit quod sapientia quae desursum est, quae est donum
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456 spiritus sancti, primum est pudica, quasi vitans corruptelas
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457 peccati; deinde autem pacifica, quod est finalis effectus
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diff changeset
458 sapientiae, propter quod ponitur beatitudo. Iam vero omnia quae
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diff changeset
459 sequuntur manifestant ea per quae sapientia ad pacem perducit, et
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diff changeset
460 ordine congruo. Nam homini per pudicitiam a corruptelis recedenti
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diff changeset
461 primo occurrit quod quantum ex se potest, modum in omnibus teneat,
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462 et quantum ad hoc dicitur, modesta. Secundo, ut in his in quibus
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463 ipse sibi non sufficit, aliorum monitis acquiescat, et quantum ad
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464 hoc subdit, suadibilis. Et haec duo pertinent ad hoc quod homo
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465 consequatur pacem in seipso. Sed ulterius, ad hoc quod homo sit
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466 pacificus etiam aliis, primo requiritur ut bonis eorum non
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467 repugnet, et hoc est quod dicit, bonis consentiens. Secundo, quod
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468 defectibus proximi et compatiatur in affectu et subveniat in
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469 effectu, et hoc est quod dicitur, plena misericordia et fructibus
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470 bonis. Tertio requiritur ut caritative emendare peccata satagat, et
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471 hoc est quod dicit, iudicans sine simulatione, ne scilicet,
53
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472 correctionem praetendens, odium intendat explere.</p></div></div><div class="q" id="q46"><h2>Quaestio 46</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 46 pr."><a name="40893"><span class="ref">[40893] IIª-IIae q. 46 pr.</span></a> Deinde
28
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473 considerandum est de stultitia, quae opponitur sapientiae. Et circa
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474 hoc quaeruntur tria. Primo, utrum stultitia opponatur sapientiae.
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475 Secundo, utrum stultitia sit peccatum. Tertio, ad quod vitium
53
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476 capitale reducatur.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 46 a. 1 arg. 1"><a name="40894"><span class="ref">[40894] IIª-IIae q. 46 a. 1 arg. 1</span></a> Ad primum
28
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477 sic proceditur. Videtur quod stultitia non opponatur sapientiae.
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diff changeset
478 Sapientiae enim directe videtur opponi insipientia. Sed stultitia
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diff changeset
479 non videtur esse idem quod insipientia, quia insipientia videtur
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480 esse solum circa divina, sicut et sapientia; stultitia autem se
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481 habet et circa divina et circa humana. Ergo sapientiae non
53
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diff changeset
482 opponitur stultitia.</p><p title="II-II q. 46 a. 1 arg. 2"><a name="40895"><span class="ref">[40895] IIª-IIae q. 46 a. 1 arg. 2</span></a> Praeterea,
28
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diff changeset
483 unum oppositorum non est via perveniendi ad aliud. Sed stultitia
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diff changeset
484 est via perveniendi ad sapientiam, dicitur enim I ad Cor. III,
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485 <i>si quis videtur inter vos sapiens esse in hoc saeculo, stultus
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486 fiat, ut sit sapiens</i>. Ergo sapientiae non opponitur
53
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487 stultitia.</p><p title="II-II q. 46 a. 1 arg. 3"><a name="40896"><span class="ref">[40896] IIª-IIae q. 46 a. 1 arg. 3</span></a> Praeterea,
28
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488 unum oppositorum non est causa alterius. Sapientia autem est causa
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diff changeset
489 stultitiae, dicitur enim Ierem. X, <i>stultus factus est omnis homo
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diff changeset
490 a scientia sua</i>; sapientia autem quaedam scientia est. Et Isaiae
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diff changeset
491 XLVII dicitur, <i>sapientia tua et scientia tua, haec decepit
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492 te</i>, decipi autem ad stultitiam pertinet. Ergo sapientiae non
53
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diff changeset
493 opponitur stultitia.</p><p title="II-II q. 46 a. 1 arg. 4"><a name="40897"><span class="ref">[40897] IIª-IIae q. 46 a. 1 arg. 4</span></a> Praeterea,
28
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diff changeset
494 Isidorus dicit, in libro Etymol., quod <i>stultus est qui per
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495 ignominiam non commovetur ad dolorem, et qui non movetur
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496 iniuria</i>. Sed hoc pertinet ad sapientiam spiritualem; ut
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diff changeset
497 Gregorius dicit, in X Moral. Ergo sapientiae non opponitur
53
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diff changeset
498 stultitia.</p><p title="II-II q. 46 a. 1 s. c."><a name="40898"><span class="ref">[40898] IIª-IIae q. 46 a. 1 s. c.</span></a> Sed contra
28
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499 est quod Gregorius dicit, in II Moral., quod donum sapientiae datur
53
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diff changeset
500 contra stultitiam.</p><p title="II-II q. 46 a. 1 co."><a name="40899"><span class="ref">[40899] IIª-IIae q. 46 a. 1 co.</span></a> Respondeo
28
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diff changeset
501 dicendum quod nomen stultitiae a stupore videtur esse sumptum, unde
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diff changeset
502 Isidorus dicit, in libro Etymol., <i>stultus est qui propter
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diff changeset
503 stuporem non movetur</i>. Et differt stultitia a fatuitate, sicut
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diff changeset
504 ibidem dicitur, quia stultitia importat hebetudinem cordis et
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505 obtusionem sensuum; fatuitas autem importat totaliter spiritualis
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diff changeset
506 sensus privationem. Et ideo convenienter stultitia sapientiae
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diff changeset
507 opponitur. <i>Sapiens</i> enim, ut ibidem Isidorus dicit, <i>dictus
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diff changeset
508 est a sapore, quia sicut gustus est aptus ad discretionem saporis
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diff changeset
509 ciborum, sic sapiens ad dignoscentiam rerum atque causarum</i>.
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diff changeset
510 Unde patet quod stultitia opponitur sapientiae sicut contrarium;
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diff changeset
511 fatuitas autem sicut pura negatio. Nam fatuus caret sensu
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512 iudicandi; stultus autem habet, sed hebetatum; sapiens autem
53
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513 subtilem ac perspicacem.</p><p title="II-II q. 46 a. 1 ad 1"><a name="40900"><span class="ref">[40900] IIª-IIae q. 46 a. 1 ad 1</span></a> Ad primum
28
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514 ergo dicendum quod, sicut Isidorus ibidem dicit, <i>insipiens
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diff changeset
515 contrarius est sapienti, eo quod est sine sapore discretionis et
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diff changeset
516 sensus</i>. Unde idem videtur esse insipientia cum stultitia.
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diff changeset
517 Praecipue autem videtur aliquis esse stultus quando patitur
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diff changeset
518 defectum in sententia iudicii quae attenditur secundum causam
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519 altissimam, nam si deficiat in iudicio circa aliquid modicum, non
53
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520 ex hoc vocatur aliquis stultus.</p><p title="II-II q. 46 a. 1 ad 2"><a name="40901"><span class="ref">[40901] IIª-IIae q. 46 a. 1 ad 2</span></a> Ad secundum
28
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diff changeset
521 dicendum quod sicut est quaedam sapientia mala, ut supra dictum
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diff changeset
522 est, quae dicitur sapientia saeculi, quia accipit pro causa
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diff changeset
523 altissima et fine ultimo aliquod terrenum bonum; ita etiam est
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diff changeset
524 aliqua stultitia bona, huic sapientiae malae opposita, per quam
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diff changeset
525 aliquis terrena contemnit. Et de hac stultitia loquitur
53
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diff changeset
526 apostolus.</p><p title="II-II q. 46 a. 1 ad 3"><a name="40902"><span class="ref">[40902] IIª-IIae q. 46 a. 1 ad 3</span></a> Ad tertium
28
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diff changeset
527 dicendum quod sapientia saeculi est quae decipit et facit esse
53
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diff changeset
528 stultum apud Deum, ut patet per apostolum, I ad Cor. III.</p><p title="II-II q. 46 a. 1 ad 4"><a name="40903"><span class="ref">[40903] IIª-IIae q. 46 a. 1 ad 4</span></a> Ad quartum
28
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diff changeset
529 dicendum quod non moveri iniuriis quandoque quidem contingit ex hoc
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diff changeset
530 quod homini non sapiunt terrena, sed sola caelestia. Unde hoc
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parents: 26
diff changeset
531 pertinet ad stultitiam mundi, sed ad sapientiam Dei, ut Gregorius
544e12f679ad convert to xml
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diff changeset
532 ibidem dicit. Quandoque autem contingit ex hoc quod homo est
544e12f679ad convert to xml
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parents: 26
diff changeset
533 simpliciter circa omnia stupidus, ut patet in amentibus, qui non
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diff changeset
534 discernunt quid sit iniuria. Et hoc pertinet ad stultitiam
53
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diff changeset
535 simpliciter.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 46 a. 2 arg. 1"><a name="40904"><span class="ref">[40904] IIª-IIae q. 46 a. 2 arg. 1</span></a> Ad
28
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diff changeset
536 secundum sic proceditur. Videtur quod stultitia non sit peccatum.
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diff changeset
537 Nullum enim peccatum provenit in nobis a natura. Sed quidam sunt
53
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diff changeset
538 stulti naturaliter. Ergo stultitia non est peccatum.</p><p title="II-II q. 46 a. 2 arg. 2"><a name="40905"><span class="ref">[40905] IIª-IIae q. 46 a. 2 arg. 2</span></a> Praeterea,
28
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parents: 26
diff changeset
539 omne peccatum est voluntarium, ut Augustinus dicit. Sed stultitia
53
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diff changeset
540 non est voluntaria. Ergo non est peccatum.</p><p title="II-II q. 46 a. 2 arg. 3"><a name="40906"><span class="ref">[40906] IIª-IIae q. 46 a. 2 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
541 omne peccatum opponitur alicui praecepto divino. Sed stultitia
53
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diff changeset
542 nulli praecepto opponitur. Ergo stultitia non est peccatum.</p><p title="II-II q. 46 a. 2 s. c."><a name="40907"><span class="ref">[40907] IIª-IIae q. 46 a. 2 s. c.</span></a> Sed contra
28
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diff changeset
543 est quod dicitur Prov. I, <i>prosperitas stultorum perdet eos</i>.
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diff changeset
544 Sed nullus perditur nisi pro peccato. Ergo stultitia est
53
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diff changeset
545 peccatum.</p><p title="II-II q. 46 a. 2 co."><a name="40908"><span class="ref">[40908] IIª-IIae q. 46 a. 2 co.</span></a> Respondeo
28
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parents: 26
diff changeset
546 dicendum quod stultitia, sicut dictum est, importat quendam
544e12f679ad convert to xml
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diff changeset
547 stuporem sensus in iudicando, et praecipue circa altissimam causam,
544e12f679ad convert to xml
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parents: 26
diff changeset
548 quae est finis ultimus et summum bonum. Circa quod aliquis potest
544e12f679ad convert to xml
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parents: 26
diff changeset
549 pati stuporem in iudicando dupliciter. Uno modo, ex indispositione
544e12f679ad convert to xml
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parents: 26
diff changeset
550 naturali, sicut patet in amentibus. Et talis stultitia non est
544e12f679ad convert to xml
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parents: 26
diff changeset
551 peccatum. Alio modo, inquantum immergit homo sensum suum rebus
544e12f679ad convert to xml
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parents: 26
diff changeset
552 terrenis, ex quo redditur eius sensus ineptus ad percipiendum
544e12f679ad convert to xml
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parents: 26
diff changeset
553 divina, secundum illud I ad Cor. II, <i>animalis homo non percipit
544e12f679ad convert to xml
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parents: 26
diff changeset
554 ea quae sunt spiritus Dei</i>, sicut etiam homini habenti gustum
544e12f679ad convert to xml
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parents: 26
diff changeset
555 infectum malo humore non sapiunt dulcia. Et talis stultitia est
53
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parents: 28
diff changeset
556 peccatum.</p><p title="II-II q. 46 a. 2 ad 1"><a name="40909"><span class="ref">[40909] IIª-IIae q. 46 a. 2 ad 1</span></a> Et per hoc
d777cc3962f2 div-wrapped
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parents: 28
diff changeset
557 patet responsio ad primum.</p><p title="II-II q. 46 a. 2 ad 2"><a name="40910"><span class="ref">[40910] IIª-IIae q. 46 a. 2 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
558 dicendum quod quamvis stultitiam nullus velit, vult tamen ea ad
544e12f679ad convert to xml
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parents: 26
diff changeset
559 quae consequitur esse stultum, scilicet abstrahere sensum suum a
544e12f679ad convert to xml
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parents: 26
diff changeset
560 spiritualibus et immergere terrenis. Et idem etiam contingit in
544e12f679ad convert to xml
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parents: 26
diff changeset
561 aliis peccatis. Nam luxuriosus vult delectationem sine qua non est
544e12f679ad convert to xml
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parents: 26
diff changeset
562 peccatum, quamvis non simpliciter velit peccatum, vellet enim frui
53
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diff changeset
563 delectatione sine peccato.</p><p title="II-II q. 46 a. 2 ad 3"><a name="40911"><span class="ref">[40911] IIª-IIae q. 46 a. 2 ad 3</span></a> Ad tertium
28
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parents: 26
diff changeset
564 dicendum quod stultitia opponitur praeceptis quae dantur de
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diff changeset
565 contemplatione veritatis; de quibus supra habitum est cum de
53
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diff changeset
566 scientia et intellectu ageretur.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 46 a. 3 arg. 1"><a name="40912"><span class="ref">[40912] IIª-IIae q. 46 a. 3 arg. 1</span></a> Ad tertium
28
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parents: 26
diff changeset
567 sic proceditur. Videtur quod stultitia non sit filia luxuriae.
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parents: 26
diff changeset
568 Gregorius enim, XXXI Moral., enumerat luxuriae filias; inter quas
544e12f679ad convert to xml
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diff changeset
569 tamen non continetur stultitia. Ergo stultitia non procedit ex
53
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570 luxuria.</p><p title="II-II q. 46 a. 3 arg. 2"><a name="40913"><span class="ref">[40913] IIª-IIae q. 46 a. 3 arg. 2</span></a> Praeterea,
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571 apostolus dicit, I ad Cor. III, <i>sapientia huius mundi stultitia
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572 est apud Deum</i>. Sed sicut Gregorius dicit, X Moral.,
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573 <i>sapientia mundi est cor machinationibus tegere</i>, quod
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574 pertinet ad duplicitatem. Ergo stultitia est magis filia
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575 duplicitatis quam luxuriae.</p><p title="II-II q. 46 a. 3 arg. 3"><a name="40914"><span class="ref">[40914] IIª-IIae q. 46 a. 3 arg. 3</span></a> Praeterea,
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576 ex ira aliqui praecipue vertuntur in furorem et insaniam, quae
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577 pertinent ad stultitiam. Ergo stultitia magis oritur ex ira quam ex
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578 luxuria.</p><p title="II-II q. 46 a. 3 s. c."><a name="40915"><span class="ref">[40915] IIª-IIae q. 46 a. 3 s. c.</span></a> Sed contra
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579 est quod dicitur Prov. VII, statim eam sequitur, scilicet
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580 meretricem, ignorans quod ad vincula stultus trahatur.</p><p title="II-II q. 46 a. 3 co."><a name="40916"><span class="ref">[40916] IIª-IIae q. 46 a. 3 co.</span></a> Respondeo
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581 dicendum quod, sicut iam dictum est, stultitia, secundum quod est
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582 peccatum, provenit ex hoc quod sensus spiritualis hebetatus est, ut
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583 non sit aptus ad spiritualia diiudicanda. Maxime autem sensus
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584 hominis immergitur ad terrena per luxuriam, quae est circa maximas
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585 delectationes, quibus anima maxime absorbetur. Et ideo stultitia
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586 quae est peccatum maxime nascitur ex luxuria.</p><p title="II-II q. 46 a. 3 ad 1"><a name="40917"><span class="ref">[40917] IIª-IIae q. 46 a. 3 ad 1</span></a> Ad primum
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587 ergo dicendum quod ad stultitiam pertinet quod homo habeat
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588 fastidium de Deo et de donis ipsius. Unde Gregorius duo numerat
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589 inter filias luxuriae quae pertinent ad stultitiam, scilicet odium
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590 Dei et desperationem futuri saeculi, quasi dividens stultitiam in
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591 duas partes.</p><p title="II-II q. 46 a. 3 ad 2"><a name="40918"><span class="ref">[40918] IIª-IIae q. 46 a. 3 ad 2</span></a> Ad secundum
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592 dicendum quod verbum illud apostoli non est intelligendum
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593 causaliter, sed essentialiter, quia scilicet ipsa sapientia mundi
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594 est stultitia apud Deum. Unde non oportet quod quaecumque pertinent
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595 ad sapientiam mundi sint causa huius stultitiae.</p><p title="II-II q. 46 a. 3 ad 3"><a name="40919"><span class="ref">[40919] IIª-IIae q. 46 a. 3 ad 3</span></a> Ad tertium
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596 dicendum quod ira, ut supra dictum est, sua acuitate maxime immutat
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597 corporis naturam. Unde maxime causat stultitiam quae provenit ex
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598 impedimento corporali. Sed stultitia quae provenit ex impedimento
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599 spirituali, scilicet ex immersione mentis ad terrena, maxime
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600 provenit ex luxuria, ut dictum est.</p></div></div><div class="centro"><br/>
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601 <p><a href="sth3044.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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602 <a href="sth3047.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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603 <br/>
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604 <hr/>
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605 <br/>
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606 <address>© 2006 Fundación Tomás de Aquino quoad
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607 hanc editionem<br/>
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608 Iura omnia asservantur<br/>
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609 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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610 </div></body>
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611 </html>