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annotate summa/latin/sth3122.html @ 90:f5ba56cfd1ca

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author ht
date Sun, 16 Jun 2013 14:47:31 +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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9 <meta content="text/javascript" http-equiv="Content-Script-Type"/>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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11 <meta content="Latin" name="language"/>
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12 <meta content="public" name="security"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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15 <meta content="" name="abstract"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIª-IIae q.
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19 122</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 CXXII</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="sth3121.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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36 <a href="sth3123.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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37 <script type="text/javascript" language="JavaScript">
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38 //
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39 &lt;!--
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40 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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41 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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44 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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96 document.write('&lt;OPTION VALUE="#44031"&gt;II&amp;ordf;-IIae q. 122 a. 5 ad 1');
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97 document.write('&lt;OPTION VALUE="#44032"&gt;II&amp;ordf;-IIae q. 122 a. 5 ad 2');
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100 document.write('&lt;OPTION VALUE="#44035"&gt;II&amp;ordf;-IIae q. 122 a. 6 arg. 1');
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101 document.write('&lt;OPTION VALUE="#44036"&gt;II&amp;ordf;-IIae q. 122 a. 6 arg. 2');
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110 document.write('&lt;\/SELECT&gt;');
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111 document.write('&lt;BR&gt;&lt;BR&gt;');
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113 document.write('&lt;\/FORM&gt;');
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114 // --&gt;
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115 //
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116 </script><br/>
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117 <hr/>
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118 <br/></div><div class="q" id="q122"><h2>Quaestio 122</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 122 pr."><a name="43984"><span class="ref">[43984] IIª-IIae q. 122 pr.</span></a> Deinde
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119 considerandum est de praeceptis iustitiae. Et circa hoc quaeruntur
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120 sex. Primo, utrum praecepta Decalogi sint praecepta iustitiae.
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121 Secundo, de primo praecepto Decalogi. Tertio, de secundo. Quarto,
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122 de tertio. Quinto, de quarto. Sexto, de aliis sex.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 122 a. 1 arg. 1"><a name="43985"><span class="ref">[43985] IIª-IIae q. 122 a. 1 arg. 1</span></a> Ad primum
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123 sic proceditur. Videtur quod praecepta Decalogi non sint praecepta
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124 iustitiae. Intentio enim legislatoris est cives facere virtuosos
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125 secundum omnem virtutem, ut dicitur in II Ethic., unde et in V
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126 Ethic. dicitur quod <i>lex praecipit de omnibus actibus virtutum
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127 omnium</i>. Sed praecepta Decalogi sunt prima principia totius
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128 divinae legis. Ergo praecepta Decalogi non pertinent ad solam
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129 iustitiam.</p><p title="II-II q. 122 a. 1 arg. 2"><a name="43986"><span class="ref">[43986] IIª-IIae q. 122 a. 1 arg. 2</span></a>
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130 Praeterea, ad iustitiam videntur pertinere praecipue praecepta
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131 iudicialia, quae contra moralia dividuntur, ut supra habitum est.
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132 Sed praecepta Decalogi sunt praecepta moralia, ut ex supra dictis
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133 patet. Ergo praecepta Decalogi non sunt praecepta iustitiae.</p><p title="II-II q. 122 a. 1 arg. 3"><a name="43987"><span class="ref">[43987] IIª-IIae q. 122 a. 1 arg. 3</span></a>
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134 Praeterea, lex praecipue tradit praecepta de actibus iustitiae
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135 pertinentibus ad bonum commune, puta de officiis publicis, et aliis
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136 huiusmodi. Sed de his non fit mentio in praeceptis Decalogi. Ergo
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137 videtur quod praecepta Decalogi non pertineant proprie ad
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138 iustitiam.</p><p title="II-II q. 122 a. 1 arg. 4"><a name="43988"><span class="ref">[43988] IIª-IIae q. 122 a. 1 arg. 4</span></a>
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139 Praeterea, praecepta Decalogi distinguuntur in duas tabulas
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140 secundum dilectionem Dei et proximi, quae pertinent ad virtutem
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141 caritatis. Ergo praecepta Decalogi magis pertinent ad caritatem
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142 quam ad iustitiam.</p><p title="II-II q. 122 a. 1 s. c."><a name="43989"><span class="ref">[43989] IIª-IIae q. 122 a. 1 s. c.</span></a> Sed contra
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143 est quod iustitia sola videtur esse virtus per quam ordinamur ad
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144 alterum. Sed per omnia praecepta Decalogi ordinamur ad alterum, ut
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145 patet discurrenti per singula. Ergo omnia praecepta Decalogi
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146 pertinent ad iustitiam.</p><p title="II-II q. 122 a. 1 co."><a name="43990"><span class="ref">[43990] IIª-IIae q. 122 a. 1 co.</span></a> Respondeo
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147 dicendum quod praecepta Decalogi sunt prima praecepta legis, et
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148 quibus statim ratio naturalis assentit sicut manifestissimis.
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149 Manifestissime autem ratio debiti, quae requiritur ad praeceptum,
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150 apparet in iustitia, quae est ad alterum, quia in his quae spectant
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151 ad seipsum, videtur primo aspectui quod homo sit sui dominus, et
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152 quod liceat ei facere quodlibet; sed in his quae sunt ad alterum,
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153 manifeste apparet quod homo est alteri obligatus ad reddendum ei
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154 quod debet. Et ideo praecepta Decalogi oportuit ad iustitiam
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155 pertinere. Unde tria prima praecepta sunt de actibus religionis,
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156 quae est potissima pars iustitiae; quartum autem praeceptum est de
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157 actu pietatis, quae est pars iustitiae secunda; alia vero sex
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158 dantur de actibus iustitiae communiter dictae, quae inter aequales
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159 attenditur.</p><p title="II-II q. 122 a. 1 ad 1"><a name="43991"><span class="ref">[43991] IIª-IIae q. 122 a. 1 ad 1</span></a> Ad primum
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160 ergo dicendum quod lex intendit omnes homines facere virtuosos, sed
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161 ordine quodam, ut scilicet prius tradat eis praecepta de his in
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162 quibus est manifestior ratio debiti, ut dictum est.</p><p title="II-II q. 122 a. 1 ad 2"><a name="43992"><span class="ref">[43992] IIª-IIae q. 122 a. 1 ad 2</span></a> Ad secundum
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163 dicendum quod iudicialia praecepta sunt quaedam determinationes
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164 moralium praeceptorum prout ordinantur ad proximum, sicut et
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165 caeremonialia sunt quaedam determinationes moralium praeceptorum
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166 prout ordinantur ad Deum. Unde neutra praecepta continentur in
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167 Decalogo. Sunt tamen determinationes praeceptorum Decalogi. Et sic
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168 ad iustitiam pertinent.</p><p title="II-II q. 122 a. 1 ad 3"><a name="43993"><span class="ref">[43993] IIª-IIae q. 122 a. 1 ad 3</span></a> Ad tertium
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169 dicendum quod ea quae pertinent ad bonum commune oportet
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170 diversimode dispensari secundum hominum diversitatem. Et ideo non
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171 fuerunt ponenda inter praecepta Decalogi, sed inter praecepta
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172 iudicialia.</p><p title="II-II q. 122 a. 1 ad 4"><a name="43994"><span class="ref">[43994] IIª-IIae q. 122 a. 1 ad 4</span></a> Ad quartum
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173 dicendum quod praecepta Decalogi pertinent ad caritatem sicut ad
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174 finem, secundum illud I ad Tim. I, <i>finis praecepti caritas
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175 est</i>. Sed ad iustitiam pertinent inquantum immediate sunt de
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176 actibus iustitiae.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 122 a. 2 arg. 1"><a name="43995"><span class="ref">[43995] IIª-IIae q. 122 a. 2 arg. 1</span></a> Ad
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177 secundum sic proceditur. Videtur quod primum praeceptum Decalogi
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178 inconvenienter tradatur. Magis enim homo est obligatus Deo quam
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179 patri carnali, secundum illud Heb. XII, <i>quanto magis
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180 obtemperabimus patri spirituum, et vivemus?</i> Sed praeceptum
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181 pietatis, qua honoratur pater, ponitur affirmative, cum dicitur,
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182 honora patrem tuum et matrem tuam. Ergo multo magis primum
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183 praeceptum religionis, qua honoratur Deus, debuit proponi
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184 affirmative, praesertim cum affirmatio sit naturaliter prior
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185 negatione.</p><p title="II-II q. 122 a. 2 arg. 2"><a name="43996"><span class="ref">[43996] IIª-IIae q. 122 a. 2 arg. 2</span></a>
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186 Praeterea, primum praeceptum Decalogi ad religionem pertinet, ut
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187 dictum est. Sed religio, cum sit una virtus, habet unum actum. In
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188 primo autem praecepto prohibentur tres actus, <i>nam primo dicitur,
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189 non habebis deos alienos coram me; secundo dicitur, non facies tibi
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190 sculptile; tertio, non adorabis ea, neque coles</i>. Ergo
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191 inconvenienter traditur primum praeceptum.</p><p title="II-II q. 122 a. 2 arg. 3"><a name="43997"><span class="ref">[43997] IIª-IIae q. 122 a. 2 arg. 3</span></a>
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192 Praeterea, Augustinus dicit, in libro de decem chordis, quod per
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193 primum praeceptum excluditur vitium superstitionis. Sed multae sunt
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194 aliae noxiae superstitiones praeter idololatriam, ut supra dictum
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195 est. Insufficienter ergo prohibetur sola idololatria.</p><p title="II-II q. 122 a. 2 s. c."><a name="43998"><span class="ref">[43998] IIª-IIae q. 122 a. 2 s. c.</span></a> In
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196 contrarium est auctoritas Scripturae.</p><p title="II-II q. 122 a. 2 co."><a name="43999"><span class="ref">[43999] IIª-IIae q. 122 a. 2 co.</span></a> Respondeo
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197 dicendum quod ad legem pertinet facere homines bonos. Et ideo
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198 oportet praecepta legis ordinari secundum ordinem generationis, qua
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199 scilicet homo fit bonus. In ordine autem generationis duo sunt
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200 attendenda. Quorum primum est quod prima pars primo constituitur,
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201 sicut in generatione animalis primo generatur cor, et in domo primo
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202 fit fundamentum. In bonitate autem animae prima pars est bonitas
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203 voluntatis, ex qua aliquis homo bene utitur qualibet alia bonitate.
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204 Bonitas autem voluntatis attenditur ad obiectum suum, quod est
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205 finis. Et ideo in eo qui erat per legem instituendus ad virtutem,
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206 primo oportuit quasi iacere quoddam fundamentum religionis, per
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207 quam homo debite ordinatur in Deum, qui est ultimus finis humanae
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208 voluntatis. Secundo attendendum est in ordine generationis quod
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209 primo contraria et impedimenta tolluntur, sicut agricola primo
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210 purgat agrum, et postea proiicit semina, secundum illud Ierem. IV,
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211 <i>novate vobis novale, et nolite serere super spinas</i>. Et ideo
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212 circa religionem primo homo erat instituendus ut impedimenta verae
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213 religionis excluderet. Praecipuum autem impedimentum religionis est
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214 quod homo falso Deo inhaereat, secundum illud Matth. VI, <i>non
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215 potestis servire Deo et mammonae</i>. Et ideo in primo praecepto
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216 legis excluditur cultus falsorum deorum.</p><p title="II-II q. 122 a. 2 ad 1"><a name="44000"><span class="ref">[44000] IIª-IIae q. 122 a. 2 ad 1</span></a> Ad primum
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217 ergo dicendum quod etiam circa religionem ponitur unum praeceptum
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218 affirmativum, scilicet, memento ut diem sabbati sanctifices. Sed
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219 erant praemittenda praecepta negativa, quibus impedimenta
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220 religionis tollerentur. Quamvis enim affirmatio naturaliter sit
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221 prior negatione, tamen in via generationis negatio, qua removentur
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222 impedimenta, est prior, ut dictum est. Et praecipue in rebus
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223 divinis in quibus negationes praeferuntur affirmationibus, propter
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224 insufficientiam nostram, ut Dionysius dicit, II cap. Cael.
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225 Hier.</p><p title="II-II q. 122 a. 2 ad 2"><a name="44001"><span class="ref">[44001] IIª-IIae q. 122 a. 2 ad 2</span></a> Ad secundum
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226 dicendum quod cultus alienorum deorum dupliciter apud aliquos
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227 observabatur. Quidam enim quasdam creaturas pro diis colebant
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228 absque institutione imaginum, unde Varro dixit quod antiqui Romani
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229 diu sine simulacris deos coluerunt. Et hic cultus prohibetur primo,
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230 cum dicitur, non habebis deos alienos. Apud alios autem erat cultus
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231 falsorum deorum sub quibusdam imaginibus. Et ideo opportune
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232 prohibetur et ipsarum imaginum institutio, cum dicitur, non facies
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233 tibi sculptile; et imaginum ipsarum cultus, cum dicitur, non coles
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234 ea, et cetera.</p><p title="II-II q. 122 a. 2 ad 3"><a name="44002"><span class="ref">[44002] IIª-IIae q. 122 a. 2 ad 3</span></a> Ad tertium
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235 dicendum quod omnes aliae superstitiones procedunt ex aliquo pacto
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236 cum Daemonibus inito tacito vel expresso. Et ideo omnes
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237 intelliguntur prohiberi in hoc quod dicitur, non habebis deos
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238 alienos.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 122 a. 3 arg. 1"><a name="44003"><span class="ref">[44003] IIª-IIae q. 122 a. 3 arg. 1</span></a> Ad
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239 tertium sic proceditur. Videtur quod secundum praeceptum Decalogi
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240 non convenienter tradatur. Hoc enim praeceptum, non assumes nomen
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241 Dei tui in vanum, sic exponitur in Glossa Exod. XX, <i>idest, non
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242 existimes creaturam esse filium Dei</i>, per quod prohibetur error
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243 contra fidem. Et Deut. V exponitur, <i>non assumes nomen Dei tui in
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244 vanum, scilicet, nomen Dei ligno et lapidi attribuendo</i>, per
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245 quod prohibetur falsa confessio, quae est actus infidelitatis,
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246 sicut et error. Infidelitas autem est prior superstitione, sicut et
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247 fides religione. Ergo hoc praeceptum debuit praemitti primo, in quo
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248 prohibetur superstitio.</p><p title="II-II q. 122 a. 3 arg. 2"><a name="44004"><span class="ref">[44004] IIª-IIae q. 122 a. 3 arg. 2</span></a>
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249 Praeterea, nomen Dei ad multa assumitur, sicut ad laudandum, ad
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250 miracula faciendum, et universaliter ad omnia quae dicuntur vel
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251 fiunt a nobis, secundum illud Coloss. III, <i>omne quodcumque
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252 facitis in verbo vel opere, in nomine domini facite</i>. Ergo
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253 praeceptum quo prohibetur nomen Dei assumi in vanum, videtur
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254 universalius esse quam praeceptum quo prohibetur superstitio. Et
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255 ita debuit ei praemitti.</p><p title="II-II q. 122 a. 3 arg. 3"><a name="44005"><span class="ref">[44005] IIª-IIae q. 122 a. 3 arg. 3</span></a>
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256 Praeterea, Exod. XX exponitur illud praeceptum, <i>non assumes
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257 nomen Dei tui in vanum, iurando scilicet pro nihilo</i>. Unde
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258 videtur per hoc prohiberi vana iuratio, quae scilicet est sine
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259 iudicio. Sed multo gravior est falsa iuratio, quae est sine
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260 veritate; et iniusta iuratio, quae est sine iustitia. Ergo magis
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261 debuerunt illa prohiberi per hoc praeceptum.</p><p title="II-II q. 122 a. 3 arg. 4"><a name="44006"><span class="ref">[44006] IIª-IIae q. 122 a. 3 arg. 4</span></a>
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262 Praeterea, multo gravius peccatum est blasphemia, vel quidquid fiat
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263 verbo vel facto in contumeliam Dei, quam periurium. Ergo blasphemia
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264 et alia huiusmodi magis debuerunt per hoc praeceptum prohiberi.</p><p title="II-II q. 122 a. 3 arg. 5"><a name="44007"><span class="ref">[44007] IIª-IIae q. 122 a. 3 arg. 5</span></a>
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265 Praeterea, multa sunt Dei nomina. Ergo non debuit indeterminate
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266 dici, non assumes nomen Dei tui in vanum.</p><p title="II-II q. 122 a. 3 s. c."><a name="44008"><span class="ref">[44008] IIª-IIae q. 122 a. 3 s. c.</span></a> Sed in
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267 contrarium est Scripturae auctoritas.</p><p title="II-II q. 122 a. 3 co."><a name="44009"><span class="ref">[44009] IIª-IIae q. 122 a. 3 co.</span></a> Respondeo
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268 dicendum quod oportet prius impedimenta verae religionis excludere
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269 in eo qui instituitur ad virtutem, quam eum in vera religione
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270 fundare. Opponitur autem verae religioni aliquid dupliciter. Uno
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271 modo, per excessum, quando scilicet id quod est religionis alteri
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272 indebite exhibetur, quod pertinet ad superstitionem. Alio modo,
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273 quasi per defectum reverentiae, cum scilicet Deus contemnitur, quod
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274 pertinet ad vitium irreligiositatis, ut supra habitum est.
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275 Superstitio autem impedit religionem quantum ad hoc, ne suscipiatur
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276 Deus ad colendum. Ille autem cuius animus implicatus est indebito
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277 cultui, non potest simul debitum Dei cultum suscipere, secundum
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278 illud Isaiae XXVIII, <i>angustatum est stratum, ut alter
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279 decidat</i>, scilicet Deus verus vel falsus a corde hominis, <i>et
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280 pallium breve utrumque operire non potest</i>. Per irreligiositatem
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281 autem impeditur religio quantum ad hoc, ne Deus, postquam susceptus
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282 est, honoretur. Prius autem est Deum suscipere ad colendum quam eum
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283 susceptum honorare. Et ideo praemittitur praeceptum quo prohibetur
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284 superstitio secundo praecepto, quo prohibetur periurium, ad
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285 irreligiositatem pertinens.</p><p title="II-II q. 122 a. 3 ad 1"><a name="44010"><span class="ref">[44010] IIª-IIae q. 122 a. 3 ad 1</span></a> Ad primum
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286 ergo dicendum quod illae expositiones sunt mysticae. Litteralis
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287 autem expositio est quae habetur Deut. V, <i>non assumes nomen Dei
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288 tui in vanum, scilicet iurando pro re quae non est</i>.</p><p title="II-II q. 122 a. 3 ad 2"><a name="44011"><span class="ref">[44011] IIª-IIae q. 122 a. 3 ad 2</span></a> Ad secundum
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289 dicendum quod non prohibetur quaelibet assumptio divini nominis per
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290 hoc praeceptum, sed proprie illa qua sumitur divinum nomen ad
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291 confirmationem humani verbi per modum iuramenti, quia ista
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292 assumptio divini nominis est frequentior apud homines. Potest tamen
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293 ex consequenti intelligi ut per hoc prohibeatur omnis inordinata
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294 divini nominis assumptio. Et secundum hoc procedunt illae
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295 expositiones de quibus supra dictum est.</p><p title="II-II q. 122 a. 3 ad 3"><a name="44012"><span class="ref">[44012] IIª-IIae q. 122 a. 3 ad 3</span></a> Ad tertium
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296 dicendum quod pro nihilo iurare dicitur ille qui iurat pro eo quod
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297 non est, quod pertinet ad falsam iurationem, quae principaliter
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298 periurium nominatur, ut supra dictum est. Quando enim aliquis
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299 falsum iurat, tunc iuratio est vana secundum seipsam, quia non
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300 habet firmamentum veritatis. Quando autem aliquis iurat sine
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301 iudicio ex aliqua levitate, si verum iurat, non est ibi vanitas ex
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302 parte ipsius iuramenti, sed solum ex parte iurantis.</p><p title="II-II q. 122 a. 3 ad 4"><a name="44013"><span class="ref">[44013] IIª-IIae q. 122 a. 3 ad 4</span></a> Ad quartum
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303 dicendum quod sicut ei qui instruitur in aliqua scientia primo
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304 proponuntur quaedam communia documenta, ita etiam lex, quae
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305 instituit hominem ad virtutem, in praeceptis Decalogi, quae sunt
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306 prima, ea proposuit, vel prohibendo vel mandando, quae communius in
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307 cursu humanae vitae solent accidere. Et ideo inter praecepta
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308 Decalogi prohibetur periurium, quod frequentius accidit quam
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309 blasphemia, in quam homo rarius prolabitur.</p><p title="II-II q. 122 a. 3 ad 5"><a name="44014"><span class="ref">[44014] IIª-IIae q. 122 a. 3 ad 5</span></a> Ad quintum
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310 dicendum quod nominibus Dei debetur reverentia ex parte rei
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311 significatae, quae est una, non autem ratione vocum significantium,
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312 quae sunt multae. Et ideo singulariter dixit, <i>non assumes nomen
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313 Dei tui in vanum</i>, quia non differt per quodcumque nomen Dei
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314 periurium committatur.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 122 a. 4 arg. 1"><a name="44015"><span class="ref">[44015] IIª-IIae q. 122 a. 4 arg. 1</span></a> Ad
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315 quartum sic proceditur. Videtur quod inconvenienter tertium
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316 praeceptum Decalogi tradatur, scilicet de sanctificatione sabbati.
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317 Hoc enim praeceptum, spiritualiter intellectum, est generale, dicit
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318 enim Ambrosius, super illud Luc. XIII, <i>archisynagogus indignans
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319 quia sabbato curasset, lex, inquit, in sabbato non hominem curare,
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320 sed servilia opera facere, idest peccatis gravari, prohibet</i>.
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321 Secundum autem litteralem sensum, est praeceptum caeremoniale,
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322 dicitur enim Exod. XXXI, <i>videte ut sabbatum meum custodiatis,
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323 quia signum est inter me et vos in generationibus vestris</i>.
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324 Praecepta autem Decalogi et sunt praecepta spiritualia, et sunt
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325 moralia. Inconvenienter ergo ponitur inter praecepta Decalogi.</p><p title="II-II q. 122 a. 4 arg. 2"><a name="44016"><span class="ref">[44016] IIª-IIae q. 122 a. 4 arg. 2</span></a>
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326 Praeterea, caeremonialia legis praecepta continent sacra,
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327 sacrificia, sacramenta et observantias, ut supra habitum est. Ad
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328 sacra autem pertinebant non solum sacri dies, sed etiam sacra loca
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329 et sacra vasa et alia huiusmodi. Similiter etiam erant multi sacri
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330 dies praeter sabbatum. Inconveniens igitur est quod, praetermissis
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331 omnibus aliis caeremonialibus, de sola observantia sabbati fit
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332 mentio.</p><p title="II-II q. 122 a. 4 arg. 3"><a name="44017"><span class="ref">[44017] IIª-IIae q. 122 a. 4 arg. 3</span></a>
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333 Praeterea, quicumque transgreditur praeceptum Decalogi, peccat. Sed
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334 in veteri lege aliqui transgredientes observantiam sabbati non
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335 peccabant, sicut circumcidentes pueros octava die, et sacerdotes in
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336 templo sabbatis operantes. Et Elias, cum quadraginta diebus
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337 pervenisset ad montem Dei Horeb, consequens est quod in sabbato
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338 itineraverit. Similiter etiam sacerdotes, dum circumferrent septem
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339 diebus arcam domini, ut legitur Iosue VI, intelliguntur eam die
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340 sabbati circumtulisse. Dicitur etiam Luc. XIII, <i>nonne
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341 unusquisque vestrum solvit bovem suum aut asinum et ducit
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342 adaquare?</i> Ergo inconvenienter ponitur inter praecepta
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343 Decalogi.</p><p title="II-II q. 122 a. 4 arg. 4"><a name="44018"><span class="ref">[44018] IIª-IIae q. 122 a. 4 arg. 4</span></a>
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344 Praeterea, praecepta Decalogi sunt etiam in nova lege observanda.
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345 Sed in nova lege non servatur hoc praeceptum, nec quantum ad diem
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346 sabbati, nec quantum ad diem dominicam, in qua et cibi coquuntur,
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347 et itinerantur et piscantur homines, et alia multa huiusmodi
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348 faciunt. Ergo inconvenienter traditur praeceptum de observantia
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349 sabbati.</p><p title="II-II q. 122 a. 4 s. c."><a name="44019"><span class="ref">[44019] IIª-IIae q. 122 a. 4 s. c.</span></a> Sed in
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350 contrarium est Scripturae auctoritas.</p><p title="II-II q. 122 a. 4 co."><a name="44020"><span class="ref">[44020] IIª-IIae q. 122 a. 4 co.</span></a> Respondeo
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351 dicendum quod, remotis impedimentis verae religionis per primum et
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352 secundum praeceptum Decalogi, ut supra dictum est, consequens fuit
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353 ut tertium praeceptum poneretur, per quod homines in vera religione
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354 fundarentur. Ad religionem autem pertinet cultum Deo exhibere.
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355 Sicut autem in Scriptura divina traduntur nobis sub aliquibus
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356 corporalium rerum similitudinibus, ita cultus exterior Deo
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357 exhibetur per aliquod sensibile signum. Et quia ad interiorem
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358 cultum, qui consistit in oratione et devotione, magis inducitur
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359 homo ex interiori spiritus sancti instinctu, praeceptum legis
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360 dandum fuit de exteriori cultu secundum aliquod sensibile signum.
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361 Et quia praecepta Decalogi sunt quasi quaedam prima et communia
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362 legis principia, ideo in tertio praecepto Decalogi praecipitur
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363 exterior Dei cultus sub signo communis beneficii quod pertinet ad
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364 omnes, scilicet ad repraesentandum opus creationis mundi, a quo
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365 requievisse dicitur Deus septimo die, in cuius signum, dies septima
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366 mandatur sanctificanda, idest deputanda ad vacandum Deo. Et ideo
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367 Exod. XX, praemisso praecepto de sanctificatione sabbati,
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368 assignatur ratio, quia <i>sex diebus fecit Deus caelum et terram,
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369 et in die septimo requievit</i>.</p><p title="II-II q. 122 a. 4 ad 1"><a name="44021"><span class="ref">[44021] IIª-IIae q. 122 a. 4 ad 1</span></a> Ad primum
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370 ergo dicendum quod praeceptum de sanctificatione sabbati,
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371 litteraliter intellectum, est partim morale, partim caeremoniale.
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372 Morale quidem, quantum ad hoc quod homo deputet aliquod tempus
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373 vitae suae ad vacandum divinis. Inest enim homini naturalis
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374 inclinatio ad hoc quod cuilibet rei necessariae deputetur aliquod
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375 tempus, sicut corporali refectioni, somno et aliis huiusmodi. Unde
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376 etiam spirituali refectioni, qua mens hominis in Deo reficitur,
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377 secundum dictamen rationis naturalis aliquod tempus deputat homo.
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378 Et sic habere aliquod tempus deputatum ad vacandum divinis, cadit
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379 sub praecepto morali. Sed inquantum in hoc praecepto determinatur
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380 speciale tempus in signum creationis mundi, sic est praeceptum
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381 caeremoniale. Similiter etiam caeremoniale est secundum allegoricam
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382 significationem, prout fuit figura quietis Christi in sepulcro,
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383 quae fuit septima die. Et similiter secundum moralem
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384 significationem, prout significat cessationem ab omni actu peccati
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385 et quietem mentis in Deo, et secundum hoc quodammodo est praeceptum
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386 generale. Similiter etiam caeremoniale est secundum significationem
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387 anagogicam, prout scilicet praefigurat quietem fruitionis Dei quae
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388 erit in patria. Unde praeceptum de sanctificatione sabbati ponitur
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389 inter praecepta Decalogi inquantum est praeceptum morale, non
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390 inquantum est caeremoniale.</p><p title="II-II q. 122 a. 4 ad 2"><a name="44022"><span class="ref">[44022] IIª-IIae q. 122 a. 4 ad 2</span></a> Ad secundum
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391 dicendum quod aliae caeremoniae legis sunt signa aliquorum
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392 particularium effectuum Dei. Sed observatio sabbati est signum
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393 generalis beneficii, scilicet productionis universae creaturae. Et
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394 ideo convenientius poni debuit inter generalia praecepta Decalogi
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395 quam aliquod aliud caeremoniale legis.</p><p title="II-II q. 122 a. 4 ad 3"><a name="44023"><span class="ref">[44023] IIª-IIae q. 122 a. 4 ad 3</span></a> Ad tertium
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396 dicendum quod in observantia sabbati duo sunt consideranda. Quorum
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397 unum est sicut finis, et hoc est ut homo vacet rebus divinis. Quod
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398 significatur in hoc quod dicit, memento ut diem sabbati
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399 sanctifices, illa enim sanctificari dicuntur in lege quae divino
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400 cultui applicantur. Aliud autem est cessatio operum, quae
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401 significatur cum subditur, <i>septimo die domini Dei tui, non
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402 facies omne opus</i>. Sed de quo opere intelligatur, apparet per id
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403 quod exponitur Levit. XXIII, <i>omne opus servile non facietis in
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404 eo</i>. Opus autem servile dicitur a servitute. Est autem triplex
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405 servitus. Una quidem qua homo servit peccato, secundum illud,
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406 <i>qui facit peccatum, servus est peccati</i>. Et secundum hoc,
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407 omne opus peccati dicitur servile. Alia vero servitus est qua homo
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408 servit homini. Est autem homo alterius servus non secundum mentem,
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409 sed secundum corpus, ut supra habitum est. Et ideo opera servilia,
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410 secundum hoc, dicuntur opera corporalia in quibus unus homo alteri
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411 servit. Tertia autem est servitus Dei. Et secundum hoc, opus
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412 servile posset dici opus latriae, quod pertinet ad Dei servitium.
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413 Si autem sic intelligatur opus servile, non prohibetur in die
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414 sabbati. Quia hoc esset contrarium fini observationis sabbati, homo
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415 enim ad hoc ab aliis operibus abstinet in die sabbati, ut vacet
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416 operibus ad Dei servitutem pertinentibus. Et inde est quod, sicut
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417 dicitur Ioan. VII, <i>circumcisionem accipit homo in sabbato, ut
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418 non solvatur lex Moysi</i>. Inde etiam est quod, sicut dicitur
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419 Matth. XII, sabbatis sacerdotes in templo sabbatum violant, idest,
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420 corporaliter in sabbato operantur, et sine crimine sunt. Et sic
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421 etiam sacerdotes in sabbato circumferentes arcam non
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422 transgrediebantur praeceptum de observantia sabbati. Et similiter
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423 etiam nullius spiritualis actus exercitium est contra observantiam
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424 sabbati, puta si quis doceat verbo vel scripto, unde Num. XXVIII,
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425 dicit Glossa quod <i>fabri et huiusmodi artifices otiantur in die
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426 sabbati. Lector autem divinae legis vel doctor ab opere suo non
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427 desinit, nec tamen contaminatur sabbatum, sicut sacerdotes in
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428 templo sabbatum violant, et sine crimine sunt</i>. Sed alia opera
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429 servilia, quae dicuntur servilia primo vel secundo modo,
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430 contrariantur observantiae sabbati, inquantum impediunt
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431 applicationem hominis ad divina. Et quia impeditur magis homo a
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432 rebus divinis per opus peccati quam per opus licitum, quamvis sit
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433 corporale; ideo magis contra hoc praeceptum agit qui peccat in die
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434 festo quam qui aliquod corporale opus licitum facit. Unde
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435 Augustinus dicit, in libro de decem chordis, <i>melius faceret
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436 Iudaeus in agro suo aliquid utile quam in theatro seditiosus
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437 existeret. Et melius feminae eorum die sabbati lanam facerent quam
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438 tota die in Neomeniis suis impudice saltarent</i>. Non autem qui
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439 peccat venialiter in sabbato contra hoc praeceptum facit, quia
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440 peccatum veniale non excludit sanctitatem. Opera etiam corporalia
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441 ad spiritualem Dei cultum non pertinentia intantum servilia
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442 dicuntur inquantum proprie pertinent ad servientes, inquantum vero
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443 sunt communia et servis et liberis, servilia non dicuntur. Quilibet
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444 autem, tam servus quam liber, tenetur in necessariis providere non
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445 tantum sibi, sed etiam proximo, praecipue quidem in his quae ad
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446 salutem corporis pertinent, secundum illud Prov. XXIV, erue eos qui
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447 ducuntur ad mortem; secundario autem etiam in damno rerum vitando,
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448 secundum illud Deut. XXII, <i>non videbis bovem aut ovem fratris
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449 tui errantem et praeteribis, sed reduces fratri tuo</i>. Et ideo
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450 opus corporale pertinens ad conservandam salutem proprii corporis
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451 non violat sabbatum, non enim est contra observantiam sabbati quod
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452 aliquis comedat, et alia huiusmodi faciat quibus salus corporis
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453 conservatur. Et propter hoc Machabaei non polluerunt sabbatum
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454 pugnantes ad sui defensionem die sabbati, ut legitur I Machab. II.
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455 Similiter etiam nec Elias fugiens a facie Iezabel in die sabbati.
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456 Et propter hoc etiam dominus, Matth. XII, excusat discipulos suos,
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diff changeset
457 qui colligebant spicas in die sabbati propter necessitatem quam
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458 patiebantur. Similiter etiam opus corporale quod ordinatur ad
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parents: 26
diff changeset
459 salutem corporalem alterius, non est contra observantiam sabbati.
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diff changeset
460 Unde dominus, Ioan. VII, <i>mihi indignamini quia totum hominem
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diff changeset
461 salvum feci in sabbato?</i> Similiter etiam opus corporale quod
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462 ordinatur ad imminens damnum rei exterioris vitandum, non violat
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463 sabbatum. Unde dominus dicit, Matth. XII, <i>quis erit ex vobis
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464 homo qui habet unam ovem, et ceciderit sabbato in foveam, nonne
53
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465 tenebit et levabit eam?</i></p><p title="II-II q. 122 a. 4 ad 4"><a name="44024"><span class="ref">[44024] IIª-IIae q. 122 a. 4 ad 4</span></a> Ad quartum
28
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466 dicendum quod observatio diei dominicae in nova lege succedit
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diff changeset
467 observantiae sabbati non ex vi praecepti legis, sed ex
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diff changeset
468 constitutione Ecclesiae et consuetudine populi Christiani. Nec
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469 etiam huiusmodi observatio est figuralis, sicut fuit observatio
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470 sabbati in veteri lege. Et ideo non est ita arcta prohibitio
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471 operandi in die dominica sicut in die sabbati, sed quaedam opera
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472 conceduntur in die dominica quae in die sabbati prohibebantur,
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473 sicut decoctio ciborum et alia huiusmodi. Et etiam in quibusdam
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474 operibus prohibitis facilius propter necessitatem dispensatur in
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parents: 26
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475 nova quam in veteri lege, quia figura pertinet ad protestationem
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476 veritatis, quam nec in modico praeterire oportet; opera autem
53
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477 secundum se considerata immutari possunt pro loco et tempore.</p></div><div class="a"><h3>Articulus 5</h3><p title="II-II q. 122 a. 5 arg. 1"><a name="44025"><span class="ref">[44025] IIª-IIae q. 122 a. 5 arg. 1</span></a> Ad
28
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478 quintum sic proceditur. Videtur quod inconvenienter tradatur
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diff changeset
479 quartum praeceptum, de honoratione parentum. Hoc enim praeceptum
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diff changeset
480 pertinet ad pietatem. Sed sicut pietas est pars iustitiae, ita
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diff changeset
481 etiam observantia et gratia, et alia de quibus dictum est. Ergo
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482 videtur quod non debuit dari speciale praeceptum de pietate, cum de
53
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483 aliis non detur.</p><p title="II-II q. 122 a. 5 arg. 2"><a name="44026"><span class="ref">[44026] IIª-IIae q. 122 a. 5 arg. 2</span></a>
28
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484 Praeterea, pietas non solum exhibet cultum parentibus, sed etiam
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485 patriae et aliis sanguine coniunctis et patriae benevolis, ut supra
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486 dictum est. Inconvenienter ergo in hoc quarto praecepto fit mentio
53
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487 solum de honoratione patris et matris.</p><p title="II-II q. 122 a. 5 arg. 3"><a name="44027"><span class="ref">[44027] IIª-IIae q. 122 a. 5 arg. 3</span></a>
28
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488 Praeterea, parentibus non solum debetur honoris reverentia, sed
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489 etiam sustentatio. Ergo insufficienter sola parentum honoratio
53
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490 praecipitur.</p><p title="II-II q. 122 a. 5 arg. 4"><a name="44028"><span class="ref">[44028] IIª-IIae q. 122 a. 5 arg. 4</span></a>
28
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491 Praeterea, contingit quandoque quod aliqui qui honorant parentes
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492 cito moriuntur, et e contrario qui parentes non honorant diu
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493 vivunt. Inconvenienter ergo additur huic praecepto haec promissio,
53
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494 <i>ut sis longaevus super terram</i>.</p><p title="II-II q. 122 a. 5 s. c."><a name="44029"><span class="ref">[44029] IIª-IIae q. 122 a. 5 s. c.</span></a> In
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495 contrarium est auctoritas sacrae Scripturae.</p><p title="II-II q. 122 a. 5 co."><a name="44030"><span class="ref">[44030] IIª-IIae q. 122 a. 5 co.</span></a> Respondeo
28
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496 dicendum quod praecepta Decalogi ordinantur ad dilectionem Dei et
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497 proximi. Inter proximos autem, maxime obligamur parentibus. Et ideo
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498 immediate post praecepta ordinantia nos in Deum, ponitur praeceptum
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499 ordinans nos ad parentes, qui sunt particulare principium nostri
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500 esse, sicut Deus est universale principium. Et sic est quaedam
53
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501 affinitas huius praecepti ad praecepta primae tabulae.</p><p title="II-II q. 122 a. 5 ad 1"><a name="44031"><span class="ref">[44031] IIª-IIae q. 122 a. 5 ad 1</span></a> Ad primum
28
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502 ergo dicendum quod, sicut supra dictum est, pietas ordinatur ad
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503 reddendum debitum parentibus, quod communiter ad omnes pertinet. Et
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504 ideo inter praecepta Decalogi, quae sunt communia, magis debet poni
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505 aliquid pertinens ad pietatem quam ad alias partes iustitiae, quae
53
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506 respiciunt aliquod debitum speciale.</p><p title="II-II q. 122 a. 5 ad 2"><a name="44032"><span class="ref">[44032] IIª-IIae q. 122 a. 5 ad 2</span></a> Ad secundum
28
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diff changeset
507 dicendum quod per prius debetur aliquid parentibus quam patriae et
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508 consanguineis, quia per hoc quod sumus a parentibus nati, pertinent
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diff changeset
509 ad nos et consanguinei et patria. Et ideo, cum praecepta Decalogi
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diff changeset
510 sint prima praecepta legis, magis per ea ordinatur homo ad parentes
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diff changeset
511 quam ad patriam vel ad alios consanguineos. Nihilominus tamen in
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diff changeset
512 hoc praecepto, quod est de honoratione parentum, intelligitur
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513 mandari quidquid pertinet ad reddendum debitum cuicumque personae,
53
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514 sicut secundarium includitur in principali.</p><p title="II-II q. 122 a. 5 ad 3"><a name="44033"><span class="ref">[44033] IIª-IIae q. 122 a. 5 ad 3</span></a> Ad tertium
28
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515 dicendum quod parentibus inquantum huiusmodi, debetur reverentiae
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516 honor. Sed sustentatio et alia debentur eis ratione alicuius
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517 accidentis, puta inquantum sunt indigentes, vel secundum aliquid
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518 huiusmodi, ut supra dictum est. Et quia quod est per se prius est
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519 eo quod est per accidens, ideo inter prima praecepta legis, quae
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520 sunt praecepta Decalogi, specialiter praecipitur honoratio
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521 parentum. In qua tamen, sicut in quodam principali, intelligitur
53
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522 mandari et sustentatio et quidquid aliud debetur parentibus.</p><p title="II-II q. 122 a. 5 ad 4"><a name="44034"><span class="ref">[44034] IIª-IIae q. 122 a. 5 ad 4</span></a> Ad quartum
28
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523 dicendum quod longaevitas promittitur honorantibus parentes non
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524 solum quantum ad futuram vitam, sed etiam quantum ad praesentem,
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525 secundum illud apostoli, I ad Tim. IV, <i>pietas ad omnia utilis
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diff changeset
526 est, promissionem habens vitae quae nunc est et futurae</i>. Et hoc
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diff changeset
527 rationabiliter. Qui enim gratus est beneficio meretur secundum
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diff changeset
528 quandam congruentiam ut sibi beneficium conservetur, propter
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diff changeset
529 ingratitudinem autem meretur aliquis beneficium perdere. Beneficium
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diff changeset
530 autem vitae corporalis, post Deum, a parentibus habemus. Et ideo
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diff changeset
531 ille qui honorat parentes, quasi beneficio gratus, meretur vitae
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diff changeset
532 conservationem, qui autem non honorat parentes, tanquam ingratus,
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533 meretur vita privari. Quia tamen praesentia bona vel mala non
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diff changeset
534 cadunt sub merito vel demerito nisi inquantum ordinantur ad futuram
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diff changeset
535 remunerationem, ut dictum est; ideo quandoque secundum occultam
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diff changeset
536 rationem divinorum iudiciorum, quae maxime futuram remunerationem
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diff changeset
537 respiciunt, ideo aliqui qui sunt pii in parentes citius vita
53
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538 privantur, alii vero qui sunt impii in parentes diutius vivunt.</p></div><div class="a"><h3>Articulus 6</h3><p title="II-II q. 122 a. 6 arg. 1"><a name="44035"><span class="ref">[44035] IIª-IIae q. 122 a. 6 arg. 1</span></a> Ad sextum
28
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diff changeset
539 sic proceditur. Videtur quod alia sex praecepta Decalogi
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diff changeset
540 inconvenienter tradantur. Non enim sufficit ad salutem quod aliquis
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diff changeset
541 proximo suo non noceat, sed requiritur quod ei debitum reddat,
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parents: 26
diff changeset
542 secundum illud Rom. XIII, <i>reddite omnibus debita</i>. Sed in sex
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parents: 26
diff changeset
543 ultimis praeceptis solum prohibetur nocumentum proximo inferendum.
53
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diff changeset
544 Ergo inconvenienter praedicta praecepta traduntur.</p><p title="II-II q. 122 a. 6 arg. 2"><a name="44036"><span class="ref">[44036] IIª-IIae q. 122 a. 6 arg. 2</span></a>
28
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diff changeset
545 Praeterea, in praedictis praeceptis prohibentur homicidium,
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diff changeset
546 adulterium, furtum et falsum testimonium. Sed multa alia nocumenta
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parents: 26
diff changeset
547 possunt proximo inferri, ut patet ex his quae supra determinata
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diff changeset
548 sunt. Ergo videtur quod inconvenienter sint tradita huiusmodi
53
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diff changeset
549 praecepta.</p><p title="II-II q. 122 a. 6 arg. 3"><a name="44037"><span class="ref">[44037] IIª-IIae q. 122 a. 6 arg. 3</span></a>
28
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parents: 26
diff changeset
550 Praeterea, concupiscentia dupliciter accipi potest, uno modo,
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diff changeset
551 secundum quod est actus voluntatis, ut dicitur Sap. VI,
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diff changeset
552 <i>concupiscentia sapientiae perducit ad regnum perpetuum</i>; alio
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diff changeset
553 modo, secundum quod est actus sensualitatis, sicut dicitur Iac. IV,
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parents: 26
diff changeset
554 <i>unde bella et lites in vobis? Nonne ex concupiscentiis quae
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parents: 26
diff changeset
555 militant in membris vestris?</i> Sed per praeceptum Decalogi non
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parents: 26
diff changeset
556 prohibetur concupiscentia sensualitatis, quia secundum hoc, primi
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parents: 26
diff changeset
557 motus essent peccata mortalia, utpote contra praeceptum Decalogi
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parents: 26
diff changeset
558 existentes. Similiter etiam non prohibetur concupiscentia
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parents: 26
diff changeset
559 voluntatis, quia haec includitur in quolibet peccato.
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diff changeset
560 Inconvenienter ergo inter praecepta Decalogi ponuntur quaedam
53
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diff changeset
561 concupiscentiae prohibitiva.</p><p title="II-II q. 122 a. 6 arg. 4"><a name="44038"><span class="ref">[44038] IIª-IIae q. 122 a. 6 arg. 4</span></a>
28
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diff changeset
562 Praeterea, homicidium est gravius peccatum quam adulterium vel
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parents: 26
diff changeset
563 furtum. Sed non ponitur aliquod praeceptum prohibitivum
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diff changeset
564 concupiscentiae homicidii. Ergo etiam inconvenienter ponuntur
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parents: 26
diff changeset
565 quaedam praecepta prohibitiva concupiscentiae furti et
53
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diff changeset
566 adulterii.</p><p title="II-II q. 122 a. 6 s. c."><a name="44039"><span class="ref">[44039] IIª-IIae q. 122 a. 6 s. c.</span></a> Sed in
d777cc3962f2 div-wrapped
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diff changeset
567 contrarium est auctoritas Scripturae.</p><p title="II-II q. 122 a. 6 co."><a name="44040"><span class="ref">[44040] IIª-IIae q. 122 a. 6 co.</span></a> Respondeo
28
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parents: 26
diff changeset
568 dicendum quod sicut per partes iustitiae debitum redditur aliquibus
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parents: 26
diff changeset
569 determinatis personis quibus homo ex aliqua speciali ratione
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parents: 26
diff changeset
570 obligatur, ita etiam per iustitiam proprie dictam aliquis debitum
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parents: 26
diff changeset
571 reddit communiter omnibus. Et ideo post tria praecepta pertinentia
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parents: 26
diff changeset
572 ad religionem, qua redditur debitum Deo et post quartum praeceptum,
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parents: 26
diff changeset
573 quod est pietatis, qua redditur parentibus debitum, in quo
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parents: 26
diff changeset
574 includitur omne debitum quod ex aliqua speciali ratione debetur;
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parents: 26
diff changeset
575 necesse fuit quod ponerentur consequenter alia praecepta
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parents: 26
diff changeset
576 pertinentia ad iustitiam proprie dictam, quae indifferenter omnibus
53
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diff changeset
577 debitum reddit.</p><p title="II-II q. 122 a. 6 ad 1"><a name="44041"><span class="ref">[44041] IIª-IIae q. 122 a. 6 ad 1</span></a> Ad primum
28
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diff changeset
578 ergo dicendum quod communiter ad hoc obligatur homo ut nulli
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parents: 26
diff changeset
579 inferat nocumentum. Et ideo praecepta negativa, quibus prohibentur
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parents: 26
diff changeset
580 nocumenta quae possunt proximis inferri, tanquam communia, fuerunt
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parents: 26
diff changeset
581 ponenda inter praecepta Decalogi. Ea vero quae sunt proximis
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parents: 26
diff changeset
582 exhibenda, diversimode exhibentur diversis. Et ideo non fuerunt
53
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diff changeset
583 inter praecepta Decalogi ponenda de his affirmativa praecepta.</p><p title="II-II q. 122 a. 6 ad 2"><a name="44042"><span class="ref">[44042] IIª-IIae q. 122 a. 6 ad 2</span></a> Ad secundum
28
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parents: 26
diff changeset
584 dicendum quod omnia alia nocumenta quae proximis inferuntur,
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parents: 26
diff changeset
585 possunt ad ista reduci quae his praeceptis prohibentur tanquam ad
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parents: 26
diff changeset
586 quaedam communiora et principaliora. Nam omnia nocumenta quae in
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parents: 26
diff changeset
587 personam proximi inferuntur, intelliguntur prohiberi in homicidio,
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parents: 26
diff changeset
588 sicut in principaliori. Quae vero inferuntur in personam
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parents: 26
diff changeset
589 coniunctam, et maxime per modum libidinis, intelliguntur prohiberi
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parents: 26
diff changeset
590 simul cum adulterio. Quae vero pertinent ad damna in rebus illata,
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parents: 26
diff changeset
591 intelliguntur prohiberi simul cum furto. Quae autem pertinet ad
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592 locutionem, sicut detractiones, blasphemiae, et si qua huiusmodi,
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593 intelliguntur prohiberi falso testimonio, quod directius iustitiae
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594 contrariatur.</p><p title="II-II q. 122 a. 6 ad 3"><a name="44043"><span class="ref">[44043] IIª-IIae q. 122 a. 6 ad 3</span></a> Ad tertium
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595 dicendum quod per praecepta prohibitiva concupiscentiae non
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596 intelligitur prohiberi primus motus concupiscentiae, qui sistit
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597 infra limites sensualitatis. Sed prohibetur directe consensus
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598 voluntatis qui est in opus vel in delectationem.</p><p title="II-II q. 122 a. 6 ad 4"><a name="44044"><span class="ref">[44044] IIª-IIae q. 122 a. 6 ad 4</span></a> Ad quartum
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599 dicendum quod homicidium secundum se non est concupiscibile, sed
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600 magis horribile, quia non habet de se rationem alicuius boni. Sed
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601 adulterium habet aliquam rationem boni, scilicet delectabilis.
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602 Furtum etiam habet rationem alicuius boni, scilicet utilis. Bonum
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603 autem de se habet rationem concupiscibilis. Et ideo fuit
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604 specialibus praeceptis prohibenda concupiscentia furti et
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605 adulterii, non autem concupiscentia homicidii.</p></div></div><div class="centro"><br/>
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606 <p><a href="sth3121.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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607 <a href="sth3123.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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608 <br/>
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609 <hr/>
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610 <br/>
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611 <address>© 2006 Fundación Tomás de Aquino quoad
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612 hanc editionem<br/>
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613 Iura omnia asservantur<br/>
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614 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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615 </div></body>
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616 </html>