annotate summa/latin/sth2093.html @ 137:de4b1e200500 default tip

from https://archive.org/details/AquinasLexicon/mode/2up
author Henry S. Thompson <ht@inf.ed.ac.uk>
date Sat, 03 May 2025 22:47:32 +0100
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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:/C64/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, Iª-IIae q.
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19 93</title>
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20 </head>
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21 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">prima pars secundae partis quaestio XCIII</div><div class="centro">
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22 <table summary="Imago" align="center">
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23 <tr>
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24 <th><img align="middle" alt="Thomas de Aquino a Filippino Lippi depictus (Cappella Carafa, S. Maria sopra Minerva, Roma)" border="0" height="190" width="275" src="icons/fugit190.jpg"/></th>
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25 </tr>
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26 </table>
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27 <br/>
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28 <span class="tres">Textum Leoninum Romae 1892 editum<br/>
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29 ac automato translatum a Roberto Busa SJ in taenias
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30 magneticas<br/>
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31 denuo recognovit Enrique Alarcón atque instruxit<br/>
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32 <br/></span><br/>
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33 <hr/>
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34 <br/>
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35 <p><a href="sth2090.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="sth2094.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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37 <script type="text/javascript" language="JavaScript">
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38 //
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39 &lt;!--
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40 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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41 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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42 document.write('&lt;FORM NAME="selecter"&gt;&lt;SELECT NAME="select1"&gt;');
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43 document.write('&lt;OPTION VALUE="none"&gt;INDEX');
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44 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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45 document.write('&lt;OPTION VALUE="index.html"&gt;Corpus Thomisticum');
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46 document.write('&lt;OPTION VALUE="iopera.html"&gt;Opera omnia');
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47 document.write('&lt;OPTION VALUE="zbiblia.html"&gt;Bibliographia Thomistica');
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48 document.write('&lt;OPTION VALUE="none"&gt;------------------------------------------------');
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49 document.write('&lt;OPTION VALUE="#37528"&gt;I&amp;ordf;-IIae q. 93 pr.');
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50 document.write('&lt;OPTION VALUE="#37529"&gt;I&amp;ordf;-IIae q. 93 a. 1 arg. 1');
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51 document.write('&lt;OPTION VALUE="#37530"&gt;I&amp;ordf;-IIae q. 93 a. 1 arg. 2');
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52 document.write('&lt;OPTION VALUE="#37531"&gt;I&amp;ordf;-IIae q. 93 a. 1 arg. 3');
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53 document.write('&lt;OPTION VALUE="#37532"&gt;I&amp;ordf;-IIae q. 93 a. 1 s. c.');
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54 document.write('&lt;OPTION VALUE="#37533"&gt;I&amp;ordf;-IIae q. 93 a. 1 co.');
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55 document.write('&lt;OPTION VALUE="#37534"&gt;I&amp;ordf;-IIae q. 93 a. 1 ad 1');
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56 document.write('&lt;OPTION VALUE="#37535"&gt;I&amp;ordf;-IIae q. 93 a. 1 ad 2');
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57 document.write('&lt;OPTION VALUE="#37536"&gt;I&amp;ordf;-IIae q. 93 a. 1 ad 3');
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58 document.write('&lt;OPTION VALUE="#37537"&gt;I&amp;ordf;-IIae q. 93 a. 2 arg. 1');
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59 document.write('&lt;OPTION VALUE="#37538"&gt;I&amp;ordf;-IIae q. 93 a. 2 arg. 2');
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60 document.write('&lt;OPTION VALUE="#37539"&gt;I&amp;ordf;-IIae q. 93 a. 2 arg. 3');
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61 document.write('&lt;OPTION VALUE="#37540"&gt;I&amp;ordf;-IIae q. 93 a. 2 s. c.');
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62 document.write('&lt;OPTION VALUE="#37541"&gt;I&amp;ordf;-IIae q. 93 a. 2 co.');
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63 document.write('&lt;OPTION VALUE="#37542"&gt;I&amp;ordf;-IIae q. 93 a. 2 ad 1');
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64 document.write('&lt;OPTION VALUE="#37543"&gt;I&amp;ordf;-IIae q. 93 a. 2 ad 2');
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65 document.write('&lt;OPTION VALUE="#37544"&gt;I&amp;ordf;-IIae q. 93 a. 2 ad 3');
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66 document.write('&lt;OPTION VALUE="#37545"&gt;I&amp;ordf;-IIae q. 93 a. 3 arg. 1');
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67 document.write('&lt;OPTION VALUE="#37546"&gt;I&amp;ordf;-IIae q. 93 a. 3 arg. 2');
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68 document.write('&lt;OPTION VALUE="#37547"&gt;I&amp;ordf;-IIae q. 93 a. 3 arg. 3');
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69 document.write('&lt;OPTION VALUE="#37548"&gt;I&amp;ordf;-IIae q. 93 a. 3 s. c.');
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70 document.write('&lt;OPTION VALUE="#37549"&gt;I&amp;ordf;-IIae q. 93 a. 3 co.');
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71 document.write('&lt;OPTION VALUE="#37550"&gt;I&amp;ordf;-IIae q. 93 a. 3 ad 1');
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72 document.write('&lt;OPTION VALUE="#37551"&gt;I&amp;ordf;-IIae q. 93 a. 3 ad 2');
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73 document.write('&lt;OPTION VALUE="#37552"&gt;I&amp;ordf;-IIae q. 93 a. 3 ad 3');
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74 document.write('&lt;OPTION VALUE="#37553"&gt;I&amp;ordf;-IIae q. 93 a. 4 arg. 1');
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75 document.write('&lt;OPTION VALUE="#37554"&gt;I&amp;ordf;-IIae q. 93 a. 4 arg. 2');
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76 document.write('&lt;OPTION VALUE="#37555"&gt;I&amp;ordf;-IIae q. 93 a. 4 arg. 3');
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77 document.write('&lt;OPTION VALUE="#37556"&gt;I&amp;ordf;-IIae q. 93 a. 4 s. c.');
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78 document.write('&lt;OPTION VALUE="#37557"&gt;I&amp;ordf;-IIae q. 93 a. 4 co.');
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79 document.write('&lt;OPTION VALUE="#37558"&gt;I&amp;ordf;-IIae q. 93 a. 4 ad 1');
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80 document.write('&lt;OPTION VALUE="#37559"&gt;I&amp;ordf;-IIae q. 93 a. 4 ad 2');
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81 document.write('&lt;OPTION VALUE="#37560"&gt;I&amp;ordf;-IIae q. 93 a. 4 ad 3');
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82 document.write('&lt;OPTION VALUE="#37561"&gt;I&amp;ordf;-IIae q. 93 a. 4 ad 4');
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83 document.write('&lt;OPTION VALUE="#37562"&gt;I&amp;ordf;-IIae q. 93 a. 5 arg. 1');
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84 document.write('&lt;OPTION VALUE="#37563"&gt;I&amp;ordf;-IIae q. 93 a. 5 arg. 2');
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85 document.write('&lt;OPTION VALUE="#37564"&gt;I&amp;ordf;-IIae q. 93 a. 5 arg. 3');
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86 document.write('&lt;OPTION VALUE="#37565"&gt;I&amp;ordf;-IIae q. 93 a. 5 s. c.');
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87 document.write('&lt;OPTION VALUE="#37566"&gt;I&amp;ordf;-IIae q. 93 a. 5 co.');
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88 document.write('&lt;OPTION VALUE="#37567"&gt;I&amp;ordf;-IIae q. 93 a. 5 ad 1');
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89 document.write('&lt;OPTION VALUE="#37568"&gt;I&amp;ordf;-IIae q. 93 a. 5 ad 2');
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90 document.write('&lt;OPTION VALUE="#37569"&gt;I&amp;ordf;-IIae q. 93 a. 5 ad 3');
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91 document.write('&lt;OPTION VALUE="#37570"&gt;I&amp;ordf;-IIae q. 93 a. 6 arg. 1');
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92 document.write('&lt;OPTION VALUE="#37571"&gt;I&amp;ordf;-IIae q. 93 a. 6 arg. 2');
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93 document.write('&lt;OPTION VALUE="#37572"&gt;I&amp;ordf;-IIae q. 93 a. 6 arg. 3');
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94 document.write('&lt;OPTION VALUE="#37573"&gt;I&amp;ordf;-IIae q. 93 a. 6 s. c.');
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95 document.write('&lt;OPTION VALUE="#37574"&gt;I&amp;ordf;-IIae q. 93 a. 6 co.');
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96 document.write('&lt;OPTION VALUE="#37575"&gt;I&amp;ordf;-IIae q. 93 a. 6 ad 1');
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97 document.write('&lt;OPTION VALUE="#37576"&gt;I&amp;ordf;-IIae q. 93 a. 6 ad 2');
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98 document.write('&lt;OPTION VALUE="#37577"&gt;I&amp;ordf;-IIae q. 93 a. 6 ad 3');
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99 document.write('&lt;\/SELECT&gt;');
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100 document.write('&lt;BR&gt;&lt;BR&gt;');
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101 document.write('&lt;INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()"&gt;');
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102 document.write('&lt;\/FORM&gt;');
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103 // --&gt;
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104 //
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105 </script><br/>
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106 <hr/>
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107 <br/></div><div class="q" id="q93"><h2>Quaestio 93</h2><div class="p"><h3>Prooemium</h3><p title="I-II q. 93 pr."><a name="37528"><span class="ref">[37528]
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108 Iª-IIae q. 93 pr.</span></a> Deinde considerandum est de
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109 singulis legibus. Et primo, de lege aeterna; secundo, de lege
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110 naturali; tertio, de lege humana; quarto, de lege veteri; quinto,
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111 de lege nova, quae est lex Evangelii. De sexta autem lege, quae est
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112 lex fomitis, sufficiat quod dictum est cum de peccato originali
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113 ageretur. Circa primum quaeruntur sex. Primo, quid sit lex aeterna.
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114 Secundo, utrum sit omnibus nota. Tertio, utrum omnis lex ab ea
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115 derivetur. Quarto, utrum necessaria subiiciantur legi aeternae.
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116 Quinto, utrum contingentia naturalia subiiciantur legi aeternae.
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117 Sexto, utrum omnes res humanae ei subiiciantur.</p></div><div class="a"><h3>Articulus 1</h3><p title="I-II q. 93 a. 1 arg. 1"><a name="37529"><span class="ref">[37529] Iª-IIae q. 93 a. 1 arg. 1</span></a> Ad primum
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118 sic proceditur. Videtur quod lex aeterna non sit ratio summa in Deo
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119 existens. Lex enim aeterna est una tantum. Sed rationes rerum in
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120 mente divina sunt plures, dicit enim Augustinus, in libro octoginta
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121 trium quaest., quod <i>Deus singula fecit propriis rationibus</i>.
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122 Ergo lex aeterna non videtur esse idem quod ratio in mente divina
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123 existens.</p><p title="I-II q. 93 a. 1 arg. 2"><a name="37530"><span class="ref">[37530] Iª-IIae q. 93 a. 1 arg. 2</span></a> Praeterea,
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124 de ratione legis est quod verbo promulgetur, ut supra dictum est.
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125 Sed verbum in divinis dicitur personaliter, ut in primo habitum
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126 est, ratio autem dicitur essentialiter. Non igitur idem est lex
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127 aeterna quod ratio divina.</p><p title="I-II q. 93 a. 1 arg. 3"><a name="37531"><span class="ref">[37531] Iª-IIae q. 93 a. 1 arg. 3</span></a> Praeterea,
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128 Augustinus dicit, in libro de vera Relig., <i>apparet supra mentem
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129 nostram legem esse, quae veritas dicitur</i>. Lex autem supra
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130 mentem nostram existens est lex aeterna. Ergo veritas est lex
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131 aeterna. Sed non est eadem ratio veritatis et rationis. Ergo lex
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132 aeterna non est idem quod ratio summa.</p><p title="I-II q. 93 a. 1 s. c."><a name="37532"><span class="ref">[37532] Iª-IIae q. 93 a. 1 s. c.</span></a> Sed contra
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133 est quod Augustinus dicit, in I de Lib. Arb., quod <i>lex aeterna
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134 est summa ratio, cui semper obtemperandum est</i>.</p><p title="I-II q. 93 a. 1 co."><a name="37533"><span class="ref">[37533] Iª-IIae q. 93 a. 1 co.</span></a> Respondeo
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135 dicendum quod, sicut in quolibet artifice praeexistit ratio eorum
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136 quae constituuntur per artem, ita etiam in quolibet gubernante
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137 oportet quod praeexistat ratio ordinis eorum quae agenda sunt per
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138 eos qui gubernationi subduntur. Et sicut ratio rerum fiendarum per
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139 artem vocatur ars vel exemplar rerum artificiatarum, ita etiam
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140 ratio gubernantis actus subditorum, rationem legis obtinet,
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141 servatis aliis quae supra esse diximus de legis ratione. Deus autem
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142 per suam sapientiam conditor est universarum rerum, ad quas
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143 comparatur sicut artifex ad artificiata, ut in primo habitum est.
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144 Est etiam gubernator omnium actuum et motionum quae inveniuntur in
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145 singulis creaturis, ut etiam in primo habitum est. Unde sicut ratio
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146 divinae sapientiae inquantum per eam cuncta sunt creata, rationem
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147 habet artis vel exemplaris vel ideae; ita ratio divinae sapientiae
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148 moventis omnia ad debitum finem, obtinet rationem legis. Et
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149 secundum hoc, lex aeterna nihil aliud est quam ratio divinae
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150 sapientiae, secundum quod est directiva omnium actuum et
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151 motionum.</p><p title="I-II q. 93 a. 1 ad 1"><a name="37534"><span class="ref">[37534] Iª-IIae q. 93 a. 1 ad 1</span></a> Ad primum
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152 ergo dicendum quod Augustinus loquitur ibi de rationibus idealibus,
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153 quae respiciunt proprias naturas singularum rerum, et ideo in eis
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154 invenitur quaedam distinctio et pluralitas, secundum diversos
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155 respectus ad res, ut in primo habitum est. Sed lex dicitur
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156 directiva actuum in ordine ad bonum commune, ut supra dictum est.
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157 Ea autem quae sunt in seipsis diversa, considerantur ut unum,
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158 secundum quod ordinantur ad aliquod commune. Et ideo lex aeterna
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159 est una, quae est ratio huius ordinis.</p><p title="I-II q. 93 a. 1 ad 2"><a name="37535"><span class="ref">[37535] Iª-IIae q. 93 a. 1 ad 2</span></a> Ad secundum
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160 dicendum quod circa verbum quodcumque duo possunt considerari,
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161 scilicet ipsum verbum, et ea quae verbo exprimuntur. Verbum enim
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162 vocale est quiddam ab ore hominis prolatum; sed hoc verbo
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163 exprimuntur quae verbis humanis significantur. Et eadem ratio est
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164 de verbo hominis mentali, quod nihil est aliud quam quiddam mente
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165 conceptum, quo homo exprimit mentaliter ea de quibus cogitat. Sic
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166 igitur in divinis ipsum verbum, quod est conceptio paterni
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167 intellectus, personaliter dicitur, sed omnia quaecumque sunt in
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168 scientia patris, sive essentialia sive personalia, sive etiam Dei
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169 opera exprimuntur hoc verbo, ut patet per Augustinum, in XV de
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170 Trin. Et inter cetera quae hoc verbo exprimuntur, etiam ipsa lex
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171 aeterna verbo ipso exprimitur. Nec tamen propter hoc sequitur quod
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172 lex aeterna personaliter in divinis dicatur. Appropriatur tamen
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173 filio, propter convenientiam quam habet ratio ad verbum.</p><p title="I-II q. 93 a. 1 ad 3"><a name="37536"><span class="ref">[37536] Iª-IIae q. 93 a. 1 ad 3</span></a> Ad tertium
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174 dicendum quod ratio intellectus divini aliter se habet ad res quam
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175 ratio intellectus humani. Intellectus enim humanus est mensuratus a
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176 rebus, ut scilicet conceptus hominis non sit verus propter seipsum,
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177 sed dicitur verus ex hoc quod consonat rebus, ex hoc enim quod res
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178 est vel non est, opinio vera vel falsa est. Intellectus vero
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179 divinus est mensura rerum, quia unaquaeque res intantum habet de
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180 veritate, inquantum imitatur intellectum divinum, ut in primo
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181 dictum est. Et ideo intellectus divinus est verus secundum se. Unde
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182 ratio eius est ipsa veritas.</p></div><div class="a"><h3>Articulus 2</h3><p title="I-II q. 93 a. 2 arg. 1"><a name="37537"><span class="ref">[37537] Iª-IIae q. 93 a. 2 arg. 1</span></a> Ad secundum
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183 sic proceditur. Videtur quod lex aeterna non sit omnibus nota. Quia
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184 ut dicit apostolus, I ad Cor., <i>quae sunt Dei, nemo novit nisi
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185 spiritus Dei</i>. Sed lex aeterna est quaedam ratio in mente divina
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186 existens. Ergo omnibus est ignota nisi soli Deo.</p><p title="I-II q. 93 a. 2 arg. 2"><a name="37538"><span class="ref">[37538] Iª-IIae q. 93 a. 2 arg. 2</span></a> Praeterea,
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187 sicut Augustinus dicit, in libro de Lib. Arb., <i>lex aeterna est
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188 qua iustum est ut omnia sint ordinatissima</i>. Sed non omnes
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189 cognoscunt qualiter omnia sint ordinatissima. Non ergo omnes
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190 cognoscunt legem aeternam.</p><p title="I-II q. 93 a. 2 arg. 3"><a name="37539"><span class="ref">[37539] Iª-IIae q. 93 a. 2 arg. 3</span></a> Praeterea,
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191 Augustinus dicit, in libro de vera Relig., quod <i>lex aeterna est
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192 de qua homines iudicare non possunt</i>. Sed sicut in I Ethic.
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193 dicitur, <i>unusquisque bene iudicat quae cognoscit</i>. Ergo lex
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194 aeterna non est nobis nota.</p><p title="I-II q. 93 a. 2 s. c."><a name="37540"><span class="ref">[37540] Iª-IIae q. 93 a. 2 s. c.</span></a> Sed contra
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195 est quod Augustinus dicit, in libro de Lib. Arb., quod <i>aeternae
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196 legis notio nobis impressa est</i>.</p><p title="I-II q. 93 a. 2 co."><a name="37541"><span class="ref">[37541] Iª-IIae q. 93 a. 2 co.</span></a> Respondeo
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197 dicendum quod dupliciter aliquid cognosci potest, uno modo, in
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198 seipso; alio modo, in suo effectu, in quo aliqua similitudo eius
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199 invenitur; sicut aliquis non videns solem in sua substantia,
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200 cognoscit ipsum in sua irradiatione. Sic igitur dicendum est quod
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201 legem aeternam nullus potest cognoscere secundum quod in seipsa
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202 est, nisi solum beati, qui Deum per essentiam vident. Sed omnis
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203 creatura rationalis ipsam cognoscit secundum aliquam eius
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204 irradiationem, vel maiorem vel minorem. Omnis enim cognitio
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205 veritatis est quaedam irradiatio et participatio legis aeternae,
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206 quae est veritas incommutabilis, ut Augustinus dicit, in libro de
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207 vera Relig. Veritatem autem omnes aliqualiter cognoscunt, ad minus
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208 quantum ad principia communia legis naturalis. In aliis vero quidam
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209 plus et quidam minus participant de cognitione veritatis; et
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210 secundum hoc etiam plus vel minus cognoscunt legem aeternam.</p><p title="I-II q. 93 a. 2 ad 1"><a name="37542"><span class="ref">[37542] Iª-IIae q. 93 a. 2 ad 1</span></a> Ad primum
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211 ergo dicendum quod ea quae sunt Dei, in seipsis quidem cognosci a
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212 nobis non possunt, sed tamen in effectibus suis nobis
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213 manifestantur, secundum illud Rom. I, <i>invisibilia Dei per ea
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214 quae facta sunt, intellecta, conspiciuntur</i>.</p><p title="I-II q. 93 a. 2 ad 2"><a name="37543"><span class="ref">[37543] Iª-IIae q. 93 a. 2 ad 2</span></a> Ad secundum
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215 dicendum quod legem aeternam etsi unusquisque cognoscat pro sua
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216 capacitate, secundum modum praedictum, nullus tamen eam
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217 comprehendere potest, non enim totaliter manifestari potest per
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218 suos effectus. Et ideo non oportet quod quicumque cognoscit legem
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219 aeternam secundum modum praedictum, cognoscat totum ordinem rerum,
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220 quo omnia sunt ordinatissima.</p><p title="I-II q. 93 a. 2 ad 3"><a name="37544"><span class="ref">[37544] Iª-IIae q. 93 a. 2 ad 3</span></a> Ad tertium
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221 dicendum quod iudicare de aliquo potest intelligi dupliciter. Uno
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222 modo, sicut vis cognitiva diiudicat de proprio obiecto; secundum
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223 illud Iob XII, <i>nonne auris verba diiudicat, et fauces comedentis
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224 saporem?</i> Et secundum istum modum iudicii, philosophus dicit
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225 quod unusquisque bene iudicat quae cognoscit, iudicando scilicet an
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226 sit verum quod proponitur. Alio modo, secundum quod superior
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227 iudicat de inferiori quodam practico iudicio, an scilicet ita
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228 debeat esse vel non ita. Et sic nullus potest iudicare de lege
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229 aeterna.</p></div><div class="a"><h3>Articulus 3</h3><p title="I-II q. 93 a. 3 arg. 1"><a name="37545"><span class="ref">[37545] Iª-IIae q. 93 a. 3 arg. 1</span></a> Ad tertium
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230 sic proceditur. Videtur quod non omnis lex a lege aeterna
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231 derivetur. Est enim quaedam lex fomitis, ut supra dictum est. Ipsa
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232 autem non derivatur a lege divina, quae est lex aeterna, ad ipsam
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233 enim pertinet prudentia carnis, de qua apostolus dicit, ad Rom.
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234 VIII, quod <i>legi Dei non potest esse subiecta</i>. Ergo non omnis
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235 lex procedit a lege aeterna.</p><p title="I-II q. 93 a. 3 arg. 2"><a name="37546"><span class="ref">[37546] Iª-IIae q. 93 a. 3 arg. 2</span></a> Praeterea,
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236 a lege aeterna nihil iniquum procedere potest, quia sicut dictum
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237 est, lex aeterna est secundum quam iustum est ut omnia sint
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238 ordinatissima. Sed quaedam leges sunt iniquae; secundum illud
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239 Isaiae X, <i>vae qui condunt leges iniquas</i>. Ergo non omnis lex
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240 procedit a lege aeterna.</p><p title="I-II q. 93 a. 3 arg. 3"><a name="37547"><span class="ref">[37547] Iª-IIae q. 93 a. 3 arg. 3</span></a> Praeterea,
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241 Augustinus dicit, in I de Lib. Arbit., quod <i>lex quae populo
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242 regendo scribitur, recte multa permittit quae per divinam
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243 providentiam vindicantur</i>. Sed ratio divinae providentiae est
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244 lex aeterna, ut dictum est. Ergo nec etiam omnis lex recta procedit
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245 a lege aeterna.</p><p title="I-II q. 93 a. 3 s. c."><a name="37548"><span class="ref">[37548] Iª-IIae q. 93 a. 3 s. c.</span></a> Sed contra
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246 est quod, Prov. VIII, divina sapientia dicit, <i>per me reges
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247 regnant, et legum conditores iusta decernunt</i>. Ratio autem
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248 divinae sapientiae est lex aeterna, ut supra dictum est. Ergo omnes
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249 leges a lege aeterna procedunt.</p><p title="I-II q. 93 a. 3 co."><a name="37549"><span class="ref">[37549] Iª-IIae q. 93 a. 3 co.</span></a> Respondeo
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250 dicendum quod, sicut supra dictum est, lex importat rationem
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251 quandam directivam actuum ad finem. In omnibus autem moventibus
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252 ordinatis oportet quod virtus secundi moventis derivetur a virtute
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253 moventis primi, quia movens secundum non movet nisi inquantum
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254 movetur a primo. Unde et in omnibus gubernantibus idem videmus,
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255 quod ratio gubernationis a primo gubernante ad secundos derivatur,
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256 sicut ratio eorum quae sunt agenda in civitate, derivatur a rege
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257 per praeceptum in inferiores administratores. Et in artificialibus
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258 etiam ratio artificialium actuum derivatur ab architectore ad
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259 inferiores artifices, qui manu operantur. Cum ergo lex aeterna sit
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260 ratio gubernationis in supremo gubernante, necesse est quod omnes
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261 rationes gubernationis quae sunt in inferioribus gubernantibus, a
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262 lege aeterna deriventur. Huiusmodi autem rationes inferiorum
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263 gubernantium sunt quaecumque aliae leges praeter legem aeternam.
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264 Unde omnes leges, inquantum participant de ratione recta, intantum
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265 derivantur a lege aeterna. Et propter hoc Augustinus dicit, in I de
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266 Lib. Arb., quod <i>in temporali lege nihil est iustum ac legitimum,
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267 quod non ex lege aeterna homines sibi derivaverunt</i>.</p><p title="I-II q. 93 a. 3 ad 1"><a name="37550"><span class="ref">[37550] Iª-IIae q. 93 a. 3 ad 1</span></a> Ad primum
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268 ergo dicendum quod fomes habet rationem legis in homine, inquantum
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269 est poena consequens divinam iustitiam, et secundum hoc manifestum
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270 est quod derivatur a lege aeterna. Inquantum vero inclinat ad
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271 peccatum, sic contrariatur legi Dei, et non habet rationem legis,
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272 ut ex supradictis patet.</p><p title="I-II q. 93 a. 3 ad 2"><a name="37551"><span class="ref">[37551] Iª-IIae q. 93 a. 3 ad 2</span></a> Ad secundum
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273 dicendum quod lex humana intantum habet rationem legis, inquantum
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274 est secundum rationem rectam, et secundum hoc manifestum est quod a
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275 lege aeterna derivatur. Inquantum vero a ratione recedit, sic
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276 dicitur lex iniqua, et sic non habet rationem legis, sed magis
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277 violentiae cuiusdam. Et tamen in ipsa lege iniqua inquantum
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278 servatur aliquid de similitudine legis propter ordinem potestatis
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279 eius qui legem fert, secundum hoc etiam derivatur a lege aeterna,
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280 omnis enim potestas a domino Deo est, ut dicitur Rom. XIII.</p><p title="I-II q. 93 a. 3 ad 3"><a name="37552"><span class="ref">[37552] Iª-IIae q. 93 a. 3 ad 3</span></a> Ad tertium
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281 dicendum quod lex humana dicitur aliqua permittere, non quasi ea
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282 approbans, sed quasi ea dirigere non potens. Multa autem diriguntur
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283 lege divina quae dirigi non possunt lege humana, plura enim
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284 subduntur causae superiori quam inferiori. Unde hoc ipsum quod lex
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285 humana non se intromittat de his quae dirigere non potest, ex
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286 ordine legis aeternae provenit. Secus autem esset si approbaret ea
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287 quae lex aeterna reprobat. Unde ex hoc non habetur quod lex humana
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288 non derivetur a lege aeterna, sed quod non perfecte eam assequi
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289 possit.</p></div><div class="a"><h3>Articulus 4</h3><p title="I-II q. 93 a. 4 arg. 1"><a name="37553"><span class="ref">[37553] Iª-IIae q. 93 a. 4 arg. 1</span></a> Ad quartum
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290 sic proceditur. Videtur quod necessaria et aeterna subiiciantur
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291 legi aeternae. Omne enim quod rationabile est, rationi subditur.
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292 Sed voluntas divina est rationabilis, cum sit iusta. Ergo rationi
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293 subditur. Sed lex aeterna est ratio divina. Ergo voluntas Dei
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294 subditur legi aeternae. Voluntas autem Dei est aliquod aeternum.
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295 Ergo etiam aeterna et necessaria legi aeternae subduntur.</p><p title="I-II q. 93 a. 4 arg. 2"><a name="37554"><span class="ref">[37554] Iª-IIae q. 93 a. 4 arg. 2</span></a> Praeterea,
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296 quidquid subiicitur regi, subiicitur legi regis. <i>Filius
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297 autem</i>, ut dicitur I ad Cor. XV, <i>subiectus erit Deo et patri,
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298 cum tradiderit ei regnum</i>. Ergo filius, qui est aeternus,
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299 subiicitur legi aeternae.</p><p title="I-II q. 93 a. 4 arg. 3"><a name="37555"><span class="ref">[37555] Iª-IIae q. 93 a. 4 arg. 3</span></a> Praeterea,
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300 lex aeterna est ratio divinae providentiae. Sed multa necessaria
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301 subduntur divinae providentiae, sicut permanentia substantiarum
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302 incorporalium et corporum caelestium. Ergo legi aeternae subduntur
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303 etiam necessaria.</p><p title="I-II q. 93 a. 4 s. c."><a name="37556"><span class="ref">[37556] Iª-IIae q. 93 a. 4 s. c.</span></a> Sed contra,
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304 ea quae sunt necessaria, impossibile est aliter se habere, unde
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305 cohibitione non indigent. Sed imponitur hominibus lex ut
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306 cohibeantur a malis, ut ex supradictis patet. Ergo ea quae sunt
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307 necessaria, legi non subduntur.</p><p title="I-II q. 93 a. 4 co."><a name="37557"><span class="ref">[37557] Iª-IIae q. 93 a. 4 co.</span></a> Respondeo
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308 dicendum quod, sicut supra dictum est, lex aeterna est ratio
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309 divinae gubernationis. Quaecumque ergo divinae gubernationi
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310 subduntur, subiiciuntur etiam legi aeternae, quae vero gubernationi
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311 aeternae non subduntur, neque legi aeternae subduntur. Horum autem
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312 distinctio attendi potest ex his quae circa nos sunt. Humanae enim
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313 gubernationi subduntur ea quae per homines fieri possunt, quae vero
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314 ad naturam hominis pertinent, non subduntur gubernationi humanae,
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315 scilicet quod homo habeat animam, vel manus aut pedes. Sic igitur
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316 legi aeternae subduntur omnia quae sunt in rebus a Deo creatis,
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317 sive sint contingentia sive sint necessaria, ea vero quae pertinent
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318 ad naturam vel essentiam divinam, legi aeternae non subduntur, sed
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319 sunt realiter ipsa lex aeterna.</p><p title="I-II q. 93 a. 4 ad 1"><a name="37558"><span class="ref">[37558] Iª-IIae q. 93 a. 4 ad 1</span></a> Ad primum
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320 ergo dicendum quod de voluntate Dei dupliciter possumus loqui. Uno
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321 modo, quantum ad ipsam voluntatem, et sic, cum voluntas Dei sit
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322 ipsa eius essentia, non subditur gubernationi divinae neque legi
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323 aeternae, sed est idem quod lex aeterna. Alio modo possumus loqui
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324 de voluntate divina quantum ad ipsa quae Deus vult circa creaturas,
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325 quae quidem subiecta sunt legi aeternae, inquantum horum ratio est
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326 in divina sapientia. Et ratione horum, voluntas Dei dicitur
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327 rationabilis. Alioquin, ratione sui ipsius, magis est dicenda ipsa
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328 ratio.</p><p title="I-II q. 93 a. 4 ad 2"><a name="37559"><span class="ref">[37559] Iª-IIae q. 93 a. 4 ad 2</span></a> Ad secundum
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329 dicendum quod filius Dei non est a Deo factus, sed naturaliter ab
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330 ipso genitus. Et ideo non subditur divinae providentiae aut legi
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331 aeternae, sed magis ipse est lex aeterna per quandam
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332 appropriationem, ut patet per Augustinum, in libro de vera Relig.
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333 Dicitur autem esse subiectus patri ratione humanae naturae,
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334 secundum quam etiam pater dicitur esse maior eo.</p><p title="I-II q. 93 a. 4 ad 3"><a name="37560"><span class="ref">[37560] Iª-IIae q. 93 a. 4 ad 3</span></a> Tertium
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335 concedimus, quia procedit de necessariis creatis.</p><p title="I-II q. 93 a. 4 ad 4"><a name="37561"><span class="ref">[37561] Iª-IIae q. 93 a. 4 ad 4</span></a> Ad quartum
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336 dicendum quod, sicut philosophus dicit, in V Metaphys., quaedam
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337 necessaria habent causam suae necessitatis, et sic hoc ipsum quod
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338 impossibile est ea aliter esse, habent ab alio. Et hoc ipsum est
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339 cohibitio quaedam efficacissima, nam quaecumque cohibentur,
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340 intantum cohiberi dicuntur, inquantum non possunt aliter facere
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341 quam de eis disponatur.</p></div><div class="a"><h3>Articulus 5</h3><p title="I-II q. 93 a. 5 arg. 1"><a name="37562"><span class="ref">[37562] Iª-IIae q. 93 a. 5 arg. 1</span></a> Ad quintum
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342 sic proceditur. Videtur quod naturalia contingentia non subsint
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343 legi aeternae. Promulgatio enim est de ratione legis, ut supra
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344 dictum est. Sed promulgatio non potest fieri nisi ad creaturas
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345 rationales, quibus potest aliquid denuntiari. Ergo solae creaturae
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346 rationales subsunt legi aeternae. Non ergo naturalia
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347 contingentia.</p><p title="I-II q. 93 a. 5 arg. 2"><a name="37563"><span class="ref">[37563] Iª-IIae q. 93 a. 5 arg. 2</span></a> Praeterea,
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348 ea quae obediunt rationi, participant aliqualiter ratione, ut
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349 dicitur in I Ethic. Lex autem aeterna est ratio summa, ut supra
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350 dictum est. Cum igitur naturalia contingentia non participent
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351 aliqualiter ratione, sed penitus sint irrationabilia, videtur quod
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352 non subsint legi aeternae.</p><p title="I-II q. 93 a. 5 arg. 3"><a name="37564"><span class="ref">[37564] Iª-IIae q. 93 a. 5 arg. 3</span></a> Praeterea,
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353 lex aeterna est efficacissima. Sed in naturalibus contingentibus
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354 accidit defectus. Non ergo subsunt legi aeternae.</p><p title="I-II q. 93 a. 5 s. c."><a name="37565"><span class="ref">[37565] Iª-IIae q. 93 a. 5 s. c.</span></a> Sed contra
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355 est quod dicitur Prov. VIII, <i>quando circumdabat mari terminum
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356 suum, et legem ponebat aquis ne transirent fines suos</i>.</p><p title="I-II q. 93 a. 5 co."><a name="37566"><span class="ref">[37566] Iª-IIae q. 93 a. 5 co.</span></a> Respondeo
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357 dicendum quod aliter dicendum est de lege hominis, et aliter de
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358 lege aeterna, quae est lex Dei. Lex enim hominis non se extendit
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359 nisi ad creaturas rationales quae homini subiiciuntur. Cuius ratio
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360 est quia lex est directiva actuum qui conveniunt subiectis
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361 gubernationi alicuius, unde nullus, proprie loquendo, suis actibus
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362 legem imponit. Quaecumque autem aguntur circa usum rerum
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363 irrationalium homini subditarum, aguntur per actum ipsius hominis
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364 moventis huiusmodi res, nam huiusmodi irrationales creaturae non
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365 agunt seipsas, sed ab aliis aguntur, ut supra habitum est. Et ideo
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366 rebus irrationalibus homo legem imponere non potest, quantumcumque
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367 ei subiiciantur. Rebus autem rationalibus sibi subiectis potest
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368 imponere legem, inquantum suo praecepto, vel denuntiatione
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369 quacumque, imprimit menti earum quandam regulam quae est principium
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370 agendi. Sicut autem homo imprimit, denuntiando, quoddam interius
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371 principium actuum homini sibi subiecto, ita etiam Deus imprimit
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372 toti naturae principia propriorum actuum. Et ideo per hunc modum
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373 dicitur Deus praecipere toti naturae; secundum illud Psalmi
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374 CXLVIII, <i>praeceptum posuit, et non praeteribit</i>. Et per hanc
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375 etiam rationem omnes motus et actiones totius naturae legi aeternae
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376 subduntur. Unde alio modo creaturae irrationales subduntur legi
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377 aeternae, inquantum moventur a divina providentia, non autem per
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378 intellectum divini praecepti, sicut creaturae rationales.</p><p title="I-II q. 93 a. 5 ad 1"><a name="37567"><span class="ref">[37567] Iª-IIae q. 93 a. 5 ad 1</span></a> Ad primum
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379 ergo dicendum quod hoc modo se habet impressio activi principii
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380 intrinseci, quantum ad res naturales, sicut se habet promulgatio
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381 legis quantum ad homines, quia per legis promulgationem imprimitur
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382 hominibus quoddam directivum principium humanorum actuum, ut dictum
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383 est.</p><p title="I-II q. 93 a. 5 ad 2"><a name="37568"><span class="ref">[37568] Iª-IIae q. 93 a. 5 ad 2</span></a> Ad secundum
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384 dicendum quod creaturae irrationales non participant ratione
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385 humana, nec ei obediunt, participant tamen, per modum obedientiae,
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386 ratione divina. Ad plura enim se extendit virtus rationis divinae
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387 quam virtus rationis humanae. Et sicut membra corporis humani
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388 moventur ad imperium rationis, non tamen participant ratione, quia
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389 non habent aliquam apprehensionem ordinatam ad rationem; ita etiam
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390 creaturae irrationales moventur a Deo, nec tamen propter hoc sunt
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391 rationales.</p><p title="I-II q. 93 a. 5 ad 3"><a name="37569"><span class="ref">[37569] Iª-IIae q. 93 a. 5 ad 3</span></a> Ad tertium
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392 dicendum quod defectus qui accidunt in rebus naturalibus, quamvis
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393 sint praeter ordinem causarum particularium, non tamen sunt praeter
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394 ordinem causarum universalium; et praecipue causae primae, quae
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395 Deus est, cuius providentiam nihil subterfugere potest, ut in primo
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396 dictum est. Et quia lex aeterna est ratio divinae providentiae, ut
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397 dictum est, ideo defectus rerum naturalium legi aeternae
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398 subduntur.</p></div><div class="a"><h3>Articulus 6</h3><p title="I-II q. 93 a. 6 arg. 1"><a name="37570"><span class="ref">[37570] Iª-IIae q. 93 a. 6 arg. 1</span></a> Ad sextum
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399 sic proceditur. Videtur quod non omnes res humanae subiiciantur
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400 legi aeternae. Dicit enim apostolus, ad Gal. V, <i>si spiritu
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401 ducimini, non estis sub lege</i>. Sed viri iusti, qui sunt filii
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402 Dei per adoptionem, spiritu Dei aguntur; secundum illud Rom. VIII,
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403 <i>qui spiritu Dei aguntur, hi filii Dei sunt</i>. Ergo non omnes
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404 homines sunt sub lege aeterna.</p><p title="I-II q. 93 a. 6 arg. 2"><a name="37571"><span class="ref">[37571] Iª-IIae q. 93 a. 6 arg. 2</span></a> Praeterea,
28
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405 apostolus dicit, ad Rom. VIII, <i>prudentia carnis inimica est Deo,
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406 legi enim Dei subiecta non est</i>. Sed multi homines sunt in
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407 quibus prudentia carnis dominatur. Ergo legi aeternae, quae est lex
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408 Dei, non subiiciuntur omnes homines.</p><p title="I-II q. 93 a. 6 arg. 3"><a name="37572"><span class="ref">[37572] Iª-IIae q. 93 a. 6 arg. 3</span></a> Praeterea,
28
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409 Augustinus dicit, in I de Lib. Arb., quod <i>lex aeterna est qua
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410 mali miseriam, boni vitam beatam merentur</i>. Sed homines iam
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411 beati, vel iam damnati, non sunt in statu merendi. Ergo non subsunt
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412 legi aeternae.</p><p title="I-II q. 93 a. 6 s. c."><a name="37573"><span class="ref">[37573] Iª-IIae q. 93 a. 6 s. c.</span></a> Sed contra
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413 est quod Augustinus dicit, XIX de Civ. Dei, <i>nullo modo aliquid
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414 legibus summi creatoris ordinatorisque subtrahitur, a quo pax
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415 universitatis administratur</i>.</p><p title="I-II q. 93 a. 6 co."><a name="37574"><span class="ref">[37574] Iª-IIae q. 93 a. 6 co.</span></a> Respondeo
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416 dicendum quod duplex est modus quo aliquid subditur legi aeternae,
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417 ut ex supradictis patet, uno modo, inquantum participatur lex
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418 aeterna per modum cognitionis; alio modo, per modum actionis et
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419 passionis, inquantum participatur per modum principii motivi. Et
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420 hoc secundo modo subduntur legi aeternae irrationales creaturae, ut
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421 dictum est. Sed quia rationalis natura, cum eo quod est commune
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422 omnibus creaturis, habet aliquid sibi proprium inquantum est
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423 rationalis, ideo secundum utrumque modum legi aeternae subditur,
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424 quia et notionem legis aeternae aliquo modo habet, ut supra dictum
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425 est; et iterum unicuique rationali creaturae inest naturalis
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426 inclinatio ad id quod est consonum legi aeternae; sumus enim innati
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427 ad habendum virtutes, ut dicitur in II Ethic. Uterque tamen modus
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428 imperfectus quidem est, et quodammodo corruptus, in malis; in
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429 quibus et inclinatio naturalis ad virtutem depravatur per habitum
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430 vitiosum; et iterum ipsa naturalis cognitio boni in eis
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431 obtenebratur per passiones et habitus peccatorum. In bonis autem
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432 uterque modus invenitur perfectior, quia et supra cognitionem
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433 naturalem boni, superadditur eis cognitio fidei et sapientiae; et
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434 supra naturalem inclinationem ad bonum, superadditur eis interius
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435 motivum gratiae et virtutis. Sic igitur boni perfecte subsunt legi
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436 aeternae, tanquam semper secundum eam agentes. Mali autem subsunt
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437 quidem legi aeternae, imperfecte quidem quantum ad actiones
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438 ipsorum, prout imperfecte cognoscunt et imperfecte inclinantur ad
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439 bonum, sed quantum deficit ex parte actionis, suppletur ex parte
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440 passionis, prout scilicet intantum patiuntur quod lex aeterna
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441 dictat de eis, inquantum deficiunt facere quod legi aeternae
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442 convenit. Unde Augustinus dicit, in I de Lib. Arb., <i>iustos sub
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443 aeterna lege agere existimo</i>. Et in libro de catechizandis
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444 rudibus, dicit quod <i>Deus ex iusta miseria animarum se
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445 deserentium, convenientissimis legibus inferiores partes creaturae
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446 suae novit ornare</i>.</p><p title="I-II q. 93 a. 6 ad 1"><a name="37575"><span class="ref">[37575] Iª-IIae q. 93 a. 6 ad 1</span></a> Ad primum
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447 ergo dicendum quod illud verbum apostoli potest intelligi
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448 dupliciter. Uno modo, ut esse sub lege intelligatur ille qui nolens
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449 obligationi legis subditur, quasi cuidam ponderi. Unde Glossa
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450 ibidem dicit quod <i>sub lege est qui timore supplicii quod lex
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451 minatur, non amore iustitiae, a malo opere abstinet</i>. Et hoc
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452 modo spirituales viri non sunt sub lege, quia per caritatem, quam
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453 spiritus sanctus cordibus eorum infundit, voluntarie id quod legis
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454 est, implent. Alio modo potest etiam intelligi inquantum hominis
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455 opera qui spiritu sancto agitur, magis dicuntur esse opera spiritus
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456 sancti quam ipsius hominis. Unde cum spiritus sanctus non sit sub
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457 lege, sicut nec filius, ut supra dictum est; sequitur quod
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458 huiusmodi opera, inquantum sunt spiritus sancti, non sint sub lege.
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459 Et huic attestatur quod apostolus dicit, II ad Cor. III, <i>ubi
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460 spiritus domini, ibi libertas</i>.</p><p title="I-II q. 93 a. 6 ad 2"><a name="37576"><span class="ref">[37576] Iª-IIae q. 93 a. 6 ad 2</span></a> Ad secundum
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461 dicendum quod prudentia carnis non potest subiici legi Dei ex parte
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462 actionis, quia inclinat ad actiones contrarias legi Dei. Subiicitur
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463 tamen legi Dei ex parte passionis, quia meretur pati poenam
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464 secundum legem divinae iustitiae. Nihilominus tamen in nullo homine
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465 ita prudentia carnis dominatur, quod totum bonum naturae
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466 corrumpatur. Et ideo remanet in homine inclinatio ad agendum ea
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467 quae sunt legis aeternae. Habitum est enim supra quod peccatum non
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468 tollit totum bonum naturae.</p><p title="I-II q. 93 a. 6 ad 3"><a name="37577"><span class="ref">[37577] Iª-IIae q. 93 a. 6 ad 3</span></a> Ad tertium
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469 dicendum quod idem est per quod aliquid conservatur in fine, et per
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470 quod movetur ad finem, sicut corpus grave gravitate quiescit in
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471 loco inferiori, per quam etiam ad locum ipsum movetur. Et sic
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472 dicendum est quod, sicut secundum legem aeternam aliqui merentur
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473 beatitudinem vel miseriam, ita per eandem legem in beatitudine vel
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474 miseria conservantur. Et secundum hoc, et beati et damnati subsunt
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475 legi aeternae.</p></div></div><div class="centro"><br/>
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476 <p><a href="sth2090.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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477 <a href="sth2094.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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478 <br/>
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479 <hr/>
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480 <br/>
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481 <address>© 2006 Fundación Tomás de Aquino quoad
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482 hanc editionem<br/>
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483 Iura omnia asservantur<br/>
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484 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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485 </div></body>
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486 </html>