annotate summa/latin/sth3101.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:/cygwin/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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5 <head>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIª-IIae q.
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19 101</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 CI</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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34 <br/>
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35 <p><a href="sth3092.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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37 <script type="text/javascript" language="JavaScript">
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38 //
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39 &lt;!--
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40 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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87 document.write('&lt;\/FORM&gt;');
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88 // --&gt;
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89 //
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90 </script><br/>
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91 <hr/>
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92 <br/></div><div class="q" id="q101"><h2>Quaestio 101</h2><div class="p"><h3>Prooemium</h3><p title="II-II q. 101 pr."><a name="43318"><span class="ref">[43318] IIª-IIae q. 101 pr.</span></a> Deinde, post
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93 religionem, considerandum est de pietate. Cuius opposita vitia ex
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94 ipsius consideratione innotescunt. Circa pietatem ergo quaeruntur
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95 quatuor. Primo, ad quos pietas se extendat. Secundo, quid per
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96 pietatem aliquibus exhibeatur. Tertio, utrum pietas sit specialis
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97 virtus. Quarto, utrum religionis obtentu sit pietatis officium
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98 praetermittendum.</p></div><div class="a"><h3>Articulus 1</h3><p title="II-II q. 101 a. 1 arg. 1"><a name="43319"><span class="ref">[43319] IIª-IIae q. 101 a. 1 arg. 1</span></a> Ad primum
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99 sic proceditur. Videtur quod pietas non se extendat ad determinatas
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100 personas aliquorum hominum dicit enim Augustinus, in X de Civ. Dei,
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101 quod <i>pietas proprie Dei cultus intelligi solet, quam Graeci
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102 eusebiam vocant</i>. Sed Dei cultus non dicitur per comparationem
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103 ad homines, sed solum ad Deum. Ergo pietas non se extendit
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104 determinate ad aliquas hominum personas.</p><p title="II-II q. 101 a. 1 arg. 2"><a name="43320"><span class="ref">[43320] IIª-IIae q. 101 a. 1 arg. 2</span></a>
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105 Praeterea, Gregorius dicit, in I Moral., <i>pietas in die suo
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106 convivium exhibet, quia cordis viscera misericordiae operibus
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107 replet</i>. Sed opera misericordiae sunt omnibus exhibenda, ut
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108 patet per Augustinum, in I de Doct. Christ. Ergo pietas non se
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109 extendit determinate ad aliquas speciales personas.</p><p title="II-II q. 101 a. 1 arg. 3"><a name="43321"><span class="ref">[43321] IIª-IIae q. 101 a. 1 arg. 3</span></a>
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110 Praeterea, multae sunt aliae in humanis rebus communicationes
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111 praeter consanguinitatem et concivium communicationem, ut patet per
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112 philosophum, in VIII Ethic., et super quamlibet earum aliqua
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113 amicitia fundatur, quae videtur esse pietatis virtus, ut dicit
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114 Glossa, II ad Tim. III, super illud. <i>Habentes quidem speciem
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115 pietatis</i>. Ergo non solum ad consanguineos et concives pietas se
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116 extendit.</p><p title="II-II q. 101 a. 1 s. c."><a name="43322"><span class="ref">[43322] IIª-IIae q. 101 a. 1 s. c.</span></a> Sed contra
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117 est quod Tullius dicit, in sua rhetorica, <i>pietas est per quam
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118 sanguine iunctis, patriaeque benevolis, officium et diligens
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119 tribuitur cultus</i>.</p><p title="II-II q. 101 a. 1 co."><a name="43323"><span class="ref">[43323] IIª-IIae q. 101 a. 1 co.</span></a> Respondeo
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120 dicendum quod homo efficitur diversimode aliis debitor secundum
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121 diversam eorum excellentiam, et diversa beneficia ab eis suscepta.
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122 In utroque autem Deus summum obtinet locum, qui et excellentissimus
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123 est, et est nobis essendi et gubernationis primum principium.
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124 Secundario vero nostri esse et gubernationis principium sunt
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125 parentes et patria, a quibus et in qua et nati et nutriti sumus. Et
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126 ideo post Deum, maxime est homo debitor parentibus et patriae. Unde
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127 sicut ad religionem pertinet cultum Deo exhibere, ita secundo gradu
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128 ad pietatem pertinet exhibere cultum parentibus et patriae. In
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129 cultu autem parentum includitur cultus omnium consanguineorum, quia
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130 etiam consanguinei ex hoc dicuntur quod ex eisdem parentibus
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131 processerunt, ut patet per philosophum, in VIII Ethic. In cultu
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132 autem patriae intelligitur cultus concivium, et omnium patriae
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133 amicorum. Et ideo ad hos principaliter pietas se extendit.</p><p title="II-II q. 101 a. 1 ad 1"><a name="43324"><span class="ref">[43324] IIª-IIae q. 101 a. 1 ad 1</span></a> Ad primum
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134 ergo dicendum quod in maiori includitur minus. Et ideo cultus qui
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135 Deo debetur includit in se, sicut aliquid particulare, cultum qui
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136 debetur parentibus. Unde dicitur Malach. I, <i>si ego pater, ubi
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137 honor meus?</i> Et ideo nomen pietatis etiam ad divinum cultum
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138 refertur.</p><p title="II-II q. 101 a. 1 ad 2"><a name="43325"><span class="ref">[43325] IIª-IIae q. 101 a. 1 ad 2</span></a> Ad secundum
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139 dicendum quod, sicut Augustinus dicit, in X de Civ. Dei, <i>more
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140 vulgi nomen pietatis etiam in operibus misericordiae frequentatur.
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141 Quod ideo arbitror evenisse quia haec fieri praecipue mandat Deus,
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142 eaque sibi vel pro sacrificiis placere testatur. Ex qua
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143 consuetudine factum est ut et Deus ipse pius dicatur</i>.</p><p title="II-II q. 101 a. 1 ad 3"><a name="43326"><span class="ref">[43326] IIª-IIae q. 101 a. 1 ad 3</span></a> Ad tertium
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144 dicendum quod communicatio consanguineorum et concivium magis
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145 referuntur ad principia nostri esse quam aliae communicationes. Et
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146 ideo ad hoc nomen pietatis magis extenditur.</p></div><div class="a"><h3>Articulus 2</h3><p title="II-II q. 101 a. 2 arg. 1"><a name="43327"><span class="ref">[43327] IIª-IIae q. 101 a. 2 arg. 1</span></a> Ad
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147 secundum sic proceditur. Videtur quod pietas non exhibeat
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148 parentibus sustentationem. Ad pietatem enim videtur pertinere illud
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149 praeceptum Decalogi, <i>honora patrem tuum et matrem tuam</i>. Sed
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150 ibi non praecipitur nisi honoris exhibitio. Ergo ad pietatem non
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151 pertinet sustentationem parentibus exhibere.</p><p title="II-II q. 101 a. 2 arg. 2"><a name="43328"><span class="ref">[43328] IIª-IIae q. 101 a. 2 arg. 2</span></a>
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152 Praeterea, illis debet homo thesaurizare quos tenetur sustentare.
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153 Sed secundum apostolum, II ad Cor. XII, <i>filii non debent
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154 thesaurizare parentibus</i>. Ergo non tenentur eos per pietatem
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155 sustentare.</p><p title="II-II q. 101 a. 2 arg. 3"><a name="43329"><span class="ref">[43329] IIª-IIae q. 101 a. 2 arg. 3</span></a>
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156 Praeterea, pietas non solum se extendit ad parentes, sed etiam ad
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157 alios consanguineos et concives, ut dictum est. Sed non tenetur
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158 aliquis omnes consanguineos et concives sustentare. Ergo nec etiam
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159 tenetur ad sustentationem parentum.</p><p title="II-II q. 101 a. 2 s. c."><a name="43330"><span class="ref">[43330] IIª-IIae q. 101 a. 2 s. c.</span></a> Sed contra
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160 est quod dominus, Matth. XV, redarguit Pharisaeos quod impediebant
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161 filios ne parentibus sustentationem exhiberent.</p><p title="II-II q. 101 a. 2 co."><a name="43331"><span class="ref">[43331] IIª-IIae q. 101 a. 2 co.</span></a> Respondeo
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162 dicendum quod parentibus aliquid debetur dupliciter, uno modo, per
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163 se; alio modo, per accidens. Per se quidem debetur eis id quod
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164 decet patrem inquantum est pater. Qui cum sit superior, quasi
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165 principium filii existens, debetur ei a filio reverentia et
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166 obsequium. Per accidens autem aliquid debetur patri quod decet eum
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167 accipere secundum aliquid quod ei accidit, puta, si sit infirmus,
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168 quod visitetur, et eius curationi intendatur; et si sit pauper,
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169 quod sustentetur; et sic de aliis huiusmodi, quae omnia sub debito
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170 obsequio continentur. Et ideo Tullius dicit quod pietas exhibet et
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171 officium et cultum. Ut officium referatur ad obsequium, cultus vero
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172 ad reverentiam sive honorem; quia, ut Augustinus dicit, in X de
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173 Civ. Dei, <i>dicimur colere homines quos honorificatione, vel
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174 recordatione, vel praesentia frequentamus</i>.</p><p title="II-II q. 101 a. 2 ad 1"><a name="43332"><span class="ref">[43332] IIª-IIae q. 101 a. 2 ad 1</span></a> Ad primum
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175 ergo dicendum quod in honoratione parentum intelligitur omnis
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176 subventio quae debet parentibus exhiberi, ut dominus interpretatur,
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177 Matth. XV. Et hoc ideo, quia subventio fit patri ex debito, tanquam
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178 maiori.</p><p title="II-II q. 101 a. 2 ad 2"><a name="43333"><span class="ref">[43333] IIª-IIae q. 101 a. 2 ad 2</span></a> Ad secundum
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179 dicendum quod quia pater habet rationem principii, filius autem
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180 habet rationem a principio existentis, ideo per se patri convenit
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181 ut subveniat filio; et propter hoc, non solum ad horam debet ei
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182 subvenire, sed ad totam suam vitam, quod est thesaurizare. Sed quod
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183 filius aliquid conferat patri, hoc est per accidens, ratione
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184 alicuius necessitatis instantis, in qua tenetur ei subvenire, non
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185 autem thesaurizare, quasi in longinquum, quia naturaliter non
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186 parentes filiorum, sed filii parentum sunt successores.</p><p title="II-II q. 101 a. 2 ad 3"><a name="43334"><span class="ref">[43334] IIª-IIae q. 101 a. 2 ad 3</span></a> Ad tertium
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187 dicendum quod cultus et officium, ut Tullius dicit, debetur omnibus
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188 sanguine iunctis et patriae benevolis, non tamen aequaliter
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189 omnibus, sed praecipue parentibus, aliis autem secundum propriam
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190 facultatem et decentiam personarum.</p></div><div class="a"><h3>Articulus 3</h3><p title="II-II q. 101 a. 3 arg. 1"><a name="43335"><span class="ref">[43335] IIª-IIae q. 101 a. 3 arg. 1</span></a> Ad
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191 tertium sic proceditur. Videtur quod pietas non sit specialis
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192 virtus ab aliis distincta. Exhibere enim obsequium et cultum
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193 aliquibus ex amore procedit. Sed hoc pertinet ad pietatem. Ergo
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194 pietas non est virtus a caritate distincta.</p><p title="II-II q. 101 a. 3 arg. 2"><a name="43336"><span class="ref">[43336] IIª-IIae q. 101 a. 3 arg. 2</span></a>
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195 Praeterea, cultum Deo exhibere est proprium religionis. Sed etiam
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196 pietas exhibet Deo cultum, ut Augustinus dicit, X de Civ. Dei. Ergo
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197 pietas non distinguitur a religione.</p><p title="II-II q. 101 a. 3 arg. 3"><a name="43337"><span class="ref">[43337] IIª-IIae q. 101 a. 3 arg. 3</span></a>
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198 Praeterea, pietas quae exhibet cultum et officium patriae videtur
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199 idem esse cum iustitia legali, quae respicit bonum commune. Sed
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200 iustitia legalis est virtus generalis, ut patet per philosophum, in
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201 V Ethic. Ergo pietas non est virtus specialis.</p><p title="II-II q. 101 a. 3 s. c."><a name="43338"><span class="ref">[43338] IIª-IIae q. 101 a. 3 s. c.</span></a> Sed contra
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202 est quod ponitur a Tullio pars iustitiae.</p><p title="II-II q. 101 a. 3 co."><a name="43339"><span class="ref">[43339] IIª-IIae q. 101 a. 3 co.</span></a> Respondeo
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203 dicendum quod virtus aliqua est specialis ex hoc quod respicit
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204 aliquod obiectum secundum aliquam rationem specialem. Cum autem ad
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205 rationem iustitiae pertineat quod debitum alii reddat, ubi
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206 invenitur specialis ratio debiti alicui personae, ibi est specialis
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207 virtus. Debetur autem aliquid specialiter alicui quia est
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208 connaturale principium producens in esse et gubernans. Hoc autem
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209 principium respicit pietas, inquantum parentibus et patriae, et his
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210 qui ad haec ordinantur, officium et cultum impendit. Et ideo pietas
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211 est specialis virtus.</p><p title="II-II q. 101 a. 3 ad 1"><a name="43340"><span class="ref">[43340] IIª-IIae q. 101 a. 3 ad 1</span></a> Ad primum
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212 ergo dicendum quod sicut religio est quaedam protestatio fidei,
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213 spei et caritatis, quibus homo primordialiter ordinatur in Deum;
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214 ita etiam pietas est quaedam protestatio caritatis quam quis habet
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215 ad parentes et ad patriam.</p><p title="II-II q. 101 a. 3 ad 2"><a name="43341"><span class="ref">[43341] IIª-IIae q. 101 a. 3 ad 2</span></a> Ad secundum
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216 dicendum quod Deus longe excellentiori modo est principium essendi
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217 et gubernationis quam pater vel patria. Et ideo alia virtus est
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218 religio, quae cultum Deo exhibet, a pietate, quae exhibet cultum
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219 parentibus et patriae. Sed ea quae sunt creaturarum per quandam
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220 superexcellentiam et causalitatem transferuntur in Deum, ut
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221 Dionysius dicit, in libro de Div. Nom. Unde per excellentiam pietas
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222 cultus Dei nominatur, sicut et Deus excellenter dicitur pater
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223 noster.</p><p title="II-II q. 101 a. 3 ad 3"><a name="43342"><span class="ref">[43342] IIª-IIae q. 101 a. 3 ad 3</span></a> Ad tertium
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224 dicendum quod pietas se extendit ad patriam secundum quod est nobis
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225 quoddam essendi principium, sed iustitia legalis respicit bonum
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226 patriae secundum quod est bonum commune. Et ideo iustitia legalis
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227 magis habet quod sit virtus generalis quam pietas.</p></div><div class="a"><h3>Articulus 4</h3><p title="II-II q. 101 a. 4 arg. 1"><a name="43343"><span class="ref">[43343] IIª-IIae q. 101 a. 4 arg. 1</span></a> Ad
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228 quartum sic proceditur. Videtur quod occasione religionis sint
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229 praetermittenda pietatis officia in parentes. Dicit enim dominus,
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230 Luc. XIV, <i>si quis venit ad me, et non odit patrem suum et matrem
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231 et uxorem, fratres, filios et sorores, adhuc autem et animam suam,
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232 non potest meus esse discipulus</i>. Unde et in laudem Iacobi et
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233 Ioannis, Matth. IV, dicitur quod, <i>relictis retibus et patre,
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234 secuti sunt Christum</i>. Et in laudem Levitarum dicitur, Deut.
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235 XXXIII, <i>qui dixit patri suo et matri suae, nescio vos; et
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236 fratribus suis, ignoro illos; et nescierunt filios suos, hi
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237 custodierunt eloquium tuum</i>. Sed ignorando parentes et alios
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238 consanguineos, vel etiam eos odiendo, necesse est quod
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239 praetermittantur pietatis officia. Ergo propter religionem officia
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240 pietatis sunt praetermittenda.</p><p title="II-II q. 101 a. 4 arg. 2"><a name="43344"><span class="ref">[43344] IIª-IIae q. 101 a. 4 arg. 2</span></a>
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241 Praeterea, Matth. VIII et Luc. IX dicitur quod dominus dicenti
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242 sibi, permitte mihi primum ire et sepelire patrem meum, respondit,
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243 sine ut mortui sepeliant mortuos suos. Tu autem vade et annuntia
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244 regnum Dei, quod pertinet ad religionem. Sepultura autem patris
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245 pertinet ad pietatis officium. Ergo pietatis officium est
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246 praetermittendum propter religionem.</p><p title="II-II q. 101 a. 4 arg. 3"><a name="43345"><span class="ref">[43345] IIª-IIae q. 101 a. 4 arg. 3</span></a>
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247 Praeterea, Deus per excellentiam dicitur pater noster. Sed sicut
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248 per pietatis obsequia colimus parentes, ita per religionem colimus
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249 Deum. Ergo praetermittenda sunt pietatis obsequia propter
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250 religionis cultum.</p><p title="II-II q. 101 a. 4 arg. 4"><a name="43346"><span class="ref">[43346] IIª-IIae q. 101 a. 4 arg. 4</span></a>
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251 Praeterea, religiosi tenentur ex voto, quod transgredi non licet,
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252 suae religionis observantias implere. Secundum quas suis parentibus
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253 subvenire impediuntur, tum propter paupertatem, quia proprio
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254 carent; tum etiam propter inobedientiam, quia sine licentia suorum
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255 praelatorum eis claustrum exire non licet. Ergo propter religionem
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256 praetermittenda sunt pietatis officia in parentes.</p><p title="II-II q. 101 a. 4 s. c."><a name="43347"><span class="ref">[43347] IIª-IIae q. 101 a. 4 s. c.</span></a> Sed contra
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257 est quod dominus, Matth. XV, redarguit Pharisaeos, qui intuitu
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258 religionis honorem parentibus debitum subtrahere docebant.</p><p title="II-II q. 101 a. 4 co."><a name="43348"><span class="ref">[43348] IIª-IIae q. 101 a. 4 co.</span></a> Respondeo
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259 dicendum quod religio et pietas sunt duae virtutes. Nulla autem
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260 virtus alii virtuti contrariatur aut repugnat, quia secundum
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261 philosophum, in praedicamentis, bonum non est bono contrarium. Unde
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262 non potest esse quod pietas et religio se mutuo impediant, ut
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263 propter unam alterius actus excludatur. Cuiuslibet enim virtutis
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264 actus, ut ex supra dictis patet, debitis circumstantiis limitatur,
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265 quas si praetereat, iam non erit virtutis actus, sed vitii. Unde ad
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266 pietatem pertinet officium et cultum parentibus exhibere secundum
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267 debitum modum. Non est autem debitus modus ut plus homo intendat ad
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268 colendum patrem quam ad colendum Deum, sed sicut Ambrosius dicit,
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269 super Luc., <i>necessitudini generis divinae religionis pietas
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270 antefertur</i>. Si ergo cultus parentum abstrahat nos a cultu Dei,
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271 iam non esset pietatis parentum insistere cultui contra Deum. Unde
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272 Hieronymus dicit, in epistola ad Heliodorum, <i>per calcatum perge
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273 patrem, per calcatam perge matrem, ad vexillum crucis evola. Summum
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274 genus pietatis est in hac re fuisse crudelem</i>. Et ideo in tali
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275 casu dimittenda sunt officia in parentes propter divinum religionis
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276 cultum. Si vero exhibendo debita obsequia parentibus non
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277 abstrahamur a divino cultu, hoc iam pertinebit ad pietatem. Et sic
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278 non oportebit propter religionem pietatem deserere.</p><p title="II-II q. 101 a. 4 ad 1"><a name="43349"><span class="ref">[43349] IIª-IIae q. 101 a. 4 ad 1</span></a> Ad primum
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279 ergo dicendum quod Gregorius, exponens illud verbum domini, dicit
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280 quod parentes quos adversarios <i>in via Dei patimur, odiendo et
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281 fugiendo nescire debemus</i>. Si enim parentes nostri nos provocent
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282 ad peccandum, et abstrahant nos a cultu divino, debemus quantum ad
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283 hoc eos deserere et odire. Et hoc modo dicuntur Levitae suos
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284 consanguineos ignorasse, quia idololatris, secundum mandatum
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285 domini, non pepercerunt, ut habetur Exod. XXXII. Iacobus autem et
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286 Ioannes laudantur ex hoc quod secuti sunt dominum dimisso parente,
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287 non quia eorum pater eos provocaret ad malum, sed quia aliter
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288 aestimabant ipsum posse vitam transigere, eis sequentibus
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289 Christum.</p><p title="II-II q. 101 a. 4 ad 2"><a name="43350"><span class="ref">[43350] IIª-IIae q. 101 a. 4 ad 2</span></a> Ad secundum
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290 dicendum quod dominus ideo prohibuit discipulum a sepultura patris,
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291 quia, sicut Chrysostomus dicit, <i>per hoc eum dominus a multis
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292 malis eripuit, puta luctibus et maeroribus, et aliis quae hinc
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293 expectantur. Post sepulturam enim necesse erat et testamenta
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294 scrutari, et haereditatis divisionem, et alia huiusmodi. Et
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295 praecipue quia alii erant qui complere poterant huius funeris
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296 sepulturam</i>. Vel, sicut Cyrillus exponit, super Lucam,
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297 <i>discipulus ille non petiit quod patrem iam defunctum sepeliret,
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298 sed adhuc viventem in senectute sustentaret usquequo sepeliret.
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299 Quod dominus non concessit, quia erant alii qui eius curam habere
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300 poterant, linea parentelae adstricti</i>.</p><p title="II-II q. 101 a. 4 ad 3"><a name="43351"><span class="ref">[43351] IIª-IIae q. 101 a. 4 ad 3</span></a> Ad tertium
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301 dicendum quod hoc ipsum quod parentibus carnalibus ex pietate
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302 exhibemus, in Deum referimus, sicut et alia misericordiae opera
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303 quae quibuscumque proximis impendimus, Deo exhibita videntur
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304 secundum illud Matth. XXV, <i>quod uni ex minimis meis fecistis,
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305 mihi fecistis</i>. Et ideo si carnalibus parentibus nostra obsequia
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306 sunt necessaria, ut sine his sustentari non possint; nec nos ad
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307 aliquid contra Deum inducant, non debemus intuitu religionis eos
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308 deserere. Si autem sine peccato eorum obsequiis vacare non
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309 possumus; vel etiam si absque nostro obsequio possunt sustentari,
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310 licitum est eorum obsequia praetermittere ad hoc quod amplius
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311 religioni vacemus.</p><p title="II-II q. 101 a. 4 ad 4"><a name="43352"><span class="ref">[43352] IIª-IIae q. 101 a. 4 ad 4</span></a> Ad quartum
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312 dicendum quod aliud est dicendum de eo qui est adhuc in saeculo
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313 constitutus, et aliud de eo qui est iam in religione professus.
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314 Ille enim qui est in saeculo constitutus, si habet parentes qui
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315 sine ipso sustentari non possunt, non debet, eis relictis,
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316 religionem intrare, quia transgrederetur praeceptum de honoratione
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317 parentum. Quamvis dicant quidam quod etiam in hoc casu licite
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318 posset eos deserere, eorum curam Deo committens. Sed si quis recte
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319 consideret, hoc esset tentare Deum, cum habens ex humano consilio
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320 quid ageret, periculo parentes exponeret sub spe divini auxilii. Si
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321 vero sine eo parentes vitam transigere possent, licitum esset ei,
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322 desertis parentibus, religionem intrare. Quia filii non tenentur ad
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323 sustentationem parentum nisi causa necessitatis, ut dictum est.
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324 Ille vero qui iam est in religione professus, reputatur iam quasi
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325 mortuus mundo. Unde non debet occasione sustentationis parentum
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326 exire claustrum, in quo Christo consepelitur, et se iterum
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327 saecularibus negotiis implicare. Tenetur tamen, salva sui praelati
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328 obedientia et suae religionis statu, pium studium adhibere qualiter
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329 eius parentibus subveniatur.</p></div></div><div class="centro"><br/>
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330 <p><a href="sth3092.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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331 <a href="sth3102.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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332 <br/>
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333 <hr/>
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334 <br/>
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335 <address>© 2006 Fundación Tomás de Aquino quoad
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336 hanc editionem<br/>
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337 Iura omnia asservantur<br/>
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338 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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339 </div></body>
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340 </html>