--- a/summa/english/summa.xml	Wed Dec 30 12:00:10 2009 +0000
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@@ -1,5 +1,5 @@
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-<!DOCTYPE ThML PUBLIC "-//CCEL/DTD Theological Markup Language//EN" "http://www.ccel.org/dtd/ThML10.dtd">
+<!DOCTYPE ThML PUBLIC "-//CCEL/DTD Theological Markup Language//EN" "../../dtd/ThML10.dtd">
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     href="http://www.ccel.org/ss/thml.html.xsl" ?>
@@ -60123,8 +60123,8 @@
 
 <p id="SS_Q81_A2-p3"><b>Objection 2:</b> Further, every virtue is a free exercise of the will, wherefore it is described as an "elective" or voluntary "habit" [*Ethic. ii, 6]. Now, as stated above (A[1], ad 3) "latria" belongs to religion, and "latria" denotes a kind of servitude. Therefore religion is not a virtue.</p>
 
-<p id="SS_Q81_A2-p4"><b>Objection 3:</b> Further, according to Ethic. ii, 1, aptitude for virtue is in us by nature, wherefore things pertaining to virtue belong to the dictate of natural reason. Now, it belongs to religion "to offer ceremonial worship to the Godhead" [*Cf. A[1]], and ceremonial matters, as stated above (<a href="#FS_Q99_A3" id="SS_Q81_A2-p4.1">FS, Q[99], A[3]</a>, ad 2; <a href="#FS_Q101" id="SS_Q81_A2-p4.2"><a href="#SS_Q101" id="SS_Q81_A2-p4.3">FS, Q[101])</a></a>, do not belong to the dictate of natural reason. Therefore religion is not a
-  virtue.</p>
+<p id="SS_Q81_A2-p4"><b>Objection 3:</b> Further, according to Ethic. ii, 1, aptitude for virtue is in us by nature, wherefore things pertaining to virtue belong to the dictate of natural reason. Now, it belongs to religion "to offer ceremonial worship to the Godhead" [*Cf. A[1]], and ceremonial matters, as stated above (<a href="#FS_Q99_A3" id="SS_Q81_A2-p4.1">FS, Q[99], A[3]</a>, ad 2; <a href="#FS_Q101" id="SS_Q81_A2-p4.2">FS, Q[101])</a>, do not belong to the dictate of natural reason. Therefore religion is not a
+  virtue.</p><!--<a href="#SS_Q101" id="SS_Q81_A2-p4.3"></a>-->
 
 <p id="SS_Q81_A2-p5"><b>On the contrary,</b> It is enumerated with the other virtues, as appears from what has been said above (<a href="#SS_Q80" id="SS_Q81_A2-p5.1">Q[80])</a>.</p>
 
@@ -71676,8 +71676,8 @@
   in the case of dogs and like animals. Now it is evident that the upbringing of a human child requires not only the mother's care for his nourishment, but much more the care of his father as guide and guardian, and under whom he progresses in goods both internal and external. Hence human nature rebels against an indeterminate union of the sexes and demands that a man should be united to a determinate woman and should abide with her a long time or even for a whole lifetime. Hence it is that in
   the human race the male has a natural solicitude for the certainty of offspring, because on him devolves the upbringing of the child: and this certainly would cease if the union of sexes were indeterminate.</p>
 
-<p id="SS_Q154_A2-p12"> This union with a certain definite woman is called matrimony; which for the above reason is said to belong to the natural law. Since, however, the union of the sexes is directed to the common good of the whole human race, and common goods depend on the law for their determination, as stated above (<a href="#FS_Q90_A2" id="SS_Q154_A2-p12.1"><a href="#SS_Q90_A2" id="SS_Q154_A2-p12.2">FS, Q[90], A[2]</a></a>), it follows that this union of man and woman, which is called matrimony, is determined by some law. What this
-  determination is for us will be stated in the Third Part of this work (XP, Q[50], seqq.), where we shall treat of the sacrament of matrimony. Wherefore, since fornication is an indeterminate union of the sexes, as something incompatible with matrimony, it is opposed to the good of the child's upbringing, and consequently it is a mortal sin.</p>
+<p id="SS_Q154_A2-p12"> This union with a certain definite woman is called matrimony; which for the above reason is said to belong to the natural law. Since, however, the union of the sexes is directed to the common good of the whole human race, and common goods depend on the law for their determination, as stated above (<a href="#FS_Q90_A2" id="SS_Q154_A2-p12.1">FS, Q[90], A[2]</a>), it follows that this union of man and woman, which is called matrimony, is determined by some law. What this
+  determination is for us will be stated in the Third Part of this work (XP, Q[50], seqq.), where we shall treat of the sacrament of matrimony. Wherefore, since fornication is an indeterminate union of the sexes, as something incompatible with matrimony, it is opposed to the good of the child's upbringing, and consequently it is a mortal sin.</p><!--<a href="#SS_Q90_A2" id="SS_Q154_A2-p12.2"></a>-->
 
 <p id="SS_Q154_A2-p13"> Nor does it matter if a man having knowledge of a woman by fornication, make sufficient provision for the upbringing of the child: because a matter that comes under the determination of the law is judged according to what happens in general, and not according to what may happen in a particular case.</p>
 
@@ -71900,8 +71900,8 @@
 <p id="SS_Q154_A8-p8"><b>Reply to Objection 2:</b> Matrimony is specially ordained for the good of human offspring, as stated above <a href="#SS_Q154_A2" id="SS_Q154_A8-p8.1">(A[2])</a>. But adultery is specially opposed to matrimony, in the point of breaking the marriage faith which is due between husband and wife. And since the man who is too ardent a lover of his wife acts counter to the good of marriage if he use her indecently, although he be not unfaithful, he may in a sense be called an adulterer; and even more so
   than he that is too ardent a lover of another woman.</p>
 
-<p id="SS_Q154_A8-p9"><b>Reply to Objection 3:</b> The wife is under her husband's authority, as united to him in marriage: whereas the maid is under her father's authority, as one who is to be married by that authority. Hence the sin of adultery is contrary to the good of marriage in one way, and the sin of seduction in another; wherefore they are reckoned to differ specifically. Of other matters concerning adultery we shall speak in the Third Part [*<a href="#XP_Q59_A3" id="SS_Q154_A8-p9.1"><a href="#SS_Q59_A3" id="SS_Q154_A8-p9.2">XP,
-  Q[59], A[3]</a></a>; XP, QQ[60],62], when we treat of matrimony.</p>
+<p id="SS_Q154_A8-p9"><b>Reply to Objection 3:</b> The wife is under her husband's authority, as united to him in marriage: whereas the maid is under her father's authority, as one who is to be married by that authority. Hence the sin of adultery is contrary to the good of marriage in one way, and the sin of seduction in another; wherefore they are reckoned to differ specifically. Of other matters concerning adultery we shall speak in the Third Part [*<a href="#XP_Q59_A3" id="SS_Q154_A8-p9.1">XP,
+  Q[59], A[3]</a>; XP, QQ[60],62], when we treat of matrimony.</p><!--<a href="#SS_Q59_A3" id="SS_Q154_A8-p9.2"></a>-->
 
 <p id="SS_Q154_A8-p10"/>
 
@@ -98289,7 +98289,7 @@
 <p id="TP_Q84_A7-p9"> It is therefore evident that this sacrament was suitably instituted in the New Law.</p>
 
 <p id="TP_Q84_A7-p10"><b>Reply to Objection 1:</b> It is a natural law that one should repent of the evil one has done, by grieving for having done it, and by seeking a remedy for one's grief in some way or other, and also that one should show some signs of grief, even as the Ninevites did, as we read in <scripRef passage="Jn. 3" id="TP_Q84_A7-p10.1" parsed="vul|John|3|0|0|0" osisRef="Bible.vul:John.3">Jn. 3</scripRef>. And yet even in their case there was also something of faith which they had received through Jonas' preaching, inasmuch as they did these things in the hope that they would receive pardon from
-  God, according as we read (<scripRef passage="Jn. 3:9" id="TP_Q84_A7-p10.2" parsed="vul|John|3|9|0|0" osisRef="Bible.vul:John.3.9">Jn. 3:9</scripRef>): "Who can tell if God will turn and forgive, and will turn away from His fierce anger, and we shall not perish?" But just as other matters which are of the natural law were fixed in detail by the institution of the Divine law, as we have stated in the <a href="#FS_Q91_A4" id="TP_Q84_A7-p10.3"><a href="#TP_Q91_A4" id="TP_Q84_A7-p10.4">FS, Q[91], A[4]</a></a>; <a href="#FS_Q95_A2" id="TP_Q84_A7-p10.5"><a href="#TP_Q95_A2" id="TP_Q84_A7-p10.6">FS, Q[95], A[2]</a></a>; FS, Q[99], so was it with Penance.</p>
+  God, according as we read (<scripRef passage="Jn. 3:9" id="TP_Q84_A7-p10.2" parsed="vul|John|3|9|0|0" osisRef="Bible.vul:John.3.9">Jn. 3:9</scripRef>): "Who can tell if God will turn and forgive, and will turn away from His fierce anger, and we shall not perish?" But just as other matters which are of the natural law were fixed in detail by the institution of the Divine law, as we have stated in the <a href="#FS_Q91_A4" id="TP_Q84_A7-p10.3">FS, Q[91], A[4]</a>; <a href="#FS_Q95_A2" id="TP_Q84_A7-p10.5">FS, Q[95], A[2]</a>; FS, Q[99], so was it with Penance.</p><!--<a href="#TP_Q91_A4" id="TP_Q84_A7-p10.4"></a>--><!--<a href="#TP_Q95_A2" id="TP_Q84_A7-p10.6"></a>-->
 
 <p id="TP_Q84_A7-p11"><b>Reply to Objection 2:</b> Things which are of the natural law were determined in various ways in the old and in the New Law, in keeping with the imperfection of the old, and the perfection of the New. Wherefore Penance was fixed in a certain way in the Old Law---with regard to sorrow, that it should be in the heart rather than in external signs, according to <scripRef passage=" Joel 2:13" id="TP_Q84_A7-p11.1" parsed="vul|Joel|2|13|0|0" osisRef="Bible.vul:Joel.2.13"> Joel 2:13</scripRef>: "Rend your hearts and not your garments"; and with regard to seeking a remedy for
   sorrow, that they should in some way confess their sins, at least in general, to God's ministers. Wherefore the Lord said (<scripRef passage="Lev. 5:17,18" id="TP_Q84_A7-p11.2" parsed="vul|Lev|5|17|5|18" osisRef="Bible.vul:Lev.5.17-Lev.5.18">Lev. 5:17,18</scripRef>): "If anyone sin through ignorance . . . he shall offer of the flocks a ram without blemish to the priest, according to the measure and estimation of the sin, and the priest shall pray for him, because he did it ignorantly, and it shall be forgiven him"; since by the very fact of making an offering for his sin, a man, in a fashion,
@@ -126344,4 +126344,4 @@
 
 
 
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