 .  4:     
 


  #4
      -   .        47       .   : , , -  ,  .        .   13   12     110    .   VI,     .               .  , ,        ,     .





 

 .  4:     











1. :       


       ,     - ,      .     .  3.  : ,           VIII   .     ,              .     ,      .

      ,         , ,            .      ,    ,   ,        ,       .        :       .

   VIII    47 ,     .  I     ,     ,       .  II      ,     ,     .  III     ,              .  IV     ,            .  V      ,            .

           .           ,  ,  . ,   ,    ,    ,             ,   .

    ,        IX  X ,             .            .








2.    :  


,     ,      ,       .      ,                 ,     -    .

     ,         .

   .     ,     ,  ,   ,             .          .    ,       ,    ,    .     (?? ???????????, ?? ?? ?? ?????)          .             .

   .   ,      .   articulus'     (Utrum  Videtur quod  Sed contra  Respondeo  Ad primum...)     - ,       .       ,       ,      .

   .       .      ,      ,   .      .  ,      ,         .          ,       ();        ,          ; ???? ?? ????????      ,      .

    , ,     ,         .     ;       .        .






3.   :       


       ,       .

   .    1 (10 )   2 (3 )            ,  ,     .    :       ,   ,        , ,  .

   .      ,   ,       .  I ( )        .  II ( ,   )         .  III (,   )    ,   .  IV ( )       .  V (  )    .

   .      :         ,           .   ,              .

   .   VI,        ,             ,     .  ,    ,  ,   .

   .         ( GA 23       , 1926/27).          ,                ,  .






4.  :   12   


        .  1     (     )   2 (  )    ,       .

 1       .               .         ,    ,   ,    (  ),      ,     ,     ,   ,    (),    (  )    ,     ,   ,   .

 2,   ,            .        ,        (quinque viae)     :           .

  12  :      .     ,     VII  (    )   VIII (    ).       :    ,  ,         .

 ,       ,        :   ,     ,   ???? ?? ????????,   ,   .            .






5.  


    ,     .

         ,    ,      .    : , ,  , ,  .       , , , , , .   ,     articulus'.        .

           13   12.      :  (    ),  ,  sed contra,  respondeo,    .        ,    .        , ,         .

   ,      .      ( 110)     .     :     (    ),   (    ),    .    VI (  )        ,     . ,      ,       .    ,      .




6.  :     .


   ,        .

    .          ,    .  , ,             .

    .               -   .         .

       .            .  ,    ,    ,      .

   -.        ,    - ,      ,     .       ,       ,     ,   .




7.    .


           (   Leonina)    .   ,       , , ,      . ,   ,     ,    .

    GA 23       .     (Vorhandenheit, Hergestelltheit, ontisch/ontologisch)   .




8.   .


     ,     ,        .        .      ,          , ,   ,    IV   ..,      XIII ,   ,   ,   .

           ,   ,   ,       ,         .

   ,               ,      .       ,    ,                 ,   ,     .

 I.     .

1.  

   ,   ,    ,    ,         .     , , ,  ,       ,     .             .    .

    :

      (, , ).

  ,      .

      ,  .

       - ,   .         .

2.    (Articulus)   

 articulus    ,      - ( 0):

Titulus ():    Utrum... (...).      ,    ,   .

Videtur quod... (, ...):  .      (videtur quod non sit),    ,   .    .

Sed contra... ( ...): ,   .   ,   .     .

Respondeo dicendum quod... (:  , ...):  .     .     (quia, ergo, igitur),    .

Ad primum... Ad secundum... (...  ...):   .        ,     .

       ,    : ,     .

3. :  

    ,        ,       - .

.   (  ):

Videtur quod   ,  (??????????).

Dicendum quod     (,   ).

Respondeo  :  ,   .

Sciendum est    .

Oportet / Necesse est      .

.   (   ):

Ergo / Igitur  :   .

Quia / Enim  :  .

Autem  :        .

Unde  , :    .

Si... ergo...   :  .

.   ( ):

Dupliciter  :   .

Uno modo... Alio modo...   ...  ...:  .

Secundum quod   , :  .

Inquantum  :   .

Simpliciter / Secundum quid   /   :   .

Per se / Per accidens     /  :   vs. .

Qua... ea ratione...    ...    ...:   .

.   ( ):

Ex +   :    .

Ab +   :   ().

Propter +   :  .

Per +   , :  .

Reducere  , :   .

Dependere ex   :   .

.   (  ):

Potentia / Actu    /  :   .

Necesse est  :  .

Contingit  :  .

Possibile est  :     .

Impossibile est  :  .

.    :

Sicut dicit...   ...:   .

Contra est quod...    , ...:   .

Ut dicitur...   ...:      .

4.   (   )

     ,  ,     ,     .

 0.   articulus'

 :  Utrum... Videtur quod... Sed contra... Respondeo... Ad primum...

:  (Utrum)   .  (Videtur quod)   .  (Sed contra)   .  (Respondeo)  .  (Ad...)  .

:     ,     .     ,      .

 0.     

 :  : Ad... investigandum... quaeritur... ( ... ...).

:    ,     .  articulus     .

:    ,         .

 II.  

       1,        ,        .

 1: 

: To place our purpose within proper limits, we first endeavor to investigate the nature and extent of this sacred doctrine. Concerning this there are ten points of inquiry: (1) Whether it is necessary? (2) Whether it is a science?...

 0.     

 :   (investigate) +   (ten points of inquiry: (1)... (2)...).

:  (sacra doctrina)    ,      .       ,   ,   .     :   (a. 1) ?    (a. 2) ?   (a. 3) ?   (a. 4) ?    (a. 5) ?   (a. 6) ?   (a. 7) ?   (a. 8) ?   (a. 9) ?   (a. 10).

 :     ,      .             .    :     ()   (, )     .

       1 (  +  ),      quaestio.         :        .

 1 [I, Q. 1, Art. 1]:   

: Utrum, praeter philosophicas disciplinas, sit necessarium aliam doctrinam haberi? (       ?)

 :

2  (Obj. 1, Obj. 2)

Sed contra

Respondeo

   (Reply Obj. 1, Reply Obj. 2)

  ,  .

 1:     

: It seems that, besides philosophical science, we have no need of any further knowledge. For man should not seek to know what is above reason: "Seek not the things that are too high for thee" (Ecclus. 3:22). But whatever is not above reason is fully treated of in philosophical science. Therefore any other knowledge besides philosophical science is superfluous.

 1.1.    Videtur quod

 : Videtur quod + non +  (,  ...).

:     (non sit necessarium     )    .     ,    .

 :   : ,   ,    ,    .        .    ????????? ( 3):   .

 1.2.     

 :    (Ecclus. 3:22)   (Seek not).

:     ,   .  ( )    .

 :    .   ,    ( )    .

 1.3.     

: Whatever is not above reason is fully treated of... Therefore any other... is superfluous.

:  :   ,  .   ,  . Ergo:    .    modus tollens.

 :     ,     ,     .        ,      Respondeo.

 2:     

: Further, knowledge can be concerned only with being, for nothing can be known, save what is true; and all that is, is true. But everything that is, is treated of in philosophical scienceeven God Himself; so that there is a part of philosophy called theology, or the divine science, as Aristotle has proved (Metaph. vi). Therefore, besides philosophical science, there is no need of any further knowledge.

 1.4.    enim  autem

: : knowledge... only with being... for nothing... save what is true... and all that is, is true. But everything that is... even God Himself...

:  enim ()  autem ()    :  ?  ?  ?  ?  .     ,     .       4 (       ).

 :   :   ,  (  ,  )  .      ,          .

 1.5.   id quod   

: everything that is (omne quod est), all that is (omne quod est).

:   omne () +   quod ()    .       even God Himself.

 :           .    ,     ,       .

Sed contra: 

: On the contrary, It is written (2 Tim. 3:16): "All Scripture inspired of God is profitable to teach, to reprove, to correct, to instruct in justice." Now Scripture, inspired of God, is no part of philosophical science, which has been built up by human reason. Therefore it is useful that besides philosophical science, there should be other knowledge, i.e. inspired of God.

 1.6. Sed contra     

: Sed contra est quod dicitur... (   ,  ...) + .

:    Videtur quod    , Sed contra        .        .        .

 :  ,  ,  . Sed contra    ,        .       (?????????????),    :  ,  .

 1.7.    

 : inspired of God vs. built up by human reason       .

: Inspirata divinitus ()  humana ratione investigata (  )    ,   ( vs. )  .  (  vs.  )      .

 :      :   vs.  .   ,             ,     .

Respondeo: 

: I answer that, It was necessary for man's salvation that there should be a knowledge revealed by God besides philosophical science built up by human reason. Firstly, indeed, because man is directed to God, as to an end that surpasses the grasp of his reason... Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation... It was therefore necessary that besides philosophical science built up by reason, there should be a sacred science learned through revelation.

 1.8. Respondeo dicendum   

 : Respondeo dicendum quod... (:  , ...).

: Respondeo    :     . Dicendum   :   ,   .   ,       ,   ,       .

 :          ,       .  dicendum    ,    ??? ( 1):    .

 1.9.      

 : Necessarium fuit... ( ...) +   necessarium   .

:    ,     .     :



   ():       ,  . Est necessarium +  .

   ():      ,     . Necessarium fuit + ut-.



 :    ,    ,          :      (    ),    (    ).       .

 1.10.    finis   

 : homo ordinatur ad Deum sicut ad quendam finem (       ).

: Finis   ,    .  ordinatur ()       :   ,     .

 :         ,    .   (finis)     ,       .

 1.11.    (etiam)   

 : Etiam de his quidem... quae... ratio... poterat indagari (  ... ...    ).

:  etiam ()      ,  prima facie    .     ...  .

 :   :      ,    -.    ,    ,    .

   1:    

: Reply Obj. 1: Although those things which are beyond man's knowledge may not be sought for by man through his reason, nevertheless, once they are revealed by God, they must be accepted by faith. Hence the sacred text continues, "For many things are shown to thee above the understanding of man" (Ecclus. 3:25). And in this, the sacred science consists.

 1.12.      

 : non sint inquirenda... tamen... sunt credenda (   ... ...    ).

:  licet... tamen... (... ...)      .     :   (inquirenda)    (credenda).   (inquirenda, credenda)    .

 :  1      .     (   ),    ,       .        :   ,     .

 1.13.     

: Hence the sacred text continues... +     .

:        (),   ,  ,      .   :     .

 :     (    ),  .      .      ,     .

   2:    

: Reply Obj. 2: Sciences are differentiated according to the various means through which knowledge is obtained. For the astronomer and the physicist both may prove the same conclusion: that the earth, for instance, is round: the astronomer by means of mathematics (i.e. abstracting from matter), but the physicist by means of matter itself. Hence there is no reason why those things which may be learned from philosophical science, so far as they can be known by natural reason, may not also be taught us by another science so far as they fall within revelation. Hence theology included in sacred doctrine differs in kind from that theology which is part of philosophy.

 1.14.    ratio formalis

 : secundum diversam rationem cognoscibilis (    ) ,   , according to the various means through which knowledge is obtained.

:    .     :    (),     (ratio formalis).      (,  )     ,         ( vs. ).

 :      2. ,      ,     ,     :    sub ratione naturalis,     sub ratione divinae revelationis.         ( 6):      .

 1.15.       

: Sicut astronomus et naturalis... (   ...).

:    (   ).   sicut ()      /    / .     9 (   ).

 :             .   ,  ,       .

 1.16. Differt genere   

 : differt genere (  ).

:     :    ,    .     ,     .

 :           ,    .   ,      .    2  :      ,         .

    1

 1      .      :

    :   ,   -   .

         ( vs. ),     .

       ,      .

     :     , Sed contra    , Respondeo       ,        .

 2 [I, Q. 1, Art. 2]:     ?

: Utrum sacra doctrina sit scientia? (    ?)

 :

2  (Obj. 1, Obj. 2)

Sed contra

Respondeo

   (Reply Obj. 1, Reply Obj. 2)

 1:     .

: It seems that sacred doctrine is not a science. For every science proceeds from self-evident principles. But sacred doctrine proceeds from articles of faith which are not self-evident, since their truth is not admitted by all: "For all men have not faith" (2 Thess. 3:2). Therefore sacred doctrine is not a science.

 2.1.  omnis scientia

: Omnis scientia procedit ex principiis per se notis (     ).

:   omnis () +      (procedit)    .   :     ,      .  ,      ,    .

 :    ,          .       ,   ,    .      11 (     ):         .

 2.2.    non per se notis

 : quae non sunt per se nota (  ) +   quia non omnibus sunt nota (   ).

:  non   per se nota  :  vs.   .   quia ()          ()   ( ).

 :     :      ,    .    ad hominem:    ,   .

 2:       .

: Further, no science deals with individual facts. But this sacred science treats of individual facts, such as the deeds of Abraham, Isaac and Jacob and such like. Therefore sacred doctrine is not a science.

 2.3.  nulla scientia + singularia

 : Nulla scientia est de singularibus (    ).

:  nulla ()    (singularia)   .    ,     ,    .   (Abraham, Isaac, Jacob)   :  ,  -.

 :         ,    .    vs.    :   ,         ,   .

Sed contra: .

: On the contrary, Augustine says (De Trin. xiv, 1) "to this science alone belongs that whereby saving faith is begotten, nourished, protected and strengthened." But this can be said of no science except sacred doctrine. Therefore sacred doctrine is a science.

 2.4. Sed contra  solum + 

: huic scientiae solum attribuitur (   ) +    (gigni, nutriri, defendi, roborari).

:  solum ()   :         .    (, , , )    ,     .       ,    :       (scientia).

 :   scientia   . Sed contra :  ,   ,   .      .

Respondeo: .

: I answer that, Sacred doctrine is a science. We must bear in mind that there are two kinds of sciences. There are some which proceed from a principle known by the natural light of intelligence, such as arithmetic and geometry and the like. There are some which proceed from principles known by the light of a higher science: thus the science of perspective proceeds from principles established by geometry, and music from principles established by arithmetic. So it is that sacred doctrine is a science because it proceeds from principles established by the light of a higher science, namely, the science of God and the blessed. Hence, just as the musician accepts on authority the principles taught him by the mathematician, so sacred science is established on principles revealed by God.

 2.5. Respondeo    dupliciter

 : Est duplex scientia  duplex est scientiarum genus (  )   : sciendum est quod duplex est scientiarum genus.

:         1,   .  duplex ()              11.   quaedam... quaedam... (... ...)   .

 :       ,    .   ,   .        (  ),     ( ,   ).

 2.6.    sicut... ita...

: sicut musica credit principia... ita sacra doctrina credit principia... (   ...     ...).

:   sicut... ita...      :  ?     ?  .  :     credit ()  ,               .

 :        ,       ,     .      9 (   ),     :       ,     .

 2.7.      

 : lumine naturali intellectus (  ) vs. lumine superioris scientiae (  ) vs. lumine divinae revelationis (  ).

:   (lumen)      :   ?   ?  .     .    :  ,    ,   .

 :    ,        intelligibilitas.             ,  .      (scientia beatorum),     .

 2.8. Unde    

: Unde sacra doctrina est scientia... (/    ...).

: Unde (, )  ,     .   ??? ?????   ( 4).  ,      ,    .

 :       ,        .     .

 2.9. Scientia Dei et beatorum    

 : scientia Dei et beatorum (   ).

:  Dei et beatorum ,   .         :    ,    ,     ,     .   :    ,    .

 :      .    ,        ,      ,     .    .

   1:  .

: Reply Obj. 1: The principles of any science are either in themselves self-evident, or reducible to the conclusions of a higher science; and such, as we have said, are the principles of sacred doctrine.

 2.10.    vel... vel...

: vel sunt per se nota... vel reducuntur... ( ...  ...).

:  vel... vel... (... ...)    .  :   ,      , ....  :       ,       .

 :    1     .          .       ,         .

 2.11. Reducuntur    

 : reducuntur ad conclusiones superioris scientiae (    ).

:   reducuntur () +  ad ()       .  ,      ,        .            .

 :    :    ( )   ( ).      ;         .

   2:   ,   .

: Reply Obj. 2: Individual facts are treated of in sacred doctrine, not because it is concerned with them principally, but they are introduced rather both as examples to be followed in our lives (as in moral sciences) and in order to establish the authority of those men through whom the divine revelation, on which this sacred scripture or doctrine is based, has come down to us.

 2.12.  non... principaliter, sed... (...  , ...)

: non quia sit de eis principaliter, sed quia introducuntur... (       ,     ...).

:   non +  principaliter ( )   sed ()    .   ,        ,      (subjectum).     (, ).

 :      2:   ?   ?  .      .    (   ) ,  ,     :     (       ),     .

 2.13.     tum... tum... (...  ...)

: tum ad exempla vitae... tum ad inducendam auctoritatem... (   ...     ...).

:   tum... tum... (...  ...)    .   - (  ),    (   ).    ,  .

 :       .    ,  (1)    (2)     .   :    ,      .    ,        .

 2.14.      

 : sicut et in scientiis moralibus (    ).

:   sicut      (),    .   : ,     ,          .

 :             .    :     ,    ,      .

    2.

 2     .   :

   ( :        ,    ).     .

     ,          (credit).   ,     .

          ,          .

      :    ( 2.5),    ( 2.6),   ( 2.7),   ( 2.10),     ( 2.12).

 3 [I, Q. 1, Art. 3]:      ?

: Utrum sacra doctrina sit una scientia? (     ?)

 :

2  (Obj. 1, Obj. 2)

Sed contra

Respondeo

   (Reply Obj. 1, Reply Obj. 2)

:    .

    2 ,      (  ),  3     :   ,    ?   ,      , , , ,   ,        (, , , ).      ,        ,   .       ,       .

 1: .

: It seems that sacred doctrine is not one science; for according to the Philosopher (Poster. i) "that science is one which treats only of one class of subjects." But the creator and the creature, both of whom are treated of in sacred doctrine, cannot be grouped together under one class of subjects. Therefore sacred doctrine is not one science.

 3.1. 

: secundum Philosophum... illa scientia est una, quae est unius generis subjecti ( ...   ,  []   ).

:         :     (unius generis subjecti).     1 (      ):      ,    .        ,      .

 :  :       ,       .    ,    .      .

 3.2.    Creator et creatura

 : Creator et creatura... non possunt contineri sub uno genere (  ...      ).

:    Creator et creatura (  )    .  possunt ()   non  .        ,    :       ,     .

 :    :      ,     . ,       .         ,   - .

 2: .

: Further, in sacred doctrine we treat of angels, corporeal creatures and human morality. But these belong to separate philosophical sciences. Therefore sacred doctrine cannot be one science.

 3.3.     

 : de angelis, de creaturis corporalibus, de moribus hominum ( ,   ,   ).

:   (de... de... de...)    .      :   ,    ,   .  :       ,        .

 :         .       ,  ,    ,    ,   .     2 (     ):         .

Sed contra: .

: On the contrary, Holy Scripture speaks of it as one science: "Wisdom gave him the knowledge [scientiam] of holy things" (Wis. 10:10).

 3.4. Sed contra   

 : Scriptura sacra loquitur de ea sicut de una scientia (        ) +   scientiam  .

:     Sed contra,      ,       ,   .  scientia      ,  :      (  ).    ,       .

 :     ,       . Sed contra     ,    :        , ,   .  Respondeo  ,   .

Respondeo: .

: I answer that, Sacred doctrine is one science. The unity of a faculty or habit is to be gauged by its object, not indeed, in its material aspect, but as regards the precise formality under which it is an object. For example, man, ass, stone agree in the one precise formality of being colored; and color is the formal object of sight. Therefore, because Sacred Scripture considers things precisely under the formality of being divinely revealed, whatever has been divinely revealed possesses the one precise formality of the object of this science; and therefore is included under sacred doctrine as under one science.

 3.5. Respondeo  ratio formalis objecti

: unitatem potentiae vel habitus consideratur secundum objectum, non quidem materialiter, sed secundum rationem formalem objecti (   habitus'   ,   ,     ).

:              .       (,  )     (,    ).  non... sed... (... ...)      .  ratio formalis  ,   - ,         .

 :     (  )  ,  :         ,   ,    .     1:      ,   .

 3.6.         

: sicut homo, asinus, lapis conveniunt in una ratione formali colorati... ( , ,       ...).

:   sicut ()   .    (, , )    ,         .        .        9 (   ):       ( ?   ?  )      .

 :      .     ,     ,   ,     .    (divinitus revelatum)     ,     .

 3.7.   divinitus revelatum   

 : sub ratione divinitus revelati  ea ratione qua sunt divinitus revelabilia (   /   ).

:  divinitus ( ) +   revelatum ()    .       ( 5):   (  )     ,  . ,     :   ,  []  .           .

 :       : ratio divinitus revelati.       (     ),        ,     .     ,      .

 3.8.   omnia quaecumque

 : omnia quaecumque sunt divinitus revelabilia (,  ).

:   omnia () +  quaecumque (  )      .     (, , ...),   : ,      ,    .

 :        .              ,    .   ,     :     .

   1: -   .

: Reply Obj. 1: Sacred doctrine does not treat of God and creatures equally, but of God primarily, and of creatures only so far as they are referable to God as their beginning or end. Hence the unity of this science is not impaired.

 3.9.    non aequaliter, sed... ( , ...)

 : non aequaliter de Deo et creaturis... sed principaliter de Deo, de creaturis autem secundum quod referuntur ad Deum (     ...     ,        ).

:  non +  aequaliter () +  sed () + principaliter ( )    .      ,       .  secundum quod (,    )   :            .

 :    ,     1,  ,     .     ,       ,      .      12 (   ???? ?? ????????):         .

   2:    .

: Reply Obj. 2: Nothing prevents inferior faculties or habits from being differentiated by something which falls under a higher faculty or habit as well; because the higher faculty or habit regards the object in its more universal formality, as the object of the common sense is whatever affects the senses, including, therefore, whatever is visible or audible. Hence the common sense, although one faculty, extends to all the objects of the five senses. Similarly, objects which are the subject-matter of different philosophical sciences can yet be treated of by this one single sacred science under one aspect precisely so far as they can be included in revelation. So that in this way, sacred doctrine bears, as it were, the stamp of the divine science which is one and simple, yet extends to everything.

 3.10.     (sensus communis)    

 : sicut sensus communis... extendit se ad omnia objecta quinque sensuum (  ...      ).

:     (     Respondeo).     :   (sensus communis) ,       .   similiter ( )      .

 :        (   ),  .        ,             .     ???? ?? ???????? ( 12):      .

 3.11. Gerit vicem / stamp of the divine science  

: sacra doctrina gerit vicem divinae scientiae (    /    )   : bears, as it were, the stamp of the divine science.

:  gerere vicem ( , )      .      ,       .  quasi ( )  ,     .

 :      :       .     ;  ,       ,   .    :       .

 3.12. : una et simplex, et tamen ad omnia se extendit

 : divina scientia... una et simplex, et tamen ad omnia se extendit ( ...   ,     ).

:   una et simplex (  )    et tamen ( )   ad omnia ( ).       :    ()    ( ).            (  ),   (  ).

 :            ,  .     ,      .   :  ,   ,   .

    3.

 3         .   :

   :         ( ),     (   ).     .

   : ratio divinitus revelati     .      (     ),        ,    .

    :      ,     .               .

 :    ,       .    ???? ?? ???????? ( 12):      .

   :      (gerit vicem)   ,       .

   :      ( 3.5),        ( 3.6, 3.10),    ( 3.7),    non aequaliter, sed principaliter ( 3.9),    (gerit vicem)     ( 3.11).

 3     ,      (a. 1),  (a. 2)   (a. 3).   4       .

 4 [I, Q. 1, Art. 4]:      ?

: Utrum sacra doctrina sit scientia practica? (     ?)

 :

2  (Obj. 1, Obj. 2)

Sed contra (    On the contrary)

Respondeo

   (: This is a sufficient answer to the Objections)

:  .

    2     ,   3   ,  4     :     ()  ?    (Metaph. II, Ethic. VI)  ,      ,  ,   .   ,      :      (),    ().              .

 1:     .

: It seems that sacred doctrine is a practical science; for a practical science is that which ends in action according to the Philosopher (Metaph. ii). But sacred doctrine is ordained to action: "Be ye doers of the word, and not hearers only" (James 1:22). Therefore sacred doctrine is a practical science.

 4.1. 

 : practica scientia est quae ordinatur ad opus (   ,    ) +    .

:            .  ordinatur ()      :     (finis).     (opus),  .       (Be ye doers)    .

 :   : (1)   = ,   ; (2)      ( ); (3) ,     .    ,     ,  ,         .

 4.2.     

 : Estote factores verbi, et non auditores tantum (  ,    ).

:  estote ()   ,   .   ,  .         ,      :      .

 :            ,  .        ,      .

 2:     .

: Further, sacred doctrine is divided into the Old and the New Law. But law implies a moral science which is a practical science. Therefore sacred doctrine is a practical science.

 4.3.  pertinet ad

: lex pertinet ad moralem scientiam, quae est practica (    ,  ).

:  :        ?      ?    ?  .  pertinet ()  - :     ,      .

 :    :      (    )     .    ,   1,       ,    .

Sed contra:    .

: On the contrary, Every practical science is concerned with human operations; as moral science is concerned with human acts, and architecture with buildings. But sacred doctrine is chiefly concerned with God, whose handiwork is especially man. Therefore it is not a practical but a speculative science.

 4.4. Sed contra  principaliter est de Deo (    )

 : sacra doctrina principaliter est de Deo (      ).

:  principaliter ( )   ,       1  3.     :      ,     ,   .      ,   .

 :      ,  Sed contra    (, ),  Sed contra            ,     .   ,  Sed contra  Respondeo  : Sed contra    .     ,       ,      .

Respondeo:  inclusio ().

: I answer that, Sacred doctrine, being one, extends to things which belong to different philosophical sciences because it considers in each the same formal aspect, namely, so far as they can be known through divine revelation. Hence, although among the philosophical sciences one is speculative and another practical, nevertheless sacred doctrine includes both; as God, by one and the same science, knows both Himself and His works. Still, it is speculative rather than practical because it is more concerned with divine things than with human acts; though it does treat even of these latter, inasmuch as man is ordained by them to the perfect knowledge of God in which consists eternal bliss.

 4.5. Respondeo   includit ()

 : sacra doctrina... includit utrumque ( ...     ).

:      ,  .    ,      .  includit ()       .        ,   .

 :      (Aufhebung):      ,        ,        .        ,         (),       ().

 4.6.       inclusio

 : sicut Deus una et eadem scientia cognoscit se et opera sua (           ).

:   sicut   :        .      3.11 (  ).  ,    ,      ( 3),     :   ,   .

 :    ,    ,     ,          .  ,         ( ),    ():    ,       .

 4.7.   magis tamen... quam... ( ... ...)

 : magis tamen est speculativa quam practica (   ,  ).

:   magis... quam... (... ...)    inclusio.       :   ,   .  tamen ()  : inclusio   .

 :      ,      ()   ,  .   ( )   ,        .     12 (???? ?? ????????):          .

 4.8.      inquantum

 : inquantum per eos [actus humanos] ordinatur homo ad perfectam Dei cognitionem, in qua beatitudo aeterna consistit (   [ ]      ,     ).

:  inquantum ()       .        (  ),     ,       .    ,     3    (secundum quod referuntur ad Deum).

 :      :       ,          (visio beatifica).          (, ),    .

 4.9.   beatitudo aeterna   

 : beatitudo aeterna consistit in perfecta Dei cognitione (      ).

:  consistit ()   in +  (cognitione)     :  ()     ,    .   ,   .

 :            .        .    :      ( )     ( ),       .

  :  .

: This is a sufficient answer to the Objections.

 4.10. Patet responsio    

 : Et per hoc patet responsio ad objecta (      ).

:       (   ),      . Patet () ,  ,   Respondeo,      ,     .

 :     ,      .   ,    .    ,     .       ,         ,      inclusio  .

    4.

 4    .   :

Inclusio ()  :        ,    .    ,      ,       .

  inclusio:      (magis speculativa quam practica),      ()  ,   ,     ()  ,   .

  :     ,       .     .

   :      ( 4.1),   ( 4.2),   principaliter ( 4.4), inclusio  includit utrumque ( 4.5),     ( 4.6),   magis... quam... ( 4.7),   inquantum ( 4.8),     patet responsio ( 4.10).

     ,     :  (a. 1),  (a. 2),  (a. 3),  (a. 4).   5         .

 5 [I, Q. 1, Art. 5]:       ?

: Utrum sacra doctrina sit dignior aliis scientiis? (    /   ?)

 :

2  (Obj. 1, Obj. 2)

Sed contra

Respondeo

   (Reply Obj. 1, Reply Obj. 2)





:  

    14      (,  , , ),  5          .     :     ?,     ?.    :          .  5,  ,   :       ,    .





 1: 

: It seems that sacred doctrine is not nobler than other sciences; for the nobility of a science depends on the certitude it establishes. But other sciences, the principles of which cannot be doubted, seem to be more certain than sacred doctrine; for its principlesnamely, articles of faithcan be doubted. Therefore other sciences seem to be nobler.

 5.1.  nobilitas ex certitudine

 : nobilitas scientiae attenditur secundum certitudinem (    ).

:     :  (certitudo).         attenditur (, ).   :         (non possunt dubitari),     (articuli fidei)   (possunt dubitari).

 :   :      ,      ( ),  , , ?      2,  1,     .       ,     (in se)     (quoad nos).

 5.2.  possunt / non possunt dubitari

: principia aliarum scientiarum... non possunt dubitari... principia sacrae doctrinae... possunt dubitari (  ...     ...   ...    ).

:     non possunt / possunt   .   posse ()          :      ,    .

 :     :    ,     .    ,                  .





 2: 

: Further, it is the sign of a lower science to depend upon a higher; as music depends on arithmetic. But sacred doctrine does in a sense depend upon philosophical sciences; for Jerome observes, in his Epistle to Magnus, that "the ancient doctors so enriched their books with the ideas and phrases of the philosophers, that thou knowest not what more to admire in them, their profane erudition or their scriptural learning." Therefore sacred doctrine is inferior to other sciences.

 5.3.  inferioris scientiae est dependere a superiori

: inferioris scientiae est dependere a superiori (      ).

:   :  (dependentia)    .       2 (:    ).       :    ,    ,    .

 :    :    ,      ,    .    : ,  ,   .

 5.4.      

 :  : tantum philosophorum doctrinis... libros suos referserunt, ut nescias quid in illis magis admirari, eruditionem saeculi an scientiam Scripturarum (     ,   ,         ).

:    (  )   :    ,       (tantum... ut nescias  ,   ).    ,   ,  .

 :    : ()  ( = )  ()  (    ).       ( )    ( ).





Sed contra: 

: On the contrary, Other sciences are called the handmaidens of this one: "Wisdom sent her maids to invite to the tower" (Prov. 9:3).

 5.5. Sed contra  ancillae ()

 : aliae scientiae dicuntur ancillae huius (    ) +   .

:  ancillae ()     :  vs. .    ( 9:3:    )   . Dicuntur ()    ,        .

 : Sed contra   :  ,  .      ,               .      Respondeo.





Respondeo: 

: I answer that, Since this science is partly speculative and partly practical, it transcends all others speculative and practical. Now one speculative science is said to be nobler than another, either by reason of its greater certitude, or by reason of the higher worth of its subject-matter. In both these respects this science surpasses other speculative sciences; in point of greater certitude, because other sciences derive their certitude from the natural light of human reason, which can err; whereas this derives its certitude from the light of divine knowledge, which cannot be misled: in point of the higher worth of its subject-matter because this science treats chiefly of those things which by their sublimity transcend human reason; while other sciences consider only those things which are within reason's grasp. Of the practical sciences, that one is nobler which is ordained to a further purpose, as political science is nobler than military science; for the good of the army is directed to the good of the State. But the purpose of this science, in so far as it is practical, is eternal bliss; to which as to an ultimate end the purposes of every practical science are directed. Hence it is clear that from every standpoint, it is nobler than other sciences.

 5.6. Respondeo    excedit ()

 : sacra doctrina... excedit omnes alias scientias speculativas et practicas ( ...        ).

:  excedit (,   )    .     (nobilior)     (excedit),    ,         .   omnes ()   .

 :    Respondeo   ,   .             .      .

 5.7.    : aut... aut...

 : una scientia speculativa dicitur nobilior altera, aut propter maiorem certitudinem, aut propter dignitatem materiae (          ,    ).

:  aut... aut... (... ...)        .   :  1      (certitudo).    (dignitas materiae   )  ,        .

 :         (   ),         .     :   .

 5.8.  certitudo in se  certitudo quoad nos   

 : aliae scientiae certitudinem habent ex naturali lumine rationis humanae, quae potest errare; haec autem ex lumine divinae scientiae, quae decipi non potest (        ,   ;       ,     ).

:  ex lumine naturali... quae potest errare vs. ex lumine divino... quae decipi non potest    .        2,  2.7.       ,    :     .

 :  1    .       ,    .      ,     ,  ,      ,    .    ,  .

 5.9.     sublimitas

 : ista scientia tractat principaliter de his quae sua sublimitate rationem humanam excedunt (      ,       ).

: Sublimitas ()    ,      .  excedunt ()   ,     5.6.        (  ),   (    ).

 :          .      ,    (sensibilia)    (intelligibilia).     ,    (supra rationem).         ( 6):      /.

 5.10.  : ordinatur ad ulteriorem finem

 : scientia practica nobilior est quae ad ulteriorem finem ordinatur (   ,      ) + : politica... militaris (...  ).

:       .   ulteriorem finem (  )    :      ,   .          (Ethic. I).

 :         beatitudo aeterna   ,       . ,          ,         .

 5.11.  : ex omni parte nobilior

 : ex omni parte est nobilior aliis (    ).

:  ex omni parte (  ,    )    ,    .    ,    .    ,     (, , ).

 :          ,   -       .    :     ,    (domina),      Sed contra.





   1:  in se / quoad nos

: Reply Obj. 1: It may well happen that what is in itself the more certain may seem to us the less certain on account of the weakness of our intelligence, "which is dazzled by the clearest objects of nature; as the owl is dazzled by the light of the sun" (Metaph. ii, lect. i). Hence the fact that some happen to doubt about articles of faith is not due to the uncertain nature of the truths, but to the weakness of human intelligence; yet the slenderest knowledge that may be obtained of the highest things is more desirable than the most certain knowledge obtained of lesser things, as is said in de Animalibus xi.

 5.12.  contingit... quod... est certius... videatur minus certum

: contingit quod id quod est certius secundum naturam, sit minus certum quoad nos (,          ).

:  contingit ()    ,    ,      .  secundum naturam ( ) vs. quoad nos ( )                    (Phys. I.1).

 :  1     .        (    ),      (   ).    ,     .

 5.13.      

 : sicut se habet oculus noctuae ad lucem solis... ita se habet intellectus noster ad ea quae sunt in natura manifestissima (      ...      ,     ).

:    (oculus noctuae)   sicut... ita...     (  9).      ,     ,  ,        .        .

 :        :    ,   .     1: ,      ,    ,          .

 5.14. : minimum quod de rebus altissimis... magis desiderabile

: minimum quod de rebus altissimis percipi potest, magis desiderabile est quam certissima cognitio de rebus infimis (,       ,      ).

:   magis... quam... (... ...)   :     vs.    .     ,      .

 :      1  ,       ,        .   :          .





   2:     

: Reply Obj. 2: This science can in a sense depend upon the philosophical sciences, not as though it stood in need of them, but only in order to make its teaching clearer. For it accepts its principles not from other sciences, but immediately from God, by revelation. Therefore it does not depend upon other sciences as upon the higher, but makes use of them as of the lesser, and as handmaidens: even so the master sciences make use of the sciences that supply their materials, as political of military science. That it thus uses them is not due to its own defect or insufficiency, but to the defect of our intelligence, which is more easily led by what is known through natural reason (from which proceed the other sciences) to that which is above reason, such as are the teachings of this science.

 5.15.  accipit... non ab aliis, sed immediate a Deo

: sacra doctrina accipit principia non ab aliqua scientia humana, sed immediate a Deo per revelationem (      -  ,      ).

:  non ab... sed a... ( ...  ...)    .  immediate ()   :        ,     .         ,       .

 :  2       ()     ().         (  ),       .    ,   :   .

 5.16. Non indiget... sed utitur    

 : non indiget eis propter defectum suum, sed utitur eis propter defectum nostri intellectus (    -  ,    -   ).

:  non... sed... (... ...)      : ()    ()  ()    ().        .

 :        (condescensio),   .     ,     ,     ,    .

 5.17.  ancillae   

 : utitur eis sicut inferioribus et sicut ancillis (      ).

:  ancillae ()  Sed contra    . Sicut ()  :        ,      .  ,   .

 :       - ,    ( 9:3).    :     primus inter pares,  domina ()  .





    5

 5   :        .   :

  : ()       ,   ; ()          ,  ; ()       ,     .

 in se / quoad nos:    ( ),    (  ). ,      ,     ,     .

   :       ,    (ancilla).     ,   ,    .

   :   ( 5.1, 5.3),   possunt / non possunt ( 5.2),  ancillae ( 5.5),   excedit ( 5.6),    aut... aut... ( 5.7),   ( 5.8),     ( 5.13),  non indiget... sed utitur ( 5.16).

     1 (aa. 15),        .   6          .

 5 [I, Q. 1, Art. 5]:       ?

: Utrum sacra doctrina sit dignior aliis scientiis? (    /   ?)

 :

2  (Obj. 1, Obj. 2)

Sed contra

Respondeo

   (Reply Obj. 1, Reply Obj. 2)

:  .

    14      (,  , , ),  5          .     :     ?,     ?.    :          .  5,  ,   :       ,    .

 1: .

: It seems that sacred doctrine is not nobler than other sciences; for the nobility of a science depends on the certitude it establishes. But other sciences, the principles of which cannot be doubted, seem to be more certain than sacred doctrine; for its principlesnamely, articles of faithcan be doubted. Therefore other sciences seem to be nobler.

 5.1.  nobilitas ex certitudine

 : nobilitas scientiae attenditur secundum certitudinem (    ).

:     :  (certitudo).         attenditur (, ).   :         (non possunt dubitari),     (articuli fidei)   (possunt dubitari).

 :   :      ,      ( ),  , , ?      2,  1,     .       ,     (in se)     (quoad nos).

 5.2.  possunt / non possunt dubitari

: principia aliarum scientiarum... non possunt dubitari... principia sacrae doctrinae... possunt dubitari (  ...     ...   ...    ).

:     non possunt / possunt   .   posse ()          :      ,    .

 :     :    ,     .    ,                  .

 2: .

: Further, it is the sign of a lower science to depend upon a higher; as music depends on arithmetic. But sacred doctrine does in a sense depend upon philosophical sciences; for Jerome observes, in his Epistle to Magnus, that "the ancient doctors so enriched their books with the ideas and phrases of the philosophers, that thou knowest not what more to admire in them, their profane erudition or their scriptural learning." Therefore sacred doctrine is inferior to other sciences.

 5.3.  inferioris scientiae est dependere a superiori

: inferioris scientiae est dependere a superiori (      ).

:   :  (dependentia)    .       2 (:    ).       :    ,    ,    .

 :    :    ,      ,    .    : ,  ,   .

 5.4.      

 :  : tantum philosophorum doctrinis... libros suos referserunt, ut nescias quid in illis magis admirari, eruditionem saeculi an scientiam Scripturarum (     ,   ,         ).

:    (  )   :    ,       (tantum... ut nescias  ,   ).    ,   ,  .

 :    : ()  ( = )  ()  (    ).       ( )    ( ).

Sed contra: .

: On the contrary, Other sciences are called the handmaidens of this one: "Wisdom sent her maids to invite to the tower" (Prov. 9:3).

 5.5. Sed contra  ancillae ()

 : aliae scientiae dicuntur ancillae huius (    ) +   .

:  ancillae ()     :  vs. .    ( 9:3:    )   . Dicuntur ()    ,        .

 : Sed contra   :  ,  .      ,               .      Respondeo.

Respondeo: .

: I answer that, Since this science is partly speculative and partly practical, it transcends all others speculative and practical. Now one speculative science is said to be nobler than another, either by reason of its greater certitude, or by reason of the higher worth of its subject-matter. In both these respects this science surpasses other speculative sciences; in point of greater certitude, because other sciences derive their certitude from the natural light of human reason, which can err; whereas this derives its certitude from the light of divine knowledge, which cannot be misled: in point of the higher worth of its subject-matter because this science treats chiefly of those things which by their sublimity transcend human reason; while other sciences consider only those things which are within reason's grasp. Of the practical sciences, that one is nobler which is ordained to a further purpose, as political science is nobler than military science; for the good of the army is directed to the good of the State. But the purpose of this science, in so far as it is practical, is eternal bliss; to which as to an ultimate end the purposes of every practical science are directed. Hence it is clear that from every standpoint, it is nobler than other sciences.

 5.6. Respondeo    excedit ()

 : sacra doctrina... excedit omnes alias scientias speculativas et practicas ( ...        ).

:  excedit (,   )    .     (nobilior)     (excedit),    ,         .   omnes ()   .

 :    Respondeo   ,   .             .      .

 5.7.    : aut... aut...




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