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cod-al7b29_alalal-g93498.xml
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cod-al7b29_alalal-g93498.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 26</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
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<edition n="0.0.0-dev">
<title>Articulus 26</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Be" n="cod-al7b29">Paris 1894, v. 29</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Be" n="447"/>
</div>
</front>
<body>
<div xml:id="alalal-g93498"><!-- l4d14a26 -->
<head xml:id="alalal-g93498-Hd1e99">Articulus 26</head>
<head xml:id="alalal-g93498-Hd1e101" type="question-title">An peccator semper debeat dolere, et de
dolore gaudere ?</head>
<p xml:id="alalal-g93498-d1e104">e
<lb ed="#Be" n="38"/>ARTICULUS XXVI.
<lb ed="#Be" n="39"/>An peccator semper debeat dolere, et de
<lb ed="#Be" n="40"/>dolore gaudere ?
</p>
<p xml:id="alalal-g93498-d1e113">
<lb ed="#Be" n="41"/>Deinde queritur de hoc quod dicit,
<lb ed="#Be" n="42"/>ibi, A, § 4, in fine : <quote xml:id="alalal-g93498-Qd1e119"> Sed semper doleat,
<lb ed="#Be" n="43"/>et de dolore gaudeat, etc. </quote>
</p>
<p xml:id="alalal-g93498-d1e125">
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="44"/>Videtur enim non semper esse
delen<lb break="no" ed="#Be" n="45"/>dum : quia
<lb ed="#Be" n="46"/>i. Sicut dicit <name xml:id="alalal-g93498-Nd1e135">Beda</name>, <quote xml:id="alalal-g93498-Qd1e138"> Contraria
contra<lb break="no" ed="#Be" n="47"/>riis curanlur : et quod sanat oculum, non
<lb ed="#Be" n="48"/>sanat calcaneum,. </quote> Ergo si aliquod
pec<lb break="no" ed="#Be" n="49"/>caitum est cum dolore et tristitia, non est
<lb ed="#Be" n="50"/>sanandum dolore, sed gaudio et
delecta<lb break="no" ed="#Be" n="51"/>tione : sed multa sunt talia, ut iracundia,
<lb ed="#Be" n="52"/>acedia, invidia, rancor, et hujusmodi :
<lb ed="#Be" n="53"/>ergo illa dolore non sunt sananda: non
<lb ed="#Be" n="54"/>ergo semper est dolendum.,
</p>
<p xml:id="alalal-g93498-d1e160">
<lb ed="#Be" n="55"/>2. Item, II ad Corinth. nu, 7 et 8: <quote xml:id="alalal-g93498-Qd1e164">
Con<lb break="no" ed="#Be" n="56"/>solemini, ne forte abundantiori tristitia
<lb ed="#Be" n="57"/>absorbeatur qui ejusmodi est. Propter
<lb ed="#Be" n="58"/>quod obsecro vos ut confirmetis in illum
<lb ed="#Be" n="59"/>charitatem.</quote>
</p>
<p xml:id="alalal-g93498-d1e176">
<lb ed="#Be" n="60"/>3. Item, II ad Corinth. vu, 10: <quote xml:id="alalal-g93498-Qd1e180">Saeculi
<lb ed="#Be" n="61"/>autem tristitia mortem operatur.</quote> Ergo
<lb ed="#Be" n="62"/>aliqua peccata sunt cum gravi dolore et
<lb ed="#Be" n="63"/>tristitia : ergo non sunt dolore et
tristi<lb break="no" ed="#Be" n="64"/>tia sananda: non ergo semper doleantur.
</p>
<p xml:id="alalal-g93498-d1e192">
<lb ed="#Be" n="65"/>4, Unrenrus videtur impossibile quod
<lb ed="#Be" n="66"/>dicit, <quote xml:id="alalal-g93498-Qd1e198"> De dolore gaudeat.</quote> Dolor enim
<lb ed="#Be" n="67"/>per essentiam in aliquo existens, facit
<lb ed="#Be" n="68"/>ipsum dolere : sed dolor per essentiam
<lb ed="#Be" n="69"/>existit in dolente : ergo facit ipsum
do<lb break="no" ed="#Be" n="70"/>lere : non igitur gaudere potest, ut
vide<lb break="no" ed="#Be" n="71"/>tur, quia dolor et gaudium sunt
oppo<lb break="no" ed="#Be" n="72"/>sita.
</p>
<p xml:id="alalal-g93498-d1e214">
<lb ed="#Be" n="73"/>5. item, Dolor et gaudium sunt
affe<lb break="no" ed="#Be" n="74"/>ctiones opposite : ergo de oppositis
<lb ed="#Be" n="75"/>oriuntur : ergo non unum est causa
alte<lb break="no" ed="#Be" n="76"/>rius : ergo non est gaudere de dolore.
</p>
<p xml:id="alalal-g93498-d1e225">
<lb ed="#Be" n="77"/>6. Item, Ejusdem est gaudere, cujus
<lb ed="#Be" n="78"/>est dolere : si ergo aliquis gaudet, simul
<lb ed="#Be" n="79"/>gaudet et dolet : et ejusdem est gaudere
<lb ed="#Be" n="80"/>et dolere : ergo secundum idem gaudet
<lb ed="#Be" n="81"/>et dolet, ut videtur.
</p>
<p xml:id="alalal-g93498-d1e238">
<lb ed="#Be" n="82"/>Ad Hoc quidam dicunt, quod gaudium
<lb ed="#Be" n="83"/>est dulce et delectabile dolenti. Et hoc.
<lb ed="#Be" n="84"/>probant
</p>
<p xml:id="alalal-g93498-d1e248">
<lb ed="#Be" n="85"/>1. Per Augustinum in libro primo
<lb ed="#Be" n="86"/>Confessionum dicentem : <quote xml:id="alalal-g93498-Qd1e254"> Si
prohi<lb break="no" ed="#Be" n="87"/>berer legere Didonem exstinctam,
do<lb break="no" ed="#Be" n="88"/>lerem : quia non legerem quod
do<lb break="no" ed="#Be" n="89"/>lerem. </quote> Item in eodem libro IV de
<lb ed="#Be" n="90"/>socio suo mortuo : <quote xml:id="alalal-g93498-Qd1e265"> Poscebam
ani<lb break="no" ed="#Be" n="91"/>inam meam impatientem portari a me,
<pb ed="#Be" n="448"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>et ubi eam ponerem non inveniebam,
<lb ed="#Be" n="2"/>hon in amecenis nemoribus, non in
<lb ed="#Be" n="3"/>ludis atque in cantibus, non in suave
<lb ed="#Be" n="4"/>olentibus locis, nec in convivils
appara<lb break="no" ed="#Be" n="5"/>tis, neque in voluptate cubilis, non
deni<lb break="no" ed="#Be" n="6"/>que in libris atque carminibus
quiesce<lb break="no" ed="#Be" n="7"/>bam. Horrori erat ipsa lux : et quidquid
<lb ed="#Be" n="8"/>non erat quod ille erat, improbum et
<lb ed="#Be" n="9"/>odiosum erat praeter gemitum et
lacry<lb break="no" ed="#Be" n="10"/>mas. Nam in eis solum erat aliquantula
<lb ed="#Be" n="11"/>requies : et ita solus fletus erat dulcis
<lb ed="#Be" n="12"/>mihi, et successerat animo meo in
deli<lb break="no" ed="#Be" n="13"/>ciis amici. </quote> Ex his volunt habere, quod
<lb ed="#Be" n="14"/>dolor etiam inordinatus potest esse
ma<lb break="no" ed="#Be" n="15"/>teria et causa gaudii : et ita non valet
<lb ed="#Be" n="16"/>objectio prius inducta. Contra: Dulce et
<lb ed="#Be" n="17"/>delectabile dilatat cor: ergo excitabil
ri<lb break="no" ed="#Be" n="18"/>sum et gaudium : non ergo fletum et
<lb ed="#Be" n="19"/>amaritudinem. Si ergo delectabilis erat
<lb ed="#Be" n="20"/>fletus ex morte amici, jam non esset
fle<lb break="no" ed="#Be" n="21"/>tus et tristitia, quod faisum est : ergo
<lb ed="#Be" n="22"/>redit idem quod prius.
</p>
<p xml:id="alalal-g93498-d1e323">
<lb ed="#Be" n="23"/>Si dicas, quod dolet gaudens
secun<lb break="no" ed="#Be" n="24"/>dum quid, et dolet simpliciter: et hoc
<lb ed="#Be" n="25"/>non est inconveniens, scilicet
simplici<lb break="no" ed="#Be" n="26"/>ter inesse unum contrariorum, et aliud
<lb ed="#Be" n="27"/>secundum quid. Conrra: Qui pcenitet,
<lb ed="#Be" n="28"/>simpliciter gaudet, quia aliter non
suffi<lb break="no" ed="#Be" n="29"/>ceret gaudium suum: ergo videtur,
<lb ed="#Be" n="30"/>quod gaudium suum non insit ei
secun<lb break="no" ed="#Be" n="31"/>dum quid.
</p>
<p xml:id="alalal-g93498-d1e345">
<lb ed="#Be" n="32"/>2. Item, Differentia est inter dolorem
<lb ed="#Be" n="33"/>voluntarium, et involuntarium : sed in
<lb ed="#Be" n="34"/>omni voluntario dolore potest esse
gau<lb break="no" ed="#Be" n="35"/>dium secundum quid, sicut in dolore de
<lb ed="#Be" n="36"/>morte amici: ergo gaudet et delectatur
<lb ed="#Be" n="37"/>in fletu: ergo cum voluntario dolore
<lb ed="#Be" n="38"/>videtur esse gaudium simpliciter : sed in
<lb ed="#Be" n="39"/>poenitentia est dolor simpliciter
volunta<lb break="no" ed="#Be" n="40"/>rius : ergo et gaudium simpliciter, ut
<lb ed="#Be" n="41"/>videtur.
</p>
<p xml:id="alalal-g93498-d1e369">
<lb ed="#Be" n="42"/>3. Item, Gaudium simpliciter adeptum
<lb ed="#Be" n="43"/>est ex adeptione simpliciter desiderati :
<lb ed="#Be" n="44"/>sed pcenitens simpliciter adeptus est
de<lb break="no" ed="#Be" n="45"/>sideratum, quando adipiscitur dolorem
<lb ed="#Be" n="46"/>de peccatis : ergo et gaudhun simpliciter
<lb ed="#Be" n="47"/>generatur in ipso.
</p>
<p xml:id="alalal-g93498-d1e385">
<lb ed="#Be" n="48"/>4. Item, Nihil differt ad generationem
<lb ed="#Be" n="49"/>gaudii sui, quod quis simpliciter adipi-
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="50"/>scatur bonum, sive bonum sibi :
<lb ed="#Be" n="51"/>nitens adeptus est bonum
<lb ed="#Be" n="52"/>simpliciter gaudet.
</p>
<p xml:id="alalal-g93498-d1e401">
<lb ed="#Be" n="53"/>5. Item, Virtutis (ut dicit Boetius)
<lb ed="#Be" n="54"/>jucunda est possessio : sed poenitentia
<lb ed="#Be" n="55"/>virtus quaedam est: ergo possessio cjus
<lb ed="#Be" n="56"/>est Jucunda : sed maxime ab homine in
<lb ed="#Be" n="57"/>actu possidetur, quando actu dolet:
<lb ed="#Be" n="58"/>ergo tunc simpliciter jucundatur
pooni<lb break="no" ed="#Be" n="59"/>tens, et gaudet.
</p>
<p xml:id="alalal-g93498-d1e420">
<lb ed="#Be" n="60"/>6. Item, Ad Galat. v, super illud;
<lb ed="#Be" n="61"/>
<quote xml:id="alalal-g93498-Qd1e426">Fructus autem spiritus est charitas</quote>,
<lb ed="#Be" n="62"/>etc., dicit Ambrosius: <quote xml:id="alalal-g93498-Qd1e430"> He virtutes
<lb ed="#Be" n="63"/>fructus dicuntur : quia sincera et sancta
<lb ed="#Be" n="64"/>delectatione suos delectant possessores. </quote>
</p>
<p xml:id="alalal-g93498-d1e438">
<cb ed="#Be" n="c"/>
<lb ed="#Be" n="65"/>Solutio. Dicendum, quod ut dicit
Au<lb break="no" ed="#Be" n="66"/>gustinus, <quote xml:id="alalal-g93498-Qd1e446"> Gaudium est diffusio animi
<lb ed="#Be" n="67"/>ex conceptione presentis boni: </quote> sicut
<lb ed="#Be" n="68"/>econtra ¢ristitia est constrictio animi ex
<lb ed="#Be" n="69"/>conceptione presentis mali, et timor
<lb ed="#Be" n="70"/>motus secundum sistolen sive
constri<lb break="no" ed="#Be" n="71"/>clionem in fugam futuri et exspectati
<lb ed="#Be" n="72"/>mali. Spes autem protensio sive dilatatio
<lb ed="#Be" n="73"/>animi in exspectatione boni futuri, sive
<lb ed="#Be" n="74"/>hoc bonum sit simpliciter, sive ut nunc
<lb ed="#Be" n="75"/>bonum, dummodo illud bonum sit ut
<lb ed="#Be" n="76"/>bonum per se, et non ut desideratum
<lb ed="#Be" n="77"/>propter aliud: quia tunc posset in se
<lb ed="#Be" n="78"/>esse desideratum, non sicut uri et secari
<lb ed="#Be" n="79"/>desideratur propter salutem, cum tamen
<lb ed="#Be" n="80"/>in se nullus sit qui velit uri vel secari
<lb ed="#Be" n="81"/>unde etiam talia non simpliciter
deside<lb break="no" ed="#Be" n="82"/>rantur, sed potius sustinentur propter
<lb ed="#Be" n="83"/>aliquid quod desideratur simpliciter : et
<lb ed="#Be" n="84"/>ideo propter hoc non contrariantur in
<lb ed="#Be" n="85"/>talibus velle malum sustinere, et gaudere
<lb ed="#Be" n="86"/>de hoc quod inducit malum quod
susti<lb break="no" ed="#Be" n="87"/>netur, sicut de sanitate. Eodem modo
<lb ed="#Be" n="88"/>dico, quod nullus vult vel desiderat
do<lb break="no" ed="#Be" n="89"/>lorem in quantum dolor est, sed vult
<lb ed="#Be" n="90"/>eum potius in quantum est purgativus
<lb ed="#Be" n="91"/>et inductivus venie : et si gaudet de
do<lb break="no" ed="#Be" n="92"/>lore, non gaudet 1 in quantum dolor est,
<lb ed="#Be" n="93"/>sed potius in quantum inductivus est
<lb ed="#Be" n="94"/>justificationis et liberationis a peccato.
<lb ed="#Be" n="95"/>Patet igitur, quod hoc modo non est
con<lb break="no" ed="#Be" n="96"/>trarium gaudere et dolere: quia non -
<lb ed="#Be" n="97"/>referuntur ad idem.
</p>
<p xml:id="alalal-g93498-d1e517">
<pb ed="#Be" n="449"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>DicenpUM ergo ad primum, quod
do<lb break="no" ed="#Be" n="2"/>lor dupliciter consideratur, scilicet ex
<lb ed="#Be" n="3"/>arte dolentis, et ex parte ejusdem de
<lb ed="#Be" n="4"/>quo est dolor, ut movente, et materia
<lb ed="#Be" n="5"/>circa quam est, et fine: quia omnia ista
<lb ed="#Be" n="6"/>in talibus incidunt in idem. Si primo
<lb ed="#Be" n="7"/>modo: tune consideratur tantum in
ge<lb break="no" ed="#Be" n="8"/>nere: quia speciem non accipit aliquis
<lb ed="#Be" n="9"/>nisi ex parte objecti moventis. Si autem
<lb ed="#Be" n="10"/>secundo modo: tunc accipit speciem
<lb ed="#Be" n="11"/>objecti moventis circa quod est dolor : et
<lb ed="#Be" n="12"/>ex illa parte nihil prohibet dolorem esse
<lb ed="#Be" n="13"/>contrarium dolori qui est specierum
con<lb break="no" ed="#Be" n="14"/>trarium. Et sic dico, quod dolor qui est
<lb ed="#Be" n="15"/>in poenitentia invidie, contrariatur dolori
<lb ed="#Be" n="16"/>vel tristitiae quae est in ipsa invidia.
Do<lb break="no" ed="#Be" n="17"/>lere enim de prosperitate aliorum
invi<lb break="no" ed="#Be" n="18"/>diae est: et dolere de hoc quod sic dolet,
<lb ed="#Be" n="19"/>contrarius dolor est repugnans illi, et
<lb ed="#Be" n="20"/>expellens eum. Et sic patet esse verum,
<lb ed="#Be" n="21"/>quod <quote xml:id="alalal-g93498-Qd1e569"> contraria contrariis curantur. </quote>
<lb ed="#Be" n="22"/>Hane autem solutionem puto veriorem
<lb ed="#Be" n="23"/>inter omnes. Tamen communis opinio
<lb ed="#Be" n="24"/>est, quod talia peccata non sunt sine
de<lb break="no" ed="#Be" n="25"/>lectatione aliqua, et respectu illius
con<lb break="no" ed="#Be" n="26"/>trariatur eis dolor poenitentiae : qui enim
<lb ed="#Be" n="27"/>tristatur de bono proximi, gaudet de bono
<lb ed="#Be" n="28"/>proprio. Sed haec solutio, meo judicio,
<lb ed="#Be" n="29"/>parum valet : quia licet invidia radicem
<lb ed="#Be" n="30"/>habeat in bono proprio, tamen speciem
<lb ed="#Be" n="31"/>et substantiam accipit a tristilia boni
<lb ed="#Be" n="32"/>proximi: et ideo in illa parte debet ei
<lb ed="#Be" n="33"/>queri contrarium medicamentum.
</p>
<p xml:id="alalal-g93498-d1e598">
<lb ed="#Be" n="34"/>Per noc patet solutio ad secundum et
<lb ed="#Be" n="35"/>tertium.
</p>
<p xml:id="alalal-g93498-d1e605">
<lb ed="#Be" n="36"/>Ad 1 quod ulterius queritur,
dicen<lb break="no" ed="#Be" n="37"/>dum quod illo modo quo predictum est,
<lb ed="#Be" n="38"/>non est contrarium habere gaudium et
<lb ed="#Be" n="39"/>dolorem simul : quia non sunt de eodem,
<lb ed="#Be" n="40"/>nec ineodem secundum idem. Quod
<lb ed="#Be" n="41"/>non sunt de eodem, patet: quia dolor est
<lb ed="#Be" n="42"/>de peccatis commissis, gaudium autem
<lb ed="#Be" n="43"/>de dolore, ut dicitur in Littera. Et quod
<lb ed="#Be" n="44"/>non suntin eodem secundum idem,
pa<lb break="no" ed="#Be" n="45"/>tet: quia dolor est in affectu cum
con<lb break="no" ed="#Be" n="46"/>lactu sensus, aliquo modo presentis
<lb ed="#Be" n="47"/>peceati: sed gaudium est in affectu ex
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="48"/>aliquo sensu effectus doloris, et non
do<lb break="no" ed="#Be" n="49"/>loris ut dolor est ex sensu, sed in
quan<lb break="no" ed="#Be" n="50"/>tum inductivus est puritatis quae redditur
<lb ed="#Be" n="51"/>per dolorem.
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<p xml:id="alalal-g93498-d1e644">
<lb ed="#Be" n="52"/>Si autem obiicitur, sicut supra
nota<lb break="no" ed="#Be" n="53"/>tum est sepius, quod aos huic opinioni
<lb ed="#Be" n="54"/>assentimus, quod anima simul non
mo<lb break="no" ed="#Be" n="55"/>vetur pluribus motibus, motus autem
<lb ed="#Be" n="56"/>plures et passiones plures sunt doloris et
<lb ed="#Be" n="57"/>gaudii, et nos concedimus quod ista
<lb ed="#Be" n="58"/>simul stant in affectu, et ideo
contraria<lb break="no" ed="#Be" n="59"/>mur nobis. Dicendum, quod nos non
<lb ed="#Be" n="60"/>ponimus illa ex equo esse in affectu, nec
<lb ed="#Be" n="61"/>ut duos motus, sed ut unum
composi<lb break="no" ed="#Be" n="62"/>tum. Et ut melius intelligatur notandum
<lb ed="#Be" n="63"/>est, quod quaedam est potentia
intelle<lb break="no" ed="#Be" n="64"/>ctus simpliciter, quam Commentator
su<lb break="no" ed="#Be" n="65"/>per primum librum de Anima vocat
<lb ed="#Be" n="66"/>informationem quae est de incomplexo.
<lb ed="#Be" n="67"/>Et quaedam potentia est intellectus
com<lb break="no" ed="#Be" n="68"/>positus sive ratio, quam vocat ibidem
<lb ed="#Be" n="69"/>Commentator Adem. Accipiende igitur
<lb ed="#Be" n="70"/>unum modum compositionis, qui est per
<lb ed="#Be" n="71"/>modum compositionis vel
ratiocinatio<lb break="no" ed="#Be" n="72"/>nis, eo quod dicit Isaac, quod ratio facit
<lb ed="#Be" n="73"/>currere causam in causatuim : dicimus,
<lb ed="#Be" n="74"/>quod sicut est in conceptu, ita sequitur
<lb ed="#Be" n="75"/>passio vel motus in affectu. Est autem
<lb ed="#Be" n="76"/>in conceptu apprehensus dolor
volunta<lb break="no" ed="#Be" n="77"/>rius inductivus venie : ergo sequitur
<lb ed="#Be" n="78"/>motus’in affectu. compositus, qui est
<lb ed="#Be" n="79"/>gaudium de dolore, sic expurganie
ani<lb break="no" ed="#Be" n="80"/>mam et emunidante. Et ita patet, quod
<lb ed="#Be" n="81"/>non suntduo motus, sed unus.
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<p xml:id="alalal-g93498-d1e713">
<lb ed="#Be" n="82"/>Plura autem dicta sunt de hoc in
no<lb break="no" ed="#Be" n="83"/>tulis super librum tertium Sententtarum,
<lb ed="#Be" n="84"/>ubi agitur de passione Christi’.
</p>
<p xml:id="alalal-g93498-d1e722">
<lb ed="#Be" n="85"/>Ad aliud quod objicitur de Augustino,
<lb ed="#Be" n="86"/>quod simpliciter tristabile dulce sit :
di<lb break="no" ed="#Be" n="87"/>cendum quod falsum est : nec hoc
inten<lb break="no" ed="#Be" n="88"/>dit, sed voluntas manendi in luctu, est
<lb ed="#Be" n="89"/>voluntas secundum quid, et hoc
duplici<lb break="no" ed="#Be" n="90"/>ter, scilicet quia vincit contristans et
<lb ed="#Be" n="91"/>excludit delectamenta, sicut fit in morte
<lb ed="#Be" n="92"/>amicorum: et tunc non est requies in
<lb ed="#Be" n="93"/>luctu nisi per accidens, scilicet quia alia
<pb ed="#Be" n="450"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>requies non invenitur, eo quod
exclu<lb break="no" ed="#Be" n="2"/>duntur consolatoria, vincente tristabili:
<lb ed="#Be" n="3"/>vel quia ad hoc delectabile habet adju-
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<p xml:id="alalal-g93498-d1e755">
<lb ed="#Be" n="4"/>mentum, sicut habent historiae et fabule,
<lb ed="#Be" n="5"/>qu licet sint tristium simpliciter, tamen
<lb ed="#Be" n="6"/>quia mira quaedam pretendunt, et
ho<lb break="no" ed="#Be" n="7"/>mines ex cupiditate audiendi mira,
in<lb break="no" ed="#Be" n="8"/>tendunt eis, licet sint tristia: et ideo
<lb ed="#Be" n="9"/>talia sunt tristia simpliciter, et
delecta<lb break="no" ed="#Be" n="10"/>bilia secundum quid.
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<p xml:id="alalal-g93498-d1e773">
<lb ed="#Be" n="11"/>Av woc quod objicitur contra dictum
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="12"/>illud, dicendum quod ego de plang
<lb ed="#Be" n="13"/>concedo.
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<p xml:id="alalal-g93498-d1e784">
<lb ed="#Be" n="14"/>Av ww quod objicitur contra solutig.
<lb ed="#Be" n="15"/>nem, quod unum insit per se, altery
<lb ed="#Be" n="16"/>secundum quid, dicendum quod in yer,
<lb ed="#Be" n="17"/>tate pcenitens dolet et gaudet, ut gy
<lb ed="#Be" n="18"/>cium est: et utrumque potest conced
<lb ed="#Be" n="19"/>in esse simpliciter modo praedicto : quia
<lb ed="#Be" n="20"/>dolor inest sensualitati, gaudium vero jp.
<lb ed="#Be" n="21"/>est rationi, nec de eodem, nec secundum
<lb ed="#Be" n="22"/>idem. Nec est ibi aliquod inconveniens,
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