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cod-du87us_jsnvu6-d1e3929.xml
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cod-du87us_jsnvu6-d1e3929.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
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<titleStmt>
<title>Quaestio 3</title>
<author ref="#Durandus">Durandus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
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<editionStmt>
<edition n="0.0.0-dev">
<title>Quaestio 3</title>
<date when="2023-08-20">August 20, 2023</date>
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<witness xml:id="L" n="cod-du87us">Lyon 1563</witness>
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<front>
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<pb ed="#L" n="164-v"/>
<cb ed="#L" n="b"/>
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<body>
<div xml:id="jsnvu6-d1e3929"><!-- l2d35q3 -->
<head xml:id="jsnvu6-d1e3929-Hd1e101">Quaestio 3</head>
<head xml:id="jsnvu6-d1e3929-Hd1e103" type="question-title">Utrum peccatum consistat in actu exteriori</head>
<p xml:id="jsnvu6-d1e3929-d1e106">
<lb ed="#L" n="95"/>QUAESTIO. TERTIA.
<lb ed="#L" n="96"/>Vtrum peccatum consistat in actu
<lb ed="#L" n="97"/>exteriore.
<lb ed="#L" n="98"/>Thom. 1. 2. q. 10. art. 1. & 2. &g. 71.
<lb ed="#L" n="99"/>ad secundum.
</p>
<p xml:id="jsnvu6-d1e3929-d1e119">
<lb ed="#L" n="100"/>POSTEA quaeritur, vtrum peccatum consistat in
<lb ed="#L" n="101"/>Tactu exteriore. Et videtur quod non, quia actus
vo<lb ed="#L" n="102" break="no"/>luntatis est medius inter actum exterioris operis
<lb ed="#L" n="103"/>& interioris cogitationis, sed interior cogitatio
se<lb ed="#L" n="104" break="no"/>cundum se nunquam est malum quantumcunque
<lb ed="#L" n="105"/>sit de malo, ergo nec exterius opus vt videtur.
</p>
<p xml:id="jsnvu6-d1e3929-d1e135">
<lb ed="#L" n="106"/>
<!--2--> Item actus exteriores sunt communes nobis & brutis, sed
<lb ed="#L" n="107"/>in brutis tales actus non sunt culpabiles, ergo nec in nobis.
</p>
<p xml:id="jsnvu6-d1e3929-d1e145">
<lb ed="#L" n="108"/>IN CONTRARIVM est, quia quod est contrarium
<lb ed="#L" n="109"/>praecepto est peccatum, sed non solum actus interiores, verum
<lb ed="#L" n="110"/>etiam exteriores contrariantur praeceptis diuinis quorum
quae<lb ed="#L" n="111" break="no"/>dam sunt de actibus exterioribus vt non occides, non
mecha<lb ed="#L" n="112" break="no"/>beris, non furtum facies, ergo, &c.
</p>
<p xml:id="jsnvu6-d1e3929-d1e158">
<lb ed="#L" n="113"/>
<!--4--> RESPONSIO. Sicut apparet ex praecedentibus
pecca<lb ed="#L" n="114" break="no"/>tum dicit absolute defectum operationis, vel defectum debitae
<lb ed="#L" n="115"/>perfectionis in operatione. Culpa autem dicit spiritu aliter
de<lb ed="#L" n="116" break="no"/>fectum bonitatis moralis in operatione voluntatis quae sola es
<lb ed="#L" n="117"/>in potestate operantis. Item actus exterior potest comparari
a<lb ed="#L" n="118" break="no"/>immediatum principium eliciens ipsum, vel ad voluntatem
im<lb ed="#L" n="119" break="no"/>perantem.
</p>
<p xml:id="jsnvu6-d1e3929-d1e178">
<lb ed="#L" n="120"/>
<!--5--> Hoc supposito dicendum quod peccatum potest consistere
<lb ed="#L" n="121"/>in actu exteriore secundum se, id est, prout comparatur ad
im<lb ed="#L" n="122" break="no"/>mediatum principium eliciens ipsum, sed culpa non potest
consi<lb ed="#L" n="123" break="no"/>stere in actu exteriore secundum se, sed solum prout comparatur
<lb ed="#L" n="124"/>ad voluntatem imperantem. Primum patet, quia operatio quae
<lb ed="#L" n="125"/>non est directa vt congruit est peccatum, sed talis operatio est
<lb ed="#L" n="126"/>actus exterior secundum se, sicut claudicatio non est ambulatio
<lb ed="#L" n="127"/>directa vt congruit bono pedi, & similiter potest esse in aliis
er<lb ed="#L" n="128" break="no"/>go, &c. Et hoc modo claudicatio quae est in eunte ad ecclesiam
<lb ed="#L" n="129"/>peccatum est, rectus autem incessus in eunte ad lupanar bonus.
<lb ed="#L" n="130"/>Sed haec bonitas vel peccatum non sunt moris sed naturae.
</p>
<p xml:id="jsnvu6-d1e3929-d1e207">
<lb ed="#L" n="131"/>
<!--6--> Secundum apparet scilicet quod culpa vel peccatum in
mo<lb ed="#L" n="132" break="no"/>ribus non potest consistere in actu exteriore secundum se, sed
<lb ed="#L" n="133"/>solum vt comparatur ad voluntatem imperantem, quod patet
<lb ed="#L" n="134"/>dupliciter secundum duo quae sunt in actu culpabili, scilicet
ma<lb ed="#L" n="135" break="no"/>teria moralis (quae est ex defectu conformitatis ad rationem
re<lb ed="#L" n="136" break="no"/>ctam) & ex imputabilitate eius. Primo sic in essentialiter
ordi<lb ed="#L" n="137" break="no"/>natis vltimum non habet habitudinem ad primum nisi per
me<lb ed="#L" n="138" break="no"/>dium, sed ratio, voluntas & actus exterior habent ordinem
es<lb ed="#L" n="139" break="no"/>sentialem, ita quod actus voluntatis medius est inter actum
ra<lb ed="#L" n="140" break="no"/>tionis & opus exterius, ergo opus non est natum regulari per
<lb ed="#L" n="141"/>rationem nisi mediante voluntate, sed secundum hoc opus
ex<lb ed="#L" n="142" break="no"/>terius habet bonitatem moralem vel malitiam quod natum est
<lb ed="#L" n="143"/>regulari per rationem, ergo &c. Secundo patet idem ex eius
im<lb ed="#L" n="144" break="no"/>putabilitate: quia per hoc aliquis actus est nobis imputabilis per 9
<lb ed="#L" n="145"/>quod est in potestate nostra, sed actus exterior solum est in
po<lb ed="#L" n="146" break="no"/>testate nostra comparatus ad voluntatem imperantem, non
au<lb ed="#L" n="147" break="no"/>tem comparatus ad suum immediatum principium solum. Hoc
<lb ed="#L" n="148"/>enim modo est pure naturalis, sed primo modo est voluntarius:
<lb ed="#L" n="149"/>ergo &c. Tertio patet idem per rationem communem vtrique,
<lb ed="#L" n="150"/>quia in illo culpa est essentialiter & per se, in aliis solum
conco<lb ed="#L" n="151" break="no"/>mitatiue quo posito sine aliis habetur vera ratio culpae, aliis au
<lb ed="#L" n="152"/>tem positis sine ipso nihil est culpabile, sed posito solo actu
vo<lb ed="#L" n="153" break="no"/>luntatis vere & complete ponitur culpa. Aliis autem positis fine
<lb ed="#L" n="154"/>ipso nihil est culpabile, ergo, &c.
</p>
<p xml:id="jsnvu6-d1e3929-d1e264">
<lb ed="#L" n="155"/>Ad primum argumentum dicendum quod non est simile de
<lb ed="#L" n="156"/>actu exteriore, & de cogitatione interiore, quia virtus
prio<lb ed="#L" n="157" break="no"/>ris manet in posteriore & non econuerso, & ideo in opus se¬
<!--00397.xml-->
<pb ed="#L" n="165-r"/>
<cb ed="#L" n="a"/>
<lb ed="#L" n="1"/>quens voluntatem redundat culpabilitas voluntatis, non autem
<lb ed="#L" n="2"/>in cogitationem praecedentem nisi assensus eius subiaceat
impe<lb ed="#L" n="3" break="no"/>rio voluntatis sicut est in peccato infidelitatis, tunc enim assen
<lb ed="#L" n="4"/>sus cogitationis in his quae sunt fidei contraria culpabilis est
</p>
<p xml:id="jsnvu6-d1e3929-d1e288">
<lb ed="#L" n="5"/>
<!--8--> Ad secundum patet responsio ex iam dictis.
</p>
</div>
</body>
</text>
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