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cod-du87us_jsnvu6-d1e3946.xml
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cod-du87us_jsnvu6-d1e3946.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">
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<title>Quaestio 1</title>
<author ref="#Durandus">Durandus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
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<edition n="0.0.0-dev">
<title>Quaestio 1</title>
<date when="2023-08-20">August 20, 2023</date>
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<div xml:id="jsnvu6-d1e3946"><!-- l2d36q1 -->
<head xml:id="jsnvu6-d1e3946-Hd1e101">Quaestio 1</head>
<head xml:id="jsnvu6-d1e3946-Hd1e103" type="question-title">Utrum peccatum sit causa mali seu peccati</head>
<p xml:id="jsnvu6-d1e3946-d1e106">
<lb ed="#L" n="58"/>QUAESTIO PRIMA.
<lb ed="#L" n="59"/>Vtrum peccatum sit causa peccati.
<lb ed="#L" n="60"/>Thom. 1. 2. 4. 75. ar. 4.
</p>
<p xml:id="jsnvu6-d1e3946-d1e115">
<lb ed="#L" n="61"/>CIRCA distinctionem istam quaeritur primo,
<lb ed="#L" n="62"/>vtrum peccatum sit causa peccati. Et videtur?
<lb ed="#L" n="63"/>non, quia facere sibi simile est actus perfecti vt
<lb ed="#L" n="64"/>patet ex 4. Methe. Sed peccatum non est aliquid
<lb ed="#L" n="65"/>a perfectum, sed est defectus debitae perfectionis,
<lb ed="#L" n="66"/>ergo non potest facere sibi simile, sed si peccatum causaret,
<lb ed="#L" n="67"/>peccatum faceret sibi simile, ergo &c.
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<p xml:id="jsnvu6-d1e3946-d1e133">
<lb ed="#L" n="68"/>
<!--2.--> Item motus non est motus, quia esset processus in
infini<lb ed="#L" n="69" break="no"/>tum, vt dicitur 5. Physi. ergo per eandem rationem peccatum
<lb ed="#L" n="70"/>non est causa peccati: quia esset processus in infinitum, quia
<lb ed="#L" n="71"/>qua ratione vnum peccatum esset causa peccati alterius,
ea<lb ed="#L" n="72" break="no"/>dem ratione & illud aliud cuiusdem alterius & sic semper.
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<p xml:id="jsnvu6-d1e3946-d1e150">
<lb ed="#L" n="73"/>
<!--3--> IN CONTRARIVM est, quia ex actibus pecca
<lb ed="#L" n="74"/>torum causatur habitus malus: ex habitu malo causantur actus
<lb ed="#L" n="75"/>mali & viciosi, ergo a primo ad vltimum ex peccato causatu
<lb ed="#L" n="76"/>peccatum.
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<p xml:id="jsnvu6-d1e3946-d1e163">
<!--00397.xml-->
<cb ed="#L" n="b"/>
<lb ed="#L" n="77"/>4 RESPONSIO. In peccato omissionis est solus
defe<lb ed="#L" n="78" break="no"/>ctus, in peccato autem commissionis est actus & defectus. Cor
<lb ed="#L" n="79"/>siderando ergo peccatum ratione solius defectus, contingi
<lb ed="#L" n="80"/>vnum peccatum esse causam alterius per accidens, scilicet pe
<lb ed="#L" n="81"/>modum remouentis prohibens, quia quod inclinat in vnum pro
<lb ed="#L" n="82"/>hibet motum in contrarium. Sed gratia inclinat ad bonum
<lb ed="#L" n="83"/>sine gratia sit bonus habitus creatus, siue beneplacitum
spe<lb ed="#L" n="84" break="no"/>ciale Dei t ergo prohibet motum vel lapsum in peccatum. Sed
<lb ed="#L" n="85"/>defectus peccati est priuatio gratiae, non quidem effectiue, sed
<lb ed="#L" n="86"/>meritorie, vel concomitatiue, ergo peccatum est causa motus,
<lb ed="#L" n="87"/>vel lapsus in quodcunque aliud peccatu, sicut remouens
pro<lb ed="#L" n="88" break="no"/>hibens: hoc autem solum est verum de primo peccato quo
pri<lb ed="#L" n="89" break="no"/>uatur gratia, quia per sequentia peccata gratia non tollitur.
</p>
<p xml:id="jsnvu6-d1e3946-d1e198">
<lb ed="#L" n="90"/>
<!--5--> Si autem consideretur peccatum quoad actum, sic vnum
<lb ed="#L" n="91"/>peccatum potest esse causa alterius, per modum causae finalis
<lb ed="#L" n="92"/>efficientis & materialis. De causa finali patet sic, illud quod
ha<lb ed="#L" n="93" break="no"/>bet rationem eminentioris boni respectu alterius potest
ha<lb ed="#L" n="94" break="no"/>bere rationem finis respectu eius, sed vnum peccatum potesi
<lb ed="#L" n="95"/>habere rationem eminentioris boni respectu alterius, ergo &c.
<lb ed="#L" n="96"/>Minor probatur: aliquis enim credit bonum esse fornicari,
qui<lb ed="#L" n="97" break="no"/>tamen non potest hoc facere nisi det, dare autem non potess
<lb ed="#L" n="98"/>cum sit pauper, nisi furetur: per consequens eligit furari. De cau
<lb ed="#L" n="99"/>sa vero efficiente patet similiter, quia illud quod est dispositio
<lb ed="#L" n="100"/>inclinans causam agentem ad similem actum est aliquo modo
<lb ed="#L" n="101"/>causa efficiens illius actus: sed vnus actus peccati est dispositio
<lb ed="#L" n="102"/>inclinans ad similem actum, aliâs nunquam ex actibus causaretur
<lb ed="#L" n="103"/>habitus, ergo &c. Dico autem aliquo modo, quia non est causa
<lb ed="#L" n="104"/>agens, nec ratio agendi, sed quaedam dispositio pronitatis ad
<lb ed="#L" n="105"/>similem actum. De causa vero materiali patet idem, quia
obie<lb ed="#L" n="106" break="no"/>ctum circa quod exercetur actus habet rationem materiae,
re<lb ed="#L" n="107" break="no"/>spectu eius, sed actus vnius peccati est huiusmodi respectu
al<lb ed="#L" n="108" break="no"/>terius peccati: pugnatur enim de actibus venereis, ergo &c
<lb ed="#L" n="109"/>Hic autem materia vocatur transumptiue obiectum, quia non
<lb ed="#L" n="110"/>est materia in qua vel ex qua, quae proprie habent rationem
<lb ed="#L" n="111"/>materiae, sed est materia circa quam. Secundum vero genus
cau<lb ed="#L" n="112" break="no"/>sae formalis vnus actus peccati non potest esse causa alterius
<lb ed="#L" n="113"/>quia formae non est forma proprie loquendo.
</p>
<p xml:id="jsnvu6-d1e3946-d1e255">
<lb ed="#L" n="114"/>
<!--6--> AD PRIMVM argumentum dicendum quod licet
pec<lb ed="#L" n="115" break="no"/>catum non sit aliquid perfectum in genere moris, est tamen ali
<lb ed="#L" n="116"/>quid perfectum secundum esse naturae. Et ideo quoad hoc po
<lb ed="#L" n="117"/>test esse causa alterius peccati per se: quoad defectum autem
<lb ed="#L" n="118"/>moralem solum est causa vt remouens prohibens.
</p>
<p xml:id="jsnvu6-d1e3946-d1e271">
<lb ed="#L" n="119"/>
<!--7--> Ad secundum dicendum quod peccatum inquantum pec
<lb ed="#L" n="120"/>catum non est causa peccati, sicut nec motus est causa motus
<lb ed="#L" n="121"/>inquantum motus, nihil tamen prohibet aliquod peccatum
<lb ed="#L" n="122"/>esse causam alterius secundum aliquid speciale repertum, in eo
<lb ed="#L" n="123"/>scilicet, quia remouet prohibens, vt primum peccatum per
<lb ed="#L" n="124"/>quod amittitur gratia, vel ratione specialis habitudinis actus
<lb ed="#L" n="125"/>ad actum modis quibus dictum est.
</p>
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