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cod-du87us_jsnvu6-e142427.xml
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cod-du87us_jsnvu6-e142427.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 2</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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<edition n="0.0.0-dev">
<title>Quaestio 2</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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<div xml:id="jsnvu6-e142427"><!-- l2d41q2 -->
<head xml:id="jsnvu6-e142427-Hd1e101">Quaestio 2</head>
<head xml:id="jsnvu6-e142427-Hd1e103" type="question-title">Utrum omne peccatum sit voluntarium</head>
<p xml:id="jsnvu6-e142427-d1e106">
<lb ed="#L" n="85"/>QVAESTIO SECVNDA.
<lb ed="#L" n="86"/>Vtrum omne peccatum sit voluntarium.
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<p xml:id="jsnvu6-e142427-d1e113">
<lb ed="#L" n="87"/>DEINDE quaeritur, vtrum omne peccatum sit
<lb ed="#L" n="88"/>voluntarium. Et videtur quod non, quia illud quod
<lb ed="#L" n="89"/>per ignorantiam vel necessitatem geritur, non ess
<lb ed="#L" n="90"/>voluntarium, quia voluntas sequitur cognitionem,
<lb ed="#L" n="91"/>& excludit necessitatem, sed quaedam peccata fiuni
<lb ed="#L" n="92"/>per ignorantiam, vt dictum fuit supra, distinctione
vigesimase<lb ed="#L" n="93" break="no"/>cunda, quaedam per necessitatem, vt dicit Augustinus libro re
<lb ed="#L" n="94"/>tractionum. Sunt, inquit, quaedam necessitate facta
improban<lb ed="#L" n="95" break="no"/>da, ergo talia (licet peccata) sunt necessaria.
</p>
<p xml:id="jsnvu6-e142427-d1e135">
<lb ed="#L" n="96"/>
<!--2--> IN CONTRARIVM est quod dicit Augustinus, &
<lb ed="#L" n="97"/>est in litera, quod peccatum adeo est voluntarium, quod si non
<lb ed="#L" n="98"/>fuerit voluntarium, non erit peccatum.
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<p xml:id="jsnvu6-e142427-d1e147">
<lb ed="#L" n="99"/>
<!--3--> RESPONSIO. Aliquid potest dici voluntarium
dupli<lb ed="#L" n="100" break="no"/>citer, vno modo, quia est in potestate voluntatis, & hoc modo
<lb ed="#L" n="101"/>oportet omne peccatum esse voluntarium, quia de his quae non
<lb ed="#L" n="102"/>sunt in potestate nostra nec laudamur, nec vituperamur. Pro
<lb ed="#L" n="103"/>peccato autem vituperamur, sicut pro actu virtutis laudamur.
<lb ed="#L" n="104"/>loquimur enim de peccato in moribus, ergo omne peccatum
<lb ed="#L" n="105"/>est in potestate nostra, nihil autem est in potestate nostra, vi
<lb ed="#L" n="106"/>loquimur nunc, nisi ratione voluntatis, quae est libera, ergo &c
<lb ed="#L" n="107"/>Alio modo potest dici aliquid voluntarium, non solum quia est
<lb ed="#L" n="108"/>in potestate voluntatis, sed quia est in voluntate subiectiue. Ei
<lb ed="#L" n="109"/>sic dicendum est quod actus ille qui primo & denominationi
<lb ed="#L" n="110"/>intrinseca competit ratio peccati, est in voluntate subiectiue,
<lb ed="#L" n="111"/>quia talis actus est ipsamet electio voluntatis. Aliis autem
acti<lb ed="#L" n="112" break="no"/>bus a voluntate imperantis non competit ratio peccati, nisi
se<lb ed="#L" n="113" break="no"/>cundario & denominatione extrinseca, sicut declarabitur in
se<lb ed="#L" n="114" break="no"/>quente distinctione.
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<p xml:id="jsnvu6-e142427-d1e186">
<lb ed="#L" n="115"/>
<!--4--> AD ARGVMENTVM in oppositum dicendum quod
<lb ed="#L" n="116"/>nullum peccatum fit per ignorantiam, nisi sit talis ignorantia
<lb ed="#L" n="117"/>quae non excludat penitus voluntarium, qualis est illa quae est
<lb ed="#L" n="118"/>eorum quae homo potest & tenetur scire. Quod autem
Augu<lb ed="#L" n="119" break="no"/>stinus quaedam improbanda fieri per necessitatem, vocat
neces<lb ed="#L" n="120" break="no"/>sitatem ineuitabilitatem peccatorum venialium, quoad omnia
<lb ed="#L" n="121"/>simul, quodlibet enim eorum est voluntarium & euitabile, sed
<lb ed="#L" n="122"/>omnia simul non sunt euitabilia, quia dum ratio inuigilat ad
<lb ed="#L" n="123"/>reprimendum vnum motum elicitum, alius motus subito
insur<lb ed="#L" n="124" break="no"/>git. Haec autem necessitas non tollit voluntarium respectu
cu<lb ed="#L" n="125" break="no"/>iuscunque peccati venialis in speciali, quo modo iudicandum est
<lb ed="#L" n="126"/>de actionibus bonis & malis, ideo peccatum nullum potest esse,
<lb ed="#L" n="127"/>nisi sit voluntarium. Instant autem quidam de peccato
origi<lb ed="#L" n="128" break="no"/>nali, quod videtur necessarium, sed de illo dictum fuit supra,
<lb ed="#L" n="129"/>distinctione trigefima.
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