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ahsh-l1p1i1t6q4c2.xml
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ahsh-l1p1i1t6q4c2.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>I, P. 1, Inq. 1, Tract. 6, Q. 4, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<date when="2017-03-29">March 29, 2017</date>
</edition>
</editionStmt>
<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
<availability status="free">
<p>Published under a
<ref target="http://creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License</ref>
</p>
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<sourceDesc>
<listWit>
<witness xml:id="Q" n="quaracchi1924">Quaracchi 1924</witness>
<witness xml:id="V" n="vatlat701">Vat lat 701</witness>
<witness xml:id="B" n="borghlat359">Borgh. lat 359</witness>
<witness xml:id="U" n="urblat123">Urb lat 123</witness>
<witness xml:id="Pa" n="bnf15331">BnF 15331</witness>
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<p>Created file for the first time.</p>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="402"/>
<cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t6q4c2">
<head xml:id="ahsh-l1p1i1t6q4c2-Hd1e3741">I, P. 1, Inq. 1, Tract. 6, Q. 4, C. 2</head>
<head xml:id="ahsh-l1p1i1t6q4c2-Hd1e3744" type="question-title">UTRUM MALA ESSE VEL FIERI SIT BONUM<!--9--></head>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3747">
<lb ed="#Q"/>Consequenter quaeritur I. utrum mala esse vel
<lb ed="#Q"/>fieri sit bonum.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3754">
<lb ed="#Q"/>Ad quod sic: 1. Boethius<!--r-->, IV <title>De conso<lb ed="#Q"/>latione</title><!--10-->:
<quote>Sola divina vis est cui quaeque mala
<lb ed="#Q"/>bona sunt</quote>.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3765">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>2. Item, <title>Apoc.</title> ultimo, 11: <quote>Qui nocet<!--s-->, noceat
<lb ed="#Q"/>adhuc, et qui in sordibus est, sordescat adhuc</quote>.
<lb ed="#Q"/><title>Glossa</title><!--11-->: <quote>Dictum est<!--t--> sibi ut non cesset ita
<lb ed="#Q"/>prophetare, quia est iustum</quote>. Ergo iustum est
<lb ed="#Q"/>sordidos adhuc sordescere; ergo est bonum mala
<lb ed="#Q"/>fieri.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3784">
<pb ed="#Q" n="403"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>3. Item, omnis poena est iusta<!--1-->; sed ipsa pec<lb ed="#Q"/>cata
sunt poenae; ergo sunt iusta; sed Deus vult
<lb ed="#Q"/>omne iustum et bonum; ergo vult peccata esse, et
<lb ed="#Q"/>peccata sunt bona<!--a-->. — Quod autem peccata
<lb ed="#Q"/>sint poenae, habetur <title>Rom.</title> 1, 24 in Glossa<!--2-->:
<lb ed="#Q"/><quote>Inter primam apostasiam et ultimam poenam
<lb ed="#Q"/>gehennae media culpa et<!--b--> poena sunt</quote>. Item,
<lb ed="#Q"/><name>Gregorius</name>, in <title>Moralibus</title><!--3-->: <quote>Perversae menti
<lb ed="#Q"/>ipsa<!--c--> sua culpa fit poena</quote>. Item, <name ref="#Augustine">Augusti<lb ed="#Q"/>nus</name>,
in libro <title>Confessionum</title><!--4-->: <quote>Iussisti, Domine,
<lb ed="#Q"/>et sic est ut poena sua sibi sit omnis inordina<lb ed="#Q"/>tus<!--d-->
animus</quote>. — Item: <quote>Omne ordinatum est
<lb ed="#Q"/>bonum; malum est ordinatum</quote>, ut dicit <name ref="#Augustine">Augu<lb ed="#Q"/>stinus</name><!--5-->;
ergo est bonum.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3815">
<lb ed="#Q"/>Contra. a. Malum est privatio boni<!--6-->,ergo ma<lb ed="#Q"/>lum
non est bonum.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3822">
<lb ed="#Q"/>b. Item, nec malum fieri est bonum, quia ma<lb ed="#Q"/>lum
fieri est malum; ergo malum fieri non est
<lb ed="#Q"/>bonum.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3831">
<lb ed="#Q"/>II. Supposito quod malum fieri sit bonum,
<lb ed="#Q"/>quaeritur similiter utrum mala facere sit bo<lb ed="#Q"/>num;
similis enim ratio videtur in activa et pas<lb ed="#Q"/>siva.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3842">
<lb ed="#Q"/>Contra: <title>Rom.</title> 3, 8: <quote>[Non] faciamus mala, ut
<lb ed="#Q"/>veniant bona</quote> etc.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3849">
<lb ed="#Q"/>III. Item, quaeritur, supposito quod malum<!--e-->
<lb ed="#Q"/>fieri sit bonum, utrum similiter malitiam fieri sit
<lb ed="#Q"/>bonum; similis enim ratio videtur in abstractis
<lb ed="#Q"/>et concretis.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3861">
<lb ed="#Q"/>IV. Item, supposito quod malum fieri sit bo<lb ed="#Q"/>num,
quaeritur in quo sit illa bonitas.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3868">
<lb ed="#Q"/>Non in malo: sic enim malum, in quantum ma<lb ed="#Q"/>lum,
esset bonum; non ergo bonitas ista dicitur
<lb ed="#Q"/>respectu malitiae. Nec est respectu subiecti: sub<lb ed="#Q"/>iectum
enim ipsum privatur bono; ergo non est
<lb ed="#Q"/>bonum. Ponatur<!--f--> enim subiectum mali, sicut ma<lb ed="#Q"/>lus
homo, abstrahatur malitia: non erit dicere
<lb ed="#Q"/><mentioned>malum iieri est bonum</mentioned>. Quaeritur ergo qua ra<lb ed="#Q"/>tione
dicitur <mentioned>malum fieri est bonum</mentioned>, quia nec
<lb ed="#Q"/>ratione malitiae nec ratione subiecti videtur hoc
<lb ed="#Q"/>posse esse verum.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3890">
<lb ed="#Q"/>Respondeo: I. Non est concedendum quod ma<lb ed="#Q"/>lum
fieri sit bonum simpliciter, sed quod est bo<lb ed="#Q"/>num
secundum quid, scilicet ratione boni quod ex
<lb ed="#Q"/>ipso elicitur<!--7-->.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3901">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>[Ad obiecta]: 1. Ad primum ergo obiec<lb ed="#Q"/>tum<!--g-->
<quote>sola est divina vis</quote> etc. patet solutio
<lb ed="#Q"/>per illud quod sequitur <quote>dum ex eis bona eli<lb ed="#Q"/>cit</quote>;
unde ratione illius dicuntur mala<!--h--> esse
<lb ed="#Q"/>bona.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3917">
<lb ed="#Q"/>2. Ad illud <title>Apoc.</title> ultimo, 11 dicendum quod
<lb ed="#Q"/>non valet <mentioned>malum fieri est iustum, ergo malum
<lb ed="#Q"/>fieri est<!--i--> bonum</mentioned>; nam bonum dicitur absolute,
<lb ed="#Q"/>iustum vero dicit ordinem poenae ad culpam sive
<lb ed="#Q"/>exigentiam; unde iustum copulat bonitatem se<lb ed="#Q"/>cundum
quid.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3933">
<lb ed="#Q"/>3. Ad illud quod obicit quod <mentioned>omne pecca<lb ed="#Q"/>tum
medium est poena, et omnis poena iusta</mentioned>,
<lb ed="#Q"/>dicendum quod poena duplicem<!--k--> comparationem
<lb ed="#Q"/>habet: unam ad divinam iustitiam, aliam ad cul<lb ed="#Q"/>pam.
Secundum comparationem ad divinam iu<lb ed="#Q"/>stitiam,
sic est iusta et a Deo; sed in quantum
<lb ed="#Q"/>respicit culpam, sic habet principium defecti<lb ed="#Q"/>vum.
Similiter ipsum<!--l--> peccatum potest consi<lb ed="#Q"/>derari
in se: et sic culpa est nec bonum nec
<lb ed="#Q"/>a Deo; vel potest considerari in quantum ordi<lb ed="#Q"/>natum:
et sic est poena et a Deo, non quod
<lb ed="#Q"/>ipsum malum sit a Deo, sed quod ipse ordo sit
<lb ed="#Q"/>a Deo.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3965">
<lb ed="#Q"/>II. Ad aliud dicendum<!--8--> quod haec nullo<!--m-->
<lb ed="#Q"/>modo est concedenda <mentioned>malum facere est bonum</mentioned>;
<lb ed="#Q"/>non enim est similis ratio in activa et passiva.
<lb ed="#Q"/>Nam cum dicitur <mentioned>malum iieri est bonum</mentioned>, no<lb ed="#Q"/>tatur
potentia passiva; cum dicitur <mentioned>malum fa<lb ed="#Q"/>cere
est bonum</mentioned>, notatur potentia activa; potentia
<lb ed="#Q"/>autem<!--n--> activa mali non est bona; sed potentia
<lb ed="#Q"/>passiva est bona, quia in malo est potentia pas<lb ed="#Q"/>siva
ad hoc ut ordinetur: est enim malum ordi<lb ed="#Q"/>nabile
ad bonum.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e3989">
<lb ed="#Q"/>III. Ad aliud dicendum quod non debet con<lb ed="#Q"/>cedi
quod <mentioned>malitiam fieri sit bonum</mentioned>. Per malitiam
<lb ed="#Q"/>enim notatur ipsa deformitas nullo modo ordina<lb ed="#Q"/>bilis
ad bonum: non enim ponitur in hoc aliquod
<lb ed="#Q"/>bonum; sed cum dicitur <mentioned>malum</mentioned>, notatur adhuc
<lb ed="#Q"/>subiectum quod est natura bonum et sic ordina<lb ed="#Q"/>bile
in bonum.
</p>
<p xml:id="ahsh-l1p1i1t6q4c2-d1e4007">
<lb ed="#Q"/>IV. Ad aliud dicendum quod cum dicitur
<lb ed="#Q"/><mentioned>malum fieri est bonum</mentioned>, non ponitur bonitas
<lb ed="#Q"/>vel notatur<!--o--> respectu malitiae vel respectu sub<lb ed="#Q"/>iecti
ipsius malitiae, sed respectu boni illius<!--p-->
<lb ed="#Q"/>quod elicitur ex illo malo sive respectu illius ad
<lb ed="#Q"/>quod ordinatur malum; unde bonitas inest ordini
<lb ed="#Q"/>sive illi ad quod ordinatur.
</p>
</div>
</body>
</text>
</TEI>