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ahsh-l2Ai2t3s2q2t1d1m1c1.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/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/master/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>
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<titleStmt>
<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 1, M. 1, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 1, M. 1, C. 1</title>
<date when="2017-06-27">June 27, 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="https://creativecommons.org/licenses/by/4.0">Creative Commons Attribution 4.0 International</ref>
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<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="199"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1">
<head xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 1, M. 1, C. 1</head>
<head xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-Hd1e110" type="question-title">UTRUM SVNDERESIS SIT IN ANGELIS.</head>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e113">
<lb ed="#Qb"/>Quod videtur: a. Quia synderesis est scintilla
<lb ed="#Qb"/>conscientiae<!--4-->, quae remurmurat malo, et dic<lb ed="#Qb"/>tando
naturaliter inclinatur in bonum; sed hae
<lb ed="#Qb"/>duae differentiae conveniunt naturae angelicae: est
<lb ed="#Qb"/>enim natura angelica inclinativa ad bonum natu<lb ed="#Qb"/>raliter
et fugitiva mali naturaliter.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e129">
<lb ed="#Qb"/>b. Praeterea, in daemonibus est poena exterior,
<lb ed="#Qb"/>scilicet <quote>ignis</quote>, qui <quote>non extinguetur</quote><!--5-->; ergo multo
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>fortius poena interior, scilicet <quote>vermis</quote> conscientiae,
<lb ed="#Qb"/><quote>qui non morietur</quote><!--6-->; sed non potest esse vermis
<lb ed="#Qb"/>nisi fuerit conscientia in natura angelica; ergo
<lb ed="#Qb"/>conscientia inerit angelo; ergo et scintilla con<lb ed="#Qb"/>scientiae<!--c-->,
scilicet synderesis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e149">
<lb ed="#Qb"/>c. Praeterea, synderesis est naturale iudicato<lb ed="#Qb"/>rium<!--d-->;
naturale autem iudicatorium boni et mali non
<lb ed="#Qb"/>deest angelis; ergo synderesis non deest angelis<!--e-->.
<pb ed="#Qb" n="200"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Contra: 1. Nulla vis otiosa debet esse in sub<lb ed="#Qb"/>iecto
in quo est, quin aliquando eliciat actum<!--1-->;
<lb ed="#Qb"/>sed remurmurare malo est actus, unus synderesis
<lb ed="#Qb"/>et est ad revocandum a peccato; sed in angelo
<lb ed="#Qb"/>non est revocatio a peccato, quia in bono an<lb ed="#Qb"/>gelo
non est illud, cum semper sit in bono, et
<lb ed="#Qb"/>nunquam ceciderit in illud, in malo autem angelo
<lb ed="#Qb"/>non est, quia nunquam revocatur a peccato, cum
<lb ed="#Qb"/>peccatum eius sit irremissibile; ergo iste actus
<lb ed="#Qb"/>non potest inesse; ergo vis, et qua egreditur talis
<lb ed="#Qb"/>actus, esset otiosa; sed illa est synderesis; ergo
<lb ed="#Qb"/>non habet synderesim.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e189">
<lb ed="#Qb"/>2. Praeterea, synderesis est <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-Qd1e193"> scintilla conscien<lb ed="#Qb"/>tiae</quote>,
et, sicut dicit <name>Gregorius</name><!--2-->, significatur per
<lb ed="#Qb"/>faciem<!--a--> aquilae, quae erat eminentior inter facies
<lb ed="#Qb"/>animalium; sed hae facies animalium non con<lb ed="#Qb"/>veniunt
angelo, sed homini: non enim est distinctio
<lb ed="#Qb"/>virium sive potentiarum in angelo, quibus ap<lb ed="#Qb"/>tentur
facies animalium; ergo synderesis non
<lb ed="#Qb"/>convenit angelo, sed homini.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e212">
<lb ed="#Qb"/>3. Item, synderesis est<!--b--> scintilla conscientiae et
<lb ed="#Qb"/>est adiutorium<!--c--> quoddam ad resurgendum a pec<lb ed="#Qb"/>cato;
sed angelus non resurgit a peccato<!--d-->; ergo
<lb ed="#Qb"/>non habet synderesim.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e223">
<lb ed="#Qb"/>4. Praeterea, synderesis est scintilla conscien<lb ed="#Qb"/>tiae;
si ergo conscientia removetur ab angelo,
<lb ed="#Qb"/>ergo synderesis. — Quod autem conscientia
<lb ed="#Qb"/>removeatur, videtur per hoc quod eius differen<lb ed="#Qb"/>tiae
removentur; sed eius differentiae sunt con<lb ed="#Qb"/>scientia
recta et erronea, illaesa et cauteriata,
<lb ed="#Qb"/>tranquilla et perturbata; hae<!--e--> autem non conve<lb ed="#Qb"/>niunt
angelis; quare nec synderesis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e243">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum<!--f--> quod, licet
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>synderesis sub ratione quadam non inveniatur in
<lb ed="#Qb"/>angelis, scilicet<!--g--> prout synderesis et proaeresis
<lb ed="#Qb"/>sunt unius coordinationis, nihilominus naturale
<lb ed="#Qb"/>iudicatorium inest<!--h--> angelo.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e259">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad id quod obicitur, dicen<lb ed="#Qb"/>dum<!--i-->
quod non est haec vis otiosa. Licet
<lb ed="#Qb"/>enim non habeat omnem actum in angelo, quem
<lb ed="#Qb"/>habere potest vel habet in homine<!--k-->, non propter
<lb ed="#Qb"/>hoc est otiosa. Unde, licet remurmurare malo iam
<lb ed="#Qb"/>existenti, ut poeniteat, non insit angelo, nihilo<lb ed="#Qb"/>minus
angelus habuit ante lapsum naturale iudi<lb ed="#Qb"/>catorium
boni et mali ne caderet<!--l-->, sed non ad<lb ed="#Qb"/>haesit
illi malus angelus, sed suae libertati, id
<lb ed="#Qb"/>est flexibilitati in malum. Hoc autem naturale iu<lb ed="#Qb"/>dicatorium,
licet non habeat effectum<!--m--> in dae<lb ed="#Qb"/>monibus
qui ceciderunt, ut resurgant, habet ta<lb ed="#Qb"/>men
effectum, quia cedit eis in poenam.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e290">
<lb ed="#Qb"/>2. Ad secundo obiectum dicendum quod,
<lb ed="#Qb"/>licet synderesis, ut tenet rationem faciei<!--n--> aquilae,
<lb ed="#Qb"/>non sit<!--o--> in angelo, nihilominus-tamen vis natu<lb ed="#Qb"/>ralis
iudicatorii inest illi.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e302">
<lb ed="#Qb"/>3. Ad tertium dicendum quod, licet non ha<lb ed="#Qb"/>beat
hanc vim ut adiutorium ad resurgendum a
<lb ed="#Qb"/>peccato vel ad poenitentium, habet tamen eam
<lb ed="#Qb"/>angelus bonus<!--p--> ut dirigentem intra ad bonum,
<lb ed="#Qb"/>malus vero habet eam ut affligentem, eo quod
<lb ed="#Qb"/>non stetit in bono, cum stare potuit.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m1c1-d1e318">
<lb ed="#Qb"/>4. Ad quartum dicendum quod, licet differen<lb ed="#Qb"/>tiae
conscientiae non conveniant angelo secun<lb ed="#Qb"/>dum
omnem modum, nihilominus tamen naturale
<lb ed="#Qb"/>iudicatorium est in eo, sed extinctum est ad bo<lb ed="#Qb"/>num
in malis angelis multo magis quam in ani<lb ed="#Qb"/>mabus
damnatis vel aeque.
</p>
</div>
</body>
</text>
</TEI>