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ahsh-l2Ai4t1s2q3t4m1c3.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>
<fileDesc>
<titleStmt>
<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 1, C. 3</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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 1, C. 3</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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<sourceDesc>
<listWit>
<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</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="#Qb" n="493"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai4t1s2q3t4m1c3">
<head xml:id="ahsh-l2Ai4t1s2q3t4m1c3-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 1, C. 3</head>
<head xml:id="ahsh-l2Ai4t1s2q3t4m1c3-Hd1e110" type="question-title">UTRUM SECUNDUM SVNDERESIM CONTINGAT PECCARE<!--4-->.</head>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e113">
<lb ed="#Qb"/>Deinde quaeritur de synderesi utrum secundum
<lb ed="#Qb"/>eam sit peccare.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e120">
<lb ed="#Qb"/>Quod sic, videtur: 1. Quia<!--p--> idem est synderesis
<lb ed="#Qb"/>quod conscientia<!--5-->. Unde <name>Gregorius</name>, <title>Super Eze<lb ed="#Qb"/>chielem</title><!--6-->:
<quote xml:id="ahsh-l2Ai4t1s2q3t4m1c3-Qd1e128">Hanc conscientiam, cum impius in
<lb ed="#Qb"/>profundum peccatorum venerit, videmus praeci<lb ed="#Qb"/>pitari</quote>,
et loquitur de synderesi; sed secundum
<lb ed="#Qb"/>conscientiam est peccare; ergo et secundum syn<lb ed="#Qb"/>deresim.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e139">
<lb ed="#Qb"/>2. Item, anima tota punitur; et poena aeterna
<lb ed="#Qb"/>non debetur nisi peccato; ergo, cum vermis con<lb ed="#Qb"/>scientiae
sit poena, ergo est in ea peccatum, et
<lb ed="#Qb"/>ita in synderesi.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e151">
<lb ed="#Qb"/>3. Item, conscientia dicitur erronea; hoc<!--q--> autem
<lb ed="#Qb"/>non esset nisi erraret<!--r--> synderesis; ergo synderesis
<lb ed="#Qb"/>errat; ergo secundum eam contingit<!--s--> peccare.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e160">
<lb ed="#Qb"/>4. Item, contraria nata sunt fieri in eadem vi<!--7-->;
<lb ed="#Qb"/>sed virtus et vitium sunt contraria; ergo sunt nata
<lb ed="#Qb"/>in eadem vi esse; sed virtus, quae est donum
<lb ed="#Qb"/>sapientiae, est nata esse in eadem vi animae, et
<lb ed="#Qb"/>ita in synderesi; ergo est peccatum in ea.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e173">
<lb ed="#Qb"/>Contra: a. Remurmurare peccato et consentire
<lb ed="#Qb"/>sunt opposita; ergo, cum unum per se sit<!--t--> ipsius
<lb ed="#Qb"/>synderesis, scilicet remurmurare peccato, reli<lb ed="#Qb"/>quum,
scilicet consentire peccato, non erit eius.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e184">
<lb ed="#Qb"/>b. Item, synderesis et fomes se habent per mo<lb ed="#Qb"/>dum
oppositionis, quia contrarias habent incli<lb ed="#Qb"/>nationes:
tomes semper ad malum, synderesis
<lb ed="#Qb"/>semper ad bonum; sed peccatum est secundum
<lb ed="#Qb"/>fomitem; ergo et secundum synderesim est me<lb ed="#Qb"/>ritum<!--u-->;
ergo nunquam peccat.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e200">
<lb ed="#Qb"/>c. Item, synderesis<!--v--> respicit bonum et malum
<lb ed="#Qb"/>secundum differentias communes: haec enim est
<pb ed="#Qb" n="494"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>eius differentia ad ea quae sunt potentiae deli<lb ed="#Qb"/>berativae;
sed peccatum, cum sit circa opus, est
<lb ed="#Qb"/>in singularibus ex omissione bonorum et trans<lb ed="#Qb"/>gressione
malorum; ergo non est in synderesi
<lb ed="#Qb"/>peccatum.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e222">
<lb ed="#Qb"/>Respondeo quod non est secundum syndere<lb ed="#Qb"/>sim
peccare.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e230">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad hoc autem<!--a--> quod obici<lb ed="#Qb"/>tur
quod <mentioned>videmus eam praecipitari</mentioned> etc.: respon<lb ed="#Qb"/>deo
quod praecipitari<!--b--> dicitur duobus modis. Uno
<lb ed="#Qb"/>modo<!--c--> dicitur <mentioned>praecipitari</mentioned> ruere in peccatum
<lb ed="#Qb"/>et cadere<!--d--> a statu gratiae, et hoc modo solum<!--e-->
<lb ed="#Qb"/>liberum arbitrium dicitur praecipitari<!--f-->. Alio modo
<lb ed="#Qb"/>dicitur <men>praecipitari</men> retardari a suo effectu sive<!--g-->
<lb ed="#Qb"/>non consequi suum effectum, et hoc modo dicitur
<lb ed="#Qb"/>praecipitari. Est enim duplex effectus eius, sci<lb ed="#Qb"/>licet
illuminare ad bonum et retrahere a malo
<lb ed="#Qb"/>remurmurando contra peccatum sive etiam sti<lb ed="#Qb"/>mulare
ad bonum. Quantum ad primum effectum
<lb ed="#Qb"/>dicitur obnubilari per peccatum, cum scilicet
<lb ed="#Qb"/>anima non consequitur effectum illuminationis<!--h-->;
<lb ed="#Qb"/>quantum ad secundum dicitur praecipitari, cum
<lb ed="#Qb"/>anima per eam non retrahitur a malo.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e267">
<lb ed="#Qb"/>2. Ad aliud dicendum quod, licet tota anima
<lb ed="#Qb"/>puniatur, non tamen secundum quamcumque par<lb ed="#Qb"/>tem
punitur, peccat<!--i-->. Dicitur enim puniri anima,
<lb ed="#Qb"/>non solum ratione eius quod principaliter peccat,
<lb ed="#Qb"/>scilicet voluntatis<!--k--> vel liberi arbitrii, sed ratione
<lb ed="#Qb"/>eius quod ordinatur ad illud. Licet ergo anima
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>puniatur ex parte syndereseos, quia non potest
<lb ed="#Qb"/>consequi actum eius, non tamen in synderesi est
<lb ed="#Qb"/>peccatum.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e291">
<lb ed="#Qb"/>3. Ad tertium dicendum quod conscientia<!--l-->
<lb ed="#Qb"/>habet respectum ad id quod supra est, et ex illa
<lb ed="#Qb"/>parte non dicitur erronea; habet etiam respectum
<lb ed="#Qb"/>ad id quod inferius est sive<!--m--> quod accipit ab infe<lb ed="#Qb"/>riori,
et ex illa parte dicitur erronea, sed tamen
<lb ed="#Qb"/>non pertinet ad synderesim. Utrum autem con<lb ed="#Qb"/>scientia
sit idem quod synderesis, tractabitur
<lb ed="#Qb"/>postea in Quaestione de conscientia<!--1-->.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e311">
<lb ed="#Qb"/>4. Ad quartum dicendum quod donum sa<lb ed="#Qb"/>pientiae
et alii habitus gratuiti non sunt in syn<lb ed="#Qb"/>deresi,
sed in suprema parte rationis, in quantum
<lb ed="#Qb"/>est deliberativa; illa autem non est eadem cum<!--n-->
<lb ed="#Qb"/>synderesi, sicut dictum est<!--2-->.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m1c3-d1e324">
<lb ed="#Qb"/>b. Ad illud quod obicitur pro alia parte, di<lb ed="#Qb"/>cendum
quod<!--o-->, cum dicitur quod <mentioned>peccatum est
<lb ed="#Qb"/>secundum fomitem</mentioned>, hoc potest intelligi dupliciter:
<lb ed="#Qb"/>vel scilicet formaliter, ut sit in ea peccatum sicut
<lb ed="#Qb"/>in subiecto, et hoc modo non est<!--p--> peccatum se<lb ed="#Qb"/>cundum
fomitem<!--3--> nec meritum secundum synde<lb ed="#Qb"/>resim;
vel potest intelligi causaliter, ut scilicet
<lb ed="#Qb"/>fomes sit<!--q--> causa peccati sive inclinans ad pec<lb ed="#Qb"/>catum,
et hoc modo dicitur esse peccatum secun<lb ed="#Qb"/>dum
fomitem et meritum secundum synderesim,
<lb ed="#Qb"/>sed non ideo est peccatum secundum syndere<lb ed="#Qb"/>sim,
quia neutro illorum modorum potest dici
<lb ed="#Qb"/>peccatum secundum eam.
</p>
</div>
</body>
</text>
</TEI>