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ahsh-l2Bi2t1c1.xml
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ahsh-l2Bi2t1c1.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>IIa-IIae, Inq. 2, Tract. 1, C. 1</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">
<title>IIa-IIae, Inq. 2, Tract. 1, C. 1</title>
<date when="2017-08-19">August 19, 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-sa/4.0">Creative Commons Attribution 4.0 International</ref>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
</listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-08-19" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi2t1c1">
<head xml:id="ahsh-l2Bi2t1c1-Hd1e100">IIa-IIae, Inq. 2, Tract. 1, C. 1</head>
<head xml:id="ahsh-l2Bi2t1c1-Hd1e103" type="question-title">DE DIFFERENTIA ISTARUM DEFINITIONUM PECCATI INTER SE.</head>
<p xml:id="ahsh-l2Bi2t1c1-d1e106">
<lb ed="#Qc"/>Ad primum dicendum est quod hae quatuor de<lb ed="#Qc"/>finitiones
assignantur in comparatione ad qua<lb ed="#Qc"/>tuor
causas.
</p>
<p xml:id="ahsh-l2Bi2t1c1-d1e115">
<lb ed="#Qc"/>In comparatione enim causae efficientis, as<lb ed="#Qc"/>signatur
illa definitio: <quote xml:id="ahsh-l2Bi2t1c1-Qd1e121"> peccatum est malum vo<lb ed="#Qc"/>luntarium</quote>;
voluntas enim causa est efficiens
<lb ed="#Qc"/>omnis<!--b--> peccati. Unde <name>Anselmus</name>, in libro <title>De
<lb ed="#Qc"/>casu diaboli</title><!--1-->: <quote xml:id="ahsh-l2Bi2t1c1-Qd1e131">Voluntas nullam habet aliam cau<lb ed="#Qc"/>sam,
qua impellatur aut trahatur, sed ipsa effi<lb ed="#Qc"/>ciens
sibi causa potest esse<!--c-->, si dici<!--d--> potest, ad
<lb ed="#Qc"/>effectum</quote>. Et<!--e--> dicit <name>Augustinus</name>, in libro <title>De
<lb ed="#Qc"/>civitate Dei, XII</title><!--2-->: <quote xml:id="ahsh-l2Bi2t1c1-Qd1e142">Voluntatis malae causa effi<lb ed="#Qc"/>ciens
si quaeratur, nihil invenitur<!--f-->; ipsa enim vo<lb ed="#Qc"/>luntas
causa est</quote>. Similiter habetur in libro <title>De li<lb ed="#Qc"/>bero
arbitrio</title><!--3-->: <quote xml:id="ahsh-l2Bi2t1c1-Qd1e151">Quid opus est quaerere unde
<lb ed="#Qc"/>motus ille existat quo voluntas avertitur ab incom<lb ed="#Qc"/>mutabili
bono, cum eum<!--g--> nonnisi voluntarium
<lb ed="#Qc"/>esse dicamus?</quote> Ex quibus elicitur quod prima
<lb ed="#Qc"/>definitio data est secundum causam efficientem.
</p>
<p xml:id="ahsh-l2Bi2t1c1-d1e163">
<lb ed="#Qc"/>Secunda vero<!--h--> definitio data est secundum
<lb ed="#Qc"/>causam formalem. Quid enim est<!--i--> iustitia nisi
<lb ed="#Qc"/>rectitudo voluntatis a principio usque in finem<!--4-->?
<lb ed="#Qc"/>Defectus autem istius formae sive carentia nihil
<lb ed="#Qc"/>aliud est nisi peccatum<!--5-->. Restat ergo quod ex
<lb ed="#Qc"/>parte causae formalis sumitur haec definitio, non
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>quia peccatum habeat causam formalem, sed de<lb ed="#Qc"/>fectum
formae.
</p>
<p xml:id="ahsh-l2Bi2t1c1-d1e188">
<lb ed="#Qc"/>Tertia vero definitio data est ex defectu finis
<lb ed="#Qc"/>sive finalis causae. Bonum enim et finis idem<!--6-->;
<lb ed="#Qc"/>privatio ergo boni privationem dicit finis.
</p>
<p xml:id="ahsh-l2Bi2t1c1-d1e197">
<lb ed="#Qc"/>Quarta vero definitio sumitur in comparatione
<lb ed="#Qc"/>ad causam materialem. Causa enim materialis,
<lb ed="#Qc"/>in qua est peccatum, est ipsa concupiscentia; et
<lb ed="#Qc"/>propter hoc dicitur prima <quote xml:id="ahsh-l2Bi2t1c1-Qd1e207">superfluitas concupi<lb ed="#Qc"/>scentiae</quote>.
Cum enim concupiscit homo quod con<lb ed="#Qc"/>cupiscendum
est, modus est concupiscentiae; cum
<lb ed="#Qc"/>autem concupiscit quod non est concupiscendum<!--k-->,
<lb ed="#Qc"/>superfluitas est concupiscentiae. Haec autem con<lb ed="#Qc"/>cupiscentia
est appetitivae generalis, de qua dici<lb ed="#Qc"/>tur,
in libro <title>Hypognosticon</title><!--7-->, quod concupiscentia
<lb ed="#Qc"/>mala<!--l--> <quote>radix est omnium malorum</quote><!--8-->. Et dicit <name>Ioan<lb ed="#Qc"/>nes
Damascenus</name><!--9-->: <quote xml:id="ahsh-l2Bi2t1c1-Qd1e230">Impossibile est aliquem
<lb ed="#Qc"/>nequaquam concupiscere vel finaliter sine gustu<!--m-->
<lb ed="#Qc"/>voluptatis esse</quote>; sed inutilis concupiscentia et
<lb ed="#Qc"/>voluptas hoc est peccatum. Haec concupiscentia
<lb ed="#Qc"/>non habuit necessitatem sive pronitatem ante
<lb ed="#Qc"/>lapsum primorum parentum, sed post lapsum pri<lb ed="#Qc"/>morum
<lb ed="#Qc"/>morum parentum<!--n--> quamdam habuit pronitatem
<lb ed="#Qc"/>sive necessitatem, qua <quote xml:id="ahsh-l2Bi2t1c1-Qd1e248" source="http://scta.info/resource/gal5_17">caro concupiscit adversas
<lb ed="#Qc"/>spiritum</quote>, sicut habetur ad <title>Gal.</title> 5<!--o-->,17.
</p>
</div>
</body>
</text>
</TEI>