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ahsh-l2Bi2t2s1q2t1m1c1.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<titleStmt>
<title>IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 2, T. 1, M. 1, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 2, T. 1, M. 1, C. 1</title>
<date when="2017-08-19">August 19, 2017</date>
</edition>
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<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>
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<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi2t2s1q2t1m1c1">
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e100">IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 2, T. 1, M. 1, C. 1</head>
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e103" type="question-title">DE LIGATIONE POTESTATIS DIABOLI QUOAD TENTANDUM.</head>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e106">
<lb ed="#Qc"/>Primo autem dicendum est de casu spirituali
<lb ed="#Qc"/>quoad ligationem<!--d--> potestatis et cohibitionem.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e113">
<lb ed="#Qc"/>Et primo quaeritur utrum ligata fuerit potestas
<lb ed="#Qc"/>diaboli, qui prius erat Lucifer;
<lb ed="#Qc"/>secundo, utrum per adventum Christi magis
<lb ed="#Qc"/>fuerit alligata;
<lb ed="#Qc"/>tertio, utrum aliquando vincatur a bonis, ita
<lb ed="#Qc"/>quod alterius tentare non possit;
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>quarto, si victus<!--e--> est super aliquo peccato,
<lb ed="#Qc"/>utrum ligata sit potestas ut ulterius de illo ten<lb ed="#Qc"/>tare
non possit;
<lb ed="#Qc"/>quinto, utrum sic<!--f--> ligata sit potestas eius vel
<lb ed="#Qc"/>aliorum ut aliquam personam determinatam ten<lb ed="#Qc"/>tare
non possint<!--g-->.
</p>
<div xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Dd1e144" type="articulus">
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e146">ARTICULUS I.</head>
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e149" type="question-title">Utrum ligata fuerit potestas diaboli.</head>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e152">
<lb ed="#Qc"/>Circa primum sic: quod ligata sit eius pote<lb ed="#Qc"/>stas,
1. dicitur <title>Apoc.</title> 20,1-3: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e158">Vidi alterum ange<lb ed="#Qc"/>lum
descendentem de caelo, habentem clavem
<lb ed="#Qc"/>abyssi et catenam magnam in manu sua. Et
<lb ed="#Qc"/>apprehendit draconem, serpentem antiquum, qui
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>est diabolus et Satanas, et ligavit eum per an<lb ed="#Qc"/>nos
mille; et misit in abyssum et signavit super
<lb ed="#Qc"/>eum, ut non amplius decipiat, donec mille anno
<lb ed="#Qc"/>consummentur</quote>. Et <title>Matth.</title> 12,29: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e178" source="http://scta.info/resource/mt12_29">Quomodo quis
<lb ed="#Qc"/>quam potest intrare in domum fortis, nisi prius
<pb ed="#Qc" n="121"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>alligaverit fortem? et tunc domum eius diripiet</quote>.
<lb ed="#Qc"/>Quid per hunc fortem designatur nisi ipse<!--a--> dia<lb ed="#Qc"/>bolus,
qui alligatus est per Christum? Ergo alli<lb ed="#Qc"/>gata
est potestas diaboli.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e197">
<lb ed="#Qc"/>2. Praeterea, dicitur <title>Ioan.</title> 12, 31: <quote>Nunc<!--b--> princeps
<lb ed="#Qc"/>huius mundi eicietur foras</quote>. Sed quid est eici<!--c-->
<lb ed="#Qc"/>foras de mundo, nisi de cordibus amatorum
<lb ed="#Qc"/>mundi? Sed in aliis non habet possessionem;
<lb ed="#Qc"/>ergo ligata est eius potestas.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e210">
<lb ed="#Qc"/>Sed contrarium videtur. a. Dicitur enim in
<lb ed="#Qc"/><title>Psalmo</title><!--1-->, super illud: <quote>Misit in eos iram indigna<lb ed="#Qc"/>tionis
suae</quote> etc., <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e218">In malis hominibus
<lb ed="#Qc"/>potest diabolus ut in suo pecore<!--d--></quote>. Adhuc ergo
<lb ed="#Qc"/>respectu malorum non est ligata potestas diaboli.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e227">
<lb ed="#Qc"/>b. Item, <name>Augustinus</name>, in libro <title>De sermone
<lb ed="#Qc"/>Domini</title><!--e--><!--3-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e233">Fiunt tentationes per Satanam, non
<lb ed="#Qc"/>potestate eius, sed permissu Dei</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e239">
<lb ed="#Qc"/>c. Item, <name>Isidorus</name>, in libro De ecclesiastica in<lb ed="#Qc"/>stitutione<!--4-->:
<quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e245">Tentationum diabolicarum initia fra<lb ed="#Qc"/>gilia
sunt, quae, si non<!--f--> caveantur, per consuetu<lb ed="#Qc"/>dinem
in novissimis fortiter convalescunt, ita ut<!--g-->
<lb ed="#Qc"/>aut nunquam aut cum<!--h--> difficultate vincantur</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e255">
<lb ed="#Qc"/>d. Praeterea, dicitur in <title>Apoc.</title> 12,13: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e259" ana="ap12_13">Postquam
<lb ed="#Qc"/>vidit draco quod proiectus est in terram, persecutus
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>est mulierem, quae erat paritura masculum</quote>. Ex
<lb ed="#Qc"/>quo habetur quod diabolus adhuc persequitur
<lb ed="#Qc"/>tentando bonos. Et <title>II Cor.</title> 12,7: <quote>Datus est mihi
<lb ed="#Qc"/>angelus Satanae, qui me colaphizet</quote>. Et <name>B. Gre<lb ed="#Qc"/>gorius</name>,
<title>Super Ezechielem</title><!--5-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e277">Antiquus adversa<lb ed="#Qc"/>rius,
qui de caelo lapsus est, invidet et insidiari
<lb ed="#Qc"/>amplius incipit, acriores, quam consueverat, tenta<lb ed="#Qc"/>tiones
admovet, ut plerumque sic resistentem ani<lb ed="#Qc"/>mum
tentet, sicut ante nunquam tentaverat quando
<lb ed="#Qc"/>possidebat</quote>. Et hoc significatur<!--i--> <title>Marc</title>. 9,25, ubi
<lb ed="#Qc"/>dicitur de diabolo quod clamans et multum de<lb ed="#Qc"/>cerpens<!--k-->
exivit ab eo, ita ut multi dicerent quia
<lb ed="#Qc"/>mortuus est.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e297">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod dicitur
<lb ed="#Qc"/>potestas diaboli<!--l--> ligata, non quia non possit
<lb ed="#Qc"/>tentare, sed quia<!--m--> non tantum tentat quanta
<lb ed="#Qc"/>est eius voluntas. Unde <name>Augustinus</name>, in libro<!--n-->
<lb ed="#Qc"/><title>De civitate Dei</title><!--6-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e310">Alligatio diaboli est non per<lb ed="#Qc"/>mitti
exercere totam<!--o--> potestatem quam potest,
<lb ed="#Qc"/>vel vi vel dolo, ad seducendos homines, in par<lb ed="#Qc"/>tem
suam cogendo violenter vel fraudulenter
<lb ed="#Qc"/>fallendo</quote>. Non ergo dicitur<!--p--> alligatio potestatis
<lb ed="#Qc"/>diabolicae, quia non possit tentare, sed quia non
<lb ed="#Qc"/>potest tentare in effectu quantum vult.
</p>
</div>
<div xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Dd1e328" type="articulus">
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e330">ARTICULUS II.</head>
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e333" type="question-title">Utrum per adventum Christi fuerit potestas diaboli magis alligata quam prius.</head>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e336">
<lb ed="#Qc"/>Secundo quaeritur utrum per adventum Christi
<lb ed="#Qc"/>fuerit potestas diaboli magis alligata quam prius.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e343">
<lb ed="#Qc"/>Ad quod sic: a. <title>Apoc.</title> 20,1-2: <quote>Angelus descendit,
<lb ed="#Qc"/>qui apprehendit draconem</quote> etc. Angelus enim iste
<lb ed="#Qc"/>quis alius est nisi Christus, qui apprehendit dra<lb ed="#Qc"/>conem,
id est<!--q--> diabolum, et ligavit eum<!--r-->?
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e354">
<lb ed="#Qc"/>b. Item, super illud Psalmi<!--7-->: <quote>Vidi impium
<lb ed="#Qc"/>superexaltatum</quote><!--s-->, <name>Glossa</name><!--8-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e360">Hoc maxime ante
<lb ed="#Qc"/>adventum Christi, tempore ante Legem et sub
<lb ed="#Qc"/>Lege, cum homines velut gregem post se trahebat;
<lb ed="#Qc"/>sed tertio tempore, scilicet tempore gratiae, et
<lb ed="#Qc"/>tertio die, scilicet resurrectionis Christi, humiliatus
<lb ed="#Qc"/>est superbus</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e375">
<lb ed="#Qc"/>c. Praeterea, ad <title>Rom.</title> 5,20: <quote>Ubi superabun<lb ed="#Qc"/>davit
delictum, superabundavit et gratia</quote>. Sed haec
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>superabundantia gratiae non ob aliud est nisi ut
<lb ed="#Qc"/>alligetur potestas diaboli; ergo amplius ligata
<lb ed="#Qc"/>est potestas diaboli quam prius.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e391">
<lb ed="#Qc"/>d. Item, <title>Matth.</title> 8, 31: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e395" source="http://scta.info/resource/mt8_31">Mitte nos in gregem par<lb ed="#Qc"/>corum<!--t--></quote>.
Sed quid est haec missio nisi permissio?
<lb ed="#Qc"/>Ergo potestas diaboli amplius ligata est: videtur
<lb ed="#Qc"/>enim ex hoc quod non habeat potestatem tantam,
<lb ed="#Qc"/>cum ad liberationem<!--u--> hominum petat mitti in
<lb ed="#Qc"/>gregem porcorum. Ibi enim dicit n<name></name><!--9-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e409">Dignior homo bestiis, cum propter salutem
<lb ed="#Qc"/>duorum hominum duo millia porcorum<!--v--> perie<lb ed="#Qc"/>runt;
permittit, ut sit occasio salutis hominum
<lb ed="#Qc"/>per interfectionem porcorum</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e419">
<lb ed="#Qc"/>Sed videtur contrarium, 1. per hoc quod di<lb ed="#Qc"/>citur
<title>Apoc.</title> 12,12: <quote>Descendit ad nos<!--x--> diabolus
<lb ed="#Qc"/>habens iram magnam</quote>. Ergo, cum descensus eius
<pb ed="#Qc" n="122"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>sit per tentationem, maior est tentatio ipsius dia<lb ed="#Qc"/>boli
nunc quam prius.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e437">
<lb ed="#Qc"/>2. Praeterea, dicit <name>B. Gregorius</name><!--1--> quod <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e441">acrio<lb ed="#Qc"/>res,
quam consueverat, tentationes admovet</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e447">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod dupliciter
<lb ed="#Qc"/>dicitur potestas diaboli ligata: vel ex parte gra<lb ed="#Qc"/>tiae
Dei per Christum mediatorem vel ex parte<!--a-->
<lb ed="#Qc"/>bonitatis in ipsis qui tentantur. Quantum ergo<!--b-->
<lb ed="#Qc"/>est ex parte ipsius gratiae Dei, magis ligata est
<lb ed="#Qc"/>potestas<!--f--> diaboli post adventum Christi quam
<lb ed="#Qc"/>prius. Quantum autem est ex parte eorum qui
<lb ed="#Qc"/>tentantur, in quibusdam magis ligata est, in qui<lb ed="#Qc"/>busdam
vero amplius est soluta: quanto enim
<lb ed="#Qc"/>maior est gratia Dei, tanto contemptus illius,
<lb ed="#Qc"/>est maior. Et ideo dicitur <title>Hebr.</title> 10, 28-29: <quote>Irri<lb ed="#Qc"/>tam
quis faciens legem Moysi sine ulla misera<lb ed="#Qc"/>tione
duobus aut tribus testibus moritur; quanto
<lb ed="#Qc"/>magis deteriora meretur supplicia, qui Filium
<lb ed="#Qc"/>Dei conculcaverit et sanguinem Testamenti pol<lb ed="#Qc"/>lutum
duxerit et spiritui gratiae contumeliam
<lb ed="#Qc"/>fecerit</quote>?
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e486">
<lb ed="#Qc"/>[Ad obiecta]: a—d. Ad id vero quod obiectum.
<lb ed="#Qc"/>est, dicendum<!--d--> quod primae rationes ad hoc
<lb ed="#Qc"/>innituntur quod per adventum Christi, quantum
<lb ed="#Qc"/>est<!--e--> ex parte gratiae, facta sit<!--f--> cohibitio pote<lb ed="#Qc"/>statis
diaboli.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e500">
<lb ed="#Qc"/>1. Illa<!--g--> vero ratio, quae primo ponitur in
<lb ed="#Qc"/>contrarium, ad hoc tendit quod vehementior erit<!--h-->
<lb ed="#Qc"/>appetitus diaboli in fine mundi propter temporis
<lb ed="#Qc"/>brevitatem. Unde tunc erit quasi<!--i--> quaedam so<lb ed="#Qc"/>lutio
tempore Antichristi. Unde dicit <name>Augusti<lb ed="#Qc"/>nus</name>,
in<!--k--> <title>XX De civitate Dei</title><!--2-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e515">Si permitteretur
<lb ed="#Qc"/>in tam<!--l--> longo tempore et tanta infirmitate mul<lb ed="#Qc"/>torum<!--m-->,
plurimos tales, quales Deus id perpeti
<lb ed="#Qc"/>non vult, et fideles deiceret<!--n--> et ne crederent
<lb ed="#Qc"/>alii impediret<!--o-->; quod ne taceret, alligatus est;
<lb ed="#Qc"/>tunc autem solvetur, quando tempus breve erit</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e529">
<lb ed="#Qc"/>2. Ad secundum vero<!--p--> dicendum quod acriores
<lb ed="#Qc"/>insurgunt tentationes, secundum illud <title>Luc.</title> 11,26:
<lb ed="#Qc"/><quote>Assumpsit septem spiritus nequiores se</quote>. Primo enim
<lb ed="#Qc"/>fiebant tentationes per genera peccatorum com<lb ed="#Qc"/>munium,
nunc autem fiunt per quasdam adinven<lb ed="#Qc"/>tiones
peccatorum. Praeterea, nunc magis tentat
<lb ed="#Qc"/>per simulationem boni: in hoc enim genere tenta<lb ed="#Qc"/>tionis
facilius homo decipitur. Praeterea, tempore
<lb ed="#Qc"/>martyrum manifeste saeviebat, nunc autem occulte
<lb ed="#Qc"/>insidiatur<!--3-->, et<!--q--> gravior est tentatio et magis ti<lb ed="#Qc"/>menda<!--r-->,
cum occulte quam cum manifeste. Unde,
<lb ed="#Qc"/>super illud <title>Psalmi</title><!--4-->: <quote>Expectans expectavi Domi<lb ed="#Qc"/>num</quote>,
<title>Glossa</title><!--5-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e559">Magis timendus est diabolus,
<lb ed="#Qc"/>cum fallit ut draco, quam cum saevit ut leo;
<lb ed="#Qc"/>illic<!--s--> enim cogit, hic docet negare Christum</quote>.
</p>
</div>
<div xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Dd1e568" type="articulus">
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e570" type="articulus">ARTICULUS III.</head>
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e573" type="question-title">Utrum diabolus aliquando vincatur a bonis, ita ut ulterius tentare non possit<!--6-->.</head>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e576">
<lb ed="#Qc"/>Tertio quaeritur utrum diabolus aliquando vin<lb ed="#Qc"/>catur
a bonis, ita<!--a--> ut ulterius tentare non possit.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e583">
<lb ed="#Qc"/>Quod videtur, 1. per hoc quod dicitur <name>Iosue</name>
<lb ed="#Qc"/>11,21, super illud: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e591" source="http://scta.info/resource/ios11_21">In tempore illo venit Iosue et
<lb ed="#Qc"/>interfecit</quote> etc., <name>Adamantius</name><!--7-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e596">Sancti, contra
<lb ed="#Qc"/>istos<!--b--> incentores peccatorum pugnantes et vin<lb ed="#Qc"/>centes
unumquemque<!--c-->, minuunt exercitum dae<lb ed="#Qc"/>monum
et velut plurimos equos interimunt<!--d--></quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e606">
<lb ed="#Qc"/>2. Similiter<!--e--> dicitur ibis: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e610">Singuli victi<!--f--> in
<lb ed="#Qc"/>abyssum vel in<!--g--> exteriores tenebras<!--9--> abducuntur
<lb ed="#Qc"/>a iusto iudice Christo</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e619">
<lb ed="#Qc"/>Ex quibus accipitur quod, cum victi sunt, ulte<lb ed="#Qc"/>rius
tentare non possunt. Quid enim est interfi<lb ed="#Qc"/>cere,
nisi potestatem tentandi auferre? Quid etiam<!--h-->
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>est mitti in abyssum, nisi tentationis potestatem
<lb ed="#Qc"/>auferre et magnitudini poenae subiacere?
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e635">
<lb ed="#Qc"/>Contrarium haberi videtur ratione. a. Tentatio
<lb ed="#Qc"/>enim diaboli<!--i--> permittitur a Domino<!--k--> ad proba<lb ed="#Qc"/>tionem
electorum et ad poenam reproborum; sed
<lb ed="#Qc"/>utraque istarum utilitatum ex misericordia vel
<lb ed="#Qc"/>iustitia Dei necessaria est usque ad finem mundi;
<lb ed="#Qc"/>ergo a nullo auferenda est potestas tentandi; sicut
<lb ed="#Qc"/>enim dicitur<!--10--> ibidem, scilicet <name>Iosue</name> 11,19: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e652">Qui<lb ed="#Qc"/>dam
spiritus tentant de peccato irae, quidam de
<lb ed="#Qc"/>alio peccato</quote>. Si ergo auferretur potestas tentandi
<lb ed="#Qc"/>alicui daemonum<!--l-->, videretur quod alicui homini
<lb ed="#Qc"/>auferretur vel tentatio ad probationem vel ad
<lb ed="#Qc"/>punitionem; non ergo alicui aufertur<!--m--> potestas
<lb ed="#Qc"/>tentandi.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e669">
<pb ed="#Qc" n="123"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>b. Praeterea, diabolus tentando servit Domino,
<lb ed="#Qc"/>sicut habetur super illud <title>Iob</title> 40,23: <quote>Numquid
<lb ed="#Qc"/>accipies eum servum sempiternum</quote>? Ubi dicit
<lb ed="#Qc"/><title>Glossa</title><!--1-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e684">Servus sempiternus est, dum Dei
<lb ed="#Qc"/>laudibus nesciens servit</quote>. Si ergo Deus non
<lb ed="#Qc"/>vult minui servitium suum, non vult quod omnino
<lb ed="#Qc"/>auferatur potestas tentandi: nam si auferretur<!--a-->,
<lb ed="#Qc"/>non iam serviret tentando; restat ergo quod per<lb ed="#Qc"/>missio
divina est ut quivis<!--b--> tentet.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e698">
<lb ed="#Qc"/>c. Praeterea, si victus esset et non posset ulte<lb ed="#Qc"/>rius
tentare, non acrius insurgeret; sed acrius
<lb ed="#Qc"/>insurgit, cum homo fortius resistit, sicut dicit
<lb ed="#Qc"/><name>B. Gregorius</name><!--2-->, super illud <title>Iob</title> 3,8: <quote>Qui pa<lb ed="#Qc"/>rati
<lb ed="#Qc"/>rati surit suscitare Leviathan</quote>: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e711">Qui in ipsa
<lb ed="#Qc"/>blanda suggestione insidias suggestoris depre<lb ed="#Qc"/>hendunt,
contra se amplius suscitant Leviathan;
<lb ed="#Qc"/>aliis, quos secure possidet, dormit, sed iis evi<lb ed="#Qc"/>gilat
ad omnem pugnam</quote>. Ex quo accipitur
<lb ed="#Qc"/>quod fortius insurgit diabolus contra fortius re<lb ed="#Qc"/>sistentes.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e727">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum per hoc quod
<lb ed="#Qc"/>dicitur ab Adamantio<!--3-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e733">Qui pudice vivendo
<lb ed="#Qc"/>fornicationis spiritum superavit, non ultra fas est
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>illum spiritum, qui ab eo victus est, alium ho<lb ed="#Qc"/>minem
impugnare</quote>. Sed<!--c--> hoc opinando dicit.
<lb ed="#Qc"/>Potest tamen esse ut, si plene victus esset, non<!--d-->
<lb ed="#Qc"/>ulterius tentaret illo genere tentationis; sed, quia
<lb ed="#Qc"/>in hac vita non est plena victoria, ut<!--e--> dicit
<lb ed="#Qc"/><name>B. Gregorius</name><!--4-->, victis vitiis aliquid minimum
<lb ed="#Qc"/>remanet quod vinci non potest, ideo verisimile
<lb ed="#Qc"/>est quod semper remanet aliqua materia tenta<lb ed="#Qc"/>tionis,
et ideo non usquequaque desistit tentare.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e760">
<lb ed="#Qc"/>[Ad obiecta]: 1. Ad id vero quod obiectum
<lb ed="#Qc"/>est, dicendum<!--f--> quod non est simile de interfec<lb ed="#Qc"/>tione
et de<!--2--> victoria tentationis. Post interfectio<lb ed="#Qc"/>nem
enim non resurgit hostis ad pugnandum; post
<lb ed="#Qc"/>victoriam vero tentationis potest hostis surgere<!--h-->
<lb ed="#Qc"/>ad tentandum, nisi ab eo auferatur potestas vel
<lb ed="#Qc"/>cohibeatur; minui autem exercitum<!--i--> daemonum
<lb ed="#Qc"/>est vincere varietatem tentationum.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e783">
<lb ed="#Qc"/>2. Ad id vero quod obicitur de missione in
<lb ed="#Qc"/>abyssum, dicendum<!--k--> quod abyssus vocatur pro<lb ed="#Qc"/>funditas
poenae, in quam mittentur post diem
<lb ed="#Qc"/>iudicii, sicut dicit <name>B. Ambrosius</name><!--5-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e793">Sciebant
<lb ed="#Qc"/>daemones per adventum Domini se aliquando in
<lb ed="#Qc"/>abyssum mergendos</quote>.
</p>
</div>
<div xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Dd1e802" type="articulus">
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e804">ARTICULUS IV</head>
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e807" type="question-title">Utrum diabolus, victus super aliquo peccato,
habeat ligatum potestatem ut non possit ulterius tentare de illo.</head>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e810">
<lb ed="#Qc"/>Quarto quaeritur utrum diabolus, victus super
<lb ed="#Qc"/>aliquo peccato, habeat ligatam potestatem ut non
<lb ed="#Qc"/>possit ulterius tentare de illo.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e819">
<lb ed="#Qc"/>Quod videtur, 1. per<!--l--> supra dictam auctori<lb ed="#Qc"/>tatem
Adamantii<!--6-->.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e828">
<lb ed="#Qc"/>2. Videtur etiam per simile in pugna corporali,
<lb ed="#Qc"/>quae dicitur monomachia. Cum enim victus est
<lb ed="#Qc"/>aliquis, non ulterius conceditur ei ex iustitia po<lb ed="#Qc"/>testas
bellandi<!--m-->; quare similiter videtur ex iustitia
<lb ed="#Qc"/>divina quod sic sit in bello spirituali; ergo victo
<lb ed="#Qc"/>in aliquo genere peccati, non conceditur ulterius
<lb ed="#Qc"/>potestas pugnandi.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e847">
<lb ed="#Qc"/>Sed videtur contrarium, a. per hoc quod di<lb ed="#Qc"/>citur
in libro <title>Iudic.</title> 2, 21: <quote>Non delebo gentes,
<lb ed="#Qc"/>quas dimisit Iosue</quote>; et 3,4: <quote>Dimisit eos, ut in ipsis
<lb ed="#Qc"/>experiretur Israel</quote><!--n-->, ubi dicit n<name></name><!--7-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Qd1e857">Patet causa quare<!--o--> Iesus non delevit gentes, ut
<lb ed="#Qc"/>essent in quibus probarentur</quote>. Cum ergo sint
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>necessaria bella, sicut ibidem dicitur, necessariae
<lb ed="#Qc"/>sunt tentationes.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e870">
<lb ed="#Qc"/>[Solutio]: 1. Ad quod dicendum quod ex prae<lb ed="#Qc"/>dicta
auctoritate non habetur<!--p--> quod non possit
<lb ed="#Qc"/>tentare, sed quod non habeat audaciam tentandi.
<lb ed="#Qc"/>Et, si sic esset, non est<!--q--> contrarium illud quod
<lb ed="#Qc"/>dicitur in libro <title>Iudicum</title>; non enim dicitur de<lb ed="#Qc"/>terminate
de aliquo peccato, sed in genere, quod
<lb ed="#Qc"/>tentationes peccatorum valent ad exercitium iu<lb ed="#Qc"/>storum.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e890">
<lb ed="#Qc"/>2. Ad aliud vero dicendum quod non est si<lb ed="#Qc"/>mile
in bello materiali et<!--r--> bello spirituali. Victus
<lb ed="#Qc"/>enim in bello materiali, quod dicitur<!--s--> mono<lb ed="#Qc"/>machia,
non habet ex iustitia ulterius potesta<lb ed="#Qc"/>tem
pugnandi, quia reputatur infamis, quasi<!--t--> de
<lb ed="#Qc"/>periurio convictus; in bello vero spirituali, quia
<lb ed="#Qc"/>tentationes prosunt electis, permittitur potestas
<lb ed="#Qc"/>diaboli tentare, non propter bonum ipsius ten<lb ed="#Qc"/>tantis,
sed propter<!--u--> utilitatem eius qui tentatur.
</p>
</div>
<div xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Dd1e913" type="articulus">
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e915">ARTICULUS V.</head>
<head xml:id="ahsh-l2Bi2t2s1q2t1m1c1-Hd1e918" type="question-title">Utrum sic ligata sit potestas diaboli, ut personam determinatam tentare non possit.</head>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e921">
<pb ed="#Qc" n="124"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Quinto quaeritur utrum ita sit ligata potestas
<lb ed="#Qc"/>diaboli vel aliorum, ut aliquam personam deter<lb ed="#Qc"/>minatam
tentare non possit.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e932">
<lb ed="#Qc"/>Quod videtur. 1. Si enim victus in aliquo genere
<lb ed="#Qc"/>tentationis ab aliquo, non tentat de eodem, multo
<lb ed="#Qc"/>fortius victus<!--a--> in quolibet genere tentationis non
<lb ed="#Qc"/>tentabit eumdem; sed in quo est extinctus fomes
<lb ed="#Qc"/>peccati, habet potestatem vincendi in quolibet
<lb ed="#Qc"/>genere tentationis; si ergo vincat, ulterius diabo<lb ed="#Qc"/>lus
non habet potestatem tentandi illum.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e950">
<lb ed="#Qc"/>2. Quod etiam videtur in Christo, ubi nullus
<lb ed="#Qc"/>erat fomes: diabolus enim, cum tentavit<!--b--> eum
<lb ed="#Qc"/>triplici tentatione, non ultra legitur ipsum ullo
<lb ed="#Qc"/>genere tentationum talium<!--c--> tentasse.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e962">
<lb ed="#Qc"/>Sed contrarium videtur, a. quia semper est
<lb ed="#Qc"/>voluntas diaboli ad tentandum et semper talibus
<lb ed="#Qc"/>proficit tentatio qui confirmati sunt in bono, qui
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>proficere possunt; ergo a Domino non cohibetur
<lb ed="#Qc"/>potestas tentandi talem; non ergo respectu ali<lb ed="#Qc"/>cuius
personae determinatae est potestas diaboli
<lb ed="#Qc"/>ligata: neque enim ex parte eius, cum semper
<lb ed="#Qc"/>velit, nec ex parte Domini, cum semper proficiat
<lb ed="#Qc"/>in quibus proficere potest.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m1c1-d1e986">
<lb ed="#Qc"/>[Solutio]: 1—2. Ad quod dicendum quod non
<lb ed="#Qc"/>est potestas diaboli ligata respectu alicuius per<lb ed="#Qc"/>sonae<!--d-->
quin possit tentare et<!--e--> tentet, sed quod
<lb ed="#Qc"/>non tentet usque ad casum vel quousque succum<lb ed="#Qc"/>bat
tentationi, in<!--f--> hoc est ligata potestas ipsius.
<lb ed="#Qc"/>Praeterea, est quaedam tentatio exterior et este
<lb ed="#Qc"/>quaedam tentatio interior. A tentatione interiori
<lb ed="#Qc"/>cohibetur in illis in quibus est fomes<!--h--> extinctus
<lb ed="#Qc"/>vel ubi non est fomes, sicut fuit in Christo; a ten<lb ed="#Qc"/>tatione
vero<!--i--> exteriori non cohibetur: si enim in
<lb ed="#Qc"/>aliquo esset cohibitio a tentatione exteriori, multo
<lb ed="#Qc"/>magis videretur<!--k--> in Christo quam in aliquo alio.
</p>
</div>
</div>
</body>
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</TEI>