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ahsh-l2Bi2t2s1q2t1m3c2.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. 3, C. 2</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>IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 2, T. 1, M. 3, C. 2</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>
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<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
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<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi2t2s1q2t1m3c2">
<head xml:id="ahsh-l2Bi2t2s1q2t1m3c2-Hd1e100">IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 2, T. 1, M. 3, C. 2</head>
<head xml:id="ahsh-l2Bi2t2s1q2t1m3c2-Hd1e103" type="question-title">QUANTUM AD QUID ATTENDATUR POENA VERMIS IN DAEMONIBUS.</head>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e106">
<lb ed="#Qc"/>Secundo quaeritur quantum ad quid attendatur
<lb ed="#Qc"/>poena vermis in daemonibus.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e113">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>Dicitur enim quod sit quantum ad arguitio<lb ed="#Qc"/>nem<!--o-->
peccati, a. secundum illud in <title>Psalmo</title><!--6-->:
<pb ed="#Qc" n="138"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/><quote>Arguam te, et statuam contra te<!--a--> faciem tuam</quote>.
<lb ed="#Qc"/>Facies autem nihil aliud dicitur nisi ipsa con<lb ed="#Qc"/>scientia
remordens.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e131">
<lb ed="#Qc"/>b. Similiter, super illud <title>Eccle.</title> 7,23: <quote xml:id="ahsh-l2Bi2t2s1q2t1m3c2-Qd1e135" source="http://scta.info/resource/qoh7_23">Scit con<lb ed="#Qc"/>scientia
tua</quote> etc., <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m3c2-Qd1e140">Qua iudice, nemo
<lb ed="#Qc"/>absolvitur nocens</quote>. Sed constat quod habent
<lb ed="#Qc"/>naturale iudicatorium, quod non aufertur per
<lb ed="#Qc"/>peccatum; ergo, cum sint nocentes, in iudicio
<lb ed="#Qc"/>conscientiae non absolvuntur; ergo vermis con<lb ed="#Qc"/>scientiae
est ad condemnationem<!--b--> ipsius pecca<lb ed="#Qc"/>toris,
et ita angeli mali<!--c-->.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e160">
<lb ed="#Qc"/>c. Praeterea, daemones sunt spiritus separati a
<lb ed="#Qc"/>corporibus; sed spiritibus separatis a corporibus
<lb ed="#Qc"/>magis convenit poena spiritualis quam corporalis;
<lb ed="#Qc"/>ergo, cum vermis conscientiae sit poena spiri<lb ed="#Qc"/>tualis,
magis conveniet<!--d--> angelis malis quam ignis
<lb ed="#Qc"/>gehennae; sed ignis gehennae congruite eis ad
<lb ed="#Qc"/>poenam; ergo vermis conscientiae congruet<!--f--> eis
<lb ed="#Qc"/>ad poenam interiorem.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e180">
<lb ed="#Qc"/>d. Item, super illud <title>Isai.</title> 14,11: <quote xml:id="ahsh-l2Bi2t2s1q2t1m3c2-Qd1e184" source="http://scta.info/resource/is14_11">Subter te ster<lb ed="#Qc"/>netur
tinea</quote> etc., <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m3c2-Qd1e189"><quote>Tinea et operimen<lb ed="#Qc"/>tum</quote>
vermium poenae aeternae sunt, quas propria
<lb ed="#Qc"/>gignit conscientia</quote>. Sed propria conscientia non
<lb ed="#Qc"/>gignit nisi poenam vermis per se; ibi autem lo<lb ed="#Qc"/>quitur
de diabolo sub figura Nabuchodonosor,
<lb ed="#Qc"/>unde et dicitur ibi Lucifer; ergo poena vermis
<lb ed="#Qc"/>competit sibi.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e206">
<lb ed="#Qc"/>Sed videtur quod poena vermis non conve<lb ed="#Qc"/>niat
eis. 1. Vermis enim de carne nascitur et car<lb ed="#Qc"/>nem
consumit; si ergo transfertur nomen vermis,
<lb ed="#Qc"/>transferetur ubi erit ratio carnis spiritualiter; sed
<lb ed="#Qc"/>ratio carnis spiritualiter non est nisi<!--g--> ubi viget
<lb ed="#Qc"/>concupiscentia carnalis, quae est fomes vel ex
<lb ed="#Qc"/>fomite; haec autem non est in daemonibus; ergo
<lb ed="#Qc"/>vermis conscientiae non est in daemonibus tam<lb ed="#Qc"/>quam
poena.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e228">
<lb ed="#Qc"/>2. Praeterea, in Evangelio et in Prophetis, ubi
<lb ed="#Qc"/>loquitur de poenis, coniungit vermem cum aliis
<lb ed="#Qc"/>poenis, quae debentur homini damnato; unde in
<lb ed="#Qc"/>poenam<!--h--> hominum damnatorum assignatur ver<lb ed="#Qc"/>mis,
sicut dicitur <title>Isai.</title> ultimo<!--i-->, 24: <quote>Vermis eorum
<lb ed="#Qc"/>non morietur et ignis eorum non extinguetur</quote>; et
<lb ed="#Qc"/><title>Marc.</title> 9,46-47: <quote>Bonum<!--k--> est luscum intrare in re<lb ed="#Qc"/>gnum
Dei quam duos oculos habentem mitti<!--l--> in
<lb ed="#Qc"/>gehennam, ubi vermis eorum non moritur et ignis
<lb ed="#Qc"/>non extinguitur</quote>; et <name>Iudith</name><!--m--> ultimo, 21: <quote>Dabit ignes
<lb ed="#Qc"/>et vermes in carnes eorum, ut urantur et sentiant
<lb ed="#Qc"/>usque in sempiternum</quote>; similiter<!--n-->, <title>Eccli.</title> 7,19:
<lb ed="#Qc"/><quote>Vindicta carnis impii ignis et vermis</quote><!--o-->. Ubi au<lb ed="#Qc"/>tem
loquitur de poena diaboli, tantum fit mentio
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>de igne, non de verme, <title>Matth.</title> 25, 41: <quote>Ite, male<lb ed="#Qc"/>dicti,
in ignem aeternum, qui paratus est diabolo
<lb ed="#Qc"/>et angelis eius</quote>. Ex quo videtur quod non est
<lb ed="#Qc"/>ipsius vermis conscientiae punire spiritus sepa<lb ed="#Qc"/>ratos,
scilicet daemones.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e274">
<lb ed="#Qc"/>3. Praeterea, si vermis ad litteram est rodere
<lb ed="#Qc"/>vel consumere lignum aut vestem aut carnem,
<lb ed="#Qc"/>de qua oritur, oportet quod in daemonibus inve<lb ed="#Qc"/>niatur
aliquid quod semper rodi vel consumi
<lb ed="#Qc"/>possit; illud non erit nisi aliquod bonum, quod
<lb ed="#Qc"/>potest minui in daemonibus; si ergo nullum est
<lb ed="#Qc"/>bonum<!--p--> infinitum in eis, non potest ibi esse ver<lb ed="#Qc"/>mis
quantum ad hunc effectum<!--q-->.——— Quod au<lb ed="#Qc"/>tem
iste sit effectus istius vermis, patet
<lb ed="#Qc"/>per hoc quod dicitur <title>Isai.</title> 51,8: <quote>Sicut vestimen<lb ed="#Qc"/>tum,
sic comedet eos vermis</quote>, ubi dicit <title>Glossa</title><!--3-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s1q2t1m3c2-Qd1e300">Conscientia, quae nunquam moritur</quote>. Sed qua<lb ed="#Qc"/>liter
potest comedere nisi consumat?
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e306">
<lb ed="#Qc"/>[Solutio]<!--4-->: 1-2. Ad quod dicendum quod poena
<lb ed="#Qc"/>illa conscientiae super peccatis quae nunquam
<lb ed="#Qc"/>delentur, est in ipsis daemonibus, et dicit rem<!--r-->
<lb ed="#Qc"/>illius poenae, quae dicitur vermis. Ratio tamen
<lb ed="#Qc"/>vermis quantum ad aliquem actum magis pro<lb ed="#Qc"/>prie
convenit animabus damnatis quam ipsis
<lb ed="#Qc"/>daemonibus; quoad aliquem autem effectum com<lb ed="#Qc"/>muniter
est in iis et in<!--s--> illis. Quantum enim ad
<lb ed="#Qc"/>hoc quod gignitur ex remorsu conscientiae, com<lb ed="#Qc"/>mune
est utrobique; quantum autem ad hoc quod
<lb ed="#Qc"/>vermis proprie dictus gignitur ex corpore et per
<lb ed="#Qc"/>similitudinem ex re conformante se corpori, in
<lb ed="#Qc"/>animabus damnatis dicitur esse vermis. Et ideo
<lb ed="#Qc"/>Scriptura, quando loquitur de poenis damnato<lb ed="#Qc"/>rum,
universalius loquitur de poena vermis in
<lb ed="#Qc"/>hominibus sive in animabus, minime<!--t--> autem de
<lb ed="#Qc"/>poena vermis in daemonibus.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m3c2-d1e351">
<lb ed="#Qc"/>3. Ad id vero quod deinceps quaeritur <mentioned>quid
<lb ed="#Qc"/>rodatur ab illo<!--u--> verme</mentioned>: dicendum<!--v--> quod ipsa
<lb ed="#Qc"/>habilitas conscientiae ad bonum, quae semper
<lb ed="#Qc"/>magis et magis<!--x--> consumitur nec tamen omnino
<lb ed="#Qc"/>tollitur, quia illa habilitas est naturalis et est in
<lb ed="#Qc"/>natura immortali; unde, manente natura illa, sem<lb ed="#Qc"/>per
manet conscientia peccati et minuitur bonum
<lb ed="#Qc"/>conscientiae: et illud commune est in daemoni<lb ed="#Qc"/>bus
et animabus damnatis. Et, licet bonum illud
<lb ed="#Qc"/>non sit infinitum magnitudine sive virtute, est
<lb ed="#Qc"/>tamen infinitum in diminuendo<!--5-->. -— Vel potest
<lb ed="#Qc"/>dici quod illa<!--y--> infinitas est quantum ad dura<lb ed="#Qc"/>tionem
et quod non consumitur magis et minus,
<lb ed="#Qc"/>sed semper ipsa conscientia roditur, nulla facta
<lb ed="#Qc"/>abiectione<!--z--> alicuius boni, et quia escam suam
<pb ed="#Qc" n="139"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>invenit perpetuam, nunquam moritur; esca autem
<lb ed="#Qc"/>sua est ipsum peccatum, quod est in conscientia.
<lb ed="#Qc"/>Unde dicit <name>B. Bernardus</name><!--1-->: <quote xml:id="ahsh-l2Bi2t2s1q2t1m3c2-Qd1e398">Hic vermis est
<lb ed="#Qc"/>qui non moritur memoria praeteritorum; semel
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>iniectus per peccatum, firmiter haesit, nequaquam
<lb ed="#Qc"/>deinceps avellendus, nec<!--a--> cessat rodere conscien<lb ed="#Qc"/>tiam,
eaque pastus esca inconsumptibili, perpe<lb ed="#Qc"/>tuat
vitam</quote>.
</p>
</div>
</body>
</text>
</TEI>