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ahsh-l2Bi2t2s2q1t1c2.xml
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ahsh-l2Bi2t2s2q1t1c2.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
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<titleStmt>
<title>IIa-IIae, Inq. 2, Tract. 2, S. 2, Q. 1, T. 1, 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. 2, Q. 1, T. 1, 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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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi2t2s2q1t1c2">
<head xml:id="ahsh-l2Bi2t2s2q1t1c2-Hd1e100">IIa-IIae, Inq. 2, Tract. 2, S. 2, Q. 1, T. 1, C. 2</head>
<head xml:id="ahsh-l2Bi2t2s2q1t1c2-Hd1e103" type="question-title">A QUO SIT TENTATIO.</head>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e106">
<pb ed="#Qc" n="150"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Secundo quaeritur a quo sit tentatio, et quae<lb ed="#Qc"/>ritur
utrum sit a solo diabolo<!--a-->.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e119">
<lb ed="#Qc"/>Quod non, videtur. 1. Dicitur enim<!--b--> <title>Iob</title> 40, 23,
<lb ed="#Qc"/>super illud: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e125" source="http://scta.info/resource/iob40_23">Numquid accipies eum servum sempi<lb ed="#Qc"/>ternum?</quote>
Ibi dicitur<!--1--> quod diabolus servit Domino
<lb ed="#Qc"/>in tentationibus; sed illud quod fit a servo mini<lb ed="#Qc"/>sterio<!--c-->,
fit a Domino auctoritate; ergo tentatio,
<lb ed="#Qc"/>quae fit a diabolo tamquam a servo, est a Do<lb ed="#Qc"/>mino
auctoritate; non ergo solius diaboli est ten<lb ed="#Qc"/>tare
ista tentatione.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e142">
<lb ed="#Qc"/>2. Praeterea, homo etiam tentat ad deceptio<lb ed="#Qc"/>nem,
sicut habetur in Evangelio, cum dicitur:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e150">Accessit quidam legislator<!--d--> tentans eum</quote>, sicut ha<lb ed="#Qc"/>betur
<title>Matth.</title> 22, 35 et <title>Luc.</title> 10,25; tentabat enim
<lb ed="#Qc"/>eum ut deciperet; ita etiam multi homines tentant
<lb ed="#Qc"/>alios ad deceptionem; ergo non est solius dia<lb ed="#Qc"/>boli
tentare hoc genere tentationis.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e164">
<lb ed="#Qc"/>3. Item, Iac. 1,14: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e168" source="http://scta.info/resource/iac1_14">Unusquisque tentatur a con<lb ed="#Qc"/>cupiscentia
sua abstractus et illectus</quote>. Ergo con<lb ed="#Qc"/>cupiscentia
hominis tentat ipsum; sed quid aliud
<lb ed="#Qc"/>est dicere quod concupiscentia tentat<!--e-->, nisi quod
<lb ed="#Qc"/>est quaedam causa tentationis, differens a causa
<lb ed="#Qc"/>tentationis quae est diaboli? Ergo non a solo
<lb ed="#Qc"/>diabolo fit huiusmodi tentatio, quae est ad seduc<lb ed="#Qc"/>tionem
peccati.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e187">
<lb ed="#Qc"/>Contra. a. <title>Iac.</title> 1,13: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e191" source="http://scta.info/resource/iac1_13">Neminem Deus tentat;
<lb ed="#Qc"/>Deus enim intentator malorum est</quote><!--f-->. Ergo huius<lb ed="#Qc"/>modi
tentatio, quae est ad seducendum, non est
<lb ed="#Qc"/>a Deo.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e201">
<lb ed="#Qc"/>b. Item, <name>Augustinus</name>, in libro <title>De bona per<lb ed="#Qc"/>severantiae</title><!--2-->:
<quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e207">Deus neminem tentat, tentatione
<lb ed="#Qc"/>scilicet noxia; nam est utilis, quando non deci<lb ed="#Qc"/>pimur,
sed probamur; noxia vero est, quam
<lb ed="#Qc"/>significat <name>Apostolus</name>, <title>I ad Thessal.</title> 3, 5: <quote>Ne
<lb ed="#Qc"/>forte tentaverit is<!--g--> qui tentat, et inanis sit labor
<lb ed="#Qc"/>noster<!--h--></quote></quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e221">
<lb ed="#Qc"/>c Item, cum assignetur ratio tentationis hu<lb ed="#Qc"/>manae,
dicitur quod homo tentat ut sciat; si ergo
<lb ed="#Qc"/>tinis tentationis humanae est scire, non est finis<!--i-->
<lb ed="#Qc"/>tentationis humanae, decipere; ergo proprium est
<lb ed="#Qc"/>tentationis diabolicae tentare ut decipiat vel
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>seducat: sic enim distinguitur tentatio<!--k--> a tenta<lb ed="#Qc"/>tione
ex parte finis.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e241">
<lb ed="#Qc"/>d. Praeterea, tentans distinguitur a tentato in
<lb ed="#Qc"/>substantia et habet in se principium experiendi;
<lb ed="#Qc"/>sed concupiscentia non distinguitur omnino ab
<lb ed="#Qc"/>homine tentato in substantia nec habet in se
<lb ed="#Qc"/>principium experiendi<!--l-->: illud enim est princi<lb ed="#Qc"/>pium
experiendi<!--m--> quod habet in se potentiam
<lb ed="#Qc"/>cognoscendi; ergo concupiscentia non est prin<lb ed="#Qc"/>cipium
tentandi illo modo quo dicitur diabolus
<lb ed="#Qc"/>tentare.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e263">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod tentare, se<lb ed="#Qc"/>cundum
quod est callide experiri ad malum, est
<lb ed="#Qc"/>officium diaboli, sicut dicitur in <title>Glossa</title><!--3--> <title>I
<lb ed="#Qc"/>Thessal.</title> 3, 5 super illud: <quote>Ne forte tentaverit is qui
<lb ed="#Qc"/>tentat</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e277">
<lb ed="#Qc"/>[Ad obiecta]: 1. Ad hoc autem quod obicitur
<lb ed="#Qc"/>quod Dei est tentare<!--n--> ista tentatione tamquam
<lb ed="#Qc"/>auctoris<!--o-->: dicendum est quod tentatio—actus, in
<lb ed="#Qc"/>quantum procedit a potestate, sic est Dei ut
<lb ed="#Qc"/>auctoris, in quantum autem tentatio<!--p--> procedit a
<lb ed="#Qc"/>voluntate, non est eius ut auctoris: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e294">potestas enim
<lb ed="#Qc"/>iusta est, sed voluntas est iniusta</quote>, sicut dicit
<lb ed="#Qc"/><name>B. Gregorius</name><!--4-->. Cum ergo dicitur servus, proprie
<lb ed="#Qc"/>dicitur ex parte potestatis; nihilominus tamen
<lb ed="#Qc"/>servit etiam Deo sua<!--q--> mala voluntate, quia actum
<lb ed="#Qc"/>illius malae voluntatis ordinat Deus ad bonum.
<lb ed="#Qc"/>Unde <name>Gregorius</name><!--5-->: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e310">Inde obtemperat nutibus
<lb ed="#Qc"/>divinae potentiae, unde exercet iram nequissimae
<lb ed="#Qc"/>voluntatis suae</quote>. Et iterum: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e317">Servus ex pacto
<lb ed="#Qc"/>est, quia dum voluntatem suam implere permitti<lb ed="#Qc"/>tur,
a superni consilii voluntate ligatur, ut<!--r--> electos
<lb ed="#Qc"/>Dei nolens tentet et tentando nesciens probet</quote>.
<lb ed="#Qc"/>Et dicit <name>Isidorus</name><!--6-->: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e328"> Diabolus tentando sancto<lb ed="#Qc"/>rum
profectibus servit</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e334">
<lb ed="#Qc"/>a. Cum autem dicitur <title>Iac.</title> 1, 13: <quote>Deus neminem
<lb ed="#Qc"/>tentat</quote>, sensus est <mentioned>non habet voluntatem tentandi
<lb ed="#Qc"/>ad seductionem</mentioned>. Et <name>Augustinus</name>, in libro <title>De
<lb ed="#Qc"/>bono perseverantiae</title><!--7-->, ita exponit ibi<!--s-->: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e344"><quote>Nemi<lb ed="#Qc"/>nem
tentat</quote>, id est in tentationem<!--t--> inducit; nam
<lb ed="#Qc"/>tentari et in tentationem non<!--u--> induci non est rna<lb ed="#Qc"/>lum</quote>.
<name>Beda</name><!--8--> vero ita distinguit quod exteriorem
<pb ed="#Qc" n="151"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>tentationem immittit Deus<!--a--> ad tentationem suo<lb ed="#Qc"/>rum,
interiorem vero, qua saepe concipitur<!--b--> ma<lb ed="#Qc"/>lum,
non immittit Deus.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e365">
<lb ed="#Qc"/>2. Ad secundum vero<!--c--> quod obicitur de ten<lb ed="#Qc"/>tatione
hominis, dicendum<!--d--> quod, licet aliquando
<lb ed="#Qc"/>tentet homo ad deceptionem, et in hoc minister
<lb ed="#Qc"/>sit<!--e--> diaboli, hoc<!--f--> tamen non est universale in
<lb ed="#Qc"/>tentatione hominis, sed ad hoc tentat ut sciat.
<lb ed="#Qc"/>Unde, cum dicitur in <title>Evangelio</title><!--1--> quod <quote>surrexit
<lb ed="#Qc"/>quidam tentans</quote> etc., hoc dupliciter exponitur ab
<lb ed="#Qc"/><name>Augustino</name>, in libro <title>De concordia Evangeli<lb ed="#Qc"/>starum</title><!--g--><!--2-->:
<quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e386">Fieri potest ut, quamvis tentans ac<lb ed="#Qc"/>cesserit,
Domini tamen responsione<!--h--> correctus
<lb ed="#Qc"/>sit; aut certe tentationem non accipiamus malam,
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>tamquam volentis decipere inimicum, sed cautam<!--i-->
<lb ed="#Qc"/>potius, tamquam experiri volentis ignotum</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t1c2-d1e400">
<lb ed="#Qc"/>3. Ad tertium vero<!--k--> dicendum quod aliter
<lb ed="#Qc"/>dicitur tentatio esse a diabolo et aliter a concu<lb ed="#Qc"/>piscentia.
Ab ipso enim diabolo est tamquam a
<lb ed="#Qc"/>patre, ab ipsa vero concupiscentia tamquam a
<lb ed="#Qc"/>matre, <title>Ezech.</title> 16,3: <quote>Pater tuus Amorrhaeus et
<lb ed="#Qc"/>mater tua Cethaea</quote> <!--3-->. Unde dicitur ibidem illud
<title>Iac.</title> I, 15: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e417" source="http://scta.info/resource/iac1_15">Concupiscentia, cum conceperit, parit
<lb ed="#Qc"/>peccatum</quote>, et dicitur in <title>Interlineari</title><!--l--><!--4-->: <quote xml:id="ahsh-l2Bi2t2s2q1t1c2-Qd1e422">Vel
<lb ed="#Qc"/>cum<!--m--> diabolus incentiva immittit vel cum caro
<lb ed="#Qc"/>suavia sibi quaerit</quote>. Vult ergo quod incentivum
<lb ed="#Qc"/>sit ab ipso diabolo tamquam primo movente, ab
<lb ed="#Qc"/>ipsa concupiscentia tamquam a proximo.
</p>
</div>
</body>
</text>
</TEI>