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ahsh-l2Bi2t2s2q1t2c1.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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<title>IIa-IIae, Inq. 2, Tract. 2, S. 2, Q. 1, T. 2, C. 1</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. 2, 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>
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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-l2Bi2t2s2q1t2c1">
<head xml:id="ahsh-l2Bi2t2s2q1t2c1-Hd1e100">IIa-IIae, Inq. 2, Tract. 2, S. 2, Q. 1, T. 2, C. 1</head>
<head xml:id="ahsh-l2Bi2t2s2q1t2c1-Hd1e103" type="question-title">UTRUM DIABOLUS POSSIT IN SUO STATU DEMERERI.</head>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e106">
<lb ed="#Qc"/>Circa primum sic obicitur: 1. <title>Ioan.</title> 9,4: <quote>Venit<!--n-->
<lb ed="#Qc"/>nox in qua nulli licet operari</quote>, <title>Glossa</title><!--5-->: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e112">Infer<lb ed="#Qc"/>nalis
nox, in qua nulli licitum est operari, sed
<lb ed="#Qc"/>tantum tempus recipiendi</quote>. Sed daemones sunt
<lb ed="#Qc"/>in hac nocte; ergo tantum est eis tempus reci<lb ed="#Qc"/>piendi,
non merendi praemium vel demerendi,
<lb ed="#Qc"/>quia non sunt in statu viatoris.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e127">
<lb ed="#Qc"/>2. Item<!--o-->, <title>Eccle.</title> 9,10: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e131" source="http://scta.info/resource/qoh9_10">Non est opus nec ratio
<lb ed="#Qc"/>nec sapientia nec scientia apud inferos, quo tu
<lb ed="#Qc"/>properas</quote>, <title>Glossa</title><!--6-->: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e138">Cetera non valebunt post
<lb ed="#Qc"/>mortem</quote> etc. Relinquitur ergo ex hoc quod, si
<lb ed="#Qc"/>boni post mortem non possunt mereri, quod nec
<lb ed="#Qc"/>mali demereri.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e148">
<lb ed="#Qc"/>3. Item, super illud <title>Psalmi</title><!--7-->: <quote>In inferno quis
<lb ed="#Qc"/>confitebitur tibi</quote>? <title>Glossa</title><!--8-->: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e154">Post hanc vitam
<lb ed="#Qc"/>non est tempus. acquirendi nec aliquid redditur
<lb ed="#Qc"/>nisi retributio</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e163">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>4. Item, <name>Ioannes Damascenus</name><!--9-->: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e167">Quod
<lb ed="#Qc"/>hominibus mors est, hoc est angelis casus</quote>. Sed
<lb ed="#Qc"/>post mortem non est meritum vel demeritum in
<lb ed="#Qc"/>hominibus; ergo nec similiter in angelis post
<lb ed="#Qc"/>lapsum, sicut nec in<!--p--> hominibus post mortem,
<lb ed="#Qc"/>quia casus<!--q--> dicit ordinem irregressibilem ad vitam
<lb ed="#Qc"/>gratiae<!--10-->, sicut mors in hominibus ad vitam<!--r-->.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e184">
<lb ed="#Qc"/>5. Item, <title>Matth.</title> 22,13: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e188" source="http://scta.info/resource/mt22_13">Ligatis manibus et pe<lb ed="#Qc"/>dibus,
mittite eum</quote> etc. Ergo daemonibus est li<lb ed="#Qc"/>gata
libertas arbitrii et est sibi<!--8--> in poena; ergo
<lb ed="#Qc"/>ante fuit aliquo modo libertas; ergo, si modo
<lb ed="#Qc"/>missi sunt in tenebras, non est eis aliquo modo
<lb ed="#Qc"/>status merendi vel demerendi.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e203">
<lb ed="#Qc"/>6. Item, si dicas quod possunt demereri sive non<!--t-->
<lb ed="#Qc"/>mereri, hoc non videtur, quia in bonis angelis
<lb ed="#Qc"/>post confirmationem non<!--u--> est possibilitas ad me<lb ed="#Qc"/>rendum
ulterius vitam aeternam, sed possunt
<pb ed="#Qc" n="187"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>mereri quoad nos; ergo nec in malis, scilicet
<lb ed="#Qc"/>daemonibus, per oppositum erit possibilitas ad
<lb ed="#Qc"/>demerendum visionem Dei sive poenam; ergo
<lb ed="#Qc"/>videtur quod non demerentur.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e227">
<lb ed="#Qc"/>Contra. a. <title>Matth.</title><!--a--> 8,29: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e231" source="http://scta.info/resource/mt8_29">Ut quid venisti ante
<lb ed="#Qc"/>tempus torquere nos?</quote> etc. Ergo in futuro erit tantum
<lb ed="#Qc"/>tempus tormenti, quod nondum habent; ergo nunc
<lb ed="#Qc"/>est eis status meriti poenae sive<!--b--> demerendi.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e241">
<lb ed="#Qc"/>b. Item, <title>Apoc.</title> 12,12: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e245" source="http://scta.info/resource/ap12_12">Descendit diabolus ad
<lb ed="#Qc"/>nos, habens iram magnam, sciens quoniam<!--c--> mo<lb ed="#Qc"/>dicum
tempus habet</quote>. Ergo aliquod tempus ha<lb ed="#Qc"/>bet<!--d-->
et ita illud tempus habet meriti<!--e-->, in quo
<lb ed="#Qc"/>non habet poenam, quam habebit; et sic relin<lb ed="#Qc"/>quitur
quod sunt in statu merendi.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e259">
<lb ed="#Qc"/>Item, <title>Eccle.</title> 9,5, super illud: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e265" source="http://scta.info/resource/qoh9_5">Nec habent
<lb ed="#Qc"/>ultra</quote>, ita exponunt<!--1-->: Ubi dicant eos in hoc saeculo
<lb ed="#Qc"/>et sub sole quem cernimus habere nullam com<lb ed="#Qc"/>munionem,
habere vero sub alio saeculo et sub
<lb ed="#Qc"/>sole iustitiae, <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e277"> et non excludi opinationem quae
<lb ed="#Qc"/>contendit, postquam de hoc saeculo migraverimus,
<lb ed="#Qc"/>et offendere posse creaturas rationales et pro<lb ed="#Qc"/>mereri<!--f-->?</quote>
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e288">
<lb ed="#Qc"/>Respondeo: In
<cit>
<ref xml:id="ahsh-l2Bi2t2s2q1t2c1-Rd1e294" target="http://scta.info/resource/pl-l2d11c2">Sententiis<!--2--></ref>
<bibl>
<ref target="http://scta.info/resource/pl-l2d11c2">Lombardus, Sent. II, d. 11, c. 2</ref>
</bibl>
</cit>
<lb ed="#Qc"/>duplex tangitur opi<lb ed="#Qc"/>nio<!--g-->.
<lb ed="#Qc"/>Utraque concordat in eo quod daemones
<lb ed="#Qc"/>possunt demereri et angeli boni mereri; unde
<lb ed="#Qc"/>boni per custodiam possunt aliquid mereri et<!--h-->
<lb ed="#Qc"/>mali per suggestionem demereri, Sed nota quod
<lb ed="#Qc"/>secus est de homine et de daemonibus, quia
<lb ed="#Qc"/>homini determinatur locus et tempus ad meren<lb ed="#Qc"/>dum,
tempus autem tantum daemonibus. Et haec
<lb ed="#Qc"/>est ratio: homo corporalis creatura est et spiri<lb ed="#Qc"/>tualis;
locus autem determinatur secundum cor<lb ed="#Qc"/>pus,
tempus secundum spiritum; angelo autem,
<lb ed="#Qc"/>quia tantum spiritualis creatura est, determinatur
<lb ed="#Qc"/>tantum tempus<!--i-->. Unde, ut dicit <name>Augustinus</name><!--3-->,
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e330">Deus movet<!--k--> spiritualem creaturam per tem<lb ed="#Qc"/>pus,
sed corporalem per tempus et locum</quote>.
<lb ed="#Qc"/>Determinatur autem tempus merendi angelo. Sed
<lb ed="#Qc"/>nota quod duplex est<!--l--> meritum praemii in nobis.
<lb ed="#Qc"/>Quoddam enim est in visione Dei, quod dicitur
<lb ed="#Qc"/>aurea, aliud est in gloria de conservatione<!--m-->
<lb ed="#Qc"/>subditorum in fide et bonis moribus, et hoc
<lb ed="#Qc"/>dicitur<!--n--> aureola<!--4-->. Angeli autem<!--o--> ante lapsum
<lb ed="#Qc"/>malorum et confirmationem<!--p--> bonorum habuerunt
<lb ed="#Qc"/>tempus merendi praemium visionis Dei et illius
<lb ed="#Qc"/>continuationis; unde ultra illud tempus merendi
<lb ed="#Qc"/>non oportet ponere quod modo mereantur<!--q--> illud
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>praemium. Sed de alio praemio, quod est quasi
<lb ed="#Qc"/>aureolae, est tempus merendi usque ad iudicium:
<lb ed="#Qc"/>quantum enim durabit<!--r--> meritum in hominibus,
<lb ed="#Qc"/>durabit et in angelis quoad custodiam hominum.
<lb ed="#Qc"/>Similiter in malis angelis e contrario est duplex<!--s-->
<lb ed="#Qc"/>demeritum: unum est quo meruerunt carentiam
<lb ed="#Qc"/>visionis Dei, aliud in suggestione facta homini<lb ed="#Qc"/>bus.
Et ratione istius habebunt poenam in iudi<lb ed="#Qc"/>cio
determinatam, et sicut crescit hoc demeritum,
<lb ed="#Qc"/>ita maior erit poena; et pro isto videtur dici
<lb ed="#Qc"/>illud in Evangelio<!--5-->: <quote>Ut quid venisti ante tempus
<lb ed="#Qc"/>torquere nos</quote>?
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e388">
<lb ed="#Qc"/>Ad obiecta autem<!--t--> respondendum est. 1. Ad
<lb ed="#Qc"/>primum sic: concedendum est quod daemones
<lb ed="#Qc"/>sunt in nocte, et ideo non licet eis operari, id
<lb ed="#Qc"/>est mereri bonum. Est autem alia nox generalis,
<lb ed="#Qc"/>quae veniet post diem iudicii, et tunc remanebit
<lb ed="#Qc"/>eis status, in quo non poterunt<!--u--> demereri, sed
<lb ed="#Qc"/>recipere poenam secundum demeritum.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e408">
<lb ed="#Qc"/>2. Ad secundum vero dicendum quod lo<lb ed="#Qc"/>quitur
ibi <title>Glossa</title> de hominibus, quibus non
<lb ed="#Qc"/>est locus merendi post mortem, sed non est
<lb ed="#Qc"/>usquequaque simile de angelis.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e419">
<lb ed="#Qc"/>3. Similiter illud quod dicitur in <title>Psalmo</title>: <quote>In
<lb ed="#Qc"/>inferno quis confitebitur tibi</quote>? Ubi<!--v--> dicitur quod
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e425">post hanc Vitam non est tempus acquirendi</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e429">
<lb ed="#Qc"/>4. Ad id vero quod dicit <name>Ioannes Dama<lb ed="#Qc"/>scenus</name>
<quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e435">quod est hominibus mors</quote> etc.: dicen<lb ed="#Qc"/>dum
quod in parte est simile de angelis lapsis et
<lb ed="#Qc"/>hominibus et in parte non. In hoc enim est simile
<lb ed="#Qc"/>quod sicut non est homini post mortem regressus
<lb ed="#Qc"/>ad vitam naturae, ita nec diabolo post lapsum ad
<lb ed="#Qc"/>vitam gratiae; in hoc autem est dissimile quod ho<lb ed="#Qc"/>mines
post mortem non possunt demereri, angeli
<lb ed="#Qc"/>vero post lapsum<!--x-->. habent tempus demerendi.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e454">
<lb ed="#Qc"/>c. Ad id vero quod obicitur de <title>Glossa Ec<lb ed="#Qc"/>cle.</title>
9,5, dicendum<!--y--> quod illa <title>Glossa</title> recitat
<lb ed="#Qc"/>opinionem quorumdam<!--6-->, qui dicebant malam
<lb ed="#Qc"/>voluntatem manere in damnatis et per eamdem
<lb ed="#Qc"/>demereri; sed, licet mala voluntas permaneat in
<lb ed="#Qc"/>damnatis, non est tamen principium<!--z--> demerendi.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e471">
<lb ed="#Qc"/>Sed posset quaeri quare perversa voluntas
<lb ed="#Qc"/>reputatur daemonibus in demeritum, cum sint
<lb ed="#Qc"/>damnati, et non reputatur hominibus damnatis ad
<lb ed="#Qc"/>demeritum? -— Ad quod respondendum,
<lb ed="#Qc"/>secundum Bernardum, in libro <title>De libero arbi<lb ed="#Qc"/>trio</title><!--7-->;
dicit enim sic: <quote xml:id="ahsh-l2Bi2t2s2q1t2c1-Qd1e486">Duo iniustam comprobant
<pb ed="#Qc" n="188"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>voluntatem, cum peccare libet et cum impune
<lb ed="#Qc"/>peccare libet</quote>. Prima perversitas est modo in
<lb ed="#Qc"/>daemonibus et in malis hominibus et est<!--a--> in
<lb ed="#Qc"/>demeritum; secunda erit in futuro post iudicium,
<lb ed="#Qc"/>cum placebit daemonibus et hominibus<!--b--> damnatis
<lb ed="#Qc"/>deformitas peccati<!--c-->, dummodo non esset poena.
<lb ed="#Qc"/>Prima perversitas est contra iustitiam meritorum,
<lb ed="#Qc"/>secunda contra iustitiam retributorum. In prima
<lb ed="#Qc"/>vero, quae est contra iustitiam meritorum<!--d-->, de<lb ed="#Qc"/>merentur
et, si secunda perversitas modo esset,
<lb ed="#Qc"/>esset<!--e--> eis in demeritum; sed illa, quae est contra
<lb ed="#Qc"/>iustitiam retributorum<!--f-->, tunc cedet eis in poenam,
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>quia displicet eis poena, quae iuste eis infligitur.
<lb ed="#Qc"/>Ratio autem quare ista est damnabilis daemonibus,
<lb ed="#Qc"/>illa non<!--g--> damnatis hominibus, est supra tacta<!--1-->,
<lb ed="#Qc"/>quia hominibus damnatis omnino transiit<!--h--> tempus
<lb ed="#Qc"/>merendi et demerendi, daemonibus non.
</p>
<p xml:id="ahsh-l2Bi2t2s2q1t2c1-d1e532">
<lb ed="#Qc"/>5. Ad id vero quod obicitur <title>Matth.</title> 22,13:
<lb ed="#Qc"/><quote>Ligatis manibus </quote>etc., dicendum<!--i--> quod, licet modo
<lb ed="#Qc"/>sint in tenebris mali homines damnati et de eis
<lb ed="#Qc"/>proprie<!--k--> dicatur, potest tamen ad ipsos daemo<lb ed="#Qc"/>nes
referri post iudicium, quibus tunc omnino
<lb ed="#Qc"/>ligata erit libertas arbitrii ad demerendum, modo
<lb ed="#Qc"/>vero ita ligata est ut non possint mereri.
</p>
</div>
</body>
</text>
</TEI>