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ahsh-l2Bi2t2s2q2c1.xml
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ahsh-l2Bi2t2s2q2c1.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. 2, S. 2, Q. 2, 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. 2, S. 2, Q. 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>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
</listWit>
</sourceDesc>
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<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
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<revisionDesc status="draft">
<listChange>
<change when="2017-08-19" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi2t2s2q2c1">
<head xml:id="ahsh-l2Bi2t2s2q2c1-Hd1e100">IIa-IIae, Inq. 2, Tract. 2, S. 2, Q. 2, C. 1</head>
<head xml:id="ahsh-l2Bi2t2s2q2c1-Hd1e103" type="question-title">UTRUM PRIMUM PECCATUM DIABOLI FUERIT QUO TENTAVIT PRIMOS PARENTES.</head>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e106">
<pb ed="#Qc" n="197"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Circa primum sic: videtur quod primum pec<lb ed="#Qc"/>catum
diaboli fuit, quo tentavit primos pa<lb ed="#Qc"/>rentes.
<title>1. Ioan.</title> 8,44: <quote xml:id="ahsh-l2Bi2t2s2q2c1-Qd1e119" source="http://scta.info/resource/io8_44">Ille homicida erat ab ini<lb ed="#Qc"/>tio</quote>;
sed homicida fuit in occidendo hominem et<!--a-->
<lb ed="#Qc"/>tentando; ergo etc.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e127">
<lb ed="#Qc"/>2. Item, hoc est primum<!--b--> peccatum quod osten<lb ed="#Qc"/>ditur
in Scriptura; cum ergo sufficienter doceat
<lb ed="#Qc"/>ipsa Sacra Scriptura et ordinate<!--1-->, illud fuit<!--c--> pri<lb ed="#Qc"/>mum
peccatum.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e138">
<lb ed="#Qc"/>3. Praeterea, potest aliquis peccare peccato
<lb ed="#Qc"/>irae, ita quod non peccet peccato avaritiae vel e
<lb ed="#Qc"/>converso, et ita de aliis peccatis; ergo similiter
<lb ed="#Qc"/>potuit diabolus peccare peccato tentationis<!--d-->, ita
<lb ed="#Qc"/>quod nullum peccatum esset praeambulum<!--e-->.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e152">
<lb ed="#Qc"/>Contra. a. Peccatum tentationis est quo intendit
<lb ed="#Qc"/>aliquis per se nocere alteri; sed naturaliter nul<lb ed="#Qc"/>lus
intendit nocere alteri nisi propter<!--f--> appetitum
<lb ed="#Qc"/>alicuius commodi, qui<!--g--> prius est apud ipsum;
<lb ed="#Qc"/>ergo diabolus non intendit<!--h--> nocere homini nisi
<lb ed="#Qc"/>praecessisset in eo appetitus alicuius commodi
<lb ed="#Qc"/>proprii<!--i-->; prius ergo peccavit appetendo illud
<lb ed="#Qc"/>commodum et postea peccavit tentando ipsum ho<lb ed="#Qc"/>minem;
non ergo peccatum tentationis fuit pri<lb ed="#Qc"/>mum
peccatum.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e176">
<lb ed="#Qc"/>b. Praeterea, <title>Sap.</title> 2, 24, in fine: <quote>Invidia diaboli
<lb ed="#Qc"/>mors intravit in orbem terrarum</quote>. Sed mors fuit
<lb ed="#Qc"/>per tentationem ipsius diaboli; ergo ante tenta<lb ed="#Qc"/>tionem
fuit invidia; non ergo tentatio primorum
<lb ed="#Qc"/>parentum fuit primum peccatum.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e189">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum<!--k--> per hoc quod
<lb ed="#Qc"/>dicit <name>Augustinus</name>, in libro <title>De mirabilibus</title><!--2-->,
<lb ed="#Qc"/>quod non peccasset angelus in<!--l--> terra <quote xml:id="ahsh-l2Bi2t2s2q2c1-Qd1e197">nisi prius
<lb ed="#Qc"/>peccasset in caelo</quote>. Unde primo peccavit in caelo
<lb ed="#Qc"/>per superbiam, secundo in paradiso per homi<lb ed="#Qc"/>cidium.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e208">
<lb ed="#Qc"/>[Ad obiecta]: 1. Et quod dicitur: <quote>Ille homicida
<lb ed="#Qc"/>erat ab initio<!--m--></quote>, intelligendum est <mentioned>post initium</mentioned>
<lb ed="#Qc"/>vel quam cito hominem tentavit<!--n-->.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e217">
<lb ed="#Qc"/>2. Ad obiectum autem in contrarium dicen<lb ed="#Qc"/>dum<!--o-->
quod, licet Scriptura faciat mentionem
<lb ed="#Qc"/>primo de isto peccato, tamen<!--p--> ante istud pecca<lb ed="#Qc"/>tum
fuit aliud peccatum, de quo non primo facit
<lb ed="#Qc"/>ipsa<!--q--> Scriptura mentionem. Et rationem ponit
<lb ed="#Qc"/><name>Albinus</name>, <title>Super Genesim</title><!--3-->, dicens: <quote xml:id="ahsh-l2Bi2t2s2q2c1-Qd1e232">Angelicum
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>peccatum in Genesi absconditum est</quote> — et lo<lb ed="#Qc"/>quitur
de peccato superbiae — <quote xml:id="ahsh-l2Bi2t2s2q2c1-Qd1e241"> et hominis pate<lb ed="#Qc"/>factum,
quia angelicum vulnus Deus non propo<lb ed="#Qc"/>suit
curare, hominis vero vulnus sanare praede<lb ed="#Qc"/>stinavit</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e251">
<lb ed="#Qc"/>Sed pari<!--a--> ratione posset dici quod non debebat
<lb ed="#Qc"/>facere mentionem de peccato tentationis, cum
<lb ed="#Qc"/>illud peccatum tentationis esset incurabile sicut
<lb ed="#Qc"/>et<!--b--> peccatum superbiae diaboli, quod fuit pri<lb ed="#Qc"/>mum
peccatum. —Ad quod dicendum quod
<lb ed="#Qc"/>aliud est de peccato primo superbiae et aliud
<lb ed="#Qc"/>de peccato tentationis, licet utrumque sit incura<lb ed="#Qc"/>bile<!--c-->.
Peccatum enim tentationis introductum est,
<lb ed="#Qc"/>ut ostenderetur quod homo peccavit diabolo sug<lb ed="#Qc"/>gerente,
et ex hoc esset una ratio propter quam
<lb ed="#Qc"/>eius<!--d--> peccatum esset remediabile<!--4-->. Unde non
<lb ed="#Qc"/>propter se introducit Scriptura peccatum tenta<lb ed="#Qc"/>tionis
diaboli; decursus enim Sacrae Scripturae
<lb ed="#Qc"/>est ad ostendendum totam seriem, secundum
<lb ed="#Qc"/>quam genus humanum per Christum est libera<lb ed="#Qc"/>tum
et ad dignitatem restitutum<!--5-->. Quod autem
<lb ed="#Qc"/>agitur de peccato diaboli, hoc non est nisi ex
<lb ed="#Qc"/>quadam antithesi vel ut ostendatur eius pecca<lb ed="#Qc"/>tum
fuisse occasio peccati hominis.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e300">
<lb ed="#Qc"/>3. Ad aliud vero dicendum<!--e--> quod non est
<lb ed="#Qc"/>simile de peccato tentationis et de peccato irae
<lb ed="#Qc"/>vel superbiae. Peccatum enim tentationis ordinem
<lb ed="#Qc"/>habet<!--f--> ad aliquam affectionem inordinatam prio<lb ed="#Qc"/>rem:
nullus enim intendit nocere alteri nisi ut<!--g-->
<lb ed="#Qc"/>prosit sibi eo modo quo non congruit.
</p>
<p xml:id="ahsh-l2Bi2t2s2q2c1-d1e316">
<lb ed="#Qc"/>Si vero obiciatur quod potest homo aliquis
<lb ed="#Qc"/>primo peccare peccato tentationis, secundum quod
<lb ed="#Qc"/>homo tentat hominem ad seducendum: dicen<lb ed="#Qc"/>dum
est quod et in homine habente natu<lb ed="#Qc"/>ram
corruptam et in angelo semper praecedit ali<lb ed="#Qc"/>qua
alia affectio. Natura enim<!--h--> incorrupta non
<lb ed="#Qc"/>inclinat primo ad nocumentum proximi, sed, si
<lb ed="#Qc"/>est defectibilitas in ipso libero arbitrio, primo in<lb ed="#Qc"/>clinati
ad id quod pertinet ad propriam perso<lb ed="#Qc"/>nam,
secundo ad id quod est in proximo. Unde,
<lb ed="#Qc"/>si homo esset in statu innocentiae, non esset eius
<lb ed="#Qc"/>peccatum primurn tentatio ad seducendum al<lb ed="#Qc"/>terum,
sed perversio<!--k--> ex consideratione alicuius
<lb ed="#Qc"/>proprii boni<!--l--> apparentis.
</p>
</div>
</body>
</text>
</TEI>