-
Notifications
You must be signed in to change notification settings - Fork 2
/
ahsh-l2Bi2t3q1t1c5.xml
173 lines (173 loc) · 9.63 KB
/
ahsh-l2Bi2t3q1t1c5.xml
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
<?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. 3, Q. 1, T. 1, C. 5</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. 3, Q. 1, T. 1, C. 5</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>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-08-19" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi2t3q1t1c5">
<head xml:id="ahsh-l2Bi2t3q1t1c5-Hd1e100">IIa-IIae, Inq. 2, Tract. 3, Q. 1, T. 1, C. 5</head>
<head xml:id="ahsh-l2Bi2t3q1t1c5-Hd1e103" type="question-title">UTRUM PECCATUM PRIMORUM PARENTUM FUERIT REMEDIABILE<!--6-->.</head>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e106">
<lb ed="#Qc"/>Quinto quaeritur utrum peccatum illud fuit re<lb ed="#Qc"/>mediabile.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e113">
<lb ed="#Qc"/>Et videtur quod non esset remediabile sive
<lb ed="#Qc"/>remissibile<!--a-->, et voco irremissibile<!--b--> quod non
<lb ed="#Qc"/>habet in se causam remissionis vel excusationem<!--7-->.
<lb ed="#Qc"/>1. Peccatum enim Adae fuit maximum<!--f-->; sed in
<lb ed="#Qc"/>genere peccatorum non est maius<!--d--> peccato in
<lb ed="#Qc"/>Spiritum Sanctum; ergo peccatum Adae fuit in
<lb ed="#Qc"/>Spiritum Sanctum; sed peccatum in Spiritum
<lb ed="#Qc"/>Sanctum<!--e--> est irremissibile; ergo peccatum Adae<!--f-->
<lb ed="#Qc"/>fuit irremissibile.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e137">
<lb ed="#Qc"/>2. Item, peccatum este aut ex infirmitate aut
<lb ed="#Qc"/>ex ignorantia aut ex certa malitia; sed peccatum
<lb ed="#Qc"/>Adae non fuit ex infirmitate vel ex<!--h--> ignorantia:
<lb ed="#Qc"/>infirmitas enim et<!--i--> ignorantia sunt poenae; nulla
<lb ed="#Qc"/>autem praecessit poena; ergo Adam peccavit ex
<lb ed="#Qc"/>certa malitia; sed peccatum ex certa malitia<!--k--> est
<lb ed="#Qc"/>irremissibile per carentiam<!--l--> rationis remittendi<!--m-->;
<lb ed="#Qc"/>ergo peccatum Adae fuit irremissibile<!--n-->.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e158">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>3. Ad idem videtur esse ratio per hoc quod
<lb ed="#Qc"/>dicit <name>Augustinus</name>, in libro <title>De miraþilibus Sa<lb ed="#Qc"/>crae
Scripturae</title><!--8-->, ubi dicitur quod Lucifer de subli<lb ed="#Qc"/>missimo
statu suo corruit<!--o--> et ideo surgere non
<lb ed="#Qc"/>potuit; sed pari ratione potest dici de Adam
<lb ed="#Qc"/>quod de sublimissimo statu suo corruit, et ideo
<lb ed="#Qc"/>peccatum eius fuit irremediabile<!--p-->.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e178">
<lb ed="#Qc"/>Contra. a. Dicit <name>Albinus</name>, <title>Super Genesim</title><!--9-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t3q1t1c5-Qd1e182">Homo quanto fragilior est in natura, tanto fa<lb ed="#Qc"/>cilior
est ad veniam</quote>. Ergo peccatum hominis
<lb ed="#Qc"/>fuit remediabile.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e190">
<lb ed="#Qc"/>b. Item, homo peccavit alio suggerente: unde
<lb ed="#Qc"/>congruebat quod homo resurgeret alio adiuvante;
<lb ed="#Qc"/>ergo peccatum eius fuit remediabile<!--q-->.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e201">
<lb ed="#Qc"/>c. Praeterea, si peccatum hominis esset irre<lb ed="#Qc"/>mediabile<!--r-->,
<lb ed="#Qc"/>et in eo tota natura humana perie<lb ed="#Qc"/>rat,
esset tota humana natura<!--S--> damnata: quod
<lb ed="#Qc"/>non congrueret pietati divinae, ut pro unius pec<lb ed="#Qc"/>cato
tota natura humana damnaretur; ergo pec<lb ed="#Qc"/>catum
hominis fuit remediabile.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e219">
<pb ed="#Qc" n="211"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>d. Item, <name>Augustinus</name>, in libro <title>De libero ar<lb ed="#Qc"/>bitrio</title><!--1-->:
<quote xml:id="ahsh-l2Bi2t3q1t1c5-Qd1e229">Factum est ut poena hominem susciperet
<lb ed="#Qc"/>emendatoria potius quam interfectoria, ut cui se dia<lb ed="#Qc"/>bolus
ad imitationem superbiae praebuerat, ei se
<lb ed="#Qc"/>Dominus ad imitationem humilitatis praeberet</quote>.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e239">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum, secundum <name>Isi<lb ed="#Qc"/>dorum</name><!--a-->,
in libro <title>De Trinitate</title><!--2-->, quod <quote xml:id="ahsh-l2Bi2t3q1t1c5-Qd1e245">homo
<lb ed="#Qc"/>post peccatum ideo revertitur ad veniam, quia
<lb ed="#Qc"/>ex lutea materia pondus traxit infirmitatis, et
<lb ed="#Qc"/>ideo pro infirma carnis conditione reditus patet
<lb ed="#Qc"/>homini ad salutem</quote>. Unde dicendum<!--b--> quod pec<lb ed="#Qc"/>catum
eius fuit remissibile et remediabile.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e260">
<lb ed="#Qc"/>[Ad obiecta.]: 1. Ad obiectum autem primo
<lb ed="#Qc"/>in contrarium dicendum est quod peccatum eius<!--c-->
<lb ed="#Qc"/>non fuit peccatum in Spiritum Sanctum. Neque
<lb ed="#Qc"/>enim peccavit ex desperatione neque ex praesump<lb ed="#Qc"/>tione
misericordiae neque ex impugnatione<!--d--> gra<lb ed="#Qc"/>tiae
vel veritatis agnitae, neque finalis impoeniten<lb ed="#Qc"/>tiae.
—— Cum autem dicitur quod <mentioned>peccatum eius
<lb ed="#Qc"/>fuit maximum, et peccatum in Spiritum Sanctum
<lb ed="#Qc"/>dicitur maximum</mentioned>, ex alia et alia ratione dicitur.
<lb ed="#Qc"/>Peccatum enim Adae<!--e--> dicitur maximum propter
<lb ed="#Qc"/>magnitudinem damni vel poenae, quia in eo quo<lb ed="#Qc"/>dam
modo peccavit tota humana natura. Pecca<lb ed="#Qc"/>tum
autem<!--f--> in Spiritum Sanctum dicitur maximum
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>ratione generis peccati, et ideo dicitur irremissi<lb ed="#Qc"/>bile,
id est non habens in se causam motivam ad
<lb ed="#Qc"/>remissionem: est enim directe contra gratiam
<lb ed="#Qc"/>Spiritus Sancti, per quam fit remissio peccatorum.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e302">
<lb ed="#Qc"/>2. Ad secundum vero<!--g--> dicendum quod Adam
<lb ed="#Qc"/>non peccavit ex certa malitia, sed peccavit ex
<lb ed="#Qc"/>infirmitate carnis, quae infirmitas carnis non erat
<lb ed="#Qc"/>poena<!--h--> in eo, sed erat natura in se potens de<lb ed="#Qc"/>ficere.
Unde <title>Gen.</title> 6,3 dicitur: <quote xml:id="ahsh-l2Bi2t3q1t1c5-Qd1e315" source="http://scta.info/resource/gen6_3">Non<!--i--> permanebit
<lb ed="#Qc"/>spiritus meus</quote>, scilicet indignationis vel irae, <quote>in
<lb ed="#Qc"/>aeternam in homine, quia caro est</quote>. Est autem
<lb ed="#Qc"/>infirmitas poena<!--k-->, pronitas scilicet quae provenit
<lb ed="#Qc"/>in nobis ex fomite.
</p>
<p xml:id="ahsh-l2Bi2t3q1t1c5-d1e327">
<lb ed="#Qc"/>3. Ad tertium vero<!--l--> dicendum quod aliter Lu<lb ed="#Qc"/>cifer
corruit de sublimissimo statu suo et aliter
<lb ed="#Qc"/>homo. Lucifer enim<!--m--> habuit sublimissimum statum
<lb ed="#Qc"/>post Deum<!--n--> nec habuit aliquod inclinativum tra<lb ed="#Qc"/>hens
ipsum ad inferius: et ideo avertens se a Deo,
<lb ed="#Qc"/>aversus est irremissibiliter. Homo vero ratione
<lb ed="#Qc"/>carnis habuit inclinativum trahens ipsum ad in<lb ed="#Qc"/>ferius,
licet esset in sublimissimo statu innocen<lb ed="#Qc"/>tiae
ex parte spiritus: et ideo, si avertit se a
<lb ed="#Qc"/>Deo, aversus est remissibiliter, non quod redeat
<lb ed="#Qc"/>omnino ad illum statum innocentiae, sed<!--o--> potest
<lb ed="#Qc"/>redire per gratiam ad meliorem.
</p>
</div>
</body>
</text>
</TEI>