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ahsh-l2Bi2t3q2m6c2.xml
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ahsh-l2Bi2t3q2m6c2.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. 3, Q. 2, M. 6, C. 2</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. 2, M. 6, 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>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
</listWit>
</sourceDesc>
</fileDesc>
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<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>
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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-l2Bi2t3q2m6c2">
<head xml:id="ahsh-l2Bi2t3q2m6c2-Hd1e100">IIa-IIae, Inq. 2, Tract. 3, Q. 2, M. 6, C. 2</head>
<head xml:id="ahsh-l2Bi2t3q2m6c2-Hd1e103" type="question-title">UTRUM ORIGINALE OMNINO DELEATUR IN BAPTISMO<!--3-->.</head>
<p xml:id="ahsh-l2Bi2t3q2m6c2-d1e106">
<lb ed="#Qc"/>Deinde quaeritur utrum omnino<!--h--> deleatur in
<lb ed="#Qc"/>Baptismo vel non.
</p>
<p xml:id="ahsh-l2Bi2t3q2m6c2-d1e113">
<lb ed="#Qc"/>Et videtur quod sic, a. quia Baptismus delet
<lb ed="#Qc"/>culpam omnem et poenam: si enim<!--i--> baptizatus
<lb ed="#Qc"/>statim decederet, evolaret; ergo non remanet ibi
<lb ed="#Qc"/>culpa nec poena; peccatum ergo originale, cum
<lb ed="#Qc"/>sit culpa et poena, quantum ad utrumque de<lb ed="#Qc"/>letur<!--k-->.
</p>
<p xml:id="ahsh-l2Bi2t3q2m6c2-d1e129">
<lb ed="#Qc"/>Contra. 1. Super illud ad <title>Rom.</title><!--4-->: <quote xml:id="ahsh-l2Bi2t3q2m6c2-Qd1e133" source="http://scta.info/resource/rom4_7">Beati, quo<lb ed="#Qc"/>rum
remissae sunt</quote> etc.: <quote xml:id="ahsh-l2Bi2t3q2m6c2-Qd1e138">Fomes peccati ante
<lb ed="#Qc"/>Baptismum culpa est et poena, post Baptismum
<lb ed="#Qc"/>vero poena<!--l--> et non culpa</quote>. Fomitem autem pec<lb ed="#Qc"/>cati
dicit originale peccatum, sicut prius expri<lb ed="#Qc"/>mitur
in <title>Glossa</title><!--5-->; ergo peccatum originale non
<lb ed="#Qc"/>dimittitur quantum ad culpam et poenam.
</p>
<p xml:id="ahsh-l2Bi2t3q2m6c2-d1e154">
<lb ed="#Qc"/>2. Item, videtur quod utrumque debeat dimitti.
<lb ed="#Qc"/>Dicitur enim ad <title>Rom.</title> 5, 20: <quote xml:id="ahsh-l2Bi2t3q2m6c2-Qd1e160" source="http://scta.info/resource/rom5_20">Ubi abundavit de<lb ed="#Qc"/>lictum,
superabundavit et gratia</quote>; et iterum<!--6-->: <quote>Non<!--m-->
<lb ed="#Qc"/>sicut peccatum, ita et donum. Si enim unius de<lb ed="#Qc"/>licto
multi mortui sunt, multo magis gratia abun<lb ed="#Qc"/>davit</quote>.
Ex quibus colligitur quod multo potentior
<lb ed="#Qc"/>est<!--n--> gratia quam sit peccatum; sed per pecca<lb ed="#Qc"/>tum
traducitur et culpa et poena multiplex; gra<lb ed="#Qc"/>tia
vero baptismalis opponitur illi peccato; ergo
<lb ed="#Qc"/>gratia baptismalis, cum sit potentior, debet au<lb ed="#Qc"/>ferre
ipsam culpam et omnem sequelam eius,
<lb ed="#Qc"/>scilicet poenam. Unde ergo est quod quaedam
<lb ed="#Qc"/>poenae remanent originalis peccati, quaedam non?
<lb ed="#Qc"/>Ex hoc enim videtur quod peccatum potentius
<lb ed="#Qc"/>sit quam gratia: quod est inconveniens.
</p>
<p xml:id="ahsh-l2Bi2t3q2m6c2-d1e192">
<lb ed="#Qc"/>[Solutio]: 1. Ad quod dicendum quod gratia
<lb ed="#Qc"/>baptismalis delet originale peccatum quantum ad
<lb ed="#Qc"/>culpam et quantum ad poenam suffocantem, et
<lb ed="#Qc"/>non quantum ad poenam promoventem<!--o-->; ad idem
<lb ed="#Qc"/>enim tendunt gratia baptismalis et poena pro<lb ed="#Qc"/>movens,
scilicet ad consecutionem vitae aeternae.
<lb ed="#Qc"/>Additur etiam a quibusdam quod in<!--p--> Baptismo
<lb ed="#Qc"/>dimittitur omne peccatum quantum ad poenam,
<lb ed="#Qc"/>ut nulla debeatur post Baptismum pro originali,
<lb ed="#Qc"/>et<!--q--> si aliqua poena remanet, hoc est ad exer<lb ed="#Qc"/>citium
bonum. Dimittitur ergo originale pecca<lb ed="#Qc"/>tum
quantum ad culpam et quantum ad<!--r--> domi<lb ed="#Qc"/>nium
concupiscentiae, quae est poena in prae<lb ed="#Qc"/>senti,
et quantum ad carentiam visionis Dei, quae
<lb ed="#Qc"/>est poena in futuro. Sunt aliae poenae, ut fames
<lb ed="#Qc"/>et<!--s--> sitis et<!--t--> mors et concupiscentia non domi<lb ed="#Qc"/>nans,
quae omnes remanent ad exercitium bo<lb ed="#Qc"/>num.
Poenae enim istae reducunt ad memoriam
<lb ed="#Qc"/>adiutorem<!--u--> <quote>in tribulationibus, quae invenerunt
<lb ed="#Qc"/>nos nimis</quote><!--7-->; faciunt etiam<!--v--> cogitare de miseria
<lb ed="#Qc"/>huius incolatus, ut sic homo defleat peccata sua;
<lb ed="#Qc"/>humiliant etiam ipsam irascibilem, ne homo ex<lb ed="#Qc"/>tollatur
per superbiam; cohibent etiam concupi<lb ed="#Qc"/>scibilem,
ne defluat homo per concupiscentiam:
<lb ed="#Qc"/>et sic valent<!--x--> ad reformationem imaginis divinae.
</p>
<p xml:id="ahsh-l2Bi2t3q2m6c2-d1e249">
<lb ed="#Qc"/>2. Ad id vero quod obicitur quod <mentioned>gratia po<lb ed="#Qc"/>tentior
est quam peccatum</mentioned> etc.: dicendum<!--y--> quod
<lb ed="#Qc"/>potentior est, sicut exponit <name>Apostolus</name><!--8-->. Gratia
<lb ed="#Qc"/>enim tollit omnem culpam; nulla autem<!--z--> culpa
<lb ed="#Qc"/>est, ad quam ex necessitate omnis culpa sequa<lb ed="#Qc"/>tur.
Item, gratia non tantum sanat a vulnere
<pb ed="#Qc" n="251"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>peccati, sed aperit ianuam regni, non tantum<!--a-->
<lb ed="#Qc"/>ipsis peccatoribus, sed<!--b--> ipsis iustis. Extendit ergo
<lb ed="#Qc"/>se ad homines, si aliqui essent qui non descen<lb ed="#Qc"/>dissent
ab Adam; virtus autem peccati non sic.
<lb ed="#Qc"/>Si<!--c--> ergo patet quod-potentior est<!--d--> gratia quam
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>sit peccatum. Praeterea, peccatum est ex<!--e--> ho<lb ed="#Qc"/>mine,
gratia vero est<!--f--> ex Deo; potentius autem
<lb ed="#Qc"/>est quod est Dei quam quod est<!--g--> hominis. Pec<lb ed="#Qc"/>catum
etiam<!--h--> non omne bonum potest tollere,
<lb ed="#Qc"/>ex gratia vero omne bonum confertur.
</p>
</div>
</body>
</text>
</TEI>