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ahsh-l2Bi3t1s1q1c1.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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<titleStmt>
<title>IIa-IIae, Inq. 3, Tract. 1, S. 1, Q. 1, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 3, Tract. 1, S. 1, Q. 1, 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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<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi3t1s1q1c1">
<head xml:id="ahsh-l2Bi3t1s1q1c1-Hd1e100">IIa-IIae, Inq. 3, Tract. 1, S. 1, Q. 1, C. 1</head>
<head xml:id="ahsh-l2Bi3t1s1q1c1-Hd1e103" type="question-title">QUID SIT PECCATUM VENIALE<!--1-->.</head>
<div xml:id="ahsh-l2Bi3t1s1q1c1-Dd1e106" type="articulus">
<head xml:id="ahsh-l2Bi3t1s1q1c1-Hd1e108">ARTICULUS I</head>
<head xml:id="ahsh-l2Bi3t1s1q1c1-Hd1e111" type="question-title">Utrum peccatum veniale sit macula.</head>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e114">
<lb ed="#Qc"/>Quod autem veniale peccatum<!--a--> sit macula,
<lb ed="#Qc"/>videtur, 1. per hoc quod dicit <name>Gregorius</name><!--2-->,
<lb ed="#Qc"/>distinguens inter crimen et culpam: <quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e122">Culpa pol<lb ed="#Qc"/>luit,
crimen extinguit</quote>. Sed veniale peccatum est
<lb ed="#Qc"/>culpa; ergo polluit; quod autem polluit, est ma<lb ed="#Qc"/>cula;
ergo veniale peccatum est macula. — Con<lb ed="#Qc"/>tra.
Si macula est, deformat illud in quo est;
<lb ed="#Qc"/>sed in libero arbitrio est ; ergo deformat liberum
<lb ed="#Qc"/>arbitrium; sed liberum arbitrium est conditum ad
<lb ed="#Qc"/>imaginem Dei; ergo veniale<!--b--> deformat imaginem
<lb ed="#Qc"/>Dei<!--c-->; ergo tollit gratiam: manente enim gratia
<lb ed="#Qc"/>gratum faciente reformatur imago Dei.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e146">
<lb ed="#Qc"/>2. Ad hoc diceret aliquis quod duplex
<lb ed="#Qc"/>est conversio liberi arbitrii, una ad Deum, qui
<lb ed="#Qc"/>est bonum supremum<!--d-->, altera ad inferius, ut ad
<lb ed="#Qc"/>carnem, quae regi debet ab<!--e--> anima; a parte vero
<lb ed="#Qc"/>superiori est liberum arbitrium ad imaginem Dei,
<lb ed="#Qc"/>a parte vero inferiori non dicitur esse ad ima<lb ed="#Qc"/>ginem
Dei<!--f-->; ex illa vero parte inest ei veniale
<lb ed="#Qc"/>peccatum; unde veniale peccatum non deformat
<lb ed="#Qc"/>liberum arbitrium secundum quod est ad imagi<lb ed="#Qc"/>nem
Dei. — Contra: Obicitur per auctoritatem
<lb ed="#Qc"/><name>Augustini</name>, in libro <title>De Trinitate</title><!--3-->, dicentis:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e172">Cum ratio<!--g--> ad interiora sive superiora perci<lb ed="#Qc"/>pienda,
quae non privatim, sed communiter ab
<lb ed="#Qc"/>omnibus, qui<!--h--> talia diligunt, sine ulla angustia
<lb ed="#Qc"/>vel invidia casto possidentur amplexu, vel sibi
<lb ed="#Qc"/>vel aliis consulit; et si fallitur in aliquo per
<lb ed="#Qc"/>ignorantiam temporalium, quia et hoc temporaliter
<lb ed="#Qc"/>gerit et modum agendi non tenet quem debebat<!--i-->,
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>humana est tentatio</quote>. Sed humana tentatio est
<lb ed="#Qc"/>veniale peccatum; ergo in superiori parte liberi
<lb ed="#Qc"/>arbitrii erit<!--k--> veniale peccatum. — Item, aliquis
<lb ed="#Qc"/>per surreptionem cogitat inordinate de corpore
<lb ed="#Qc"/>Christi; sed constat quod illa cogitatio est de su<lb ed="#Qc"/>pernis;
consideratio autem de supernis spectat ad
<lb ed="#Qc"/>superiorem partem liberi arbitrii, scilicet ad su<lb ed="#Qc"/>periorem
partem rationis; ergo veniale peccatum
<lb ed="#Qc"/>potest esse in superiori parte liberi arbitrii.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e210">
<lb ed="#Qc"/>[Solutio]: 1. Ad quod responderi potest quod
<lb ed="#Qc"/>macula potest accipi vel communiter vel proprie,
<lb ed="#Qc"/>secundum quod deformatur imago Dei. Si acci<lb ed="#Qc"/>piatur
communiter, secundum hoc potest<!--l--> dici
<lb ed="#Qc"/>macula veniale peccatum: minuitur enim recti<lb ed="#Qc"/>tudo
eius quoad aliquem<!--m--> actum. Si vero acci<lb ed="#Qc"/>piatur
proprie, secundum quod deformatur imago
<lb ed="#Qc"/>divina, sic non dicitur macula veniale peccatum.
<lb ed="#Qc"/>Et potest poni tale exemplum: aliquando enim
<lb ed="#Qc"/>in<!--n--> tantum denigratur aliqua imago depicta ut vi<lb ed="#Qc"/>deri
non possit, aliquando vero ita obscuratur ut
<lb ed="#Qc"/>plene non possit discerni<!--o-->. Et ideo ponit <name>B. Gre<lb ed="#Qc"/>gorius</name><!--4-->
talem differentiam inter veniale et mor<lb ed="#Qc"/>tale
quod veniale obscurat, mortale obtenebrat.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e244">
<lb ed="#Qc"/>2. Ad illud vero quod obicitur quod ve<lb ed="#Qc"/>niale
sit<!--p--> in superiori parte rationis vel liberi
<lb ed="#Qc"/>arbitrii, dicendum<!--q--> quod, etsi sit ibi, tamen hoc
<lb ed="#Qc"/>est in comparatione ad interiora, ex qua parte
<lb ed="#Qc"/>veniunt phantasticae cogitationes, non ex parte
<lb ed="#Qc"/>Dei, qui ipsam animam illuminat ad recte co<lb ed="#Qc"/>gitandum<!--r-->.
</p>
</div>
<div xml:id="ahsh-l2Bi3t1s1q1c1-Dd1e263" type="articulus">
<head xml:id="ahsh-l2Bi3t1s1q1c1-Hd1e265">ARTICULUS II</head>
<head xml:id="ahsh-l2Bi3t1s1q1c1-Hd1e268" type="question-title">Utrum peccatum veniale sit malum voluntarium.</head>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e271">
<pb ed="#Qc" n="285"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Quaeritur utrum peccatum veniale sit malum
<lb ed="#Qc"/>voluntarium<!--a-->.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e282">
<lb ed="#Qc"/>Quod videtur, a. per hoc quod dicit <name>Augu<lb ed="#Qc"/>stinus</name>,
in libro <title>De vera religione</title><!--1-->: <quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e288">Peccatum
<lb ed="#Qc"/>adeo voluntarium est quod, si non sit<!--b--> volunta<lb ed="#Qc"/>rium,
non est peccatum</quote>. Sed veniale est pec<lb ed="#Qc"/>catum;
ergo est voluntarium.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e298">
<lb ed="#Qc"/>b. Item, peccatum est eorum quae sunt in no<lb ed="#Qc"/>bis;
sed ea, quae sunt in nobis, voluntaria sunt:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e304">voluntarium enim est cuius principium est in
<lb ed="#Qc"/>ipso<!--2--></quote>; ergo peccatum veniale est<!-- f--> voluntarium.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e311">
<lb ed="#Qc"/>c. Item, voluntate libera<!--d--> differimus a brutis;
<lb ed="#Qc"/>sed peccatum est in illo solum in quo differi<lb ed="#Qc"/>mus
a brutis; ergo peccatum est in libera vo<lb ed="#Qc"/>luntate.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e322">
<lb ed="#Qc"/>Contra. 1. Super illud <title>Prov.</title> 24, 16: <quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e326" source="http://scta.info/resource/prov24_16">Septies<!--e-->
<lb ed="#Qc"/>cadit iustus</quote>, <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e331">Per ignorantiam vel
<lb ed="#Qc"/>oblivionem vel per surreptionem vel per ne<lb ed="#Qc"/>cessitatem
vel per fragilitatem carnis singulis
<lb ed="#Qc"/>diebus vel inviti vel volentes frequenter pecca<lb ed="#Qc"/>mus</quote>.
Sed illud, quo peccat homo invitus, est
<lb ed="#Qc"/>involuntarium; ergo, cum hoc non sit ibi dictum
<lb ed="#Qc"/>nisi de veniali, erit aliquod veniale involuntarium.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e347">
<lb ed="#Qc"/>2. Item, ad <title>Rom.</title> 7, 15: <quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e351" source="http://scta.info/resource/rom7_15">Quod nolo, hoc ago</quote>,
<lb ed="#Qc"/>et intelligitur de veniali; ergo actus peccati ve<lb ed="#Qc"/>nialis
non est malum voluntarium.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e359">
<lb ed="#Qc"/>3. Item, <name>Augustinus</name>, in libro <title>Retractatio<lb ed="#Qc"/>num</title><!--4-->:
<quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e365">Ille, qui concupiscente adversus spiritum
<lb ed="#Qc"/>carne, non ea quae vult facit, concupiscit quid
<lb ed="#Qc"/>nolens</quote>. Sed concupiscendo peccatur, sicut di<lb ed="#Qc"/>citur
in <title>Glossa</title> ad <title>Rom.</title> 7, 7<!--5-->; hoc autem con<lb ed="#Qc"/>cupiscere
non est nisi veniale peccatum; ergo
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>aliquod veniale peccatum est malum non vo<lb ed="#Qc"/>luntarium.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e384">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum<!--f--> quod omne
<lb ed="#Qc"/>veniale peccatum dicitur<!--g--> voluntarium vel vo<lb ed="#Qc"/>luntate
movente ad hoc vel voluntate permittente
<lb ed="#Qc"/>sive non cohibente. Potest etiam<!--h--> dici volunta<lb ed="#Qc"/>rium
malum, quia procedit ab appetitiva<!--i-->, quam
<lb ed="#Qc"/>debet regere ratio.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e400">
<lb ed="#Qc"/>[Ad obiecta]: 1. Ad primum autem obiec<lb ed="#Qc"/>tum<!--k-->
dicendum<!--l--> quod invitus dicitur aliquis pec<lb ed="#Qc"/>care
multipliciter: vel quia nullo modo fit a vo<lb ed="#Qc"/>luntate,
remota vel propinqua, eliciente vel<!--m--> per<lb ed="#Qc"/>mittente
sive non cohibente, et secundum hoc
<lb ed="#Qc"/>nullus dicitur invitus peccare. Alio modo dici<lb ed="#Qc"/>tum
invitus peccare, quia non est ex toto in
<lb ed="#Qc"/>voluntate, et sic potest aliquis invitus<!--o--> peccare.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e421">
<lb ed="#Qc"/>2. Ad secundum dicendum<!--p--> quod illud ad
<lb ed="#Qc"/><title>Rom.</title> 7, 15 intelligi potest sic quod actus ille di<lb ed="#Qc"/>citur
involuntarius<!--q-->, quia est contra rationem,
<lb ed="#Qc"/>quae<!--r--> <title>concupiscit adversus carnem</title><!--6-->, scilicet con<lb ed="#Qc"/>tra
rationem rectam; unde per hoc vult<!--s--> osten<lb ed="#Qc"/>dere
contrarietatem motuum inter legem mentis
<lb ed="#Qc"/>et legem carnis et rationem et<!--t--> sensualitatem.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e439">
<lb ed="#Qc"/>3. Ad tertium dicendum secundum eumdem
<lb ed="#Qc"/>modum. Illud enim quod dicit <title>Augustinus</title>, in
<lb ed="#Qc"/>libro <title>Retractationum</title>, est ad expositionem verbi
<lb ed="#Qc"/>praecedentis<!--u-->. — Si vero obiciatur quod
<lb ed="#Qc"/>nullus vult malum, unde dicit <name>Dionysius</name> in
<lb ed="#Qc"/>libro <title>De divinis nominibus</title><!--7-->: <quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e454">Malum est praeter
<lb ed="#Qc"/>rationem, voluntatem et causam</quote>, dicendum
<lb ed="#Qc"/>est quod hoc<!--v--> intelligitur ratione deformitatis,
<lb ed="#Qc"/>quam nullus vult, licet velit ipsam delectationem,
<lb ed="#Qc"/>ad quam<!--x--> consequitur.
</p>
</div>
<div xml:id="ahsh-l2Bi3t1s1q1c1-Dd1e467" type="articulus">
<head xml:id="ahsh-l2Bi3t1s1q1c1-Hd1e469">ARTICULUS III</head>
<head xml:id="ahsh-l2Bi3t1s1q1c1-Hd1e472" type="question-title">Quare dicatur veniale.</head>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e475">
<lb ed="#Qc"/>Deinde quaeritur quare dicatur veniale.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e480">
<lb ed="#Qc"/>1. Cum enim nullum malum sit<!--y--> impunitum,
<lb ed="#Qc"/>nullum malum est venia dignum; ergo peccatum
<lb ed="#Qc"/>non recte dicitur veniale, ut sumatur differentia
<lb ed="#Qc"/>peccati essentialis.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e491">
<lb ed="#Qc"/>2. Praeterea, differentiae condividentes debent
<lb ed="#Qc"/>accipi secundum consimilem modum; sed mor<lb ed="#Qc"/>tale
peccatum dicitur cui<!--z--> debetur mors aeterna;
<lb ed="#Qc"/>ergo differentia condividens debet respicere ali<lb ed="#Qc"/>quam
poenam contra reatum poenae aeternae;
<lb ed="#Qc"/>sed veniale sub hoc nomine dicit relaxationem
<pb ed="#Qc" n="286"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>a poena; ergo non recte dividitur veniale contra
<lb ed="#Qc"/>mortale. Nec accipitur hic veniale, sicut pecca<lb ed="#Qc"/>tum<!--a-->
mortale dicitur veniale per poenitentiam: sic
<lb ed="#Qc"/>enim non differret essentialiter veniale a mortali.
</p>
<p xml:id="ahsh-l2Bi3t1s1q1c1-d1e521">
<lb ed="#Qc"/>[Solutio]: 1-2. Ad quod dicendum quod veniale
<lb ed="#Qc"/>sub hoc nomine non<!--b--> dicit propriam differentiam
<lb ed="#Qc"/>dividentem contra mortale, sed circumloquitur
<lb ed="#Qc"/>propriam differentiam. Quia enim illud peccatum,
<lb ed="#Qc"/>quod disponitur ex aliqua conditione ad relaxa<lb ed="#Qc"/>tionem,
licet de se non sit terminabile, tamen ex
<lb ed="#Qc"/>aliqua conditione terminatur, nisi adiungatur ei
<lb ed="#Qc"/>mortale, per quod fiat<!--c--> impoenitentia finalis;
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>veniale ergo dicitur cui per se debetur poena ter<lb ed="#Qc"/>minabilis,
et in hac ratione dividit contra mortale.
<lb ed="#Qc"/>Debitum enim poenae interminabilis et poenae
<lb ed="#Qc"/>terminabilis<!--d-->, quantum est de se, in unam coin<lb ed="#Qc"/>cidunt
divisionem; et sicut<!--e--> mortale potest fieri
<lb ed="#Qc"/>venia dignum per poenitentiam, ita ex opposito
<lb ed="#Qc"/>veniale fit dignum poena interminabili per im<lb ed="#Qc"/>poenitentiam
finalem. Ponit autem<!--f--> <name>Augusti<lb ed="#Qc"/>nus</name><!--1-->
talem rationem venialis: <quote xml:id="ahsh-l2Bi3t1s1q1c1-Qd1e562">Veniale est quod
<lb ed="#Qc"/>hominem usque ad reatum perpetuae mortis non
<lb ed="#Qc"/>gravat, sed et poenam meretur, etsi facile indul<lb ed="#Qc"/>getur</quote>.
</p>
</div>
</div>
</body>
</text>
</TEI>