-
Notifications
You must be signed in to change notification settings - Fork 2
/
ahsh-l2Bi3t1s1q2m1c2.xml
190 lines (190 loc) · 10.5 KB
/
ahsh-l2Bi3t1s1q2m1c2.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
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>IIa-IIae, Inq. 3, Tract. 1, S. 1, Q. 2, M. 1, 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. 3, Tract. 1, S. 1, Q. 2, M. 1, 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>
<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-l2Bi3t1s1q2m1c2">
<head xml:id="ahsh-l2Bi3t1s1q2m1c2-Hd1e100">IIa-IIae, Inq. 3, Tract. 1, S. 1, Q. 2, M. 1, C. 2</head>
<head xml:id="ahsh-l2Bi3t1s1q2m1c2-Hd1e103" type="question-title">UTRUM PRIMUS MOTUS SIT PECCATUM.</head>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e106">
<lb ed="#Qc"/>Secundo quaeritur utrum primus motus sit pec<lb ed="#Qc"/>catum.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e113">
<lb ed="#Qc"/>Quod videtur. a. Ad <title>Rom.</title> 7, 20, super illud:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi3t1s1q2m1c2-Qd1e119" source="http://scta.info/resource/rom7_20">Non ego operor, sed quod habitat in me</quote> etc.,
<lb ed="#Qc"/>Glossa<!--5-->: <quote xml:id="ahsh-l2Bi3t1s1q2m1c2-Qd1e124">Quod <name>Apostolus</name> nolebat et tamen
<lb ed="#Qc"/>faciebat, concupiscentia est, quae est in primo
<lb ed="#Qc"/>motu, qui<!--r--> est veniale peccatum</quote>. Ergo primus
<lb ed="#Qc"/>motus est veniale peccatum.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e135">
<lb ed="#Qc"/>b. Item, ad <title>Rom.</title> 7, 15, distinguitur<!--6--> triplex<!--s-->
<lb ed="#Qc"/>velle: naturae, gratiae et culpae; motus autem
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>primus est a velle culpae sive vitii; ergo primus
<lb ed="#Qc"/>motus est peccatum.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e149">
<lb ed="#Qc"/>c. Item, <title>Super Prologum Psalmorum</title><!--7-->, dicitur:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t1s1q2m1c2-Qd1e153">Cogitatio large accepta tria complectitur, sci<lb ed="#Qc"/>licet
primum<!--m--> motum mentis, qui est venialis
<lb ed="#Qc"/>culpa</quote>. Ergo primus motus est veniale peccatum.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e161">
<lb ed="#Qc"/>Contra. 1. <title>Augustinus</title>, in libro <title>De correp<lb ed="#Qc"/>tione
et gratia</title><!--8-->: <quote xml:id="ahsh-l2Bi3t1s1q2m1c2-Qd1e167">Quis peccat in eo quod vitare
<lb ed="#Qc"/>non potest?</quote> quasi diceret: nullus. Ergo, si pri<lb ed="#Qc"/>mus
motus vitari non potest, primus motus non
<lb ed="#Qc"/>erit peccatum.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e177">
<pb ed="#Qc" n="303"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>2. Item, omne peccatum est voluntarium ita
<lb ed="#Qc"/>quod, si non est voluntarium, non est peccatum<!--1-->;
<lb ed="#Qc"/>sed primus motus non est quid voluntarium; ergo
<lb ed="#Qc"/>non est peccatum. — Quod non sit volunta<lb ed="#Qc"/>rium,
patet per hoc quod dicitur ad <title>Rom.</title> 7, 19:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi3t1s1q2m1c2-Qd1e196" source="http://scta.info/resource/rom7_19">Quod nolo, hoc ago</quote>, et loquitur de primo motu;
<lb ed="#Qc"/>ergo primus motus non est peccatum.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e202">
<lb ed="#Qc"/>3. Item, <title>Augustinus</title>, in libro <title>De civitate Dei</title><!--2-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t1s1q2m1c2-Qd1e206">Si concupiscentia, quae<!--a--> praeter legem nostrae
<lb ed="#Qc"/>voluntatis movetur, absque culpa est in corpore
<lb ed="#Qc"/>dormientis, quanto magis in corpore non consen<lb ed="#Qc"/>tientis</quote>.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e216">
<lb ed="#Qc"/>4. Item, super illud<!--3-->: <quote xml:id="ahsh-l2Bi3t1s1q2m1c2-Qd1e220" source="http://scta.info/resource/ps4_5">Irascimini et nolite pec<lb ed="#Qc"/>care</quote>,
<title>Glossa</title><!--4-->: <quote xml:id="ahsh-l2Bi3t1s1q2m1c2-Qd1e225">Sciendum quod primus motus
<lb ed="#Qc"/>non est in potestate nostra</quote>. Sed quod non est
<lb ed="#Qc"/>in potestate nostra non est peccatum; ergo pri<lb ed="#Qc"/>mus
motus non est peccatum<!--b-->.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e235">
<lb ed="#Qc"/>5. Item, <title>Glossa</title><!--5-->, ibidem: <quote xml:id="ahsh-l2Bi3t1s1q2m1c2-Qd1e239">Primo motui ira<lb ed="#Qc"/>scimini,
quod est invincibile</quote>. Ergo huiusmodi
<lb ed="#Qc"/>motus sunt invincibiles; ergo non sunt peccatum.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e248">
<lb ed="#Qc"/>6. Item, suggestio, quae est a diabolo, sive ten<lb ed="#Qc"/>tatio
non est<!--d--> peccatum, cum sit diabolus for<lb ed="#Qc"/>tius<!--e-->
impellens; ergo tentatio, quae est ex carne,
<lb ed="#Qc"/>quae minus impellit, non erit peccatum.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e259">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum<!--f--> quod quidam<!--6-->
<lb ed="#Qc"/>distinguunt inter motum primo primum et motum
<lb ed="#Qc"/>secundo primum. Primo primus motus est qui
<lb ed="#Qc"/>repente insurgit, et ille non est peccatum; se<lb ed="#Qc"/>cundo
primus<!--g--> est qui post illum occurrit, et
<lb ed="#Qc"/>ille est peccatum, quia debebat reprimi, ex quo
<lb ed="#Qc"/>sentiebatur primo primus. — Alii<!--7--> vero dicunt
<lb ed="#Qc"/>quod omnis primus<!--h--> motus est peccatum, sed
<lb ed="#Qc"/>non dicitur primus motus quousque voluntatem
<lb ed="#Qc"/>attingit. Sed ipsi distinguunt duplicem sensua<lb ed="#Qc"/>litatem,
brutalem et humanam: in brutali non est
<lb ed="#Qc"/>peccatum, in humana est peccatum. - Melius
<lb ed="#Qc"/>tamen potest dici quod una est sensualitas in
<lb ed="#Qc"/>homine corrupta<!--i--> per originale peccatum; et
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>inordinata delectatio sive libidinosa, quae ex ea
<lb ed="#Qc"/>procedit in quantum corrupta, dicitur primus
<lb ed="#Qc"/>motus et est peccatum, quia debebat esse sub<lb ed="#Qc"/>dita
rationi et ipsa movetur indebito modo prae<lb ed="#Qc"/>ter
rationem et attingitur aliquo modo a ratione
<lb ed="#Qc"/>non faciente, sed permittente vel radicem eius
<lb ed="#Qc"/>non comprimente.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e309">
<lb ed="#Qc"/>[Ad obiecta]: 1. Ad primo<!--k--> ergo obiectum
<lb ed="#Qc"/>dicendum quod uno modo potest vitari primus
<lb ed="#Qc"/>motus: potuit enim ratio vitare istum primum
<lb ed="#Qc"/>motum et illum et illum<!--l--> et ita de singulis, li<lb ed="#Qc"/>cet
non posset vitare de se omnem, et ita pri<lb ed="#Qc"/>mus
motus est qui vitari potest secundum ra<lb ed="#Qc"/>tionem
iam dictam.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e327">
<lb ed="#Qc"/>2. Ad secundum vero dicendum quod vo<lb ed="#Qc"/>luntarium
dicitur dupliciter: vel quod est a vo<lb ed="#Qc"/>luntate
faciente vel quod est a voluntate permit<lb ed="#Qc"/>tente
sive radicem non comprimente. Primo modo
<lb ed="#Qc"/>non est primus motus voluntarium, secundo modo
<lb ed="#Qc"/>vel tertio est.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e343">
<lb ed="#Qc"/>3. Ad tertium dicendum quod duplex est
<lb ed="#Qc"/>consensus: factivus, et absque tali est primus
<lb ed="#Qc"/>motus; est etiam<!--m--> permissivus, et sine tali non
<lb ed="#Qc"/>est primus motus: licet enim non sit consensus
<lb ed="#Qc"/>actu, est tamen habitu.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e356">
<lb ed="#Qc"/>4. Ad quartum dicendum quod primus mo<lb ed="#Qc"/>tus
sic est in potestate nostra, ut iste vel ille
<lb ed="#Qc"/>non surgat<!--n-->, sed non quin aliquis surgat, nisi
<lb ed="#Qc"/>hoc esset ex excellenti gratia.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e368">
<lb ed="#Qc"/>5. Eodem modo dicendum<!--o--> ad quintum;
<lb ed="#Qc"/>invincibile enim dicitur duobus modis: vel<!--p--> in
<lb ed="#Qc"/>universali vel in particulari.
</p>
<p xml:id="ahsh-l2Bi3t1s1q2m1c2-d1e377">
<lb ed="#Qc"/>6. Ad ultimum dicendum quod, licet diabo<lb ed="#Qc"/>lus
sit fortior impellens quam caro, tamen caro
<lb ed="#Qc"/>plus illicit<!--q--> ad peccatum propter sui cohaeren<lb ed="#Qc"/>tiam
cum ratione. Et ideo non sequitur, si ten<lb ed="#Qc"/>tatio,
quae est a diabolo, non est peccatum,
<lb ed="#Qc"/>quod propter hoc tentatio quae est ex carne.
</p>
</div>
</body>
</text>
</TEI>