-
Notifications
You must be signed in to change notification settings - Fork 2
/
ahsh-l2Bi3t2s1q2t2c4.xml
107 lines (107 loc) · 5.24 KB
/
ahsh-l2Bi3t2s1q2t2c4.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
<?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. 2, S. 1, Q. 2, T. 2, C. 4</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. 2, S. 1, Q. 2, T. 2, C. 4</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-l2Bi3t2s1q2t2c4">
<head xml:id="ahsh-l2Bi3t2s1q2t2c4-Hd1e100">IIa-IIae, Inq. 3, Tract. 2, S. 1, Q. 2, T. 2, C. 4</head>
<head xml:id="ahsh-l2Bi3t2s1q2t2c4-Hd1e103" type="question-title">UTRUM OMISSIO MULTIPLICETUR PER SPECIES PECCATI.</head>
<p xml:id="ahsh-l2Bi3t2s1q2t2c4-d1e106">
<lb ed="#Qc"/>Quarto quaeritur utrum Omissio multiplicetur
<lb ed="#Qc"/>per species peccati, ut dicatur quaedam ve<lb ed="#Qc"/>nialis,
quaedam mortalis, et iterum si plures
<lb ed="#Qc"/>sint species omissionum mortalium.
</p>
<p xml:id="ahsh-l2Bi3t2s1q2t2c4-d1e117">
<lb ed="#Qc"/>Quod autem quaedam emissio sit<!--h--> venialis,
<lb ed="#Qc"/>quaedam mortalis, videtur, 1. per hoc quod
<lb ed="#Qc"/>aliquando non facit homo quod tenetur facere,
<lb ed="#Qc"/>aliquando non facit quod expedit fieri, et utroque
<lb ed="#Qc"/>modo est omissio. Si vero non facit quod tene<lb ed="#Qc"/>tur
facere, mortalis est culpa; si vero non facit
<lb ed="#Qc"/>quod expedit fieri, venialis est culpa; ergo omissio
<lb ed="#Qc"/>quaedam erit venialis, quaedam mortalis.
</p>
<p xml:id="ahsh-l2Bi3t2s1q2t2c4-d1e139">
<lb ed="#Qc"/>2. Ad secundum vero videtur sic argui: Illa,
<lb ed="#Qc"/>ad quae facienda tenetur homo, dividuntur<!--i--> per
<lb ed="#Qc"/>species, sicut ea, ad quae non facienda tenetur
<lb ed="#Qc"/>homo, dividuntur per species; ergo sicut trans<lb ed="#Qc"/>gressio
habet species mortalium peccatorum plu<lb ed="#Qc"/>res,
ita omissio habebit species mortalium<!--k--> plures.
</p>
<p xml:id="ahsh-l2Bi3t2s1q2t2c4-d1e156">
<lb ed="#Qc"/>Respondeo<!--l-->: 1. Ad primum dicendum quod,
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>si omissio accipiatur communiter respectu debiti
<lb ed="#Qc"/>vel expedientis, tunc posset esse omissio ali<lb ed="#Qc"/>quando
venialis, aliquando mortalis; sed, quia
<lb ed="#Qc"/>consuetum<!--m--> est accipere respectu debiti, dicitur
<lb ed="#Qc"/>omissio tantum mortale peccatum.
</p>
<p xml:id="ahsh-l2Bi3t2s1q2t2c4-d1e174">
<lb ed="#Qc"/>2. Ad secundum vero dicendum<!--n--> quod omis<lb ed="#Qc"/>sio
aliter dividitur quam transgressio. Transgressio
<lb ed="#Qc"/>enim est, cum fit malum; malum autem potest esse
<lb ed="#Qc"/>multipliciter: et circa diversum actum et circa
<lb ed="#Qc"/>eumdem; unde utroque modo potest habere spe<lb ed="#Qc"/>cies.
Omissio vero est desertio actus boni; bonum
<lb ed="#Qc"/>autem non dividitur per species nisi secundum di<lb ed="#Qc"/>versitatem
actuum: circa enim eumdem actum non
<lb ed="#Qc"/>est bonum nisi uno modo; unde omissio non tot
<lb ed="#Qc"/>modis multiplicatur quot modis transgressio. Po<lb ed="#Qc"/>test
enim transgressio esse secundum superfluum
<lb ed="#Qc"/>et diminutum, omissio vero non habet huiusmodi
<lb ed="#Qc"/>differentias, sed cum boni, quod est virtus, sint dif<lb ed="#Qc"/>ferentiae
secundum actus in specie differentes, omis<lb ed="#Qc"/>sio
secundum illa<!--o--> materialiter diversificabitur.
</p>
</div>
</body>
</text>
</TEI>