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ahsh-l2Bi3t3s2q11c4.xml
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ahsh-l2Bi3t3s2q11c4.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. 3, Tract. 3, S. 2, Q. 11, 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. 3, S. 2, Q. 11, 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-l2Bi3t3s2q11c4">
<head xml:id="ahsh-l2Bi3t3s2q11c4-Hd1e100">IIa-IIae, Inq. 3, Tract. 3, S. 2, Q. 11, C. 4</head>
<head xml:id="ahsh-l2Bi3t3s2q11c4-Hd1e103" type="question-title">UTRUM HOMINIS SIT TANTUM IN PRAESENTI BLASPHEMARE AN ETIAM IN FUTURO.</head>
<p xml:id="ahsh-l2Bi3t3s2q11c4-d1e106">
<lb ed="#Qc"/>Quarto quaeritur utrum hominis sit tantum in
<lb ed="#Qc"/>praesenti blasphemare an etiam<!--a--> in futuro.
</p>
<p xml:id="ahsh-l2Bi3t3s2q11c4-d1e113">
<lb ed="#Qc"/>Quod tantum in praesenti, videtur. 1. Blasphe<lb ed="#Qc"/>mare
enim est<!--b--> peccare in Deum; sed in prae<lb ed="#Qc"/>senti
est tempus demerendi; ergo in praesenti est
<lb ed="#Qc"/>tempus peccandi; ergo in praesenti tantum<!--c--> est
<lb ed="#Qc"/>tempus blasphemandi.
</p>
<p xml:id="ahsh-l2Bi3t3s2q11c4-d1e126">
<lb ed="#Qc"/>Contra. a. <title>Apoc.</title> 16, 19-21, super illud: <quote>Blasphe<lb ed="#Qc"/>maverunt
in memoria apud<!--d--> Deum</quote>, <title>Glossa</title><!--2-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t3s2q11c4-Qd1e132">In inferno positi, quamvis sciant se pro merito
<lb ed="#Qc"/>puniri, dolebunt tamen quod Deus tantam poten<lb ed="#Qc"/>tiam
habeat quod plagas eis inferat, et hoc est
<lb ed="#Qc"/>blasphemia</quote>. Ergo non tantum est blasphemia
<lb ed="#Qc"/>in praesenti, sed etiam in futuro.
</p>
<p xml:id="ahsh-l2Bi3t3s2q11c4-d1e145">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>b. Forte dicetur quod blasphemare in futuro
<lb ed="#Qc"/>non erit per modum actus culpabilis, licet sit per
<lb ed="#Qc"/>modum habitus, sed erit per modum<!--e--> actus
<lb ed="#Qc"/>poenalis. — Contra: Velle potentiam divinam
<lb ed="#Qc"/>minui, si esset in aliquo in<!--f--> praesenti, designaret
<lb ed="#Qc"/>cordis blasphemiam, et si prorumperet in actum
<lb ed="#Qc"/>sermonis, esset blasphemia oris; cum ergo consi<lb ed="#Qc"/>milis
actus in specie sit in ipsis damnatis, sicut est
<lb ed="#Qc"/>hic actus culpabilis, ita et ibi erit actus culpabilis.
</p>
<p xml:id="ahsh-l2Bi3t3s2q11c4-d1e169">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod, licet con<lb ed="#Qc"/>similis
actus inordinatus exeat a damnatis qualis
<lb ed="#Qc"/>exit a peccatoribus in praesenti, tamen diversum
<lb ed="#Qc"/>est<!--g--> principium exeundi. Hinc enim trahit aliqua
<lb ed="#Qc"/>delectatio libidinosa, quae exit a libero, arbi<lb ed="#Qc"/>trio,
ibi vero sustinentia poenae, excellentis in
<pb ed="#Qc" n="467"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>duratione vel acerbitate, inducit ad hoc; unde hic
<lb ed="#Qc"/>cedit in actum culpabilem, ibi totaliter cedit in
<lb ed="#Qc"/>actum poenalem. Similitudo enim actus in specie
<lb ed="#Qc"/>naturali est utrobique, sed similitudo in specie
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>morali non est utrobique: dolor enim aliquando
<lb ed="#Qc"/>nominat actum culpabilem, aliquando nominat
<lb ed="#Qc"/>actum<!--a--> poenalem, et tunc est dissimilitudo in
<lb ed="#Qc"/>specie morali.
</p>
</div>
</body>
</text>
</TEI>