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ahsh-l2Bi3t3s2q1c3.xml
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ahsh-l2Bi3t3s2q1c3.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. 1, C. 3</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. 1, C. 3</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>
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<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-l2Bi3t3s2q1c3">
<head xml:id="ahsh-l2Bi3t3s2q1c3-Hd1e100">IIa-IIae, Inq. 3, Tract. 3, S. 2, Q. 1, C. 3</head>
<head xml:id="ahsh-l2Bi3t3s2q1c3-Hd1e103" type="question-title">DE COMPARATIONE PECCATI TACITURNITATIS AD PECCATUM LOCUTIONIS.</head>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e106">
<lb ed="#Qc"/>Tertio quaeritur de comparatione peccati taci<lb ed="#Qc"/>turnitatis
ad peccatum locutionis.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e113">
<lb ed="#Qc"/>Et videtur quod maius peccatum sit in locu<lb ed="#Qc"/>tione
quam in silentio live taciturnitate, a. per
<lb ed="#Qc"/>verbum Senecae<!--9-->: <quote xml:id="ahsh-l2Bi3t3s2q1c3-Qd1e121">Diogenes, interrogatus quare
<lb ed="#Qc"/>inter malos taceret, respondit: Plus expedit sa<lb ed="#Qc"/>pienti
tacere quam contra se loqui; novi enim
<lb ed="#Qc"/>multos loquendo, paucos tacendo circumventos</quote>.
<lb ed="#Qc"/>Ergo in pluribus est peccatum locutionis quam
<lb ed="#Qc"/>taciturnitatis. Quid enim aliud est circumveniri
<lb ed="#Qc"/>nisi per indiscretionem sermonis seduci?
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e138">
<lb ed="#Qc"/>b. Similiter idem accipitur per aliud verbum <name>Se<lb ed="#Qc"/>necae</name><!--10-->:
<quote xml:id="ahsh-l2Bi3t3s2q1c3-Qd1e144">Sis rari sermonis ipse, sed loquentium
<lb ed="#Qc"/>patiens; locutum esse aliquando poenitet, tacuisse
<lb ed="#Qc"/>nunquam</quote>.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e153">
<lb ed="#Qc"/>c. Praeterea, <title>Iac.</title> 3, 6 dicitur quod <quote xml:id="ahsh-l2Bi3t3s2q1c3-Qd1e157" source="http://scta.info/resource/iac3_6">lingua est
<lb ed="#Qc"/>universitas iniquitatis</quote>; de silentio sive taciturni<lb ed="#Qc"/>tate
nihil tale dicitur; ergo maius malum est lo<lb ed="#Qc"/>cutionis
quam taciturnitatis.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e167">
<lb ed="#Qc"/>Contra. 1. Maius est bonum locutionis quam sit
<lb ed="#Qc"/>bonum silentii, quia tacendo sibi soli prodest,
<lb ed="#Qc"/>loquendo utiliter sibi et<!--f--> aliis; ergo peccatum
<lb ed="#Qc"/>quod opponitur locutioni maius est quam pecca<lb ed="#Qc"/>tum
quod opponitur<!--g--> silentio; sed peccatum ta<lb ed="#Qc"/>citurnitatis
opponitur virtuti locutionis, peccatum
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>vero locutionis opponitur bono silentii; ergo
<lb ed="#Qc"/>maius est peccatum taciturnitatis quam peccatum
<lb ed="#Qc"/>locutionis.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e191">
<lb ed="#Qc"/>2. Item, super illud: <quote xml:id="ahsh-l2Bi3t3s2q1c3-Qd1e195">Vir linguosus non dirigetur
<lb ed="#Qc"/>in terra</quote>: <quote xml:id="ahsh-l2Bi3t3s2q1c3-Qd1e200">Perfectius esset<!--h--> omnes audire spon<lb ed="#Qc"/>sum<!--i-->
cum Ioanne, qui non tantum gaudebat, quia
<lb ed="#Qc"/>docebat, quantum quia<!--k--> audiebat, sicut habetur
<lb ed="#Qc"/><title>Ioan.</title> 3, 29: <quote xml:id="ahsh-l2Bi3t3s2q1c3-Qd1e208" source="http://scta.info/resource/io3_29">Amicus sponsi stat et audit et gaudet
<lb ed="#Qc"/>propter vocem sponsi</quote>. Sed propter imperitos ne<lb ed="#Qc"/>cesse
est loqui aliquando, ut doceantur; gaudium
<lb ed="#Qc"/>ergo sit taciturnitatis et sponsum audiendi<!--l--> in
<lb ed="#Qc"/>voluntate, vox doctrinae sit in necessitate</quote>. Cum
<lb ed="#Qc"/>ergo silentium malum opponatur<!--m--> silentio bono,
<lb ed="#Qc"/>locutio vero mala opponatur locutioni bonae,
<lb ed="#Qc"/>maior autem sit perfectio in auditu sponsi cum
<lb ed="#Qc"/>silentio bono quam sit in ipsa locutione utili,
<lb ed="#Qc"/>erit maius malum silentium indebitum<!--n--> quam
<lb ed="#Qc"/>locutio indebita.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e235">
<lb ed="#Qc"/>3. Item, videtur magis<!--o--> debere esse praeceptum
<lb ed="#Qc"/>de tacendo quam de loquendo: pronus enim homo
<lb ed="#Qc"/>est ad loquendum. Unde super<!--p--> illud <title>Psalmi</title><!--12-->: <quote>Ut
<lb ed="#Qc"/>non delinquam in lingua mea</quote>, <title>Glossa</title><!--13-->: <quote xml:id="ahsh-l2Bi3t3s2q1c3-Qd1e245">Non
<lb ed="#Qc"/>frustra est lingua in humido<!--q-->, quia de facili labi<lb ed="#Qc"/>tur</quote>.
Et super illud <title>Iac.</title> 3, 6: <quote xml:id="ahsh-l2Bi3t3s2q1c3-Qd1e253" source="http://scta.info/resource/iac3_6">Lingua est ignis</quote> etc.:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t3s2q1c3-Qd1e256">Cum fere sit impossibile vitare peccatum lin<lb ed="#Qc"/>guae,
etiam a perfectis, non quivis debet appetere
<pb ed="#Qc" n="401"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>magisterium</quote>. Praeceptum autem ad hoc datum
<lb ed="#Qc"/>est ut cohibeat se homo a delicto; non autem ita
<lb ed="#Qc"/>pronus est homo ad peccatum taciturnitatis; ergo
<lb ed="#Qc"/>magis dandum esset praeceptum de tacendo quam
<lb ed="#Qc"/>praeceptum de loquendo: praeceptum enim de
<lb ed="#Qc"/>tacendo cohibere debet a vitio locutionis, prae<lb ed="#Qc"/>ceptum
vero locutionis a vitio taciturnitatis.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e281">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod maius di<lb ed="#Qc"/>citur
peccatum peccato vel quia in pluribus pec<lb ed="#Qc"/>catur,
et secundum hoc maius dicitur peccatum
<lb ed="#Qc"/>locutionis quam taciturnitatis; vel maius dicitur
<lb ed="#Qc"/>peccatum, quia occasio sive causa est maioris
<lb ed="#Qc"/>damni: secundum hoc peccatum taciturnitatis est
<lb ed="#Qc"/>maius, quia per illud subtrahitur utilitas locu<lb ed="#Qc"/>tionis,
quae est maior utilitate silentii.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e301">
<lb ed="#Qc"/>[Ad obiecta]: a-c. Ad primo autem obiectum<!--a-->
<lb ed="#Qc"/>dicendum est quod prima ratio sumitur ex com<lb ed="#Qb"/>paratione<!--b-->
secundum pluralitatem delicti, et si<lb ed="#Qc"/>militer
secunda et similiter<!--c--> tertia.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e311">
<lb ed="#Qc"/>1. Ad obiectum autem ex alia parte dicen<lb ed="#Qc"/>dum
quod prima ratio respicit causam maioris
<lb ed="#Qc"/>damni, et hoc modo peccatum taciturnitatis est
<lb ed="#Qc"/>maius.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e322">
<lb ed="#Qc"/>2. Ad secundo vero obiectum dicendum<!--d-->
<lb ed="#Qc"/>quod peccatum taciturnitatis opponitur bonitati
<lb ed="#Qc"/>locutionis et<!--e--> opponitur silentio bono, sed ali<lb ed="#Qc"/>ter
et aliter. Ratione enim oppositionis in actu
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>opponitur bonitati locutionis; ratione vero quali<lb ed="#Qc"/>tatis,
manente consimili actu, opponitur silentio
<lb ed="#Qc"/>bono. Silentium autem<!--f--> bonum, in quo auditur
<lb ed="#Qc"/>vox Sponsi, habet quamdam bonitatem, et ratione
<lb ed="#Qc"/>silentii, quia silet ab eo a quo silendum est, et
<lb ed="#Qc"/>habet bonitatem ratione auditus vocis divinae,
<lb ed="#Qc"/>ratione cuius dicitur habere perfectionem. Licet
<lb ed="#Qc"/>ergo opponatur taciturnitas mala ratione illius
<lb ed="#Qc"/>perfectionis, non tamen est maius peccatum
<lb ed="#Qc"/>quam peccatum<!--g--> locutionis: peccatum enim lo<lb ed="#Qc"/>cutionis
plus etiam<!--h--> contrariatur eidem, et ita
<lb ed="#Qc"/>non ex hoc sequitur quod sit maius, sed e con<lb ed="#Qc"/>trario.
</p>
<p xml:id="ahsh-l2Bi3t3s2q1c3-d1e364">
<lb ed="#Qc"/>3. Ad id vero quod quaeritur <mentioned>quare magis est
<lb ed="#Qc"/>praeceptum de locutione quam de silentio</mentioned>, di<lb ed="#Qc"/>cendum<!--i-->
quod locutio pluribus modis habet ra<lb ed="#Qc"/>tionem
bonitatis: et quoad se et quoad proximum,
<lb ed="#Qc"/>praeceptum autem silentii habet bonitatem quoad
<lb ed="#Qc"/>se. Praecepta autem affirmativa aliter se habent
<lb ed="#Qc"/>quam negativa: negativa enim<!--k--> sunt ad cohiben<lb ed="#Qc"/>dum
a malo, affirmativa vero ut proficiat in bono.
<lb ed="#Qc"/>Quia ergo, cum proficit, magis proficit loquendo
<lb ed="#Qc"/>quam tacendo, ideo magis est praeceptum in Sacra
<lb ed="#Qc"/>Scriptura de bonitate locutionis quam de boni<lb ed="#Qc"/>tate
silentii, cum tamen<!--l--> pluribus modis possit
<lb ed="#Qc"/>esse bona taciturnitas, sed multiplicius<!--m--> potest
<lb ed="#Qc"/>esse bona locutio.
</p>
</div>
</body>
</text>
</TEI>