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ahsh-l2Bi3t3s2q3c2.xml
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ahsh-l2Bi3t3s2q3c2.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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<title>IIa-IIae, Inq. 3, Tract. 3, S. 2, Q. 3, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 3, Tract. 3, S. 2, Q. 3, 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>
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<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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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi3t3s2q3c2">
<head xml:id="ahsh-l2Bi3t3s2q3c2-Hd1e100">IIa-IIae, Inq. 3, Tract. 3, S. 2, Q. 3, C. 2</head>
<head xml:id="ahsh-l2Bi3t3s2q3c2-Hd1e103" type="question-title">UTRUM CONTENTIO SEMPER SIT PECCATUM ET QUALE.</head>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e106">
<lb ed="#Qc"/>Secundo quaeritur I. si contentio universaliter
<lb ed="#Qc"/>est peccatum.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e113">
<lb ed="#Qc"/>Quod non, videtur. 1. Contendere enim est in
<lb ed="#Qc"/>contrarium tendere; potest autem aliquis in con<lb ed="#Qc"/>trarium
tendere et non peccare, ut si aliquis<!--g-->
<lb ed="#Qc"/>sustineat contradictoriam veritatis, ut praevalen<lb ed="#Qc"/>tiam
videat rationis: talis enim in contrarium
<lb ed="#Qc"/>tendit; potest etiam<!--h--> hoc fieri exercitationis causa,
<lb ed="#Qc"/>ut in disputationibus, nec tamen peccatur; ergo
<lb ed="#Qc"/>contentio. non est universaliter peccatum.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e133">
<lb ed="#Qc"/>2. Item, ad <title>Philipp.</title> 1, 17: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e137" source="http://scta.info/resource/phil1_17">Quidam ex contentione
<lb ed="#Qc"/>Christum annuntiant</quote> etc., et dicitur<!--4-->: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e142" source="http://scta.info/resource/phil1_18">Quid? sive
<lb ed="#Qc"/>per occasionem sive per veritatem Christus an<lb ed="#Qc"/>nuntietur</quote>.
Sed Christum annuntiari per occasio<lb ed="#Qc"/>nem
bonum est; ergo ex contentione annuntiari<!--i-->
<lb ed="#Qc"/>Christum bonum est: hoc enim est per occasio<lb ed="#Qc"/>nem;
ergo contentio huiusmodi<!--k--> bonum est: oc<lb ed="#Qc"/>casio
enim sub ratione utilis ponitur; non ergo
<lb ed="#Qc"/>universaliter est peccatum.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e162">
<lb ed="#Qc"/>3. Similiter dicitur <title>I ad Cor.</title> 11, 19: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e166" source="http://scta.info/resource/Icor11_19">Oportet hae<lb ed="#Qc"/>reses
esse, ut qui probati sunt, manifesti fiant</quote>.
<lb ed="#Qc"/>Sed haereses esse est contentiones esse; ergo
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>opportunum est contentiones esse; ergo bonum;
<lb ed="#Qc"/>non ergo universaliter est peccatum.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e181">
<lb ed="#Qc"/>Contra. a. <title>Iac.</title> 3, 16: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e185" source="http://scta.info/resource/iac3_16">Ubi zelus et contentio, ibi
<lb ed="#Qc"/>inconstantia<!--l--> et omne opus pravum</quote>. Ergo con<lb ed="#Qc"/>tentio
est secundum se malum et peccatum. Et
<lb ed="#Qc"/>dicitur<!--m--> ibidem<!--5--> quod <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e194">prohibuerat<!--n--> zelum et
<lb ed="#Qc"/>contentionem et alia vitia, quae sequuntur ex
<lb ed="#Qc"/>contentione</quote>.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e202">
<lb ed="#Qc"/>II. Similiter quaeritur si est mortale peccatum.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e207">
<lb ed="#Qc"/>Quod videtur, 1. per hoc quod <name>Apostolus</name> pro<lb ed="#Qc"/>hibet
contentionem; unde dicit<!--6-->: <quote>Noli contendere
<lb ed="#Qc"/>verbis; ad nihil enim est<!--o--> utile nisi ad subver<lb ed="#Qc"/>sionem
audientium, ubi exprimitur prohibitio con<lb ed="#Qc"/>tentionis</quote>.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e220">
<lb ed="#Qc"/>2. Similiter contentio enumeratur ab <name>Apostolo</name>
<lb ed="#Qc"/>inter mortalia peccata, ad <title>Rom.</title> 1, 29, cum di<lb ed="#Qc"/>citur:
<quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e228" source="http://scta.info/resource/rom1_29">Plenos invidia, homicidiis, contentione<!--p-->,
<lb ed="#Qc"/>dolo</quote> etc., et ita videtur contentio esse mortale
<lb ed="#Qc"/>peccatum.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e236">
<lb ed="#Qc"/>3. Item, <title>Prov.</title> 17, 11: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e240" source="http://scta.info/resource/prov17_11">Semper iurgia quaerit ma<lb ed="#Qc"/>lus;
angelus autem crudelis mittetur contra eum</quote>.
<lb ed="#Qc"/><quote>Angelus</quote> autem <quote>crudelis</quote> dicitur<!--7--> <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e247">diabolus</quote>, qui
<pb ed="#Qc" n="420"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>dicitur<!--1--> <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e257">mitti contra eum, ut post mortem ad
<lb ed="#Qc"/>interitum rapiat aeternum</quote>. Sed non rapitur ad
<lb ed="#Qc"/>interitum aeternum nisi per mortale; ergo con<lb ed="#Qc"/>tentio
est peccatum<!--a--> mortale.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e268">
<lb ed="#Qc"/>Contra<!--b--> a. <title>Iob</title> 39, 32, habetur quod Iob <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e272" source="http://scta.info/resource/39_32">conten<lb ed="#Qc"/>dit<!--c-->
cum Deo</quote>; contendere autem ibi non videtur
<lb ed="#Qc"/>sonare in mortale peccatum; ergo contentio non
<lb ed="#Qc"/>semper est mortale peccatum<!--d-->. Dominus enim,
<lb ed="#Qc"/>intra loquens de Iob, dicit<!--e2-->: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e284">Non locuti estis co<lb ed="#Qc"/>ram
me rectum sicut servus meus Iob</quote>. Si ergo
<lb ed="#Qc"/>reprehensibilis erat, quoad alia erat reprehensi<lb ed="#Qc"/>bilis
et quoad alia rectus.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e294">
<lb ed="#Qc"/>b. Praeterea, aliquis<!--f--> potest contendere cum
<lb ed="#Qc"/>alio in disputatione, non animo malignitatis. Num<lb ed="#Qc"/>quid
tunc dicetur esse mortale peccatum?
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e303">
<lb ed="#Qc"/>[Solutio]: I. Ad quod dicendum quod contentio,
<lb ed="#Qc"/>sicut supra dicta<!--g--> est<!--3-->, peccatum est.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e310">
<lb ed="#Qc"/>[Ad obiecta]: 1. Ad obiectum autem in con<lb ed="#Qc"/>trarium
dicendum est quod nomen contentionis
<lb ed="#Qc"/>potest large sumi, ut dicatur motus in contraria
<lb ed="#Qc"/>tendentium<!--h-->, et hoc potest fieri et<!--i--> bono fine et
<lb ed="#Qc"/>malo. Si bono fine, non dicetur peccatum: et
<lb ed="#Qc"/>hoc modo contendunt qui disputant ad obvia<lb ed="#Qc"/>tionem
vel exercitationis causa. Si vero fiat malo
<lb ed="#Qc"/>fine, peccatum est in iis quae sunt ad fidem vel
<lb ed="#Qc"/>mores.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e332">
<lb ed="#Qc"/>2. Ad id<!--k--> vero quod dicit <name>Apostolus</name> quod
<lb ed="#Qc"/><mentioned>gaudet in hoc quod per contentionem annuntiatur
<lb ed="#Qc"/>Christus</mentioned>: dicendum est quod aliud est dictu
<lb ed="#Qc"/>ex parte passivae annuntiationis et ex parte ac<lb ed="#Qc"/>tivae
annuntiationis<!--l-->. Ex parte enim annuntia<lb ed="#Qc"/>tionis
passivae, bonum est; ex parte vero an<lb ed="#Qc"/>nuntiationis
activae, licet sit bonum in genere,
<lb ed="#Qc"/>tamen potest esse malum ex circumstantia, ut si
<lb ed="#Qc"/>fiat ex contentione, et de illa circumstantia non
<lb ed="#Qc"/>gaudebat <name>Apostolus</name>; contentio autem ibi sumitur
<lb ed="#Qc"/>pro sermone clamoso procedente <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e358">ex odio pri<lb ed="#Qc"/>vato<!--4--></quote>:
unde sonat in mortale peccatum, de quo
<lb ed="#Qc"/>non gaudebat <name>Apostolus</name>.
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e366">
<lb ed="#Qc"/>3. Ad illud vero quod dicitur <title>I ad Cor.</title> 11, 19
<lb ed="#Qc"/>quod <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e372" source="http://scta.info/resource/Icor11_19">oportet haereses esse</quote> etc., intelligendum est
<lb ed="#Qc"/>illo modo quo malum est occasio boni, non quod
<lb ed="#Qc"/>haeresis vel scissura<!--n--> sit bonum. Unde dicit
<lb ed="#Qc"/><name>Haymo</name><!--5-->: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e382">Magnam utilitatem praestiterunt hae<lb ed="#Qc"/>reses
Ecclesiae Dei, non per se, sed dum Doc<lb ed="#Qc"/>tores
Ecclesiae exercitaverunt, qui quasi dormie<lb ed="#Qc"/>rant.</quote>
</p>
<p xml:id="ahsh-l2Bi3t3s2q3c2-d1e393">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>II. Ad id vero quod quaeritur <mentioned>utrum sit mor<lb ed="#Qc"/>tale
peccatum</mentioned>: dicendum est quod aut fit animo
<lb ed="#Qc"/>malignitatis aut fit causa necessitatis aut fit causa
<lb ed="#Qc"/>exercitationis aut fit causa eruditionis aut ex
<lb ed="#Qc"/>quadam titillatione gloriae vel honoris. Si fit<!--o-->
<lb ed="#Qc"/>causa malignitatis, ut qui volunt iniuste vincere
<lb ed="#Qc"/>vel animos simplicium subvertere, secundum
<lb ed="#Qc"/>hunc modum est mortale peccatum, et secundum
<lb ed="#Qc"/>hunc modum prohibetur ab <name>Apostolo</name>, cum dicit:
<lb ed="#Qc"/><quote>Noli contendere verbis</quote>. Et dicit <title>Glossa</title><!--6-->: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e419">Con<lb ed="#Qc"/>tentio
nihil potest nisi subvertere audientes, dum
<lb ed="#Qc"/>verbosus par vel superior videtur esse catholico;
<lb ed="#Qc"/>contentio minus<!--p--> stabilitis saepe generat scrupu<lb ed="#Qc"/>lum</quote>.
Et dicitur <title>Iob</title> 6, 29, in <title>Glossa</title><!--7-->: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e430">Inquisi<lb ed="#Qc"/>tionibus
non videntur veritatem assequi, sed vic<lb ed="#Qc"/>tores
videri</quote>. Hoc autem posset esse ex<!--q--> qua<lb ed="#Qc"/>dam
levitate in iis ubi non est periculum, et
<lb ed="#Qc"/>tunc non diceretur<!--r--> mortale peccatum. — Si vero
<lb ed="#Qc"/>causa necessitatis, tunc non est peccatum, secun<lb ed="#Qc"/>dum
quod dicitur<!--8--> <title>Prov.</title> 3, 30, super illud: <quote>Non
<lb ed="#Qc"/>contendas<!--s--> adversus hominem frustra</quote>: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e448">Non vetat
<lb ed="#Qc"/>contendere adversus<!--t--> eum qui male fecerit, ut
<lb ed="#Qc"/>corrigatur, quia hoc frustra non fit, quod certa ne<lb ed="#Qc"/>cessitas
cogit</quote>. — Si fiat causa exercitationis, non
<lb ed="#Qc"/>est peccatum mortale, etsi aliquando propter mo<lb ed="#Qc"/>dum
contingat esse veniale. — Si vero causa eru<lb ed="#Qc"/>ditionis,
nec sic est peccatum, secundum quod
<lb ed="#Qc"/>dicitur <title>Prov.</title> 29, 9: <quote>Vir sapiens si cum stulta
<lb ed="#Qc"/>contenderit</quote> etc., <title>Glossa</title><!--9-->: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e468">Doctor fidelis et sa<lb ed="#Qc"/>piens,
si cum infideli et contumace contenderit,
<lb ed="#Qc"/>sive tormenta reproborum vel<!--u--> gaudia narret bo<lb ed="#Qc"/>norum,
frustra erga insensatum laborat</quote>. — Si
<lb ed="#Qc"/>vero fit ex titillatione quadam honoris vel gloriae,
<lb ed="#Qc"/>veniale videtur peccatum. Et secundum hoc vi<lb ed="#Qc"/>detur
accipi illud <title>Luc.</title> 22, 24: <quote>Facta est contentio
<lb ed="#Qc"/>quis eorum videretur esse maior</quote>. Et dicit <title>Glos<lb ed="#Qc"/>sa</title><!--10-->:
<quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e488">Non est incredibile quod honore se invicem
<lb ed="#Qc"/>praeveniendo<!--11--> certarent, sed qualibet ex causa
<lb ed="#Qc"/>contenderint<!--v-->, non quid adhuc carnales gesse<lb ed="#Qc"/>rint<!--x-->,
sed quid spiritualis <name>Magister</name> iusserit, au<lb ed="#Qc"/>diamus</quote>.
Ex quo accipitur quod carnales erant<!--y-->
<lb ed="#Qc"/>contendendo de praeventione honoris. Sic ergo
<lb ed="#Qc"/>patet quod aliquando dicitur mortale peccatum,
<lb ed="#Qc"/>aliquando veniale, aliquando neutrum. Cum enim
<lb ed="#Qc"/>dicitur <title>Luc.</title> 13, 24: <quote xml:id="ahsh-l2Bi3t3s2q3c2-Qd1e508" source="http://scta.info/resource/lc13_24">Contendite intrare per angu<lb ed="#Qc"/>stam
portam</quote>, neutrum designatur, sed quod po<lb ed="#Qc"/>test
esse meritorium vitae aeternae.
</p>
</div>
</body>
</text>
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