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ahsh-l2Bi3t3s2q6c4.xml
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ahsh-l2Bi3t3s2q6c4.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. 6, 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. 6, 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>
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<editorialDecl>
<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-l2Bi3t3s2q6c4">
<head xml:id="ahsh-l2Bi3t3s2q6c4-Hd1e100">IIa-IIae, Inq. 3, Tract. 3, S. 2, Q. 6, C. 4</head>
<head xml:id="ahsh-l2Bi3t3s2q6c4-Hd1e103" type="question-title">DE COMPARATIONE PECCATI IACTANTIAE AD PECCATUM CUPIDITATIS ET MENDACII.</head>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e106">
<pb ed="#Qc" n="434"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Quarto quaeritur I. de comparatione huius pec<lb ed="#Qc"/>cati
ad peccatum cupiditatis.
</p>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e117">
<lb ed="#Qc"/>Videtur enim quod pronior sit natura cor<lb ed="#Qc"/>rupta
ad peccatum cupiditatis quam ad pec<lb ed="#Qc"/>catum<!--a-->
iactantiae. a. Cum enim homo peccator
<lb ed="#Qc"/>portet imaginem terreni<!--1-->, terreni autem hominis
<lb ed="#Qc"/>est maxime terrena quaerere, cupiditatis autem
<lb ed="#Qc"/>est proprie terrena quaerere, ut aurum, argentum
<lb ed="#Qc"/>et lapides pretiosos, ergo peccator maxime in<lb ed="#Qc"/>clinatur
ad peccatum cupiditatis; ergo magis
<lb ed="#Qc"/>quam<!--b--> ad peccatum iactantiae vel arrogantiae.
</p>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e139">
<lb ed="#Qc"/>Contra. 1. Dicit <name>Hieronymus</name><!--2-->, super illud
<lb ed="#Qc"/><title>Prov.</title> 16, 14: <quote xml:id="ahsh-l2Bi3t3s2q6c4-Qd1e145" source="http://scta.info/resource/prov16_14">Indignatio regis nuntii mortis</quote> etc.<!--c-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t3s2q6c4-Qd1e148">Difficilius arrogantia quam auro caremus et
<lb ed="#Qc"/>gemmis</quote>, id est cupiditate auri et gemmarum.
</p>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e155">
<lb ed="#Qc"/>2. Praeterea, magis adhaeret animae rationali
<lb ed="#Qc"/>appetitus gloriae quam appetitus pecuniae; ergo
<lb ed="#Qc"/>difficilius vitatur peccatum iactantiae, quod ordi<lb ed="#Qc"/>natur
ad gloriam apparentem, quam peccatum
<lb ed="#Qc"/>cupiditatis, per quod ordinatur homo ad divitias
<lb ed="#Qc"/>seu pecuniam.
</p>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e171">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod homo com<lb ed="#Qc"/>positus
est ex parte animae quoad naturam spi<lb ed="#Qc"/>ritualem
et animalem. Quantum est ex parte ani<lb ed="#Qc"/>malis
naturae, secundum quam<!--d--> ordinatur ad
<lb ed="#Qc"/>corpus, plus inclinatur ad peccatum cupiditatis;
<lb ed="#Qc"/>quantum autem este ex parte naturae spiritualis,
<lb ed="#Qc"/>quae in se defectibilis<!--f--> est, plus inclinatur ad
<lb ed="#Qc"/>arrogantiam et vanam gloriam. Unde in hac parte
<lb ed="#Qc"/>tentavit etiam Dominum post tentationem gulae et
<lb ed="#Qc"/>avaritiae. Unde in <title>Glossa</title><!--3--> habetur<!--g--> <title>Luc.</title> 4, 9:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t3s2q6c4-Qd1e194">Quem nec gula nec avaritia vicit, tentat vana
<lb ed="#Qc"/>gloria, si forte illum ipsa<!--h--> victoriae suae iactantia
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>vincere valeat</quote>. Huius etiam signum est in viris
<lb ed="#Qc"/>religiosis, qui per paupertatem spiritus abdica<lb ed="#Qc"/>verunt
bona terrena, adhuc tentantur de vana
<lb ed="#Qc"/>gloria et scientiae iactantia. Posset tamen illud
<lb ed="#Qc"/><name>Hieronymi</name> intelligi de ipsa carentia auri et
<lb ed="#Qc"/>gemmarum, non<!--i--> de carentia cupiditatis. Multi
<lb ed="#Qc"/>enim carent auro et gemmis, qui non carent cu<lb ed="#Qc"/>piditate,
sicut illi de quibus dicit <name>Apostolus</name>, I ad
<lb ed="#Qc"/><title>Tim.</title> ultimo, 9.
</p>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e222">
<lb ed="#Qc"/>II. Quaeritur etiam de comparatione iactantiae
<lb ed="#Qc"/>ad peccatum mendacii, utrum scilicet iactantia
<lb ed="#Qc"/>sit mendacium.
</p>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e231">
<lb ed="#Qc"/>Quod videtur. 1. Iactantia enim est ostentatio
<lb ed="#Qc"/>per sermonem boni quod non est, ut esse videa<lb ed="#Qc"/>tur;
sed ostentatio boni quod non est, sermone,
<lb ed="#Qc"/>est mendacium; ergo iactantia est mendacium.
</p>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e242">
<lb ed="#Qc"/>Contra. a. Mendacium est contra veritatem ser<lb ed="#Qc"/>monis,
iactantia contra rectitudinem, quae est in
<lb ed="#Qc"/>ordinatione ad alterum; ergo iactantia non est
<lb ed="#Qc"/>mendacium.
</p>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e253">
<lb ed="#Qc"/>b. Praeterea, mendacium est <quote xml:id="ahsh-l2Bi3t3s2q6c4-Qd1e257">falsa vocis signi<lb ed="#Qc"/>ficatio
cum intentione fallendi<!--4--></quote>, iactantia vero ut
<lb ed="#Qc"/>videatur sapiens vel bonus vel ut laudetur; ergo
<lb ed="#Qc"/>diversa est intentio huius peccati et illius; ergo
<lb ed="#Qc"/>diversum est peccatum.
</p>
<p xml:id="ahsh-l2Bi3t3s2q6c4-d1e270">
<lb ed="#Qc"/>[Solutio]: 1. Ad quod dicendum est quod, licet
<lb ed="#Qc"/>unum peccatum posset esse cum altero, cum
<lb ed="#Qc"/>utrobique est <quote xml:id="ahsh-l2Bi3t3s2q6c4-Qd1e278">falsa vocis significatio</quote>, differunt
<lb ed="#Qc"/>tamen intentiones. Intentio enim mendacii est ut
<lb ed="#Qc"/>credatur id quod non est et terminatur in cogni<lb ed="#Qc"/>tiva
speculativa; intentio vero iactantiae est
<lb ed="#Qc"/>propter aliquid<!--k--> in affectiva, licet aliquid<!--l--> ibi
<lb ed="#Qc"/>credatur quod non est.
</p>
</div>
</body>
</text>
</TEI>