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ahsh-l2Bi3t4s2q1t1d1c13.xml
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ahsh-l2Bi3t4s2q1t1d1c13.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. 4, S. 2, Q. 1, T. 1, D. 1, C. 13</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. 4, S. 2, Q. 1, T. 1, D. 1, C. 13</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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<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>
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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-l2Bi3t4s2q1t1d1c13">
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c13-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 1, C. 13</head>
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c13-Hd1e103" type="question-title">DE DIFFERENTIA APPETITUS PRIMATUS IN TEMPORALIBUS ET IN SPIRITUALIBUS.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c13-d1e106">
<lb ed="#Qc"/>Tertiodecimo<!--a--> quaeritur de differentia appeti<lb ed="#Qc"/>tus
primatus in temporalibus et in<!--b--> spirituali<lb ed="#Qc"/>bus,
ex quorum utroque contingit superbire. Et
<lb ed="#Qc"/>quaeritur utrum illorum primatuum magis habeat
<lb ed="#Qc"/>de motivo ad appetendum<!--c--> et convenientius ap<lb ed="#Qc"/>peti
possit.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c13-d1e122">
<lb ed="#Qc"/>Ad quod sic: a. Dicit <name>Chrysostomus</name><!--1-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c13-Qd1e126">Pri<lb ed="#Qc"/>matum
saecularem appetere, etsi ratio non est,
<lb ed="#Qc"/>saltem causa est; primatum vero Ecclesiae con<lb ed="#Qc"/>cupiscere
neque ratio neque causa est </quote>. Ergo
<lb ed="#Qc"/>magis est appetendus primatus temporalis quam
<lb ed="#Qc"/>spiritualis.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c13-d1e140">
<lb ed="#Qc"/>Contra. 1. Primatus spiritualis magis assimilatur
<lb ed="#Qc"/>Deo quam temporalis; ergo magis debet appeti.
<lb ed="#Qc"/>Quid est ergo quod dicit <name>Chrysostomus</name>?
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c13-d1e150">
<lb ed="#Qc"/>[Solutio]<!--2-->: Ad quod dicendum quod in utroque
<lb ed="#Qc"/>primatu hoc est commune quod ipse primatus
<lb ed="#Qc"/>non est ratio, qua appeti debeat, sicut prae<lb ed="#Qc"/>ostensum<!--d-->
est a principio huius Quaestionis<!--3-->,
<lb ed="#Qc"/>quod praeferri vel<!--e--> praelatio propter se non
<lb ed="#Qc"/>debet esse ratio<!--f--> appetendi. In utroque<!--g--> tamen
<lb ed="#Qc"/>appetitu, tam temporali quam spirituali, non do<lb ed="#Qc"/>minium
est, sed ministerium; unde <name>Chryso<lb ed="#Qc"/>stomus</name><!--4-->:
<quote>Honores non sunt honores, sed mi<lb ed="#Qc"/>nisteria,
sicut videtur honor oculi quod illuminat
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>totum corpus, et non est honor, sed ministerium;
<lb ed="#Qc"/>similiter et pedes, qui baiulant totum corpus, et
<lb ed="#Qc"/>non sunt<!--h--> honores, sed ministeria; ita ergo om<lb ed="#Qc"/>nis
primatus est ministerium</quote>. De primatu sae<lb ed="#Qc"/>culari
dicitur <title>Rom.</title> 13, 6: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c13-Qd1e186" source="http://scta.info/resource/rom13_6">Ministri Dei sunt, in
<lb ed="#Qc"/>hoc ipsum<!--i--> servientes</quote>; de spiritualibus, <title>I Cor.</title> 4, 1:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi3t4s2q1t1d1c13-Qd1e194" source="http://scta.info/resource/Icor4_1">Sic nos existimet homo ut ministros Christi et
<lb ed="#Qc"/>dispensatores mysteriorum<!--k--> Dei</quote>; et <title>Luc.</title> 22, 26:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi3t4s2q1t1d1c13-Qd1e201" source="http://scta.info/resource/lc22_26">Qui maior est in vobis, fiat sicut minor, et qui
<lb ed="#Qc"/>praecessor est, sicut ministrator</quote>. In neutro igitur
<lb ed="#Qc"/>primatu ipse primatus<!--l--> est ratio quare debeat
<lb ed="#Qc"/>appeti. Sed in primatu saeculari est causa appe<lb ed="#Qc"/>tendi<!--m-->,
ut scilicet incutiatur timor ipsis malis
<lb ed="#Qc"/>et per ipsum arceatur malitia. Nam, secundum
<lb ed="#Qc"/>quod dicitur <title>Rom.</title> 13, 3, <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c13-Qd1e217" source="http://scta.info/resource/rom13_3">ipsi principes saeculares
<lb ed="#Qc"/>non sunt timori boni operis, sed mali</quote>; <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c13-Qd1e222">prin<lb ed="#Qc"/>cipes
mundi sunt ut dominentur minoribus, prin<lb ed="#Qc"/>cipes
Ecclesiae ut serviant<!--n--> eis<!--5--></quote>. In praela<lb ed="#Qc"/>tione
autem<!--o--> spirituali non habet locum ista
<lb ed="#Qc"/>causa: nam<!--p--> tales praelati solum debent velle
<lb ed="#Qc"/>amari et non timeri nisi in casu vel ex aliqua<!--q-->
<lb ed="#Qc"/>necessaria causa, sicut quando habent aliquem
<lb ed="#Qc"/>contumacem subditum vel huiusmodi. Et ideo in
<lb ed="#Qc"/>hoc primatu nec ratio<!--r--> nec causa est appetendi
<lb ed="#Qc"/>ipsum; in alio vero causa est appetendi<!--s-->, scilicet
<lb ed="#Qc"/>ipse timor.
</p>
</div>
</body>
</text>
</TEI>