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ahsh-l2Bi3t4s2q1t3c11.xml
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ahsh-l2Bi3t4s2q1t3c11.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. 3, C. 11</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. 3, C. 11</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-l2Bi3t4s2q1t3c11">
<head xml:id="ahsh-l2Bi3t4s2q1t3c11-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 3, C. 11</head>
<head xml:id="ahsh-l2Bi3t4s2q1t3c11-Hd1e103" type="question-title">DE OPPOSITO IRAE<!--5-->.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t3c11-d1e106">
<lb ed="#Qc"/>Undecimo quaeritur de opposito irae. Et quae<lb ed="#Qc"/>ritur
utrum ira per zelum sit eius oppositum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c11-d1e113">
<lb ed="#Qc"/>Et ostenditur<!--q--> quod sic, a. quoniam sunt in
<lb ed="#Qc"/>eodem genere nec possunt simul esse in eodem
<lb ed="#Qc"/>subiecto<!--r-->, sed maxime a se<!--s--> distant; ergo sunt
<lb ed="#Qc"/>opposita.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c11-d1e124">
<lb ed="#Qc"/>Contra. b. Videtur quod mansuetudo sit eius
<lb ed="#Qc"/>oppositum. <title>Matth.</title> 5, 4: <quote xml:id="ahsh-l2Bi3t4s2q1t3c11-Qd1e130" source="http://scta.info/resource/mt_4">Beati mites</quote> etc., <title>Glossa</title><!--6-->:
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi3t4s2q1t3c11-Qd1e138">Mitis est, quem non rancor vel ira afficit, sed
<lb ed="#Qc"/>omnia aequanimiter sustinet</quote>. Ergo mititas sive
<lb ed="#Qc"/>mansuetudo est eius oppositum. — Item, ibi<lb ed="#Qc"/>dem<!--7-->:
<quote xml:id="ahsh-l2Bi3t4s2q1t3c11-Qd1e147">Mitis est, quem mentis asperitas seu<!--t-->
<lb ed="#Qc"/>amaritudo non afficit, sed simplicitas fidei ad
<lb ed="#Qc"/>omnem iniuriam sustinendam instruit</quote>. Hoc au<lb ed="#Qc"/>tem
est contrarium irae. — Item, <name>Gregorius</name><!--8-->,
<lb ed="#Qc"/><title>Iob</title> 5, 2, super illud: <quote xml:id="ahsh-l2Bi3t4s2q1t3c11-Qd1e159" source="http://scta.info/resource/iob5_2">Parvulum occidit invidia</quote>,
<lb ed="#Qc"/>dicit: <quote xml:id="ahsh-l2Bi3t4s2q1t3c11-Qd1e164">Mansuetudo imaginem Dei in nobis servat,
<pb ed="#Qc" n="549"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>qui semper tranquillus est, sed ira dissipat</quote>.
<lb ed="#Qc"/>Ergo per se opponuntur ira et mansuetudo.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c11-d1e177">
<lb ed="#Qc"/>c. Sed quod patientia opponatur ei, osten<lb ed="#Qc"/>ditur
sic, quia dicitur <title>Prov.</title> 15, 18: <quote>Vir iracundus
<lb ed="#Qc"/>provocat rixas; qui patiens est, mitigat susci<lb ed="#Qc"/>tatus</quote>.
Ergo patientia per se opponitur ipsi irae;
<lb ed="#Qc"/>et hoc etiam dicit <name>Augustinus</name>, in libro <title>De
<lb ed="#Qc"/>conflictu vitiorum et virtutum</title><!--1-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c11-d1e193">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod unum<lb ed="#Qc"/>quodque
istorum opponitur irae, diversis tamen
<lb ed="#Qc"/>rationibus. Patientia enim<!--a--> opponitur irae, quia
<lb ed="#Qc"/>extinguit motum eius, et ideo dicitur: <quote>Qui pa<lb ed="#Qc"/>tiens
est, mitigat iras suscitatus</quote>, quia, quando<!--b-->
<lb ed="#Qc"/>homo non respondet iracundo, refrenatur et in<lb ed="#Qc"/>cipit
extingui motus irae; et ideo dicit <name>Hiero<lb ed="#Qc"/>nymus</name><!--2-->
quod <quote xml:id="ahsh-l2Bi3t4s2q1t3c11-Qd1e212">irasci hominis est, sed finem
<lb ed="#Qc"/>imponere irae christiani est, qui debet habere
<lb ed="#Qc"/>patientiam</quote>. Sed quando homo non habet pa<lb ed="#Qc"/>tientiam,
sed respondet iracundo, tunc praebet ei
<lb ed="#Qc"/>materiam magis furendi et magis irascendi. Et
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>sic ratione motus, scilicet quia extinguit motum
<lb ed="#Qc"/>eius, opponitur ei patientia. — Ira autem per
<lb ed="#Qc"/>zelum opponitur ei ratione materiae, hoc est
<lb ed="#Qc"/>ratione eius de quo est, quia conveniunt in ge<lb ed="#Qc"/>nere
actus, sed opponuntur quantum ad illud
<lb ed="#Qc"/>de quo, quia qui irascitur per vitium, irascitur
<lb ed="#Qc"/>personae, qui autem irascitur<!--c--> per zelum, ira<lb ed="#Qc"/>scitur
peccato, quia ita per zelum vult destruere
<lb ed="#Qc"/>vitium in se et in alio. Unde ira per zelum
<lb ed="#Qc"/>vitium respicit, et sic est respectu mali; sed
<lb ed="#Qc"/>ira per vitium respicit personam, persona autem,
<lb ed="#Qc"/>in quantum huiusmodi, bonum est. — Mansue<lb ed="#Qc"/>tudo
autem opponitur ipsi quantum ad initium<!--d-->,
<lb ed="#Qc"/>ut scilicet motus irae non insurgat; unde sicut
<lb ed="#Qc"/>patientia opponitur ei ex parte finis quantum
<lb ed="#Qc"/>ad motum<!--e-->, ut scilicet extinguat motum, ita
<lb ed="#Qc"/>mansuetudo opponitur ei quantum ad initium<!--f-->
<lb ed="#Qc"/>motus, ut scilicet motus non insurgat. Et sic
<lb ed="#Qc"/>omnia ista opponuntur irae secundum rationes
<lb ed="#Qc"/>diversas.
</p>
</div>
</body>
</text>
</TEI>