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ahsh-l2Bi3t4s2q1t3c7.xml
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ahsh-l2Bi3t4s2q1t3c7.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. 7</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. 7</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>
</fileDesc>
<encodingDesc>
<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>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-08-19" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi3t4s2q1t3c7">
<head xml:id="ahsh-l2Bi3t4s2q1t3c7-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 3, C. 7</head>
<head xml:id="ahsh-l2Bi3t4s2q1t3c7-Hd1e103" type="question-title">DE COMPARATIONE IRAE AD INVIDIAM.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t3c7-d1e106">
<lb ed="#Qc"/>Septimo quaeritur de comparatione irae<!--o--> ad
<lb ed="#Qc"/>invidiam.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c7-d1e113">
<lb ed="#Qc"/>Et obicitur sic: 1. Non est ponere invidiam per
<lb ed="#Qc"/>zelum et per vitium, immo omnis invidia est per
<lb ed="#Qc"/>vitium; ergo similiter non est ponere iram per
<lb ed="#Qc"/>zelum, sed solum iram per vitium, et ita ira so<lb ed="#Qc"/>lum
est<!--p--> in genere mali. Haec autem ratio con<lb ed="#Qc"/>firmatur
sic: quoniam sicut ira respicit malum
<lb ed="#Qc"/>alterius, ita et invidia; ergo sicut non est invidia
<lb ed="#Qc"/>dupliciter, scilicet per zelum et per vitium, sed
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>solum per vitium, ita non erit ira dupliciter<!--q-->,
<lb ed="#Qc"/>sed tantum ira per vitium.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c7-d1e139">
<lb ed="#Qc"/>Ad oppositum. a. Habetur <title>Iob</title> 5, 2: <quote xml:id="ahsh-l2Bi3t4s2q1t3c7-Qd1e143" source="http://scta.info/resource/iob5_2">Parvulum
<lb ed="#Qc"/>occidit invidia</quote>, <title>Glossa</title><!--6-->: <quote xml:id="ahsh-l2Bi3t4s2q1t3c7-Qd1e148">Alia ira est quam<!--r-->
<lb ed="#Qc"/>impatientia, alia quam zelus facit: illa ex vitio,
<lb ed="#Qc"/>haec ex virtute</quote>. Ira ergo est dupliciter, scilicet
<lb ed="#Qc"/>per zelum et<!--s--> per vitium.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c7-d1e159">
<lb ed="#Qc"/>[Solutio]: 1. Et dicendum<!--t--> quod ira est dupli<lb ed="#Qc"/>citer,
scilicet per vitium et per zelum, invidia au<lb ed="#Qc"/>tem
uno modo, scilicet per vitium; nec est simile,
<lb ed="#Qc"/>quia secus est ex parte motus irae et invidiae.
<pb ed="#Qc" n="546"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Et ratio huius est quia irasci est appetere ma<lb ed="#Qc"/>lum
alii; hoc autem potest fieri bene et male, et
<lb ed="#Qc"/>hoc est quia malo non solum adversatur bonum,
<lb ed="#Qc"/>immo etiam<!--a--> malum adversatur et contrariatur
<lb ed="#Qc"/>malo, et ideo appetere malum illi qui est malus,
<lb ed="#Qc"/>hoc potest fieri iuste et iniuste. Iuste fit, si ei
<lb ed="#Qc"/>appetitur malum ut per hoc ipse reducatur ad
<lb ed="#Qc"/>bonum et corrigatur de sua malitia, et tunc est
<lb ed="#Qc"/>ira per zelum. Male autem appetitur, quando
<lb ed="#Qc"/>malum malo appetitur ratione vindictae solum<!--b-->
<lb ed="#Qc"/>et exsaturationis odii, non ratione correctionis
<lb ed="#Qc"/>suae; quia istud non refertur ad Deum, sed ad
<lb ed="#Qc"/>odium saturandum, ideo est malum, et hoc
<lb ed="#Qc"/>modo appetit ira per vitium. Sic igitur<!--c-->, quia
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>malum malo contrariatur, ideo contingit esse
<lb ed="#Qc"/>duplicem iram secundum duplicem modum ap<lb ed="#Qc"/>petendi
malum alii. Unde contingit quod bo<lb ed="#Qc"/>nus
appetit malum malo, et tunc est ira per
<lb ed="#Qc"/>zelum; cum autem malus malum appetit malo,
<lb ed="#Qc"/>tunc est<!--d--> ira per vitium, et hoc quia ex ista
<lb ed="#Qc"/>parte sunt duo opposita. Sed invidiae est in<lb ed="#Qc"/>videre
bono<!--e-->; bonum autem bono non oppo<lb ed="#Qc"/>nitur,
sed bonum<!--f--> malo et e converso, et ideo
<lb ed="#Qc"/>bonus non potest invidere bono, sed semper
<lb ed="#Qc"/>malus bono invidet, et<!--g--> ideo non est invidia
<lb ed="#Qc"/>nisi in genere mali; sed, si bonus posset invi<lb ed="#Qc"/>dere
bono, tunc posset bene fieri, et ita patet
<lb ed="#Qc"/>responsio.
</p>
</div>
</body>
</text>
</TEI>