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ahsh-l2Bi3t4s2q1t3c9.xml
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ahsh-l2Bi3t4s2q1t3c9.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. 9</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. 9</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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<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">
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<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-l2Bi3t4s2q1t3c9">
<head xml:id="ahsh-l2Bi3t4s2q1t3c9-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 3, C. 9</head>
<head xml:id="ahsh-l2Bi3t4s2q1t3c9-Hd1e103" type="question-title">DE QUANTITATE PECCATI IRAE IN SE ET IN COMPARATIONE.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t3c9-d1e106">
<lb ed="#Qc"/>Nono quaeritur de quantitate huius peccati in
<lb ed="#Qc"/>se et in comparatione. In se<!--b--> autem videtur
<lb ed="#Qc"/>esse valde magnum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c9-d1e115">
<lb ed="#Qc"/>Ad quod sic: 1. Dicit <name>Chrysostomus</name><!--2-->: <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e119">Nihil
<lb ed="#Qc"/>turpius visu furentis, nihil deformius; si vero
<lb ed="#Qc"/>visu<!--c-->, multo magis anima</quote>, et loquitur de peccato
<lb ed="#Qc"/>irae; ergo anima contrahit<!--d--> maximam deformi<lb ed="#Qc"/>tatem
per iram; sed anima nunquam contrahit<!--e-->
<lb ed="#Qc"/>maximam deformitatem nisi per maximum<!--f--> pec<lb ed="#Qc"/>catum;
ergo ira in se est maximum peccatum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c9-d1e136">
<lb ed="#Qc"/>2. Quod autem ira sit maius peccatum quam
<lb ed="#Qb"/>[habere] daemonium, videtur, quia dicit <name>Chryso<lb ed="#Qc"/>stomus</name><!--3-->:
<quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e142">Irae et insaniae medium nihil, sed
<lb ed="#Qc"/>temporaneus quidam est daemon, magis autem
<lb ed="#Qc"/>et daemonium habente difficilius</quote>. Si ergo gra<lb ed="#Qc"/>vissimum
est habere daemonium<!--g-->, ergo gravis<lb ed="#Qc"/>simum
peccatum est ira et maximum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c9-d1e155">
<lb ed="#Qc"/>Ad oppositum. a. <name>Damascenus</name><!--4--> ponit tres
<lb ed="#Qc"/>species irae: unam vocat fel, aliam vocat maniam,
<lb ed="#Qb"/>— et ista<!--h--> est quando est <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e161">permanens memoria
<lb ed="#Qc"/>mali</quote>: unde <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e166">a manendo</quote> dicta est<!--i-->; ista est,
<lb ed="#Qc"/>quando habet aliquis permanentem memoriam mali
<lb ed="#Qc"/>sibi illati — tertia dicitur<!--k--> <foreign xml:lang="gr">χότος</foreign>, id est furor <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e174">ob<lb ed="#Qc"/>servans
tempus in vindictam</quote>. Sed quantum ad
<lb ed="#Qc"/>nullam istarum specierum dicitur maximum pecca<lb ed="#Qc"/>tum;
ergo ira non debet dici maximum peccatum.
<lb ed="#Qb"/>— Minor patet, quoniam quantum ad primam
<lb ed="#Qc"/>non dicitur maximum, quae est fel: fel enim di<lb ed="#Qc"/>citur
quando homo cito movetur ex ebullitione
<lb ed="#Qc"/>cholerae et inflammatione; sed illud<!--l--> non deter<lb ed="#Qc"/>minat
maximum peccatum; ergo-non quantum<!--m-->
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>ad illud dicitur maximum. Item<!--n-->, nec quantum
<lb ed="#Qc"/>ad secundam, quae dicitur mania, quia non sta<lb ed="#Qc"/>tim
potest transire memoria mali: unde istud
<lb ed="#Qc"/>etiam non est in potestate hominis vel voluntate.
<lb ed="#Qc"/>Item, nec quantum ad tertiam<!--o-->, quae dicitur <foreign xml:lang="gr">χότος</foreign>,
<lb ed="#Qc"/>id est<!--p--> <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e207">observans tempus in<!--q--> vindictam</quote>, quia
<lb ed="#Qc"/>haec duratio non facit gravissimum peccatum,
<lb ed="#Qc"/>licet duret quantum ad vindictam. Ergo secun<lb ed="#Qc"/>dum
nullam istarum specierum dicitur<!--r--> maius
<lb ed="#Qc"/>peccatum; non est ergo maximum peccatum in se.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c9-d1e220">
<lb ed="#Qc"/>[Solutio]: 1. Et<!--s--> dicendum quod verum est quod
<lb ed="#Qc"/>ira secundum quamlibet sui speciem singulariter
<lb ed="#Qc"/>non est maximum peccatum. Unde <name>Chryso<lb ed="#Qc"/>stomus</name>
non loquitur dicendo quod ira se<lb ed="#Qc"/>cundum
omnem sui speciem sit maximum, sed
<lb ed="#Qc"/>loquitur de illa ira in qua coniunguntur haec
<lb ed="#Qc"/>duo, scilicet memoria mali et observatio temporis
<lb ed="#Qc"/>in vindictam, quasi semper crescendo in vindic<lb ed="#Qc"/>tam:
et talis ira habet insaniae rationem; unde
<lb ed="#Qc"/>istam et<!--t--> insaniam comparat <name>Chrysostomus</name>
<lb ed="#Qc"/>cum dicit: <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e246">Irae et insaniae medium nihil</quote>; <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e249">non
<lb ed="#Qc"/>est quid difficilius quam memoria malorum<!--5--></quote>.
<!--missing p break-->
<lb ed="#Qc"/>2. Ad illud quod obicitur de comparatione
<lb ed="#Qc"/>irae ad daemonium in quantitate, dicendum quod
<lb ed="#Qc"/>ipse <name>Chrysostomus</name> bene determinat quan<lb ed="#Qc"/>tum
ad quid dicit iram esse difficilius quam
<lb ed="#Qc"/>daemonium, dicens<!--6-->: <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e265">Qui daemonium<!--u--> habet
<lb ed="#Qc"/>venia potietur, qui vero irascitur simpliciter</quote>, du<lb ed="#Qc"/>cendo
ad effectum vel consensum, <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e272">infinitis erit
<lb ed="#Qc"/>suppliciis dignus, voluntarie se ipsum in barathra
<lb ed="#Qc"/>perditionis ferens et ante futuram gehennam hic
<lb ed="#Qc"/>iam vindictam<!--v--> solvens, tumultum<!--x--> quemdam
<pb ed="#Qc" n="548"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>et fluctuationem intolerabilem per totam noctem
<lb ed="#Qc"/>et diem inducens<!--a--> oculis animae</quote>. Quia ergo
<lb ed="#Qc"/>daemonium [habens] habet miserationem et po<lb ed="#Qc"/>tietur<!--b-->
venia, ira autem non, immo iacit hominem
<lb ed="#Qc"/>indignum venia et dignum gehenna, ideo dicit
<lb ed="#Qc"/>quod <quote xml:id="ahsh-l2Bi3t4s2q1t3c9-Qd1e299">difficilius est ira<!--c--> quam daemonium</quote>
<lb ed="#Qc"/>simpliciter quantum ad poenam utrumque sequen<lb ed="#Qc"/>tem
in futuro. Unde habet hic etiam ipse iracun<lb ed="#Qc"/>dus
poenam similem gehennae, sicut patet per
<lb ed="#Qc"/>auctoritatem praedictam<!--d-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c9-d1e312">
<lb ed="#Qc"/>Unde est quod primo nominavit Dominus ge<lb ed="#Qc"/>hennam,
cum nominavit poenam irae, <title>Matth.</title> 5, 22?
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t3c9-d1e319">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>Ad quod iam patet solutio. Gehenna dicitur
<lb ed="#Qc"/>a monte quodam in quo est sulphur continue
<lb ed="#Qc"/>ardens, secundum quod dicitur in <title>Psalmo</title><!--1-->:
<lb ed="#Qc"/><quote>Pluet super peccatores laqueos, ignis, sulphur
<lb ed="#Qc"/>et spiritus procellae</quote><!--e--> etc.; et quia ille, qui est
<lb ed="#Qc"/>in ira confirmatus, habet ardorem, quia ardet
<lb ed="#Qc"/>in igne irae continue<!--2-->, sicut anima misera in
<lb ed="#Qc"/>igne gehennae, ideo in aggravationem<!--f--> istius
<lb ed="#Qc"/>peccati et ostendendam<!--g--> similitudinem ad ge<lb ed="#Qc"/>hennam,
nominat tunc primo gehennam, cum
<lb ed="#Qc"/>loquitur de iracundo, et dicit quod <quote>reus erit
<lb ed="#Qc"/>gehenna</quote>.
</p>
</div>
</body>
</text>
</TEI>