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ahsh-l2Bi3t4s2q1t4c11.xml
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ahsh-l2Bi3t4s2q1t4c11.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. 4, 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. 4, 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>
</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>
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</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi3t4s2q1t4c11">
<head xml:id="ahsh-l2Bi3t4s2q1t4c11-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 4, C. 11</head>
<head xml:id="ahsh-l2Bi3t4s2q1t4c11-Hd1e103" type="question-title">DE EFFECTU PECCATI ACIDIAE.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t4c11-d1e106">
<lb ed="#Qc"/>Undecimo quaeritur de effectu huius peccati.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t4c11-d1e111">
<lb ed="#Qc"/>1. Dicit <name>Chrysostomus</name><!--4-->: <quote xml:id="ahsh-l2Bi3t4s2q1t4c11-Qd1e115">Tristitia tenebrat
<lb ed="#Qc"/>visibile animae, nihil dimittens videre eorum quae
<cb ed="#Q" n="b"/>
<lb ed="#Qc"/>oportet</quote>. Ergo effectus acidiae est obscuratio
<lb ed="#Qc"/>intellectus.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t4c11-d1e125">
<lb ed="#Qc"/>Contra. a. Iste est effectus superbiae, sicut
<lb ed="#Qc"/>habetur ad <name>Rom.</name> 1, 21—22; primo enim tangitur
<pb ed="#Qc" n="560"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>superbia eorum, cum dicitur<!--1-->: <quote>Dicentes se esse
<lb ed="#Qc"/>sapientes, stulti facti sunt</quote>; et tangitur poena<!--2-->:
<lb ed="#Qc"/><quote>Obscuratum est insipiens cor eorum</quote>. Et in <title>Glos<lb ed="#Qc"/>sa</title><!--3-->
dicitur: <quote xml:id="ahsh-l2Bi3t4s2q1t4c11-Qd1e144">Ut nihil intelligant nisi quod a
<lb ed="#Qc"/>probitate remotum est, quos sua caecitas a veri<lb ed="#Qc"/>tatis
lumine funditus excludit</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t4c11-d1e153">
<lb ed="#Qc"/>[Solutio]: Ad quod respondetur quod utrique
<lb ed="#Qc"/>convenit, sed differenter, quoniam superbia obte<lb ed="#Qc"/>nebrat
ratione superabundantiae libidinis proprii
<lb ed="#Qc"/>boni, quod est excellentia, sed acidia ratione
<lb ed="#Qc"/>superabundantiae doloris de bono spirituali, eo
<lb ed="#Qc"/>quod est laboriosum et difficile; amor autem et
<lb ed="#Qc"/>dolor diversimode obtenebrant, ut non cogno<lb ed="#Qc"/>scatur
bonum quod oportet.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t4c11-d1e173">
<lb ed="#Qc"/>Sed obicitur: Amor iste et dolor ille sunt in af<lb ed="#Qc"/>fectu,
et ita non videntur obtenebrare intellectum.
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>Ad quod dicendum quod ita coniuncta
<lb ed="#Qc"/>sunt intellectus practicus et speculativus, eo quod
<lb ed="#Qc"/>extendente se intellectiva, speculativa fit practica<!--4-->,
<lb ed="#Qc"/>ita quod perturbatio in uno ut in pluribus facit<!--a-->
<lb ed="#Qc"/>perturbationem in alio. Unde, cum perturbatur
<lb ed="#Qc"/>affectus ex peccato superbiae vel acidiae, pertur<lb ed="#Qc"/>batur
intellectus, non bene videndo illud quod
<lb ed="#Qc"/>est salutiferum, sed ex diversis causis, sicut
<lb ed="#Qc"/>dictum est<!--5-->. Praeterea, dicit <name>Chrysostomus</name><!--6-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t4s2q1t4c11-Qd1e203">Omne peccatum obtenebrat imaginem Dei in
<lb ed="#Qc"/>nobis</quote>. Et licet omne peccatum obtenebret, ta<lb ed="#Qc"/>men
hoc specialiter dicitur de tristitia, quae non
<lb ed="#Qc"/>solum obtenebrat ratione qua est peccatum, sed
<lb ed="#Qc"/>ratione qua est hoc peccatum: acidia enim, in
<lb ed="#Qc"/>quantum tristitia, cum est immoderata<!--b-->, perturbat
<lb ed="#Qc"/>usum debitum rationis.
</p>
</div>
</body>
</text>
</TEI>