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ahsh-l2Bi3t4s2q1t5c1.xml
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ahsh-l2Bi3t4s2q1t5c1.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. 5, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 5, C. 1</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>
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<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi3t4s2q1t5c1">
<head xml:id="ahsh-l2Bi3t4s2q1t5c1-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 5, C. 1</head>
<head xml:id="ahsh-l2Bi3t4s2q1t5c1-Hd1e103" type="question-title">QUID SIT AVARITIA<!--8-->.</head>
<div xml:id="ahsh-l2Bi3t4s2q1t5c1-Dd1e106" type="articulus">
<head xml:id="ahsh-l2Bi3t4s2q1t5c1-Hd1e108">ARTICULUS I.</head>
<head xml:id="ahsh-l2Bi3t4s2q1t5c1-Hd1e111" type="question-title">Quid sit avaritia secundum definitionem.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t5c1-d1e114">
<lb ed="#Qc"/>Ad primum sic: I. Dicit <name>Augustinus</name>, <title>Su<lb ed="#Qc"/>per
Genesim ad litteram</title><!--9-->: <quote xml:id="ahsh-l2Bi3t4s2q1t5c1-Qd1e120">Avaritia non
<lb ed="#Qc"/>tantum dicitur esse appetitus pecuniae, sed
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>altitudinis et scientiae</quote>. Videtur ergo quod ava<lb ed="#Qc"/>ritia
sit appetitus excellentiae<!--g--> ad minus in
<lb ed="#Qc"/>scientia.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c1-d1e134">
<pb ed="#Qc" n="561"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Sed contra hoc<!--a-->, quia secundum hoc non
<lb ed="#Qc"/>videtur differre a superbia, quae proprie dicitur
<lb ed="#Qc"/>appetitus excellentiae.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c1-d1e147">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod secundum
<lb ed="#Qc"/>illam rationem non differunt, quoniam illa defi<lb ed="#Qc"/>nitio
data est avaritiae generaliter sumptae. Po<lb ed="#Qc"/>test
etiam aliter dici quod hoc est differenter
<lb ed="#Qc"/>quod superbia et avaritia generaliter sumpta
<lb ed="#Qc"/>appetunt excellentiam: scientia enim tenet ima<lb ed="#Qc"/>ginem
summi boni, licet imperfecte, et apparen<lb ed="#Qc"/>tiam
huius<!--b--> appetit superbus et avarus, diffe<lb ed="#Qc"/>renter
tamen, quoniam in scientia duo sunt, ex<lb ed="#Qc"/>cellentia
et sufficientia. Appetit ergo superbus
<lb ed="#Qc"/>apparentiam excellentiae in scientia, cupidus
<lb ed="#Qc"/>vero apparentiam sufficientiae, licet hoc modo
<lb ed="#Qc"/>non accipiatur avaritia ut peccatum speciale,
<lb ed="#Qc"/>immo in quadam generalitate, et sic definit eam
<lb ed="#Qc"/><name>Augustinus</name> hoc modo generaliter. Unde fal<lb ed="#Qc"/>sum
est quod dicitur quod avaritia est appetitus
<lb ed="#Qc"/>excellentiae in scientia. Unde Adam apparentem
<lb ed="#Qc"/>sufficientiam appetiit in scientia, motus ex hoc
<lb ed="#Qc"/>quod dictum est<!--1-->: <quote>Eritis sicut dii scientes bonum
<lb ed="#Qc"/>et malum</quote>. Et quoad hoc loquitur <name>Augusti<lb ed="#Qc"/>nus</name>,
<title>Super Genesim ad litteram</title>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c1-d1e196">
<lb ed="#Qc"/>II. <name>Tullius</name><!--2--> autem ponit aliam definitionem
<lb ed="#Qc"/>avaritiae talem<!--c-->: <quote xml:id="ahsh-l2Bi3t4s2q1t5c1-Qd1e202">Avaritia est immoderatus
<lb ed="#Qc"/>amor habendi</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c1-d1e208">
<lb ed="#Qc"/>Sed videtur quod haec<!--d--> ratio non conveniat
<lb ed="#Qc"/>avaritiae specialiter sumptae, quoniam amor
<lb ed="#Qc"/>habendi potest esse communiter respectu cuius<lb ed="#Qc"/>libet
boni creati, utpote pecuniae vel<!--e--> huiusmodi.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c1-d1e219">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod<!--f--> bene
<lb ed="#Qc"/>concedimus quod haec ratio non appropriatur,
<lb ed="#Qc"/>sed communiter data est de avaritia secundum
<lb ed="#Qc"/>quod dicitur generaliter appetitus cuiuslibet boni
<lb ed="#Qc"/>temporalis, secundum quod in ipso invenitur
<lb ed="#Qc"/>sufficientia. Unde et fortasse, quando <name>Augu<lb ed="#Qc"/>stinus</name>,
XIV <title>De civitate Dei</title><!--3-->, dicit quod ava<lb ed="#Qc"/>ritia
<quote xml:id="ahsh-l2Bi3t4s2q1t5c1-Qd1e238">est libido habendi pecuniam </quote>, sed non ibi
<lb ed="#Qc"/>sumitur generaliter avaritia<!--g-->, sed solum pro
<lb ed="#Qc"/>bono mutabili subiacenti fortunae, et sic ratio
<lb ed="#Qc"/><name>Tullii</name> potest esse appropriata<!--h--> respectu pecu<lb ed="#Qc"/>niae.
Unde nomine pecuniae, sicut dicit <name>Augu<lb ed="#Qc"/>stinus</name>,
in I <title>De<!--i--> libero arbitrio</title><!--4-->, <quote xml:id="ahsh-l2Bi3t4s2q1t5c1-Qd1e252">continentur
<lb ed="#Qc"/>omnia quorum domini sumus, quorum donan<lb ed="#Qc"/>dorum
aut vendendorum potestatem habere vi<lb ed="#Qc"/>demur</quote>.
Cum<!--k--> avaritia generaliter se habet re<lb ed="#Qc"/>spectu
etiam<!--l--> scientiae, quaerendo in ea suffi<lb ed="#Qc"/>cientiam
— est enim oculus interior ipsius animae
<lb ed="#Qc"/>et exterior<!--5-->, et secundum oculum interiorem ra<lb ed="#Qc"/>tionis
est immoderatus appetitus circa cognitio<lb ed="#Qc"/>nem
et scientiam<!--m-->, secundum autem exteriorem
<lb ed="#Qc"/>est immoderatus appetitus habendi res exteriores
<lb ed="#Qc"/>subiacentes fortunae — avaritia generaliter, quae
<lb ed="#Qc"/>dicitur <quote>concupiscentia oculorum</quote><!--6-->, se habet re<lb ed="#Qc"/>spectu
omnium quae inordinate possunt appeti
<lb ed="#Qc"/>secundum oculum interiorem et exteriorem, quae<lb ed="#Qc"/>rendo
in illis sufficientiam; proprie tamen, ut
<lb ed="#Qc"/>dicitur quoddam speciale peccatum, est respectu
<lb ed="#Qc"/>bonorum fortunae, quae nomine pecuniae intel<lb ed="#Qc"/>liguntur.
— Vel potest sumi definitio <name>Tullii</name>
<lb ed="#Qc"/>communiter, non trahendo eam ad specialitatem,
<lb ed="#Qc"/>et sic convenit<!--n--> avaritiae generaliter sumptae.
</p>
</div>
<div xml:id="ahsh-l2Bi3t4s2q1t5c1-Dd1e298" type="articulus">
<head xml:id="ahsh-l2Bi3t4s2q1t5c1-Hd1e300">ARTICULUS II</head>
<head xml:id="ahsh-l2Bi3t4s2q1t5c1-Hd1e303" type="question-title">Quid sit avaritia secundum nomen.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t5c1-d1e306">
<lb ed="#Qc"/>Iuxta hoc quaeritur de nomine avaritiae, utrum
<lb ed="#Qc"/>scilicet nomen avaritiae aliquando sumatur in
<lb ed="#Qc"/>bono et non semper in malo, sicut et in bono
<lb ed="#Qc"/>aliquando accipitur nomen irae.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c1-d1e317">
<lb ed="#Qc"/>[Solutio]: Ad quod dicimus quod sic, sed
<lb ed="#Qc"/>rarissime - unde super illud <title>Habac.</title> 2, 6: <quote>Vae qui
<lb ed="#Qc"/>multiplicat non sua</quote>, <title>Glossa</title><!--7-->: <quote xml:id="ahsh-l2Bi3t4s2q1t5c1-Qd1e325">Est bona ava<lb ed="#Qc"/>ritia
doctoris ecclesiastici, qui studioso labore
<lb ed="#Qc"/>plures sibi semper cupit facere discipulos, sed <quote>vae
<lb ed="#Qc"/>illi, qui aggregat<!--o--> domui suae</quote><!--8--></quote> — frequentius
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>enim sumitur in malo, diversimode tamen<!--p-->,
<lb ed="#Qc"/>quoniam tripliciter. Uno modo dicitur radix
<lb ed="#Qc"/>cuiuslibet peccati<!--9-->, et hoc quandoque sub nomine
<lb ed="#Qc"/>cupiditatis, <title>I<!--q--> Tim.</title> ultimo, 10: <quote>Radix omnium
<lb ed="#Qc"/>malorum cupiditas</quote>; et dicit <name>Chrysostomus</name><!--10-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t4s2q1t5c1-Qd1e347">Arx<!--r--> omnium malorum est philargyria</quote>, quod
<lb ed="#Qc"/>idem est quod avaritia sive amor argenti. Quan<lb ed="#Qc"/>doque
etiam sub nomine avaritiae dicitur radix
<lb ed="#Qc"/>cuiuslibet peccati; unde super illud <title>I Tim.</title> ulti<lb ed="#Qc"/>mo,
10: <quote>Radix omnium</quote> etc., <title>Glossa</title><!--11-->: <quote xml:id="ahsh-l2Bi3t4s2q1t5c1-Qd1e359">Aliqui
<lb ed="#Qc"/>libri habent <mentioned>radix omnium malorum avaritia</mentioned></quote>,
<pb ed="#Qc" n="562"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>et sic posset communiter intelligi dicta<!--a--> definitio,
<lb ed="#Qc"/>quam ponit <name>Tullius</name><!--b1-->. — Alio modo sumitur
<lb ed="#Qc"/>prout est tertia radix<!--c--> peccatorum, ex opposito<!--d-->
<lb ed="#Qc"/>divisa contra concupiscentiam carnis et superbiam
<lb ed="#Qc"/>vitae, secundum quod dicitur <title>I Ioan.</title> 2, 16: <quote xml:id="ahsh-l2Bi3t4s2q1t5c1-Qd1e380" source="http://scta.info/resource/Iio2_16">Omne
<lb ed="#Qc"/>quod est in mundo aut est concupiscentia carnis
<lb ed="#Qc"/>aut concupiscentia oculorum</quote> etc., et istud sic expo<lb ed="#Qc"/>nitur
in pluribus locis<!--2-->. Unde <name>Augustinus</name>, <title>De
<lb ed="#Qc"/>vera religione</title><!--3-->, hic dividit tres radices peccato<lb ed="#Qc"/>rum
secundum<!--e--> ista tria appetitiva, honores,
<lb ed="#Qc"/>delicias et divitias, et sic non solum est pecuniae,
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>sed etiam scientiae. — Tertio modo sumitur se<lb ed="#Qc"/>cundum
quod est peccati capitalis species<!--f-->, et sic
<lb ed="#Qc"/>dicitur <quote xml:id="ahsh-l2Bi3t4s2q1t5c1-Qd1e404">libido vel appetitus inordinatus bonorum
<lb ed="#Qc"/>mutabilium subiacentium tortunae<!--4--></quote>, tamen prae<lb ed="#Qc"/>cipue
pecuniae, licet alia appetat. Et ideo quasi
<lb ed="#Qc"/>per quamdam appropriationem retinuit sibi no<lb ed="#Qc"/>men
philargyriae, quoniam ut frequentius et uni<lb ed="#Qc"/>versalius<!--g-->
fertur appetitus super argentum, cum
<lb ed="#Qc"/>sit pretiosum; et quia universalius est in usu
[quam aurum]<!--h--> quod est pretiosius<!--i-->, ideo etiam
<lb ed="#Qc"/>potius dicitur amor argenti quam auri.
</p>
</div>
</div>
</body>
</text>
</TEI>