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ahsh-l2Bi3t4s2q1t5c3.xml
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ahsh-l2Bi3t4s2q1t5c3.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. 3</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. 5, C. 3</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>
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<listWit>
<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-l2Bi3t4s2q1t5c3">
<head xml:id="ahsh-l2Bi3t4s2q1t5c3-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 5, C. 3</head>
<head xml:id="ahsh-l2Bi3t4s2q1t5c3-Hd1e103" type="question-title">QUID INCLINET APPETITUM NOSTRUM AD ILLICITUM AMOREM TEMPORALIUM.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t5c3-d1e106">
<lb ed="#Qc"/>Tertio quaeritur quid inclinat appetitum no<lb ed="#Qc"/>strum
ad illicitum amorem temporalium.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c3-d1e113">
<lb ed="#Qc"/>1. Dicit <name>Augustinus</name><!--k4-->: Cum dico naturam
<lb ed="#Qc"/>corruptam, duo dico, naturam scilicet et cor<lb ed="#Qc"/>ruptionem;
sed constat quod, natura, quia na<lb ed="#Qc"/>tura<!--1-->,
non inclinat appetitum ad amorem tem<lb ed="#Qc"/>poralium,
quoniam secundum naturam primam
<lb ed="#Qc"/>omnia erant communia; sed, ubi est talis amor<!--m-->,
<lb ed="#Qc"/>est amor proprietatis; ergo natura, quia na<lb ed="#Qc"/>tura,
non est inclinativum ad amorem illicitum
<lb ed="#Qc"/>temporalium. Item, non quia corrupta, quoniam
<lb ed="#Qc"/>non statim post corruptionem iacta est appro<lb ed="#Qc"/>priatio.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c3-d1e139">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>2. Item, <name>Chrysostomus</name><!--5-->: <quote xml:id="ahsh-l2Bi3t4s2q1t5c3-Qd1e145">Non est haec
concupiscentia naturalis</quote>. Quae enim sunt natu<lb ed="#Qc"/>rae,
omnia sunt communia; haec autem, cum ho<lb ed="#Qc"/>minem
occupaverit, praeter naturam vivere facit.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c3-d1e157">
<lb ed="#Qc"/>3. Item, licet natura, quia corrupta<!--n-->, inclinet
<lb ed="#Qc"/>ad habendum proprium, tamen nec natura quia
<lb ed="#Qc"/>natura<!--o--> nec quia corrupta ad hoc inclinat quod
<lb ed="#Qc"/>habens temporalia iis non utatur, sed avaritia
<lb ed="#Qc"/>ad hoc inclinat avarum, prout determinatur ava<lb ed="#Qc"/>ritia
in retinendo. Unde <name>Seneca</name><!--6-->: <quote xml:id="ahsh-l2Bi3t4s2q1t5c3-Qd1e172">Avaritia
<lb ed="#Qc"/>quidquid omnibus aufert, sibi negat</quote>, et <quote xml:id="ahsh-l2Bi3t4s2q1t5c3-Qd1e177">cum
<lb ed="#Qc"/>omnia cupit in usum suum convertere, omnia sibi
<lb ed="#Qc"/>facit aliena</quote>. Sed hoc videtur esse contra na<lb ed="#Qc"/>turam,
etiam in quolibet statu, quoniam natura
<pb ed="#Qc" n="564"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>etiam corrupta, quia<!--a--> corrupta est, propter sui in<lb ed="#Qc"/>digentiam
supplendam appetit uti<!--b--> temporalibus.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c3-d1e196">
<lb ed="#Qc"/>4. Item, ad hoc quod avari congregent necesse
<lb ed="#Qc"/>est quod est alienum rapere<!--c-->; sed istud videtur
<lb ed="#Qc"/>omnino<!--d--> esse contra naturam hominis, ut <name>Chry<lb ed="#Qc"/>sostomus</name><!--1-->
ait: <quote xml:id="ahsh-l2Bi3t4s2q1t5c3-Qd1e206">Rapere et avarum esse non
<lb ed="#Qc"/>est hominum mansuetorum, sed crudelitatis fe<lb ed="#Qc"/>rarum;
magis autem iis deteriores: iis<!--e--> enim a
<lb ed="#Qc"/>natura</quote>, quasi dicat<!--f-->: istud est contra naturam
<lb ed="#Qc"/>hominum. Et praeterea<!--2-->, <quote xml:id="ahsh-l2Bi3t4s2q1t5c3-Qd1e218">rapit fera ad usum
<lb ed="#Qc"/>suum, et hoc dictat ei<!--g--> natura, quod non homini</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c3-d1e224">
<lb ed="#Qc"/>Respondeo: 1-3. Eo modo quo omne peccatum
<lb ed="#Qc"/>dicitur contra naturam primitus institutam, bene
<lb ed="#Qc"/>concedimus quod similiter est de avaritia. Sed,
<lb ed="#Qc"/>loquendo de natura corrupta, dicendum quod,
<lb ed="#Qc"/>cum dico <mentioned>naturam corruptam</mentioned>, duo dico, se<lb ed="#Qc"/>cundum
quod dicit <name>Augustinus</name>, scilicet natu<lb ed="#Qc"/>ram
et corruptionem. Potest ergo ita esse quod
<lb ed="#Qc"/>natura et corruptio uno motu composito currunt,
<lb ed="#Qc"/>et sic <mentioned>uti proprio</mentioned> bene<!--h--> est naturae corruptae:
<lb ed="#Qc"/>ipsum enim <mentioned>uti</mentioned> est naturae, sed quod est
<lb ed="#Qb"/><mentioned>proprioi</mentioned> est corruptae. Vel potest esse quod
<lb ed="#Qc"/>in isto motu praevaleat alterum, et hoc vel ipsa
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>natura, et sic bene dictat natura uti proprio, sed
<lb ed="#Qc"/>non cum abusu; vel etiam corruptio<!--k-->, et sic
<lb ed="#Qc"/>surgit appetitus non utendi utibili, ut ita dicam,
<lb ed="#Qc"/>sed potius reservandi illud, et sic est peccatum
<lb ed="#Qc"/>avaritiae. Et sic intelligitur quod dicit <name>Seneca</name><!--l-->,
<lb ed="#Qc"/>quod ea, quae <quote xml:id="ahsh-l2Bi3t4s2q1t5c3-Qd1e265">aufert omnibus<!--m--> sibi negat</quote>,
<lb ed="#Qc"/>scilicet ad<!--n--> usum, et <quote xml:id="ahsh-l2Bi3t4s2q1t5c3-Qd1e270">sibi facit aliena</quote>, supple
<lb ed="#Qc"/>ab usu. Non est tamen intelligenda corruptio
<lb ed="#Qc"/>sine<!--o--> natura, sed semper est natura corruptioni
<lb ed="#Qc"/>subiecta.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c3-d1e281">
<lb ed="#Qc"/>4. Ad illud quod dicit <name>Chrysostomus</name> bene
<lb ed="#Qc"/>concedimus quod aliquid potest esse natura ferae,
<lb ed="#Qc"/>quod tamen est in homine ex sua corruptione
<lb ed="#Qc"/>et non proprie ex natura sua, sicut dictum fuit,
<lb ed="#Qc"/>secundum <name>Dionysium</name>, in Quaestione de ira<!--3-->,
<lb ed="#Qc"/>quod natura canis est irasci, quoniam ad hoc
<lb ed="#Qc"/>est natura eius ordinata, sed hoc non est de
<lb ed="#Qc"/>natura hominis, cum homo magis secundum na<lb ed="#Qc"/>turam
suam sit ordinatus ad mansuetudinem,
<lb ed="#Qc"/>quoniam eius natura in medietate<!--p--> secundum
<lb ed="#Qc"/>naturam determinatam consistit. Similiter dicimus
<lb ed="#Qc"/>de rapere quod natura ferarum ad hoc est ordi<lb ed="#Qc"/>nata,
non autem ita est de natura rationali.
</p>
</div>
</body>
</text>
</TEI>