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ahsh-l2Bi3t4s2q1t5c6.xml
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ahsh-l2Bi3t4s2q1t5c6.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. 6</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. 6</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>
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<revisionDesc status="draft">
<listChange>
<change when="2017-08-19" status="draft" n="0.0.0">
<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-l2Bi3t4s2q1t5c6">
<head xml:id="ahsh-l2Bi3t4s2q1t5c6-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 5, C. 6</head>
<head xml:id="ahsh-l2Bi3t4s2q1t5c6-Hd1e103" type="question-title">UTRUM AVARITIA SIT VITIUM SPIRITUALE AN CARNALE.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t5c6-d1e106">
<lb ed="#Qc"/>Sexto quaeritur utrum avaritia sit vitium spi<lb ed="#Qc"/>rituale
an carnale.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c6-d1e113">
<lb ed="#Qc"/>Et videtur quod spirituale, a. per illud quod
<lb ed="#Qc"/>dicit <name>Gregorius</name>, in fine <title>Iob</title><!--6-->, quia<!--p--> illud pecca<lb ed="#Qc"/>tum
nominat<!--q--> inter spiritualia; est ergo spirituale.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c6-d1e124">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>Contra. 1. Spiritualia peccata, quia spiritualia
<lb ed="#Qc"/>sunt, videntur posse inesse diabolo: cum ipso
<lb ed="#Qc"/>enim communicamus ratione naturae spiritualis;
<lb ed="#Qc"/>sed avaritia non inest ei; ergo non est spirituale.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c6-d1e138">
<lb ed="#Qc"/>2. Item, alia quatuor spiritualia insunt ei; ergo
<lb ed="#Qc"/>et istud eadem ratione deberet inesse ei, si<!--r-->
<pb ed="#Qc" n="566"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>esset spirituale; ergo, si non inest, non est spi<lb ed="#Qc"/>rituale.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c6-d1e154">
<lb ed="#Qc"/>3. Iuxta hoc quaeritur: Cum motus luxuriae
<lb ed="#Qc"/>magis elongetur a natura spirituali et plus appro<lb ed="#Qc"/>pinquet
naturae carnis quam motus avaritiae,
<lb ed="#Qc"/>cum motus luxuriae videatur posse diabolo in<lb ed="#Qc"/>esse,
ut patet in daemonibus incubis, quare non
<lb ed="#Qc"/>similiter motus avaritiae? Et videtur quod multo
<lb ed="#Qc"/>magis secundum<!--a--> istud.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c6-d1e172">
<lb ed="#Qc"/>[Solutio]: 1-2. Et dicendum quod spiritus huma<lb ed="#Qc"/>nus,
etsi sit coniunctus corpori, est tamen separa<lb ed="#Qc"/>bilis
a corpore, et ideo dupliciter potest conside<lb ed="#Qc"/>rari,
et iuxta hoc etiam potest aliquid dici spirituale
<lb ed="#Qc"/>dupliciter: vel quod inest spiritui in quantum<!--b-->
<lb ed="#Qc"/>est separabilis, et sic inest ei in quantum spiritus
<lb ed="#Qc"/>est, et sic dicitur quoad hoc communicare cum
<lb ed="#Qc"/>natura angelica, et sic est verum quod peccatum
<lb ed="#Qc"/>spirituale, quod inest spiritui, inest diabolo, sicut
<lb ed="#Qc"/>superbia, ira, invidia, acidia. Similiter dicitur
<lb ed="#Qc"/>spirituale, quod inest spiritui in quantum regit
<lb ed="#Qc"/>corpus et appetit ea quibus indiget corpus vel
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>quibus indigere videtur, et iuxta inordinationem
<lb ed="#Qc"/>huiusmodi appetitus spirituale sumitur quod est
<lb ed="#Qc"/>in avaritia, quoniam auro vel argento non indi<lb ed="#Qc"/>get
anima propter se, sed potius<!--c--> propter corpus.
<lb ed="#Qc"/>Sed cetera, quae dicuntur spiritualia, insunt ani<lb ed="#Qc"/>mae
in quantum est natura distincta a corpore.
<lb ed="#Qc"/>De acidia tamen dicimus quod uno modo copu<lb ed="#Qc"/>latur
cum cupiditate, alio modo cum superbia,
<lb ed="#Qc"/>quoniam aliquando oritur ex hoc quod appetitur
<lb ed="#Qc"/>quies corporis, aliquando ex vagatione spiritus,
<lb ed="#Qc"/>quoniam taedet bene agere.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c6-d1e227">
<lb ed="#Qc"/>3. Ad illud quod obicitur de daemonibus
<lb ed="#Qc"/>incubis, dicimus quod in ipsis non est motus
<lb ed="#Qc"/>luxuriae secundum veritatem, quoniam non ha<lb ed="#Qc"/>bent
corpora unita per modum unionis perfectio<lb ed="#Qc"/>nis
cum perfectibili, sed potius motoris cum
<lb ed="#Qc"/>mobili, sed est ibi illusio et deceptio. Et de hoc
<lb ed="#Qc"/>magis alias<!--1-->. Et eodem modo dicimus quod in
<lb ed="#Qc"/>avaritia decipit per creaturas mundi, <title>Sap.</title> 14, 11:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi3t4s2q1t5c6-Qd1e248" source="http://scta.info/resource/sap14_11">Creaturae Dei in odium factae sunt et in musci<lb ed="#Qc"/>pulam
pedibus insipientium</quote>.
</p>
</div>
</body>
</text>
</TEI>