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ahsh-l2Bi3t4s2q1t6d1c8.xml
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ahsh-l2Bi3t4s2q1t6d1c8.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. 6, D. 1, C. 8</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. 6, D. 1, C. 8</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>
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<editorialDecl>
<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">
<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-l2Bi3t4s2q1t6d1c8">
<head xml:id="ahsh-l2Bi3t4s2q1t6d1c8-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 6, D. 1, C. 8</head>
<head xml:id="ahsh-l2Bi3t4s2q1t6d1c8-Hd1e103" type="question-title">UTRUM PRUDENTIA CARNIS SIT PECCATUM.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t6d1c8-d1e106">
<lb ed="#Qc"/>Octavo quaeritur de prudentia carnis utrum sit
<lb ed="#Qc"/>peccatum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t6d1c8-d1e113">
<lb ed="#Qc"/>Et videtur quod sic. 1. Prudentia carnis deor<lb ed="#Qc"/>dinat
ad gulam sicut prudentia spiritus ordinat
<lb ed="#Qc"/>ad sobrietatem; sed in genere boni aut virtutis
<lb ed="#Qc"/>non tantum ponitur sobrietas, sed etiam<!--q--> pru<lb ed="#Qc"/>dentia
spiritus; ergo in genere mali vel peccati
<lb ed="#Qc"/>non tantum ponitur gula, sed etiam prudentia
<lb ed="#Qc"/>carnis.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t6d1c8-d1e131">
<lb ed="#Qc"/>2. Item<!--r-->, hoc idem videtur, quoniam ex opposito
<lb ed="#Qc"/>dividuntur<!--s-->, sicut patet per illud ad <title>Rom.</title> 8, 6:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi3t4s2q1t6d1c8-Qd1e139" source="http://scta.info/resource/rom8_6">Prudentia carnis mors est, prudentia spiritus vita
<lb ed="#Qc"/>et pax, quoniam prudentia carnis inimica est Deo</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t6d1c8-d1e146">
<lb ed="#Qc"/>[Solutio]: 1-2. Ad quod dicendum quod pru<lb ed="#Qc"/>dentia
carnis duo habet in se, scilicet cognitionem
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>ipsorum<!--t--> quae caro expetit, et sic non est malum
<lb ed="#Qc"/>aut peccatum nec sic proprie opponitur pruden<lb ed="#Qc"/>tiae
spiritus, sed tantum sunt ut disparata, quo<lb ed="#Qc"/>niam
scire malum non est malum, sicut ostendit
<lb ed="#Qc"/><name>Augustinus</name>, in I<!--u--> <title>De libero arbitrio</title><!--8-->. Habet
<lb ed="#Qc"/>iterum inclinationem ad ea quae caro expetit sicut
<lb ed="#Qc"/>prudentia spiritus ad ea quae spiritus expetit<!--9-->, et
<lb ed="#Qc"/>sic concedimus quod opponitur, et sic intelli<lb ed="#Qc"/>gitur
quod dicitur ad <title>Rom.</title> 8, 4—8. Et tunc concedo
<lb ed="#Qc"/>quod est malum, prout est inclinativum<!--v--> ad pec<lb ed="#Qc"/>catum;
et in quantum est ad hoc, dicitur malum.
<lb ed="#Qc"/>Nec tamen<!--x--> ex hoc sequitur quod sit peccatum.
<lb ed="#Qc"/>Nec iterum sequitur <mentioned>prudentia spiritus, ei oppo<lb ed="#Qc"/>sita<!--y-->,
est virtus, ergo illa erit peccatum</mentioned>, quo<lb ed="#Qc"/>niam
non opponitur ei ratione complementi vir<lb ed="#Qc"/>tutis,
sed ratione dispositionis antecedentis ad
<pb ed="#Qc" n="581"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>virtutem. Prudentia enim carnis est tantum oc<lb ed="#Qc"/>casio
ad peccatum, sed prudentia spiritus non
<lb ed="#Qc"/>tantum est occasio ad bonum, sed essentialis dis<lb ed="#Qc"/>positio.
Unde, si aliquis habeat prudentiam carnis
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>inclinantem ipsum ad peccatum, non tollitur ab
<lb ed="#Qc"/>eo esse virtutis nec prudentia spiritus, sed so<lb ed="#Qc"/>lum
si haberet vitia ad quae disponit ut gula
<lb ed="#Qc"/>aut luxuria.
</p>
</div>
</body>
</text>
</TEI>