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ahsh-l2Bi3t4s2q1t7c5.xml
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ahsh-l2Bi3t4s2q1t7c5.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. 7, C. 5 DE CONDITIONIBUS</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. 7, C. 5 DE CONDITIONIBUS</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>
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<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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<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-l2Bi3t4s2q1t7c5">
<head xml:id="ahsh-l2Bi3t4s2q1t7c5-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 7, C. 5</head>
<head xml:id="ahsh-l2Bi3t4s2q1t7c5-Hd1e103">DE CONDITIONIBUS PECCATI LUXURIAE.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e106">
<lb ed="#Qc"/>Quinto quaeritur de conditionibus huius pec<lb ed="#Qc"/>cati.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e113">
<lb ed="#Qc"/>1. Et quaeritur, cum multae sint conditiones
<lb ed="#Qc"/>istius peccati, scilicet visus et alloquium, con<lb ed="#Qc"/>tactus
et oscula<!--b-->, quid est quod solum inter
<lb ed="#Qc"/>huiusmodi conditiones visus prohibetur, <title>Matth.</title>
5, 28: <quote xml:id="ahsh-l2Bi3t4s2q1t7c5-Qd1e123" source="http://scta.info/resource/mt5_28">Qui viderit mulierem</quote> etc. Nonne plus in<lb ed="#Qc"/>flammant
colloquia<!--c--> et propinquiora sunt illi
<lb ed="#Qc"/>facto? Unde <title>Eccli.</title> 9, 11: <quote xml:id="ahsh-l2Bi3t4s2q1t7c5-Qd1e131" source="http://scta.info/resource/sir9_11">Colloquium eius quasi
<lb ed="#Qc"/>ignis exardescit</quote>, et multum habetur in illo ca<lb ed="#Qc"/>pitulo<!--2-->
de ista materia. Quare videtur quod potius
<lb ed="#Qc"/>deberet prohiberi colloquium quam visus.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e141">
<lb ed="#Qc"/>2. Item, prohibetur in<!--d--> <title>Evangelio</title> irasci et con<lb ed="#Qc"/>cupiscere,
sicut patet <title>Matth.</title> 5, 22-28, et quaerit
<lb ed="#Qc"/><name>Chrysostomus</name><!--3--> unde est<!--e--> hoc quod, cum
<lb ed="#Qc"/>prohibetur ira, ponitur <mentioned>sine causa</mentioned>, unde in lit<lb ed="#Qc"/>tera
Graecorum est<!--4-->: <quote>Omnis, qui irascitur fratri
<lb ed="#Qc"/>suo inaniter vel sine causa</quote>, et cum prohibetur vi<lb ed="#Qc"/>sus
<mentioned>ad concupiscendum</mentioned><!--5-->, sine omni conditione
<lb ed="#Qc"/>ponitur. — Item, ad <title>Rom.</title> 7, 7 sine omni condi<lb ed="#Qc"/>tione
prohiberi dicitur concupiscentia, cum dicitur:
<lb ed="#Qc"/><quote>Non concupisces</quote>; prohibetur autem <title>Exod.</title> 20, 14.
<lb ed="#Qc"/>Unde est ergo quod ira cum conditione prohibetur,
<lb ed="#Qc"/>ipsa vero concupiscentia luxuriae simpliciter?
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e173">
<lb ed="#Qc"/>3. Item, iste videt inimicum suum et<!--f--> ex hoc
<lb ed="#Qc"/>movetur ad iram; quare ergo, cum debeat esse
<lb ed="#Qc"/>omnis perfectio in Evangelio, non prohibetur ipse
<lb ed="#Qc"/>visus in ira sicut in luxuria?
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e184">
<lb ed="#Qc"/>4. Item, quaedam conditiones determinantur in
<lb ed="#Qc"/>peccato gulae et luxuriae; unde est hoc quod
<lb ed="#Qc"/>in peccatis spiritualibus non determinantur<!--g--> si<lb ed="#Qc"/>militer
conditiones secundum gradus procedendi
<lb ed="#Qc"/>ad illa<!--h--> peccata?
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e197">
<lb ed="#Qc"/>5. Item, peccatum luxuriae habet conditiones
<lb ed="#Qc"/>quasi e diverso peccato gulae secundum gradus<!--i-->
<lb ed="#Qc"/>ordinatas, id est habet conditiones ordinatas, et
<lb ed="#Qc"/>gula non. Unde hoc est<!--k-->?
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e210">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>6. Item, quaeritur si in omnibus istis conditio<lb ed="#Qc"/>nibus
luxuriae est mortale peccatum. Et videtur
<lb ed="#Qc"/>quod sic, quia prima<!--l-->, scilicet visus, videtur
<lb ed="#Qc"/>prohiberi <title>Matth.</title> 5, 28; sed nihil prohibetur nisi
<lb ed="#Qc"/>peccatum mortale; ergo, si visus est mortalis,
<lb ed="#Qc"/>multo fortius conditiones sequentes.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e228">
<lb ed="#Qc"/>Respondeo: 1. Ad primum dicendum quod
<lb ed="#Qc"/>per hoc quod visus prohibetur, qui prima con<lb ed="#Qc"/>ditio
est in luxuria, per consequens datur intel<lb ed="#Qc"/>ligi
illas<!--n--> prohiberi quae maxime ipsi<!--o--> actui
<lb ed="#Qc"/>appropinquant. Unde <name>Augustinus</name><!--6--> de huius<lb ed="#Qc"/>modi
malo prohibito visu dicit: <quote xml:id="ahsh-l2Bi3t4s2q1t7c5-Qd1e243">Non dicatis
<lb ed="#Qc"/>vos habere pudicos animos, si oculos habetis
<lb ed="#Qc"/>impudicos, quia impudicus oculus impudici cor<lb ed="#Qc"/>dis<!--p-->
est nuntius et, tacente lingua, aspectu mu<lb ed="#Qc"/>tuo
corda nuntiantur impudica</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e255">
<lb ed="#Qc"/>2. Ad aliud dicendum<!--q--> quod secus est in
<lb ed="#Qc"/>motu irae et in motu concupiscentiae, quia actus
<lb ed="#Qc"/>concupiscentiae propinquissime exit<!--r--> a fomite vel
<lb ed="#Qc"/>ex stimulo carnis, concupiscentiae, dico, quae est
<lb ed="#Qc"/>in luxuria. Sed aliter est de ira, quia contingit
<lb ed="#Qc"/>irasci secundum quod est poenale et contingit
<lb ed="#Qc"/>illud dirigere, sicut est in ira per zelum, ubi di<lb ed="#Qc"/>rigitur
ipsa ira per zelum. Istam vero concupi<lb ed="#Qc"/>scentiam,
quae egreditur a fomite, non contingit
<lb ed="#Qc"/>dirigere nisi per matrimonium; quare ipsa concu<lb ed="#Qc"/>piscentia
propter huiusmodi vehementem corrup<lb ed="#Qc"/>tionem
simpliciter prohibetur, Unde <name>Chrysostomus</name><!--8-->:
<quote xml:id="ahsh-l2Bi3t4s2q1t7c5-Qd1e285">Quicumque sibi concupiscentiam colligit,
<lb ed="#Qc"/>nullo cogente, feram hanc inducit cogitationi</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e292">
<lb ed="#Qc"/>3. Ad aliud quod obicitur de <mentioned>videre</mentioned>, dicen<lb ed="#Qc"/>dum
quod propter<!--s--> nimiam pronitatem hominis
<lb ed="#Qc"/>carnalis ad motum concupiscentiae prohibetur
<lb ed="#Qc"/>primus gradus tamquam dispositio antecedens;
<lb ed="#Qc"/>sed ex alia<!--t--> parte non est tanta pronitas ad
<lb ed="#Qc"/>iram, ideo non prohibetur ipsum videre ex cuius
et aspectu excitatur ira: sensum enim sequitur ipsa
delectatio vel tristitia ; sed ex alia parte magis
<pb ed="#Qc" n="602"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>trahitur per visum ad concupiscentiam quam ex
<lb ed="#Qc"/>hac parte ad tristitiam, ratione naturae magis
<lb ed="#Qc"/>ex<!--a--> hac parte corruptae.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e318">
<lb ed="#Qc"/>4. Ad aliud dicendum quod anima multum ex
<lb ed="#Qc"/>fomite vel ex stimulo carnis trahitur; ideo con<lb ed="#Qc"/>ditiones
sunt ex parte ista quae discerni pos<lb ed="#Qc"/>sunt,
scilicet in iis duobus peccatis, scilicet gula
<lb ed="#Qc"/>et luxuria, ab homine carnali et spirituali; ideo
<lb ed="#Qc"/>in iis duobus peccatis<!--b-->, cum sint conditiones
<lb ed="#Qc"/>apparentes, ad vitandum notantur; in peccatis
<lb ed="#Qc"/>autem spiritualibus, cum non sint conditiones et
<lb ed="#Qc"/>gradus manifesti nobis, non notantur.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e340">
<lb ed="#Qc"/>5. Ad aliud quod obicitur de ordine, dicen<lb ed="#Qc"/>dum
quod videre mulierem contingit dupliciter:
<lb ed="#Qc"/>vel secundum quod ex pulcro sequitur voluptuo<lb ed="#Qc"/>sum
vel curiosum. Primo modo<!--d--> pertinet ad luxu<lb ed="#Qc"/>riam,
secundo modo pertinet ad avaritiam sive<!--e-->
<lb ed="#Qc"/>concupiscentiam oculorum; unde ipse visus rami<lb ed="#Qc"/>ficatur
hoc modo. Visus ergo est prima conditio,
<lb ed="#Qc"/>secundum quod sequitur voluptuosum, ad ipsum
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>actum luxuriae. Unde ordinantur ipsae condi<lb ed="#Qc"/>tiones
secundum quod ordinantur<!--f--> ad ipsum
<lb ed="#Qc"/>actum luxuriae vel remote vel magis propin<lb ed="#Qc"/>que.
Unde visus est rei distantis magis longe,
<lb ed="#Qc"/>alloquium<!--g--> rei magis propinquae, tactus est
<lb ed="#Qc"/>coniunctio aliorum membrorum, osculum vero
<lb ed="#Qc"/>oris est. Unde <title>Prov.</title> 7, 13: <quote>Apprehendens deoscu<lb ed="#Qc"/>labafur
iuvenem</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t7c5-d1e379">
<lb ed="#Qc"/>6. Ad aliud dicendum quod, si concupiscere
<lb ed="#Qc"/>sit tale quod, <quote xml:id="ahsh-l2Bi3t4s2q1t7c5-Qd1e385">si facultas sit, peragatur</quote>, sic erit
<lb ed="#Qc"/>mortale luxuriari in visu. Vel potest esse concu<lb ed="#Qc"/>piscere
citra consensum<!--h--> rationis vel non-prohi<lb ed="#Qc"/>bitionem
tempore opportuno, et tunc non erit
<lb ed="#Qc"/>mortale. Unde notandum quod <name>Apostolus</name> dicit,
<lb ed="#Qc"/>ad <title>Ephes.</title> 5, 4: <quote>Turpitudo aut stultiloquium</quote> etc.:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t4s2q1t7c5-Qd1e399"><quote>Turpitudo in osculis<!--i--> et amplexibus, stultilo<lb ed="#Qc"/>quium</quote>,
ut<!--k--> blanda verba et scurrilia<!--1--></quote>. Unde,
<lb ed="#Qc"/><title>Prov.</title> 5, 3: <quote xml:id="ahsh-l2Bi3t4s2q1t7c5-Qd1e406" source="http://scta.info/resource/prov5_3">Favus distillans</quote> etc.; et post sequi<lb ed="#Qc"/>tur<!--2-->:
<quote xml:id="ahsh-l2Bi3t4s2q1t7c5-Qd1e412">Novissima vero eius sunt amara quasi
<lb ed="#Qc"/>absynthium et quasi gladius biceps</quote>.
</p>
</div>
</body>
</text>
</TEI>