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ahsh-l2Bi3t4s2q2c5.xml
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ahsh-l2Bi3t4s2q2c5.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<titleStmt>
<title>IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 2, C. 5</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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 2, C. 5</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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guidelines for a critical edition.</p>
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<revisionDesc status="draft">
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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-l2Bi3t4s2q2c5">
<head xml:id="ahsh-l2Bi3t4s2q2c5-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 2, C. 5</head>
<head xml:id="ahsh-l2Bi3t4s2q2c5-Hd1e103" type="question-title">DE FILIABUS ACIDIAE.</head>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e106">
<lb ed="#Qc"/>Consequenter dicendum est de filiabus avaritiae.
<lb ed="#Qc"/>Et primo de ratione numeri;
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>secundo, de dubitabilibus circa eamdem ratio<lb ed="#Qc"/>nem.
</p>
<div xml:id="ahsh-l2Bi3t4s2q2c5-Dd1e119" type="articulus">
<head xml:id="ahsh-l2Bi3t4s2q2c5-Hd1e121">ARTICULUS I</head>
<head xml:id="ahsh-l2Bi3t4s2q2c5-Hd1e124" type="question-title">De ratione numeri filiarum avaritiae<!--4-->.</head>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e127">
<lb ed="#Qc"/>Ponit autem <name>Gregorius</name><!--5--> septem, quae sunt:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t4s2q2c5-Qd1e131">proditio, fraus, fallacia, periuria, inquietudo men<lb ed="#Qc"/>tis,
violentia, contra misericordiam obiurgationes
<lb ed="#Qc"/>cordis</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e139">
<lb ed="#Qc"/>Numeri<!--6--> autem ratio talis est: Cum enim
<lb ed="#Qc"/>avaritia sit nimius amor<!--q--> pecuniae, aut est ni<lb ed="#Qc"/>mius
amor acquirendi<!--r--> pecuniam aut retinendi.
<lb ed="#Qc"/>Si acquirendi, aut ergo per deceptionem aut per
<lb ed="#Qc"/>industriam aut per vim<!--s-->: plures enim modi acqui<lb ed="#Qc"/>rendi
inveniri non possunt. Si per deceptionem,
<lb ed="#Qc"/>aut in verbis aut in factis. Si per deceptionem
<lb ed="#Qc"/>in factis avaritia acquirendis inhiat<!--t-->, generat ex
<lb ed="#Qc"/>se duo vitia, scilicet proditionem et fraudem;
<lb ed="#Qc"/>sed proditio est domesticorum deceptio, fraus
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>extraneorum, vel proditio est circa personam, fraus
<lb ed="#Qc"/>circa res ipsius personae. Si vero per deceptio<lb ed="#Qc"/>nem
in verbis acquiritur<!--u--> pecunia, istud non
<lb ed="#Qc"/>est nisi per mendacium: mendacium enim est
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t4s2q2c5-Qd1e173">falsa vocis significatio cum intentione fallendi<!--7--></quote>;
<lb ed="#Qc"/>aut ergo per mendacium fallendi simpliciter, et
<lb ed="#Qc"/>sic generatur fallacia; aut per mendacium iura<lb ed="#Qc"/>mento
firmatum, et sic est periurium, secundum
<lb ed="#Qc"/>quod peierare dicitur invocare Deum vel sanctos
<lb ed="#Qc"/>testes suae falsitatis. Si vero per industriam ava<lb ed="#Qc"/>ritia
acquirendis inhiat, generat mentis inquietu<lb ed="#Qc"/>dinem,
qua semper sollicitatur de pecunia acqui<lb ed="#Qc"/>renda;
si vero per vim, generat<!--v--> violentiam. Sex
<lb ed="#Qc"/>ergo vitia generat avaritia ex seminario libidinis
<pb ed="#Qc" n="615"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>circa pecuniam acquirendam, scilicet proditionem,
<lb ed="#Qc"/>fraudem, fallaciam, periurium, inquietudinem men<lb ed="#Qc"/>tis,
violentiam. Ex seminario libidinis circa pe<lb ed="#Qc"/>cuniam
retinendam generat obiurgationem cordis
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>contra misericordiam, quae non solum indigen<lb ed="#Qc"/>tibus
non dat danda, immo concitatur adversus
<lb ed="#Qc"/>ipsos et murmurat.
</p>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e221">
<lb ed="#Qc"/>Et sic patet ratio numeri.
</p>
</div>
<div xml:id="ahsh-l2Bi3t4s2q2c5-Dd1e227" type="articulus">
<head xml:id="ahsh-l2Bi3t4s2q2c5-Hd1e229">ARTICULUS II</head>
<head xml:id="ahsh-l2Bi3t4s2q2c5-Hd1e232" type="question-title">Dubitabilia circa rationem numeri filiarum avaritiae.</head>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e235">
<lb ed="#Qc"/>Secundo quaeritur de dubitabilibus circa ratio<lb ed="#Qc"/>nem
numeri harum filiarum<!--1-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e242">
<lb ed="#Qc"/>I. 1. Et primo quaeritur<!--a--> quare dolus non poni<lb ed="#Qc"/>tur
filia avaritiae sicut et fraus. Et<!--b--> si dicatur quod
<lb ed="#Qc"/>sunt idem secundum rem, constat quod differunt
<lb ed="#Qc"/>secundum rationem. Unde sumitur illa differentia?
<lb ed="#Qc"/>Similiter, cum furtum sit peccatum quod nascitur
<lb ed="#Qc"/>ex avaritia, quare non est positum inter filias
<lb ed="#Qc"/>avaritiae<!--c-->?
</p>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e260">
<lb ed="#Qc"/>2. Secundo dubitatur de inquietudine mentis:
<lb ed="#Qc"/>nam ipsam ponit <name>Isidorus</name><!--2--> filiam acidiae. Quo
<lb ed="#Qc"/>modo ergo erit filia avaritiae?
</p>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e270">
<lb ed="#Qc"/>Respondeo<!--d-->: 1. Ad primum dicendum quod<!--e-->
<lb ed="#Qc"/>dolus idem est quod fallacia. Unde distinguuntur
<lb ed="#Qc"/>fraus et dolus: fraus enim est in opere, dolus in
<lb ed="#Qc"/>ore, et ita idem quod fallacia, sicut supra acce<lb ed="#Qc"/>pimus<!--3-->;
similiter furtum idem quod fraus: recta
<lb ed="#Qc"/>enim furti definitio est: <quote xml:id="ahsh-l2Bi3t4s2q2c5-Qd1e285">contrectatio rei alienae
<lb ed="#Qc"/>fraudulenta<!--f4--></quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e291">
<lb ed="#Qc"/>2. Ad secundum dicendum quoniam<!--g--> in<lb ed="#Qc"/>quietudo
mentis, prout nascitur ex acidia, non
<lb ed="#Qc"/>determinat sibi aliquam materiam. Etenim mens
<lb ed="#Qc"/>acidiosi avertit se quaerens illicitam quietem, cir<lb ed="#Qc"/>cuit
cogitatione<!--h--> et desiderio res quasi infinitas,
<lb ed="#Qc"/>ut saltem in illis quietem inveniat, et istud di<lb ed="#Qc"/>citur
inquietudo mentis in acidia. Prout vero
<lb ed="#Qc"/>nascitur ex avaritia, determinat sibi materiam,
<lb ed="#Qc"/>scilicet pecuniam, circa quam congregandam stu<lb ed="#Qc"/>dere
non cessat, et istud studium pecuniae con<lb ed="#Qc"/>gregandae<!--i-->
dicitur inquietudo mentis in avaritia<!--k-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e317">
<lb ed="#Qc"/>II. Dubitatur etiam de ratione numeri filiarum
<lb ed="#Qc"/>avaritiae secundum <name>Isidorum</name> assignatarum. Po<lb ed="#Qc"/>nit
autem<!--l--> <name>Isidorus</name><!--5--> novem filias, quae sunt<!--6-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t4s2q2c5-Qd1e325">mendacium, fraus, furtum, periurium, turpis lucri
<lb ed="#Qc"/>appetitus, falsa testimonia, violentia, inhumanitas,
<lb ed="#Qc"/>rapacitas</quote>. Quae sic possunt distingui: Menda<lb ed="#Qc"/>cium
est deceptio in ore, fraus et furtum in opere;
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>sed distinguuntur hac ratione ut fraus sit deceptio
<lb ed="#Qc"/>in negotiando, furtum in occulto aliena contrec<lb ed="#Qc"/>tando;
periurium est in ore ad deceptionem et
<lb ed="#Qc"/>mendacium abscondendum; turpis lucri appetitus
<lb ed="#Qc"/>est in corde, etiam si deficiat posse; falsum vero
<lb ed="#Qc"/>testimonium est in ore, quod fit frequentissime
<lb ed="#Qc"/>pro temporali emolumento, ut quando ponitur
<lb ed="#Qc"/>sub pretio falsitas dicenda proximo contra proxi<lb ed="#Qc"/>mum;
violentia vero est coactio personae proximi,
<lb ed="#Qc"/>ut inde aliquid extrahatur; inhumanitas est laesio
<lb ed="#Qc"/>ipsius personae, ut inde aliquid extrahatur; ra<lb ed="#Qc"/>pacitas
vero est rerum ipsius personae per vim
<lb ed="#Qc"/>depraedatio. Reducamus<!--m--> istam divisionem ad
<lb ed="#Qc"/>illam quae est secundum <name>Gregorium</name>, et sol<lb ed="#Qc"/>ventur
multae dubitationes, quae possent fieri,
<lb ed="#Qc"/>et dicamus<!--n--> sic: quod mendacium secundum
<lb ed="#Qc"/><name>Isidorum</name> comprehenditur sub fallacia secun<lb ed="#Qc"/>dum
<name>Gregorium</name>, sicut patet ex dictis<!--7-->; furtum
<lb ed="#Qc"/>vero sub fraude, sicut iam supra dictum est<!--8-->;
<lb ed="#Qc"/>turpis<!--o--> lucri appetitus sub mentis inquietudine,
<lb ed="#Qc"/>quae non cessat cogitare vel desiderare congre<lb ed="#Qc"/>gationem
divitiarum; falsa testimonia sub per<lb ed="#Qc"/>iurio,
secundum quod<!--p--> iuramento firmatur falsitas
<lb ed="#Qc"/>testis, vel sub fallacia, secundum quod simpliciter
<lb ed="#Qc"/>asseritur falsitas; inhumanitas et rapacitas sub
<lb ed="#Qc"/>violentia comprehenduntur secundum <name>Grego<lb ed="#Qc"/>rium</name>:
nam ipse accipit violentiam pro omni
<lb ed="#Qc"/>modo extorquendi pecuniam per vim.
</p>
<p xml:id="ahsh-l2Bi3t4s2q2c5-d1e398">
<lb ed="#Qc"/>Si vero quaeritur de mendacio et periurio
<lb ed="#Qc"/>et falso testimonio — nam haec aliquando fiunt
<lb ed="#Qc"/>non causa lucrandi<!--q-->, sed<!--r--> causa odii vel luxu<lb ed="#Qc"/>riandi
vel timoris, unde non videntur esse filiae
<lb ed="#Qc"/>avaritiae — dicendum quoniam, etsi<!--s--> contin<lb ed="#Qc"/>gat
ista vitia ad fines aliorum ordinari, istud raro
<lb ed="#Qc"/>accidit et non saepe, frequenter vero et saepe et
<lb ed="#Qc"/>ut in pluribus haec secundum vitia ad finem
<lb ed="#Qc"/>avaritiae ordinantur sine alio vitio movente nisi
<lb ed="#Qc"/>ipsa avaritia, ideoque filiae avaritiae recte di<lb ed="#Qc"/>cuntur.
</p>
</div>
</div>
</body>
</text>
</TEI>