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ahsh-l2Bi3t8s1q1t3c1.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. 8, S. 1, Q. 1, T. 3, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
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<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 3, Tract. 8, S. 1, Q. 1, T. 3, C. 1</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>
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<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi3t8s1q1t3c1">
<head xml:id="ahsh-l2Bi3t8s1q1t3c1-Hd1e100">IIa-IIae, Inq. 3, Tract. 8, S. 1, Q. 1, T. 3, C. 1</head>
<head xml:id="ahsh-l2Bi3t8s1q1t3c1-Hd1e103" type="question-title">QUID SIT HAERESIS<!--2-->.</head>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e106">
<lb ed="#Qc"/>Primo quaeritur<!--k--> quid sit genere; secundo, quid sit definitione.
</p>
<div xml:id="ahsh-l2Bi3t8s1q1t3c1-Dd1e111" type="articulus">
<head xml:id="ahsh-l2Bi3t8s1q1t3c1-Hd1e113">ARTICULUS I</head>
<head xml:id="ahsh-l2Bi3t8s1q1t3c1-Hd1e116" type="question-title">Quid sit haeresis genere.</head>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e119">
<lb ed="#Qc"/>I. Ad primum sic: 1. <name>Augustinus</name>, in libro
<title>De utilitate credendi</title><!--3-->: <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e123">Tria sunt velut finitima<!--l-->
<cb ed="#Qc" n="b"/>
<lb ed="#Qb"/>sibimet in animis hominum distinctione dignis<lb ed="#Qb"/>sima:
intelligere, credere, opinari. Quae, si per
<pb ed="#Qc" n="738"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>se ipsa considerentur, sic<!--a--> possunt distingui: pri<lb ed="#Qc"/>mum
per se semper sine vitio est, secundum
<lb ed="#Qc"/>aliquando cum vitio, tertium nunquam sine vitio</quote>.
<lb ed="#Qc"/>Haeresis ergo, cum sit semper cum vitio, magis
<lb ed="#Qc"/>videtur appropinquare cum opinione quam cum
<lb ed="#Qc"/>intellectu vel credulitate.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e148">
<lb ed="#Qc"/>2. Hoc etiam videtur ex ratione haeretici in
<lb ed="#Qc"/>eodem libro posita<!--1-->: <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e154">Haereticus est qui<!--b--> ali<lb ed="#Qc"/>cuius
temporalis commodi et maxime gloriae prin<lb ed="#Qc"/>cipatusque
gratia falsas et novas opiniones vel
<lb ed="#Qc"/>gignit vel sequitur</quote>. Cum ergo haereticus hae<lb ed="#Qc"/>resim
sequatur, haeresis erit opinio falsa.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e166">
<lb ed="#Qc"/>3. Item, <name>Augustinus</name>, in eodem libro<!--2-->: <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e170">Quod
<lb ed="#Qc"/>intelligimus, debemus rationi; quod credimus,
<lb ed="#Qc"/>auctoritati; quod opinamur, errori</quote>. Haeresis
<lb ed="#Qc"/>ergo, cum sub errore contineatur, ad opinionem
<lb ed="#Qc"/>reducitur.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e183">
<lb ed="#Qc"/>In contrarium sic: a. Haeresis et fides oppo<lb ed="#Qc"/>nuntur
inter se; ergo haeresis continetur sub
<lb ed="#Qc"/>infidelitate; sed infidelitas est falsa credulitas<!--c-->
<lb ed="#Qc"/>in materia determinata, scilicet circa veritatem
<lb ed="#Qc"/><quote>quae est secundum pietatem</quote><!--3-->; ergo haeresis sub
<lb ed="#Qc"/>incredulitate continetur.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e199">
<lb ed="#Qc"/>b. Item, <name>Augustinus</name>, in libro supra dicto<!--4-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e203">Credere tunc culpabile est, cum de Deo aliquid
<lb ed="#Qc"/>indignum creditur</quote>. Sed omnis haereticus aliquid
<lb ed="#Qc"/>indignum de Deo asserit vel aliquid<!--d--> dignum de<lb ed="#Qc"/>asserit;
ergo haeresis sub credulitate continetur.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e213">
<lb ed="#Qc"/>II. Quod autem haeresis contineatur aliquando
<lb ed="#Qc"/>sub uno illorum, aliquando sub alio, aliquando
<lb ed="#Qc"/>sub tertio, videtur, a. per e hoc quod aliqui hae<lb ed="#Qc"/>retici
ducuntur ad asserendum quod non est as<lb ed="#Qc"/>serendum
in iis quae pertinent ad fidem ex qui<lb ed="#Qc"/>busdam
rationibus, sicut fuit de Manichaeis; sed
<lb ed="#Qc"/>intellectus innititur rationi<!--f-->; ergo huiusmodi ac<lb ed="#Qc"/>ceptio
dicetur intellectus, et sic<!--g--> haeresis sub
<lb ed="#Qc"/>intellectu continebitur. Alii autem inducuntur ad
<lb ed="#Qc"/>consentiendum in talibus ex auctoritatibus male
<lb ed="#Qc"/>intellectis; sed credulitas innititur auctoritati; ergo
<lb ed="#Qc"/>haeresis, cum sit talis acceptio, erit sub credu<lb ed="#Qc"/>litate.
Item, alii inducuntur ex rationibus appa<lb ed="#Qc"/>rentibus,
ex quibus gignitur opinio falsa, et sic
<lb ed="#Qc"/>errant; ergo haeresis continetur<!--h--> sub opinione
<lb ed="#Qc"/>secundum hoc.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e250">
<lb ed="#Qc"/>Sed contra hoc 1. videtur dicere <name>Bernardus</name>,
<lb ed="#Qc"/>in libro <title>Ad Eugenium</title><!--5-->, ubi distinguit inter intel<lb ed="#Qc"/>lectum
et fidem et opinionem: <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e258">Intellectus est<!--i--> ex
<lb ed="#Qc"/>verissimis rationibus rei cuiuscumque certa et ma<lb ed="#Qc"/>nifesta
notitia; fides autem est voluntaria quaedam
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>et certa praelibatio nondum propalatae veritatis;
<lb ed="#Qc"/>opinio vero est quasi pro vero habere aliquid
<lb ed="#Qc"/>quod falsum, esse nescias</quote>. Item, intellectus rationi
<lb ed="#Qc"/>innititur, fides auctoritati, opinio vero sola veri
<lb ed="#Qc"/>similitudine se tuetur. Haeresis ergo, cum elon<lb ed="#Qc"/>gata
sit a veritate<!--k-->, nec sub intellectu nec sub
<lb ed="#Qc"/>fide continebitur, sed sub opinione solum.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e284">
<lb ed="#Qc"/>[Solutio]: I. Ad quod dicendum quod haeresis
<lb ed="#Qc"/>in parte respicit affectum et in parte intellectum
<lb ed="#Qc"/>sicut et fides. Quoad hoc quod respicit affectum,
<lb ed="#Qc"/>est in genere peccati: peccatum enim est<!--l--> in
<lb ed="#Qc"/>voluntate; quoad hoc autem quod respicit intel<lb ed="#Qc"/>lectum,
est in genere falsae credulitatis et ex
<lb ed="#Qc"/>opinione originem trahit.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e302">
<lb ed="#Qc"/>[Ad obiecta]: 1. Ad obiectum autem<!--m--> dicen<lb ed="#Qc"/>dum
quod, licet opinio nunquam sit sine vitio,
<lb ed="#Qc"/>non tamen haeresis est opinio essentialiter. Di<lb ed="#Qc"/>citur
enim opinio esse <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e312">cum vitio semper</quote>, quia
<lb ed="#Qc"/>est cum formidine alterius partis, formido autem
<lb ed="#Qc"/>poenam quamdam dicit, et quoad hoc est ibi<!--n-->
<lb ed="#Qc"/>vitium. Credere autem non semper est cum vitio,
<lb ed="#Qc"/>sed tunc cum creditur quod non est credendum,
<lb ed="#Qc"/>et hoc modo haeresis est sub credulitate, non
<lb ed="#Qc"/>quod semper innitatur auctoritati non bene intel<lb ed="#Qc"/>lectae,
sed etiam rationi apparenti, et quoad
<lb ed="#Qc"/>hoc vicinatur cum opinione.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e335">
<lb ed="#Qc"/>2. Ad secundum dicendum quod, cum di<lb ed="#Qc"/>citur
quod <mentioned>haereticus gignit novas opiniones vel
<lb ed="#Qc"/>sequitur</mentioned>, opinio accipitur ibi pro assertione sive
<lb ed="#Qc"/>pro acceptione, quae communis est credulitati.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e346">
<lb ed="#Qc"/>3. Ad tertium dicendum quod, cum dicit
<lb ed="#Qc"/><name>Augustinus</name> quod <mentioned>credere debetur auctoritati,
<lb ed="#Qc"/>opinio vero errori</mentioned>, non accipit <mentioned>credere</mentioned> prout
<lb ed="#Qc"/>est commune credulitati verae<!--o--> et falsae, sed
<lb ed="#Qc"/>prout convenit fidei; opinio autem non accipitur
<lb ed="#Qc"/>ibi pro acceptione unius partis cum formidine
<lb ed="#Qc"/>alterius, sed accipitur pro opinione secundum
<lb ed="#Qc"/>quod commune est ad falsam credulitatem, et
<lb ed="#Qc"/>sic haeresis potest dici opinio.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e368">
<lb ed="#Qc"/>II. 1. Ad id vero quod obicitur quod <mentioned>haeresis
<lb ed="#Qc"/>aliquando sit sub intellectu, aliquando sub credu<lb ed="#Qc"/>litate,
aliquando sub opinione</mentioned>: dicendum est quod,
<lb ed="#Qc"/>si accipiatur intellectus secundum intentionem
<lb ed="#Qc"/><name>Bernardi</name> et credulitas pro fide, non erit hae<lb ed="#Qc"/>resis
sub altero illorum, sed tantum sub<!--p--> opinione.
<lb ed="#Qc"/>Si vero intellectus large acciperetur<!--q--> et credu<lb ed="#Qc"/>litas,
tunc posset haeresis sub intellectu vel sub<!--r-->
<lb ed="#Qc"/>credulitate contineri; non sic autem videtur <name>Au<lb ed="#Qc"/>gustinus</name>
in suo libro loqui de intellectu et cre<lb ed="#Qc"/>dulitate,
sed secundum quod appropriantur.
</p>
</div>
<div xml:id="ahsh-l2Bi3t8s1q1t3c1-Dd1e395" type="articulus">
<head xml:id="ahsh-l2Bi3t8s1q1t3c1-Hd1e397">ARTICULUS II</head>
<head xml:id="ahsh-l2Bi3t8s1q1t3c1-Hd1e400" type="question-title">Quid sit haeresis secundum definitionem.</head>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e403">
<pb ed="#Qc" n="739"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Secundo quaeritur quid sit haeresis secundum
<lb ed="#Qc"/>definitionem.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e414">
<lb ed="#Qc"/>a. Et ponit <name>Augustinus</name> talem definitionem, in
<lb ed="#Qc"/>libro <title>De utilitate credendi</title><!--1-->: <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e420">Haereticus est qui
<lb ed="#Qc"/>alicuius temporalis commodi et maxime gloriae
<lb ed="#Qc"/>principatusque gratia<!--a--> falsas opiniones ac novas
<lb ed="#Qc"/>vel gignit vel sequitur</quote>.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e430">
<lb ed="#Qc"/>Sed contra hanc rationem obicitur. 1. Potest
<lb ed="#Qc"/>enim aliquis simplex credere aliquid quod non
<lb ed="#Qc"/>est credendum in iis quae pertinent ad fidem,
<lb ed="#Qc"/>nec tamen intentione <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e443">temporalis commodi</quote> vel
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e446">principatus gratia</quote>; et si pertinax est in huius<lb ed="#Qc"/>modi<!--b-->
credulitate, haereticus dicitur, licet ab Ec<lb ed="#Qc"/>clesia
non sit separatus per sententiam. Dicit
<lb ed="#Qc"/>enim <name>Hieronymus</name>, <title>Super Epistolam ad Ga<lb ed="#Qc"/>latas</title><!--2-->:
<quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e458">Quicumque Scripturam aliter intelligit</quote>,
<lb ed="#Qc"/>id est contrarie, <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e463">quam Spiritus Sancti sensus
<lb ed="#Qc"/>efflagitat, licet ab Ecclesia non recesserit, haere<lb ed="#Qc"/>ticus
appellatur</quote>.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e472">
<lb ed="#Qc"/>2. Item, <title>II ad Cor.</title> 3, 5, super illud: <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e476" source="http://scta.info/resource/IIcor3_5">Non quod
<lb ed="#Qc"/>sufficientes simus</quote> etc., habetur in <title>Glossa</title><!--3--> quod
<lb ed="#Qc"/>fides est cogitare de iis quae credenda sunt
<lb ed="#Qc"/>cum assensione recta. Ergo per oppositum hae<lb ed="#Qc"/>resis
est cogitare aliquid de credibilibus cum<!--c-->
<lb ed="#Qc"/>assensione non recta; sed hoc potest aliquis fa<lb ed="#Qc"/>cere
et non aliqua praedicta intentione; ergo su<lb ed="#Qc"/>pervacuum
videtur esse in definitione quod di<lb ed="#Qc"/>citur
<quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e496">alicuius temporalis commodi</quote> etc.<!--d-->
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e500">
<lb ed="#Qc"/>3. Item, videtur etiam quod non sufficiat ad
<lb ed="#Qc"/>esse haeretici, si<!--e--> haec omnia concurrant. Ad hoc
<lb ed="#Qc"/>enim quod iudicetur haereticus, requiritur quod
<lb ed="#Qc"/>sit pertinax in opinione falsa sive in defensione
<lb ed="#Qc"/>erroris, sicut habetur super illud <title>I Cor.</title> 11, 18:
<lb ed="#Qc"/><title>Audio inter vos esse scissuras</title>, <title>Glossa</title><!--4-->: <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e515">Qui
<lb ed="#Qc"/>in Ecclesia Dei morbidum aliquid pravumque
<lb ed="#Qc"/>sapiunt et resistunt pertinaciter pravaque sua
<lb ed="#Qc"/>dogmata emendare nolunt, sed defensare<!--f--> per<lb ed="#Qc"/>sistunt,
haeretici fiunt<!--g--></quote>. Sed hoc non habetur
<lb ed="#Qc"/>ex praedicta definitione; ergo praedicta definitio
<lb ed="#Qc"/>non est sufficiens.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e531">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod nomen
<lb ed="#Qb"/><mentioned>haeretici'</mentioned> aliquando sumitur communiter<!--h-->, ali<lb ed="#Qc"/>quando
proprie<!--i-->, aliquando propriissime. Com<lb ed="#Qc"/>muniter,
cum dicitur quod haereticus potest dici
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e541">quicumque Scripturam aliter intelligit quam
<lb ed="#Qc"/>sensus Spiritus Sancti efflagitat</quote>; proprie, secun<lb ed="#Qc"/>dum
quod haereticus dicitur quicumque <quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e549">alicuius
<lb ed="#Qc"/>temporalis commodi</quote> etc.; propriissime, cum
<lb ed="#Qc"/>superadditur ipsa pertinacia in defendendo falsi<lb ed="#Qc"/>tatem
vel impugnando veritatem<!--k-->.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e559">
<lb ed="#Qc"/>[Ad obiecta.]: 1. Et per hoc potest intelligi
<lb ed="#Qc"/>quod obiectum est. Tria enim concurrunt ad per<lb ed="#Qc"/>fectam
haeresim: ipsa falsa credulitas, quae est
<lb ed="#Qc"/>ex parte rationis, et perversa voluntas, quae est
<lb ed="#Qc"/>ex parte concupiscibilis, et pertinax defensio sive
<lb ed="#Qc"/>impugnatio, ex parte irascibilis. Definitio autem
<lb ed="#Qc"/><name>Hieronymi</name> attenditur secundum primum; defi<lb ed="#Qc"/>nitio
autem<!--l--> <name>Augustini</name> quoad primum et se<lb ed="#Qc"/>cundum;
illa vero, quae ponitur in <title>Glossa</title>, se<lb ed="#Qc"/>cundum
tertium attenditur, suppositis duobus
<lb ed="#Qc"/>praecedentibus. Et potest dici haereticus<!--5--> secun<lb ed="#Qc"/>dum
definitionem <name>Hieronymi</name>, licet non sit hae<lb ed="#Qc"/>reticus
secundum definitionem <name>Augustini</name>. Et
<lb ed="#Qc"/>licet non intendat temporale lucrum vel tempo<lb ed="#Qc"/>ralem
gloriam aut principatum, nihilominus potest
<lb ed="#Qc"/>incurrere" in peccatum haereseos, sed<!--n--> hoc di<lb ed="#Qc"/>citur
propter id quod frequentius accidit: fre<lb ed="#Qc"/>quenter
enim accidit quod hoc faciunt istis de
<lb ed="#Qc"/>causis. Si vero aliquis ignoranter crederet quod
<lb ed="#Qc"/>non esset credendum de iis quae pertinent ad
<lb ed="#Qc"/>Sacram Scripturam, non dico<!--o--> quoad articulos
<lb ed="#Qc"/>fidei, nec<!--p--> pertinaciter defenderet, immo crederet
<lb ed="#Qc"/>ad catholicam fidem pertinere, non esset<!--q--> talis
<lb ed="#Qc"/>dicendus haereticus. Unde <name>Augustinus</name>, in libro
<lb ed="#Qc"/><title>De Baptismo contra Donatum</title><!--6-->: Si aliquis hoc
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t8s1q1t3c1-Qd1e615">idem sentiat de Christo quod <name>Photinus</name><!--r--> opi<lb ed="#Qc"/>natus
est, sed in Ecclesia catholica baptizari, et
<lb ed="#Qc"/>hoc credat esse fidem catholicam, nondum dico
<lb ed="#Qc"/>esse haereticum, nisi manifestae doctrinae catho<lb ed="#Qc"/>licae
fidei resistere maluerit, et illud, quod tene<lb ed="#Qc"/>bat,
elegerit</quote>.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e629">
<pb ed="#Qc" n="740"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>2. Ad secundum dicendum<!--a--> quod cogitare
<lb ed="#Qc"/>contrarium fidei cum assensione est peccatum hae<lb ed="#Qc"/>reseos,
licet non intendat aliquod praedictorum,
<lb ed="#Qc"/>cum<!--b--> hoc facit scienter; sed non punitur tamen<!--c-->
<lb ed="#Qc"/>manifeste ab Ecclesia nisi cum fit pertinaciter.
</p>
<p xml:id="ahsh-l2Bi3t8s1q1t3c1-d1e647">
<lb ed="#Qc"/>3. Ad tertium dicendum quod illa ratio hae<lb ed="#Qc"/>retici
intelligitur de illo haeretica qui iam dignus
<lb ed="#Qc"/>est ut praecidatur ab Ecclesia. Quanta autem
<lb ed="#Qc"/>debeat esse pertinacia, in <title>Decretali</title> determinatur,
<lb ed="#Qc"/>tit. <title>De haereticis</title><!--1-->.
</p>
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</body>
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