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ahsh-l3p1in1t1q1c4.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<title>III, P. 1, Inq. 1, T. 1, Q. 1, C. 4</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>III, P. 1, Inq. 1, T. 1, Q. 1, C. 4</title>
<date when="2017-10-16">October 16, 2017</date>
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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p1in1t1q1c4">
<head xml:id="ahsh-l3p1in1t1q1c4-Hd1e102">III, P. 1, Inq. 1, T. 1, Q. 1, C. 4</head>
<head xml:id="ahsh-l3p1in1t1q1c4-Hd1e105" type="question-title">UTRUM HUMANA NATURA POSSIT REPARARI SINE SATISFACTIONE PECCATI PER QUOD LAPSA EST<!--8-->.</head>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e108">
<lb ed="#Qd"/>Consequenter, determinato an necesse sit hu<lb ed="#Qd"/>manam
naturam reparari, quaeritur an possit
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>reparari sine satisfactione peccati, per quod
<lb ed="#Qd"/>lapsa est.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e121">
<pb ed="#Qd" n="15"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Ad quod sic obicitur. a. Et primo<!--a--> est ratio
<lb ed="#Qd"/><name ref="#Anselm">Anselmi</name><!--1--> ad partem negativam talis: <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e135">Pecca<lb ed="#Qd"/>tum,
si non punitur, inordinatum dimittitur</quote>, quia
<lb ed="#Qd"/>sicut virtus ordinatur ad gloriam, ita peccatum
<lb ed="#Qd"/>ad poenam. Unde dicit <name ref="#Augustine">Augustinus</name><!--2--> quod
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e147">peccantes in suppliciis ordinantur</quote>. Sed Deum
<lb ed="#Qd"/>non decet aliquid inordinatum<!--b--> dimittere in re<lb ed="#Qd"/>gno
suo; ergo non decet ipsum peccatum di<lb ed="#Qd"/>mittere
impunitum; ergo oportet pro peccato
<lb ed="#Qd"/>satisfacere vel semper in poena esse; ergo
<lb ed="#Qd"/>primum.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e162">
<lb ed="#Qd"/>b. Item, secundum <name ref="#Anselm">Anselmum</name><!--3-->: <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e169">Si pec<lb ed="#Qd"/>catum
impunitum dimittitur, similiter esi apud
<lb ed="#Qd"/>Deum peccanti et non peccanti<!--c--></quote>. Hoc autem
<lb ed="#Qd"/>Deo non convenit; ergo impossibile est quod di<lb ed="#Qd"/>mittat
peccatum sine poena; ergo sine satisfac<lb ed="#Qd"/>tione
non potest fieri reparatio.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e185">
<lb ed="#Qd"/>c. Item, idem <name ref="#Anselm">Anselmus</name><!--4-->: <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e192">[Quas poenas] si
<lb ed="#Qd"/>divina sapientia, ubi perversitas rectum ordinem
<lb ed="#Qd"/>perturbare nititur, non<!--d--> adderet, fieret in ipsa
<lb ed="#Qd"/>universitate, quam Deus debet ordinare, magna
<lb ed="#Qd"/>deformitas</quote>. Sed si Deus non<!--e--> ordinaret in sua
<lb ed="#Qd"/>universitate quae debet<!--f--> ordinare, deficeret<!--g--> a
<lb ed="#Qd"/>sua dispositione; ergo, ubi perversitas rectum
<lb ed="#Qd"/>ordinem perturbare nititur, necesse est Deum ali<lb ed="#Qd"/>quid
facere et<!--h--> addere; sed per peccatum ho<lb ed="#Qd"/>minis
perturbata fuit universitas et ordo rectus,
<lb ed="#Qd"/>qui erat ad beatitudinem; ergo necesse est Deum
<lb ed="#Qd"/>aliquid<!--i--> propter peccatum facere aut sequetur
<lb ed="#Qd"/>deformitas in universitate rerum; illud autem,
<lb ed="#Qd"/>quod deberet fieri propter peccatum, est satis<lb ed="#Qd"/>factio
vel damnatio<!--k-->; ergo ad reparationem ho<lb ed="#Qd"/>minis
exigitur satisfactio.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e228">
<lb ed="#Qd"/>d. Item<!--l-->, idem <name ref="#Anselm">Anselmus</name><!--5-->: <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e235">Si peccatum
<lb ed="#Qd"/>dimittitur nec punitur, nulli legi subiacet. Ergo
<lb ed="#Qd"/>liberior est iniustitia quam iustitia, si peccatum
<lb ed="#Qd"/>ex sola misericordia dimittitur impunitum</quote>. Et si<lb ed="#Qd"/>militer
ex hoc sequitur quod iniustitia sit Deo
<lb ed="#Qd"/>similis, quia <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e249">Deus nulli legi subiacet</quote>; ergo, cum
<lb ed="#Qd"/>hoc sit inconveniens et impossibile apud Deum,
<lb ed="#Qd"/>necesse est quod peccatum legi subiaceat; et si
<lb ed="#Qd"/>hoc, necesse est quod ad ipsum sequatur dam<lb ed="#Qd"/>natio
vel fiat<!--m--> pro eo satisfactio.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e261">
<lb ed="#Qd"/>Ad oppositum<!--n--> sunt rationes. 1. Prima talis:
<lb ed="#Qd"/>In infinitum<!--o--> excedit miserendo<!--p--> misericordia Dei
<lb ed="#Qd"/>misericordiam hominis; si ergo misericordia ho<lb ed="#Qd"/>minis
laudatur ex remissione alicuius delicti sine
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>satisfactione, cum ipsa Dei misericordia sit in
<lb ed="#Qd"/>infinitum laudabilior, debet<!--a--> dimittere peccatum
<lb ed="#Qd"/>de sua misericordia sine aliqua satisfactione;
<lb ed="#Qd"/>ergo potest haberi reparatio per remissionem pec<lb ed="#Qd"/>cati
sine<!--b--> satisfactione.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e285">
<lb ed="#Qd"/>2. Item, idem <name ref="#Anselm">Anselmus</name><!--6-->: <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e292">Cum Deus om<lb ed="#Qd"/>nino<!--c-->
nobis praecipiat peccantibus in nos dimit<lb ed="#Qd"/>tere
sine satisfactione, videtur hoc ei repugnare
<lb ed="#Qd"/>ut nobis praecipiat quod ipsum facere non decet</quote>.
<lb ed="#Qd"/>Si ergo non dimittit<!--d--> nobis peccatum sine satis<lb ed="#Qd"/>factione,
praecipit nobis aliquid quod ipsum non
<lb ed="#Qd"/>decet; hoc autem est inconveniens; ergo deberet
<lb ed="#Qd"/>dimittere peccatum sine satisfactione; ergo de<lb ed="#Qd"/>beret<!--e-->
fieri reparatio sine satisfactione.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e313">
<lb ed="#Qd"/>3. Item, idem <name ref="#Anselm">Anselmus</name><!--7-->: <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e320">Deus liber est et<!--f-->
<lb ed="#Qd"/>nulli legi subiacet</quote>. Ergo, si dimittit peccatum
<lb ed="#Qd"/>sine aliqua<!--g--> satisfactione, non facit aliquam iniu<lb ed="#Qd"/>riam
nec facit contra aliquam legem; ergo potest
<lb ed="#Qd"/>dimittere peccatum sine satisfactione.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e333">
<lb ed="#Qd"/>4. Item<!--h-->, idem <name ref="#Anselm">Anselmus</name><!--8-->: <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e340">Nihil Deo beni<lb ed="#Qd"/>gnius
excogitari potest</quote>. Sed maxima benignitas
<lb ed="#Qd"/>est in homine ut iniuriam sibi illatam sponte di<lb ed="#Qd"/>mittat;
ergo, cum in Deo<!--i--> sit summa benignitas,
<lb ed="#Qd"/>debet dimittere peccatum sine satisfactione; ergo
<lb ed="#Qd"/>primum.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e356">
<lb ed="#Qd"/>5. Item, idem <name ref="#Anselm">Anselmus</name><!--9-->: Quidquid Deus
<lb ed="#Qd"/>vult est decens et rectum, quia non vult nisi illud
<lb ed="#Qd"/>quod est iustum et decens. Si ergo vult dimit<lb ed="#Qd"/>tere
peccatum<!--k--> sine satisfactione, non facit in<lb ed="#Qd"/>conveniens
vel iniustum, sed iustum et rectum;
<lb ed="#Qd"/>ergo iuste et recte potest reparare humanam na<lb ed="#Qd"/>turam
sine satisfactione.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e377">
<lb ed="#Qd"/>Respondeat: Ad hoc est<!--m--> intelligendum quod
<lb ed="#Qd"/>indistincte potest concedi passiva, scilicet<!--n--> <mentioned>hu<lb ed="#Qd"/>mana
natura non potest reparari sine satisfac<lb ed="#Qd"/>tione</mentioned>.
Sed cum dicitur <mentioned>Deus non potest repa<lb ed="#Qd"/>rare
humanam naturam sine satisfactione</mentioned>, no<lb ed="#Qd"/>tandum,
salvo meliori iudicio, secundum <name>B.<!--o--> An<lb ed="#Qd"/>selmum</name><!--10-->,
quod duobus modis est considerare
<lb ed="#Qd"/>divinam potentiam, scilicet absolute vel cum or<lb ed="#Qd"/>dine.
Considerando divinam potentiam absolute<!--p-->,
<lb ed="#Qd"/>cogitamus quamdam virtutem infinitam, et secun<lb ed="#Qd"/>dum
hunc modum<!--q--> non est determinare divi<lb ed="#Qd"/>nam
potentiam, et conceditur hoc modo quod
<lb ed="#Qd"/>potest reparare humanam naturam sine peccati
<lb ed="#Qd"/>satisfactione. Sed considerando ipsam cum<!--r--> or<lb ed="#Qd"/>dine,
sic eam consideramus in ordine iustitiae et
<pb ed="#Qd" n="16"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>misericordiae, et hoc modo conceditur quod nihil
<lb ed="#Qd"/>potest facere nisi cum misericordia et iustitia, se<lb ed="#Qd"/>cundum
quod dicit <name ref="#Augustine">Augustinus</name>, <title>Super Gene<lb ed="#Qd"/>sim</title><!--1-->,
cum<!--A--> exponit illud quod dixit angelus in
<lb ed="#Qd"/>persona<!--b--> Dei ad Lot, <title>Gen.</title> 19, 22: <quote>Non possum
<lb ed="#Qd"/>quidquam facere donec exeas</quote> etc.. <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e432">Possum de
<lb ed="#Qd"/>potentia, sed non possum de iustitia</quote>. Si ergo
<lb ed="#Qd"/>loquamur de potentia Dei primo modo, bene po<lb ed="#Qd"/>test
peccatum dimittere sine satisfactione. Si au<lb ed="#Qd"/>tem
loquamur de Dei potentia<!--c-->, ut intelligitur or<lb ed="#Qd"/>dinata
secundum iustitiam et misericordiam, se<lb ed="#Qd"/>cundum
quod dicitur quod<!--d--> Deus potest de
<lb ed="#Qd"/>iustitia, distinguendum est, quia<!--e--> iustitia Dei
<lb ed="#Qd"/>idem est quod divina essentia, et cum hoc per
<lb ed="#Qd"/>iustitiam, quae dicit respectum ad creaturam, con<lb ed="#Qd"/>notatur
retributio unicuique secundum meritum.
<lb ed="#Qd"/>Quando ergo quaeritur utrum Deus de iustitia
<lb ed="#Qd"/>possit dimittere peccatum impunitum, potest re<lb ed="#Qd"/>ferri<!--f-->
<mentioned>posse de iustitia</mentioned> ad principale signifi<lb ed="#Qd"/>catum,
quod est divina essentia, et tunc idem
<lb ed="#Qd"/>est posse de iustitia quod posse de potentia, et
<lb ed="#Qd"/>hoc modo potest. Si autem<!--g--> referatur ad conno<lb ed="#Qd"/>tatum,
dicit <name ref="#Anselm">Anselmus</name><!--2--> quod tunc <mentioned>posse de
<lb ed="#Qd"/>iustitia</mentioned> est<!--h--> posse secundum congruentiam me<lb ed="#Qd"/>ritorum,
et hoc modo dicit idem <name ref="#Anselm">Anselmus</name><!--3-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e482">Non potest Deus peccatum impunitum sine sa<lb ed="#Qd"/>tisfactione
dimittere nec peccator ad beatitudinem,
<lb ed="#Qd"/>qualem habiturus erat ante<!--i--> peccatum, poterit
<lb ed="#Qd"/>pervenire<!--k--></quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e492">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum autem<!--l--> dicen<lb ed="#Qd"/>dum
quod misericordia hominis laudatur in re<lb ed="#Qd"/>missione
delicti sine satisfactione, cum homo est
<lb ed="#Qd"/>privata persona; cum autem homo est<!--m--> persona
<lb ed="#Qd"/>publica, ut iudex, qui est minister iustitiae, vi<lb ed="#Qd"/>tuperabilis
est<!--n--> remissio culpae sine satisfactione;
<lb ed="#Qd"/>propterea, cum Deus sit summus iudex et ordi<lb ed="#Qd"/>nator
iustitiae, ad laudem eius non esset dimit<lb ed="#Qd"/>tere
peccatum sine satisfactione.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e514">
<lb ed="#Qd"/>2. Ad secundum quod obicitur quod <mentioned>Deus
<lb ed="#Qd"/>praecipit in nos peccantibus sine satisfactione
<lb ed="#Qd"/>dimittere</mentioned> etc., dicendum, secundum <name>Ansel<lb ed="#Qd"/>mum</name><!--4-->,
quod nulla est repugnantia quod Deus
<lb ed="#Qd"/>praecipiat peccantibus in nos sine satisfactione
<lb ed="#Qd"/>dimittere, et tamen ipse non dimittat. Nam hoc
<lb ed="#Qd"/>facit <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e531">ut non praesumamus accipere quod so<lb ed="#Qd"/>lius
Dei est</quote>, scilicet vindictam iniuriarum, quod
<lb ed="#Qd"/>non est nostrum, sed solius Dei<!--5-->. <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e538">Ad nullum
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>enim pertinet vindictam sumere iniuriarum nisi
<lb ed="#Qd"/>ad eum qui Dominus est omnium</quote> vel ad iu<lb ed="#Qd"/>dicem,
qui est minister habens potestatem sub
<lb ed="#Qd"/>ipso ordinatam, et<!--a--> propter hoc praecipit nobis
<lb ed="#Qd"/>dimittere sine satisfactione, sed ipse debet vin<lb ed="#Qd"/>dictam
facere.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e557">
<lb ed="#Qd"/>3. Ad tertium dicendum quod <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e561">libertas ar<lb ed="#Qd"/>bitrii<!--b-->
non est nisi ad hoc quod<!--c--> expedit aut
<lb ed="#Qd"/>quod decet</quote>, sicut dicit <name ref="#Anselm">Anselmus</name><!--6-->, in libro
<lb ed="#Qd"/><title>De libero arbitrio</title>. Unde nulla libertas esset, si
<lb ed="#Qd"/>diceretur <mentioned>Deus potest facere malum</mentioned>. Si igitur
<lb ed="#Qd"/>non decet secundum ordinationem rationis iu<lb ed="#Qd"/>stitiae<!--d-->,
ut ostensum est<!--7-->, nec expedit ut Deus
<lb ed="#Qd"/>dimittat peccatum<!--e--> sine satisfactione, non esset
<lb ed="#Qd"/>dicenda libertas, si dimitteretur peccatum sine
<lb ed="#Qd"/>satisfactione.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e587">
<lb ed="#Qd"/>4. Ad quartum dicendum, secundum <name>Ansel<lb ed="#Qd"/>mum</name><!--8-->,
quod<!--f-->: <mentioned>non benignitas Dei dicenda est,
<lb ed="#Qd"/>quae aliquid indecens operatur</mentioned>, et ideo non est
<lb ed="#Qd"/>benignitas Dei, si sit contra iustitiam aut si ordinet
<lb ed="#Qd"/>ad indecentiam. Unde sicut iustitia sine miseri<lb ed="#Qd"/>cordia
crudelis est et vitiosa, ita benignitas sine
<lb ed="#Qd"/>iustitia vitiosa est, et ita, si dimitteret peccatum
<lb ed="#Qd"/>sine satisfactione, ista<!--g--> benignitas esset iniustitia
<lb ed="#Qd"/>et operaretur ad<!--h--> indecentiam in Deo: unde non
<lb ed="#Qd"/>esset benignitas. Quod intellige secundum di<lb ed="#Qd"/>stinctionem
praedictam; unde <name>Anselmus</name><!--9-->: <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e613">Non
<lb ed="#Qd"/>pertinet ad Dei libertatem aut benignitatem<!--i-->, pec<lb ed="#Qd"/>cantem,
qui non solvit Deo, impunitum dimit<lb ed="#Qd"/>tere</quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q1c4-d1e624">
<lb ed="#Qd"/>5. Ad quintum dicendum, secundum <name>An<lb ed="#Qd"/>selmum</name><!--10-->,
quod aliqua sunt, in quibus sequitur
<mentioned>si Deus vult hoc, illud est iustum</mentioned>, alia sunt,
<lb ed="#Qd"/>in quibus non sequitur; sed sequitur <mentioned>si<!--k--> Deus
<lb ed="#Qd"/>vult hoc, ergo ipse non est Deus vel ipse non
<lb ed="#Qd"/>est iustus</mentioned>, quia quaedam sunt, quae velle Deum<!--l-->
<lb ed="#Qd"/>est conveniens, et in talibus sequitur <mentioned>Deus vult
<lb ed="#Qd"/>hoc, ergo est iustum</mentioned>. Sunt etiam alia, quae
<lb ed="#Qd"/>velle Deum est inconveniens, ut si vellet esse
<lb ed="#Qd"/>ignorans et mendax, hoc velle esset<!--m--> ei incon<lb ed="#Qd"/>veniens
et contra se vellet et iniuste, et ideo in
<lb ed="#Qd"/>talibus non sequitur <mentioned>Deus vult hoc, ergo hoc<!--n-->
<lb ed="#Qd"/>est iustum et decens</mentioned>, sed solum in illis quae<!--o-->
<lb ed="#Qd"/>velle Deum est<!--p--> conveniens. Unde bene sequitur
<lb ed="#Qb"/><mentioned>Deus vult ut<!--q--> pluat, ergo hoc est iustum</mentioned>,
<lb ed="#Qd"/>quia hoc non est inconveniens Deo; velle autem
<lb ed="#Qd"/>dimittere peccatum sine satisfactione non est
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>conveniens<!--a--> Deo, sicut patet ex praedictis<!--1-->;
<lb ed="#Qd"/>unde non<!--b--> sequitur quod illud sit iustum. Unde
<lb ed="#Qd"/>dicit <name ref="#Anselm">Anselmus</name><!--2-->: <quote xml:id="ahsh-l3p1in1t1q1c4-Qd1e670">Si non decet Deum aliquid
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>inordinate aut iniuste facere, non pertinet ad
<lb ed="#Qd"/>eius libertatem et benignitatem, peccantem, qui
<lb ed="#Qd"/>non solvit Deo, impunitum dimittere</quote>.
</p>
</div>
</body>
</text>
</TEI>