-
Notifications
You must be signed in to change notification settings - Fork 2
/
ahsh-l3p2in1q1c7.xml
690 lines (690 loc) · 46.9 KB
/
ahsh-l3p2in1q1c7.xml
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
292
293
294
295
296
297
298
299
300
301
302
303
304
305
306
307
308
309
310
311
312
313
314
315
316
317
318
319
320
321
322
323
324
325
326
327
328
329
330
331
332
333
334
335
336
337
338
339
340
341
342
343
344
345
346
347
348
349
350
351
352
353
354
355
356
357
358
359
360
361
362
363
364
365
366
367
368
369
370
371
372
373
374
375
376
377
378
379
380
381
382
383
384
385
386
387
388
389
390
391
392
393
394
395
396
397
398
399
400
401
402
403
404
405
406
407
408
409
410
411
412
413
414
415
416
417
418
419
420
421
422
423
424
425
426
427
428
429
430
431
432
433
434
435
436
437
438
439
440
441
442
443
444
445
446
447
448
449
450
451
452
453
454
455
456
457
458
459
460
461
462
463
464
465
466
467
468
469
470
471
472
473
474
475
476
477
478
479
480
481
482
483
484
485
486
487
488
489
490
491
492
493
494
495
496
497
498
499
500
501
502
503
504
505
506
507
508
509
510
511
512
513
514
515
516
517
518
519
520
521
522
523
524
525
526
527
528
529
530
531
532
533
534
535
536
537
538
539
540
541
542
543
544
545
546
547
548
549
550
551
552
553
554
555
556
557
558
559
560
561
562
563
564
565
566
567
568
569
570
571
572
573
574
575
576
577
578
579
580
581
582
583
584
585
586
587
588
589
590
591
592
593
594
595
596
597
598
599
600
601
602
603
604
605
606
607
608
609
610
611
612
613
614
615
616
617
618
619
620
621
622
623
624
625
626
627
628
629
630
631
632
633
634
635
636
637
638
639
640
641
642
643
644
645
646
647
648
649
650
651
652
653
654
655
656
657
658
659
660
661
662
663
664
665
666
667
668
669
670
671
672
673
674
675
676
677
678
679
680
681
682
683
684
685
686
687
688
689
690
<?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">
<teiHeader>
<fileDesc>
<titleStmt>
<title>III, P. 2, Inq. 1, Q. 1, C. 7</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>III, P. 2, Inq. 1, Q. 1, C. 7</title>
<date when="2017-10-16">October 16, 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="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
</listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-10-16" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p2in1q1c7">
<head xml:id="ahsh-l3p2in1q1c7-Hd1e102">III, P. 2, Inq. 1, Q. 1, C. 7</head>
<head xml:id="ahsh-l3p2in1q1c7-Hd1e105" type="question-title">DE DERIVATIONE LEGUM A LEGE AETERNA.</head>
<p xml:id="ahsh-l3p2in1q1c7-d1e108">
<lb ed="#Qd"/>Septimo quaeritur de derivatione legum a lege
<lb ed="#Qd"/>aeterna. Et circa hanc quaestionem<!--r--> plura
<lb ed="#Qd"/>quaeruntur.
<lb ed="#Qd"/>Primum est utrum leges iniquae deriventur a
<lb ed="#Qd"/>lege aeterna;
<lb ed="#Qd"/>secundum est utrum lex fomitis seu lex carnis
<lb ed="#Qd"/>derivetur ab ipsa;
<cb ed="#Q" n="b"/>
<lb ed="#Qd"/>tertium est utrum leges humanae deriventur
<lb ed="#Qd"/>ab ipsa;
<lb ed="#Qd"/>quartum<!--s-->, utrum lex naturalis derivetur ab
<lb ed="#Qd"/>ipsa;
<lb ed="#Qd"/>quintum<!--t-->, an lex Moysi; sed istud differetur
<lb ed="#Qd"/>inquirendum, cum tractabitur de lege Moysi<!--2-->.
</p>
<div xml:id="ahsh-l3p2in1q1c7-Dd1e139" type="articulus">
<head xml:id="ahsh-l3p2in1q1c7-Hd1e141">ARTICULUS I</head>
<head xml:id="ahsh-l3p2in1q1c7-Hd1e144" type="question-title">Utrum leges iniquue derivantur a lege aeterna.</head>
<p xml:id="ahsh-l3p2in1q1c7-d1e147">
<lb ed="#Qd"/>Quaeritur ergo primo an leges iniquae, de qui<lb ed="#Qd"/>bus
habetur in <title>Isai.</title> 10, 1: <quote>Vae qui condunt leges
<lb ed="#Qd"/>iniquas</quote>, deriventur a lege aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e156">
<lb ed="#Qd"/>Ad quod sic: a. Voluntas Dei non potest
<lb ed="#Qd"/>esse principium vel causa malae voluntatis, quia
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Deus non est auctor malorum; ergo nec lex ae<lb ed="#Qd"/>terna
legum iniquarum.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e169">
<lb ed="#Qd"/>Ad oppositum: 1. Legis aeternae est permit<lb ed="#Qd"/>tere
sicut praecipere; sed leges iustae feruntur;
<lb ed="#Qd"/>iussu legis aeternae, leges iniquae feruntur eius
<lb ed="#Qd"/>permissione; ergo sicut leges iustae feruntur ab
<pb ed="#Qd" n="324"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>ipsa, ita leges iniquae derivantur et feruntur<!--a-->
<lb ed="#Qd"/>ab ipsa.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e190">
<lb ed="#Qd"/>2. Secunda ratio. Lex aeterna est qua <quote xml:id="ahsh-l3p2in1q1c7-Qd1e194">omnia
<lb ed="#Qd"/>sunt ordinatissima</quote>, ut dicit <name ref="#Augustine">Augustinus</name><!--1-->;
<lb ed="#Qd"/>ergo ipsa ordinantur leges iniquae et aequae<!--b-->;
<lb ed="#Qd"/>sed omnia ordinata a lege aeterna derivantur et
<lb ed="#Qd"/>teruntur ab ipsa; ergo leges iniquae derivantur
<lb ed="#Qd"/>ab ipsa.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e212">
<lb ed="#Qd"/>Solutio: Dicendum quod lex iniqua, in quan<lb ed="#Qd"/>tum
iniqua est, non est<!--c--> a lege aeterna. Unde
<lb ed="#Qd"/>mali, in quantum malum, efficiens causa si quae<lb ed="#Qd"/>ritur,
non invenitur; non enim habet causam ef<lb ed="#Qd"/>ficientem,
sed deficientem, sicut ipse actus malus
<lb ed="#Qd"/>ex defectu est<!--d-->, sicut dicit <name ref="#Augustine">Augustinus</name><!--2-->.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e231">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primam rationem in
<lb ed="#Qd"/>contrarium dicendum quod est voluntas Dei prae<lb ed="#Qd"/>cipiens
et permittens. Voluntas Dei praecipiens
<lb ed="#Qd"/>dicitur vel ponitur in aliquid; sed, cum dicitur
<lb ed="#Qd"/>voluntas Dei permittens, non ponitur in aliquid.
<lb ed="#Qd"/>Ipsa lex autem permittens non dicitur in ali<lb ed="#Qd"/>quid;
sed hoc modo, cum scilicet non<!--e--> dicitur
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>in aliquid, non est in<!--f--> ratione causae vel ori<lb ed="#Qd"/>ginis,
et ideo non dicimus eam esse principium
<lb ed="#Qd"/>vel originem legis iniquae, cum solum compa<lb ed="#Qd"/>retur
ad eam sicut permittens.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e260">
<lb ed="#Qd"/>2. Ad secundum dicendum quod malum, in
<lb ed="#Qd"/>eo quod malum, non est ordinatum. Sed dicendo
<lb ed="#Qd"/>malum, dico naturam<!--g--> deficientem a bono; cum
<lb ed="#Qd"/>dico naturam, dico rem bonam bonitate naturae;
<lb ed="#Qd"/>sed dicendo ipsam<!--h--> malitiam, dico defectum a
<lb ed="#Qd"/>debito ordine, et ideo malitia est inordinatio, et
<lb ed="#Qd"/>ideo<!--i--> malum, in quantum malum, hoc est ratione
<lb ed="#Qd"/>malitiae, non est ordinatum; sed quod dicatur
<lb ed="#Qd"/>ordinatum, hoc est ratione<!--k--> subsistentis, quia
<lb ed="#Qd"/>ipsa ordinatur ad supplicium aeternum per legem
<lb ed="#Qd"/>divinam, ex quo noluit<!--l--> ordinari ad gloriam. Vel
<lb ed="#Qd"/>potest dici quod hoc argumentum non valet:
<lb ed="#Qb"/><mentioned>est ordinatum a lege aeterna, ergo est<!--m--> deri<lb ed="#Qd"/>vatum
ab ea</mentioned>. Non enim<!--n--> est derivatum ab ea<!--o-->
<lb ed="#Qd"/>nisi quatenus est ordinatum sive in ordine; unde
<lb ed="#Qd"/>non ipsum est a lege aeterna, sed eius ordo
<lb ed="#Qd"/>potius.
</p>
</div>
<div xml:id="ahsh-l3p2in1q1c7-Dd1e298" type="articulus">
<head xml:id="ahsh-l3p2in1q1c7-Hd1e300">ARTICULUS II.</head>
<head xml:id="ahsh-l3p2in1q1c7-Hd1e303" type="question-title">An lex fomitis derivetur a lege aeterna.</head>
<p xml:id="ahsh-l3p2in1q1c7-d1e306">
<lb ed="#Qd"/>Secundo quaeritur an lex fomitis sive lex car<lb ed="#Qd"/>nis,
quod idem est, derivetur a lege aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e313">
<lb ed="#Qd"/>Ad<!--a--> quod sic: 1. <title>Rom.</title> 8, 2: <quote>Lex spiritus vitae
<lb ed="#Qd"/>in Christo Iesu liberavit me</quote>, <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e319">Duae
<lb ed="#Qd"/>leges bonae sunt: lex spiritus, quae peccatum
<lb ed="#Qd"/>tollit; lex Moysi, quae<!--b--> peccatum ostendit; lex
<lb ed="#Qd"/>peccati mala, quae reos facit</quote>. Si ergo<!--c--> lex pec<lb ed="#Qd"/>cati
facit reum et est mala, et<!--d--> nullum malum
<lb ed="#Qd"/>a<!--e--> lege aeterna, ergo lex peccati sive lex fomitis,
<lb ed="#Qd"/>quod idem est, non est a lege aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e336">
<lb ed="#Qd"/>2. Secunda ratio. <title>Rom.</title> 7, 23: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e340" source="http://scta.info/resource/rom7_23">Video legem in
<lb ed="#Qd"/>membris meis captivantem me in lege peccati</quote>,
<lb ed="#Qd"/><title>Glossa</title><!--4-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e347">Haec est lex mala, qua quisque
<lb ed="#Qd"/>carnali consuetudine implicatus adstringitur<!--f--></quote>.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e354">
<lb ed="#Qd"/>3. Tertia ratio. <title>Rom.</title> 7, 20: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e358" source="http://scta.info/resource/rom7_20">Iam non ego operor
<lb ed="#Qd"/>illud, sed quod habitat in me peccatum</quote>, <title>Glossa</title><!--5-->:
<lb ed="#Qd"/><quote>Id est, lex carnis, ad quam diabolus ut ad
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>suam legem accedit</quote>. Si ergo lex carnis est
<lb ed="#Qd"/>diaboli ut sua, ergo diabolus est causa eius;
<lb ed="#Qd"/>ergo derivatur a lege diaboli et<!--g--> non a lege
<lb ed="#Qd"/>Dei aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e377">
<lb ed="#Qd"/>4. Quarta ratio. <name>Augustinus</name>, I <title>De libero ar<lb ed="#Qd"/>bitrio</title><!--6-->:
<quote xml:id="ahsh-l3p2in1q1c7-Qd1e383">Non<!--h--> est ordinatissimum ut impotentia<!--i-->
<lb ed="#Qd"/>potentioribus imperarent. Quare<!--k--> necesse arbitror
<lb ed="#Qd"/>esse ut plus possit mens quam cupiditas</quote>. Si ergo
<lb ed="#Qd"/>ex lege carnis est quod impotentior potentiori
<lb ed="#Qd"/>imperet, scilicet caro spiritui, istud est contra
<lb ed="#Qd"/>rectum ordinem; sed quod est ab aeterna lege
<lb ed="#Qd"/>est ordinatissimum; ergo lex carnis non deriva<lb ed="#Qd"/>tur
ab aeterna lege Dei.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e402">
<lb ed="#Qd"/>5. Quinta ratio. <name>Augustinus</name>, I <title>De libero arbi<lb ed="#Qd"/>trio</title><!--7-->:
<quote xml:id="ahsh-l3p2in1q1c7-Qd1e408">Nullo modo rectus ordo est<!--l--> appellandus
<lb ed="#Qd"/>ubi<!--m--> meliora subiciuntur deterioribus</quote>. Sed per
<lb ed="#Qd"/>legem carnis subicitur melius deteriori, scilicet
<lb ed="#Qd"/>spiritus carni, ratio sensualitati<!--n-->; ergo non est
<pb ed="#Qd" n="325"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>recto ordine. Si ergo nihil est ab aeterna lege
<lb ed="#Qd"/>nisi sit recto ordine, ergo<!--a--> etc.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e427">
<lb ed="#Qd"/>6. Sexta ratio. <name ref="#Augustine">Augustinus</name>, I <title>De libero arbi<lb ed="#Qd"/>trio</title><!--1-->:
<quote xml:id="ahsh-l3p2in1q1c7-Qd1e436">Cum mens irrationales animi motus regit,
<lb ed="#Qd"/>id dominatur in homine cui dominatio<!--b--> lege de<lb ed="#Qd"/>betur
ea<!--c--> quam aeternam esse comperimus</quote>.
<lb ed="#Qd"/>Si ergo quando mens dominatur supra sensua<lb ed="#Qd"/>litatem,
id dominatur cui debetur dominium se<lb ed="#Qd"/>cundum
legem aeternam, ergo e contrario, quando
<lb ed="#Qd"/>mens subditur illi, dominatur illud cui non de<lb ed="#Qd"/>betur
dominium secundum legem aeternam<!--d-->; sed
<lb ed="#Qd"/>istud dominium est secundum legem carnis vel
<lb ed="#Qd"/>fomitis; ergo ipsa lex carnis non derivatur a lege
<lb ed="#Qd"/>aeterna, immo omnino est ei repugnans.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e462">
<lb ed="#Qd"/>Ad oppositum: a. <title>Rom.</title> 7, 18: <quote>Scio quod non
<lb ed="#Qd"/>habitat in me, hoc est in carne mea, bonum</quote>,
<lb ed="#Qd"/><title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e470">Manet corruptio in corpore, robur
<lb ed="#Qd"/>tenens divinae sententiae datae in Adam</quote>. Et
<lb ed="#Qd"/>post dicit<!--e3-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e478">Haec est lex carnis</quote>. Lex igitur
<lb ed="#Qd"/>carnis tenet robur divinae sententiae, et ita legis
<lb ed="#Qd"/>aeternae.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e486">
<lb ed="#Qd"/>b. Secunda ratio. <title>Rom.</title> 7, 23: <quote>Video legem in
<lb ed="#Qd"/>membris meis repugnantem legi mentis meae</quote>,
<lb ed="#Qd"/><title>Glossa</title><!--4-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e494">Fomes peccati recte dicitur lex, quia
<lb ed="#Qd"/>legitime factum est ut qui non obedivit suo su<lb ed="#Qd"/>periori,
ei non serviat<!--f--> suum inferius, scilicet
<lb ed="#Qd"/>caro</quote>. Sed a lege aeterna est omnis lex legitima;
<lb ed="#Qd"/>si ergo lex fomitis recte et legitime dicitur lex,
<lb ed="#Qd"/>constat ipsam esse a lege aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e510">
<lb ed="#Qd"/>II. Gratia huius quaeritur, cum lex fomitis ap<lb ed="#Qd"/>pelletur
ab <title>Apostolo</title><!--5--> lex peccati, lex membrorum,
<lb ed="#Qd"/>cum<!--g--> planum sit quod, in quantum lex est<!--h--> pec<lb ed="#Qd"/>cati,
non est a lege aeterna, quaeritur tamen,
<lb ed="#Qd"/>secundum quod ipsa est lex membrorum, an<!--i-->
<lb ed="#Qd"/>sit a lege aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e526">
<lb ed="#Qd"/>Solutio: 1-3. Dicendum quod tomes importat
<lb ed="#Qd"/>quamdam inordinationem et detectum in nobis
<lb ed="#Qd"/>ex peccato Adae, quae<!--k--> inordinatio et defectus
<lb ed="#Qd"/>est ex eo quod non obedit inferius suo supe<lb ed="#Qd"/>riori,
ut<!--l--> caro spiritui; fomes igitur in nobis
<lb ed="#Qd"/>poena est. Sed<!--m--> est poena duplex, scilicet foe<lb ed="#Qd"/>ditatis
et passibilitatis. In quantum fomes est
<lb ed="#Qd"/>poena foeditatis, sic non est a Deo, quia actus
<lb ed="#Qd"/>suus est deformis, quia actus foedationis<!--n--> non
<lb ed="#Qd"/>potest esse a Deo ut a principio, sed a diabolo.
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Secundum vero quod ipsa est poena passibili<lb ed="#Qd"/>tatis
et<!--a--> afflictionis, eo scilicet quod affligit ani<lb ed="#Qd"/>mum,
sic ipsa est a Deo: afflictio enim illa<!--b-->
<lb ed="#Qd"/>dicit bonum et ordinem ad divinam iustitiam.
<lb ed="#Qd"/>Afflictio enim ista temporalis est et ad bonum,
<lb ed="#Qd"/>ut homo coactus redeat et convertatur ad Deum:
<lb ed="#Qd"/>ex hoc enim quod anima videt se ita deiectam
<lb ed="#Qd"/>et tantae vilitati et corruptioni subiectam, citius
<lb ed="#Qd"/>convertitur ad Deum. Et sic fomes, in quantum
<lb ed="#Qd"/>est<!--c--> poena passibilitatis, a Deo est et ordinat<!--d-->
<lb ed="#Qd"/>ad Deum: est enim a divina iustitia.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e576">
<lb ed="#Qd"/>Lex ergo fomitis uno modo potest appellari lex
<lb ed="#Qd"/>passibilitatis, alio modo lex foeditatis. Primo modo
<lb ed="#Qd"/>est ut affligens, et hoc modo appellat eam <name>Aposto<lb ed="#Qd"/>lus</name>
legem membrorum; hoc modo ipsa est et deri<lb ed="#Qd"/>vatur
ab aeterna lege. Ipsa enim dicitur lex pas<lb ed="#Qd"/>sibilitatis,
id est<!--e--> secundum quod homo per eam
<lb ed="#Qd"/>habet legem ut affligatur ex illa et convertatur
<lb ed="#Qd"/>ad Deum: hoc enim modo respicit ordinem di<lb ed="#Qd"/>vinae
iustitiae. Secundum autem quod<!--f--> lex fo<lb ed="#Qd"/>mitis
dicitur lex foeditatis, sic ipsa appellatur
<lb ed="#Qd"/>ab <name>Apostolo</name> lex peccati, et sic lex ista non est
<lb ed="#Qd"/>a lege aeterna, sed a diabolo<!--g--> vel peccato, quia
<lb ed="#Qd"/>lex ista mala est. Unde super illud ad <title>Rom.</title> 7, 18:
<lb ed="#Qd"/><quote>Scio quod non habitat in me, hoc est, in carne
<lb ed="#Qd"/>meo, bonum</quote>, dicit <title>Glossa</title><!--6--> quod eius <quote xml:id="ahsh-l3p2in1q1c7-Qd1e610">consortio
<lb ed="#Qd"/>anima maculatur peccato</quote>.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e616">
<lb ed="#Qd"/>Dicitur autem mala hoc modo quadruplici
<lb ed="#Qd"/>ratione: primo, quia iacit reum; secundo, quia
<lb ed="#Qd"/>maculat animam; tertio, quia per eam <quote xml:id="ahsh-l3p2in1q1c7-Qd1e624">quisque
<lb ed="#Qd"/>carnali consuetudine implicatus adstringitur<!--h--></quote>;
<lb ed="#Qd"/>quarto, quia <quote>ad eam<!--i--> accedit diabolus ut ad
<lb ed="#Qd"/>suam</quote>. Nam fomes aut peccatum<!--k--> duos pri<lb ed="#Qd"/>mos
actus habet, scilicet animam maculare et
<lb ed="#Qd"/>ream facere; et removentur<!--l--> isti actus per
<lb ed="#Qd"/>Baptismum<!--m-->. Sed dicitur maculare in quantum
<lb ed="#Qd"/>deformat animam sive<!--n--> imaginem Dei; ream
<lb ed="#Qd"/>vero facit animam obligando ipsam ad poenam.
<lb ed="#Qd"/>Haec enim duo facit peccatum sive fomes, et ita
<lb ed="#Qd"/>lex tomitis sive peccati. Vel" dicitur peccatum
<lb ed="#Qd"/>sive<!--p--> fomes macula, quia facit animam indi<lb ed="#Qd"/>gnam
gloria; dicitur autem reatus, quia facit eam
<lb ed="#Qd"/>dignam poena. Alia autem duo facit post pecca<lb ed="#Qd"/>tum<!--q-->.
Nam fomes post Baptismum duplicem ha<lb ed="#Qd"/>bet
in nobis effectum, scilicet difficultatem ad
<lb ed="#Qd"/>bonum et pronitatem ad malum. Primo<!--r--> dicitur
<pb ed="#Qd" n="326"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>mala, quia implicat hominem et adstringit ad
<lb ed="#Qd"/>concupiscentiam carnalem; secundo dicitur mala,
<lb ed="#Qd"/>scilicet ratione pronitatis ad malum, quia <quote xml:id="ahsh-l3p2in1q1c7-Qd1e672">ad eam
<lb ed="#Qd"/>diabolus ut ad suam accedit</quote>. Unde post hoc dicit
<lb ed="#Qd"/><title>Glossa</title><!--1-->: <quote>Ut hominem suggestionibus malis<!--a-->
<lb ed="#Qd"/>decipiat, ne faciat homo quae<!--b--> lex praecipit</quote>.
<lb ed="#Qd"/>Quantum autem ad primum actum ante Baptis<lb ed="#Qd"/>mum,
qui est maculare, dicitur in <title>Glossa</title><!--2-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in1q1c7-Qd1e686">Cuius consortio anima maculatur</quote>. Quantum ad
<lb ed="#Qd"/>secundum, qui est reum facere, dicitur mala, et
<lb ed="#Qd"/>sic <title>Glossa</title> illa supra dicta<!--3--> loquitur, cum dicit<!--c-->:
<lb ed="#Qb"/><quote>Lex peccati mala, quia reos facit</quote>. Iis quatuor
<lb ed="#Qd"/>modis lex fomitis est lex peccati, dicens inordina<lb ed="#Qd"/>tionem,
et mala simpliciter, et sic nullo modo est
<lb ed="#Qd"/>a lege aeterna; sed primo modo non dicit inor<lb ed="#Qd"/>dinationem,
scilicet<!--d--> secundum quod est lex pas<lb ed="#Qd"/>sibilitatis,
et sic est ab ipsa. Quantum ad hoc
<lb ed="#Qd"/>enim<!--e--> dicit <title>Glossa</title> praedicta<!--4-->, quod <quote xml:id="ahsh-l3p2in1q1c7-Qd1e706">tenet ro<lb ed="#Qd"/>bur
divinae sententiae</quote>, scilicet in hoc quod
<lb ed="#Qd"/>affligit et punit animam propter peccatum. Quan<lb ed="#Qd"/>tum
ad hoc etiam dicitur lex fomitis legitima,
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in1q1c7-Qd1e716">quia legitime factum<!--f--> est</quote>, ut dicit <title>Glossa</title>
<lb ed="#Qd"/>alia<!--5-->, <quote xml:id="ahsh-l3p2in1q1c7-Qd1e721">ut qui non obedivit suo superiori, ei non
<lb ed="#Qd"/>serviat suum inferius</quote>.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e727">
<lb ed="#Qd"/>4. Ad primam auctoritatem <name ref="#Augustine">Augustini</name> di<lb ed="#Qd"/>cendum
quod, sicut videmus quod iuste per pecca<lb ed="#Qd"/>tum
subiciebatur homo diabolo ante passionem
<lb ed="#Qd"/>Christi<!--g--> et tamen diabolus iniuste tenebat eum<!--6-->,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>ita hic<!--h--> iustum est ut spiritus subiciatur carni
<lb ed="#Qd"/>et tamen caro iniuste dominatur spiritui, quia
<lb ed="#Qd"/>legitimum est <quote xml:id="ahsh-l3p2in1q1c7-Qd1e749">ut qui non obedivit suo supe<lb ed="#Qd"/>riori,
ei non obediat<!--i--> suum inferius</quote>.-Et lo<lb ed="#Qd"/>quimur
quantum ad poenam passibilitatis de
<lb ed="#Qd"/>lege ista.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e760">
<lb ed="#Qd"/>5. Ad secundam dicendum quod est melius
<lb ed="#Qd"/>quantum ad esse naturae et est<!--k--> melius quan<lb ed="#Qd"/>ad
esse ordinis. Rationalis creatura melior est
<lb ed="#Qd"/>natura quam aliquod corporeum sive quam caro<!--7-->;
<lb ed="#Qd"/>sed, cum ipsa efficitur peccatrix, peior est quan<lb ed="#Qd"/>tum
ad esse ordinis quam caro et quam aliqua<!--l-->
<lb ed="#Qd"/>creatura corporea. Si ergo respiciamus naturam,
<lb ed="#Qd"/>sic ipsa subicitur deteriori, cum subicitur carni;
<lb ed="#Qd"/>sed si respiciamus ordinem, sic subicitur meliori,
<lb ed="#Qd"/>quia ipsa caro magis servat ordinem suum quam
<lb ed="#Qd"/>ratio vel anima peccatrix.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e787">
<lb ed="#Qd"/>6. Ad tertiam dicendum quod ex lege ae<lb ed="#Qd"/>terna
est ordo naturae et ordo iustitiae. Ordine
<lb ed="#Qd"/>naturae concedendum quod ipsa mens ex lege
<lb ed="#Qd"/>aeterna dominatur irrationalibus animi motibus<!--m-->
<lb ed="#Qd"/>sive ipsi sensualitati; sed, postquam ipsa pecca<lb ed="#Qd"/>trix
efficitur, ordine iustitiae subicitur illis mo<lb ed="#Qd"/>tibus
ipsa mens et ipsi sensualitati ex lege ae<lb ed="#Qd"/>terna.
Et loquimur<!--n--> de illa subiectione in quan<lb ed="#Qd"/>tum
inducit<!--o--> passibilitatem sive afflictionem in
<lb ed="#Qd"/>anima sive in ratione, et non in quantum facit<!--p-->
<lb ed="#Qd"/>poenam foeditatis, sicut dictum est<!--8-->.
</p>
</div>
<div xml:id="ahsh-l3p2in1q1c7-Dd1e815" type="articulus">
<head xml:id="ahsh-l3p2in1q1c7-Hd1e817">ARTICULUS III</head>
<head xml:id="ahsh-l3p2in1q1c7-Hd1e820" type="question-title">An leges humanae deriventur a lege aeterna.</head>
<p xml:id="ahsh-l3p2in1q1c7-d1e823">
<lb ed="#Qd"/>Tertio quaeritur de legibus humanis an deri<lb ed="#Qd"/>ventur
a lege aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e830">
<lb ed="#Qd"/>Ad quod sic: a. <name ref="#Augustine">Augustinus</name>, in I libro <title>De
<lb ed="#Qd"/>libera arbitrio</title><!--9-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e839">In temporali lege nihil est
<lb ed="#Qd"/>iustum atque legitimum, quod non ex aeterna
<lb ed="#Qd"/>homines sibi derivaverint</quote>. Si ergo in illis est
<lb ed="#Qd"/>aliquid iustum<!--q--> et legitimum, ergo etc.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e849">
<lb ed="#Qd"/>b. Secunda ratio. Si omnes<!--r--> bonitates deri<lb ed="#Qd"/>vantur
a bonitate prima et omnes veritates a
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>veritate prima, ergo similiter omnes leges a prima
<lb ed="#Qd"/>lege aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e863">
<lb ed="#Qd"/>Ad oppositum: 1. Iuxta <name ref="#Augustine">Augustinum</name>, lex
<lb ed="#Qd"/>humana relinquit impunita quae iustum est pu<lb ed="#Qd"/>niri;
sed secundum legem divinam nihil tale de<lb ed="#Qd"/>bet
impunitum relinqui; ergo etc. — Maior
<lb ed="#Qd"/>patet per <name ref="#Augustine">Augustinum</name>, I <title>De libero arbitrio</title><!--10-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in1q1c7-Qd1e882">Lex illa, quae regendis civitatibus fertur, multa
<lb ed="#Qd"/>concedit atque impunita relinquit, quae per di<lb ed="#Qd"/>vinam
providentiam vindicantur<!--s--></quote>.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e890">
<pb ed="#Qd" n="327"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>2. Secunda ratio. Lex humana iudicat liberos
<lb ed="#Qd"/>a poena quos aeterna iudicat reos ad poenam;
<lb ed="#Qd"/>ergo non est ab illa. — Maior patet per <name>Au<lb ed="#Qd"/>gustinum</name>,
qui ponit exemplum de illis qui oc<lb ed="#Qd"/>cidunt
ne occidantur vel ne amittant res tempo<lb ed="#Qd"/>rales,
quos lex humana iudicat esse liberos a
<lb ed="#Qd"/>poena, lex aeterna reos. Unde dicit, I <title>De libero
<lb ed="#Qd"/>arbitrio</title><!--1-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e913">Non lex iusta est quae dat potestatem
<lb ed="#Qd"/>vel viatori ut latronem, ne ab eo<!--a--> occidatur,
<lb ed="#Qd"/>occidat, vel cuipiam viro aut feminae ut violen<lb ed="#Qd"/>tum<!--b-->
sibi stupratorem irruentem ante<!--c--> illatum
<lb ed="#Qd"/>stuprum, si possit, interimat</quote>. Et ponit rationem
<lb ed="#Qd"/>huius post<!--d2-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e927">Quomodo enim apud eam, sci<lb ed="#Qd"/>licet
legem aeternam, sunt isti peccato liberi qui
<lb ed="#Qd"/>pro iis rebus, quas contemni oportet<!--e-->, humana
<lb ed="#Qd"/>caede polluti sunt</quote>?
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e937">
<lb ed="#Qd"/>3. Tertia ratio. Lex humana concedit aliqua
<lb ed="#Qd"/>mala fieri, ut, ne occidaris, occidas; sed occidere
<lb ed="#Qd"/>hominem, istud non potest fieri sine libidine;
<lb ed="#Qd"/>ergo concedit aliqua fieri ex libidine et quae non
<lb ed="#Qd"/>possunt fieri sine libidine<!--f-->, hoc est sine<!--g--> im<lb ed="#Qd"/>proba
et inordinata voluntate; sed hoc prohibet
<lb ed="#Qd"/>lex aeterna; ergo etc. - Et quod homici<lb ed="#Qd"/>dium
non possit fieri sine libidine, <name>Au<lb ed="#Qd"/>gustinus</name>
probat<!--3-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e958">Quomodo possum<!--h--> dicere
<lb ed="#Qd"/>istos carere libidine qui pro iis rebus digladian<lb ed="#Qd"/>tur
quas possunt inviti amittere aut, si non
<lb ed="#Qd"/>possunt, quid opus est pro iis rebus usque ad
<lb ed="#Qd"/>hominis necem progredi?</quote> Hoc dicit propter
<lb ed="#Qd"/>castitatem, quam nullus potest amittere invitus,
<lb ed="#Qd"/>cum castitas sit virtus ipsius animae vel mentis.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e975">
<lb ed="#Qd"/>Solutio: Dicendum quod omnis lex humana
<lb ed="#Qd"/>et omnes leges, quantum ad id<!--i--> quod habent iu<lb ed="#Qd"/>stum
et legitimum in se, tractae sunt a lege ae<lb ed="#Qd"/>terna,
sicut omne id quod bonum est in crea<lb ed="#Qd"/>tura
tractum est ex<!--k-->: bonitate prima et quod
<lb ed="#Qd"/>verum ex veritate prima.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e991">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primam rationem in
<lb ed="#Qd"/>contrarium<!--l-->, qua obicitur quod illa dimittit im<lb ed="#Qd"/>punita
quae per divinam etc., dicendum, secun<lb ed="#Qd"/>dum
<name ref="#Augustine">Augustinum</name>, in I libro <title>De libera arbi<lb ed="#Qd"/>trio</title><!--4-->:
<quote xml:id="ahsh-l3p2in1q1c7-Qd1e1007">Videtur mihi legem istam, quae populo
<lb ed="#Qd"/>regendo scribitur, recte ista permittere, et per
<lb ed="#Qd"/>divinam providentiam vindicari<!--m-->. Ea enim vindi<lb ed="#Qd"/>canda
sibi haec assumit quae satis sunt conci<lb ed="#Qd"/>liandae
paci hominibus imperitis</quote>. Et vult dicere
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>quod lex temporalis non habet punire nisi mala
<lb ed="#Qd"/>quae sunt contraria suo fini, qui est conciliatio<!--a-->
<lb ed="#Qd"/>pacis inter homines; unde non assumit sibi vin<lb ed="#Qd"/>dicanda
mala contraria paci hominum ad Deum,
<lb ed="#Qd"/>sicut fornicationem, et huiusmodi, sed lex aeterna
<lb ed="#Qd"/>haec vindicat. Et propter hoc non sequitur ratio
<lb ed="#Qd"/>illa: <mentioned>lex temporalis dimittit impunita quae<!--b--> vin<lb ed="#Qd"/>dicantur
per divinam</mentioned>, nisi cum<!--c--> hoc addatur:
<lb ed="#Qb"/><mentioned>et ipsa posita est ad vindicandum mala illa</mentioned>.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e1038">
<lb ed="#Qd"/>2. Ad secundam, qua obicitur quod iudicat
<lb ed="#Qd"/>liberos quos aeterna reos, dicendum quod ex
<lb ed="#Qd"/>hoc non sequitur quod sit contraria legi aeter<lb ed="#Qd"/>nae,
sed quod sit imperfecta respectu ipsius,
<lb ed="#Qd"/>quia solum de illis iudicat lex temporalis quae<!--d-->
<lb ed="#Qd"/>sunt ad suum finem vel contra ipsum. Liberos
<lb ed="#Qd"/>ergo iudicat quos non<!--e--> invenit contrarios paci
<lb ed="#Qd"/>inter homines, quae<!--f--> pax est tinis ipsius. Sed
<lb ed="#Qd"/>lex aeterna non solum respicit pacem istam, sed
<lb ed="#Qd"/>etiam<!--g--> pacem hominum ad Deum, et propter
<lb ed="#Qd"/>hoc<!--h--> iudicat reos quos temporalis liberos, sicut
<lb ed="#Qd"/>fornicatores et huiusmodi<!--i-->, et punit eos, et ita
<lb ed="#Qd"/>imperfecta est respectu legis aeternae et non<!--k-->
<lb ed="#Qd"/>contraria. Unde <name ref="#Augustine">Augustinus</name>, in libro <title>De libero
<lb ed="#Qd"/>arbitrio</title><!--5-->, dicit<!--l-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1075">Laudo et probo istam, scilicet
<lb ed="#Qd"/>legem temporalem, quamvis inchoatam minusque
<lb ed="#Qd"/>pertectam. Videtur multa relinquere impunita,
<lb ed="#Qd"/>quae per divinam tamen providentiam vindicantur,
<lb ed="#Qd"/>et recte</quote>.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e1088">
<lb ed="#Qd"/>3. Ad tertiam dicendum per interemptionem
<lb ed="#Qd"/>quod lex temporalis nunquam dicit nec iubet
<lb ed="#Qd"/>quod aliquid fiat ex libidine; unde dicit Augu<lb ed="#Qd"/>stinus
quod lex non habet culpam in hoc. Et
<lb ed="#Qd"/>ostendit quomodo<!--6-->, quia ponatur quod aliquis<!--m-->
<lb ed="#Qd"/>vim vi repellat, aut ille est<!--n--> ordinatus ad hoc
<lb ed="#Qd"/>et iuste facit et ordinate, ut causa civium tuen<lb ed="#Qd"/>dorum,
sicut miles vel iudex, qui est minister
<lb ed="#Qd"/>legis, aut non. Si sic, obtemperandum est illi
<lb ed="#Qd"/>legi sine libidine, quae hoc praecipit. Si non est
<lb ed="#Qd"/>ordinatus ad hoc, nunquam lex praecipit ei<!--o--> hoc,
<lb ed="#Qd"/>sed relinquit in<!--p--> sua potestate. Et hoc est quod
<lb ed="#Qd"/>ipse dicit, in libro I <title>De libero arbitrio</title><!--7-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1118">Potest
<lb ed="#Qd"/>ergo illi legi, quae tuendorum civium causa vim
<lb ed="#Qd"/>hostilem eadem vi repelli iubet, sine libidine ob<lb ed="#Qd"/>temperari;
et de<!--q--> omnibus ministris qui iure
<lb ed="#Qd"/>atque ordine potestatibus quibusque<!--r--> subiecti
<lb ed="#Qd"/>sunt, id dici potest. Sed illi homines, lege
<pb ed="#Qd" n="328"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>inculpata, quomodo inculpati<!--a--> queant esse, non
<lb ed="#Qd"/>video: non enim eos lex cogit occidere, sed
<lb ed="#Qd"/>relinquit in potestate<!--b-->. Liberum itaque est eis ne<lb ed="#Qd"/>minem
necare pro iis rebus quas inviti<!--c--> possunt
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>amittere</quote>. Et sic lex non est culpabilis, licet con<lb ed="#Qd"/>cedat
aliqua fieri quae non fiunt sine libidine,
<lb ed="#Qd"/>immo illi qui faciunt, quia<!--d--> non praecepit lex
<lb ed="#Qd"/>quod faciant illa, sed dimittit eorum arbitrio.
</p>
</div>
<div xml:id="ahsh-l3p2in1q1c7-Dd1e1157" type="articulus">
<head xml:id="ahsh-l3p2in1q1c7-Hd1e1159">ARTICULUS IV</head>
<head xml:id="ahsh-l3p2in1q1c7-Hd1e1162" type="question-title">An lex naturalis derivetur a lege aeterna.</head>
<p xml:id="ahsh-l3p2in1q1c7-d1e1165">
<lb ed="#Qd"/>Quarto quaeritur<!--a--> an lex naturalis derivetur
<lb ed="#Qd"/>universaliter a lege aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e1172">
<lb ed="#Qd"/>Ad quod sic: 1. Derivatio legum a lege ae<lb ed="#Qd"/>terna
est per rationem apprehendentem legem
<lb ed="#Qd"/>aeternam; sed soli rationali creaturae concessum
<lb ed="#Qd"/>est videre legem aeternam et consulere, sicut di<lb ed="#Qd"/>cit
<name ref="#Augustine">Augustinus</name>, in libro <title>De vera religione</title><!--1-->;
<lb ed="#Qd"/>ergo solum lex naturalis<!--b-->, prout est in creatura
<lb ed="#Qd"/>rationali, derivatur<!--c--> a lege aeterna. Cum ergo
<lb ed="#Qd"/>sit<!--d--> lex naturalis in creatura rationali et irratio<lb ed="#Qd"/>nali,
sicut dicit <name>Isidorus</name>, II <title>Etymologiarum</title><!--2-->,
<lb ed="#Qd"/>quod lex naturalis <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1199">est quam natura docuit omnia
<lb ed="#Qd"/>animalia</quote>, ergo non derivatur universaliter et lege
<lb ed="#Qd"/>aeterna. — Maior propositio patet per <name>Augu<lb ed="#Qd"/>stinum</name>,
in libro <title>De libero arbitrio</title><!--3-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1208">Nihil est
<lb ed="#Qd"/>iustum atque legitimum nisi quod homines ex
<lb ed="#Qd"/>aeterna lege sibi derivaverunt</quote>; sed haec deri<lb ed="#Qd"/>vatio
est per apprehensionem<!--e-->.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e1218">
<lb ed="#Qd"/>2. Secunda ratio. Non est derivatio a lege nisi
<lb ed="#Qd"/>secundum actum et virtutem legis; sed actus sive
<lb ed="#Qd"/>virtus legis, ut dictum est<!--f4-->, et ut habetur in <title>Ca<lb ed="#Qd"/>none</title><!--5-->,
sunt: imperare, vetare, permittere<!--g-->, consu<lb ed="#Qd"/>lere,
punire, praemium tribuere<!--h-->; sed omnes isti
<lb ed="#Qd"/>actus solum respiciunt rationalem creaturam, quia
<lb ed="#Qd"/>non fit praeceptio nec prohibitio per legem nisi
<lb ed="#Qd"/>rationali creaturae etc., nec praemiatio nec con<lb ed="#Qd"/>sultus;
ergo solum lex, prout est in creatura ra<lb ed="#Qd"/>tionali,
derivatur ab aeterna lege.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e1243">
<lb ed="#Qd"/>Aliquis diceret<!--i--> ad hoc quod<!--6--> isti sunt
<lb ed="#Qd"/>proprii actus legis, nec secundum eos<!--k--> fit deri<lb ed="#Qd"/>vatio
legum, immo est communis actus ipsius,
<cb ed="#Q" n="b"/>
<lb ed="#Qd"/>scilicet arctare, secundum quem fit derivatio, et
<lb ed="#Qd"/>hoc convenit legi aeternae respectu rationalis et
<lb ed="#Qd"/>irrationalis creaturae, quia arctat in quantum de<lb ed="#Qd"/>terminat
potentiam, quae est indeterminata in
<lb ed="#Qd"/>creatura rationali et irrationali, et sic secundum
<lb ed="#Qd"/>rationem arctationis est derivatio. Unde <name>Augu<lb ed="#Qd"/>stinus</name>,
<title>Super Genesim</title><!--7-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1269">Omnis naturae<!--l--> usi<lb ed="#Qd"/>tatissimus
cursus habet quasdam naturales leges
<lb ed="#Qd"/>suas<!--m-->, secundum quas spiritus vitae, qui creatus
<lb ed="#Qd"/>est, habet quosdam actus suos determinatos, quos
<lb ed="#Qd"/>etiam mala voluntas non potest excedere</quote>. Et
<lb ed="#Qd"/>similiter de elementis dicit ipse<!--8-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1282">Et<!--n--> elementa
<lb ed="#Qd"/>huius mundi corporea habent definitam vim et
<lb ed="#Qd"/>qualitates<!--o--> proprias, quid unumquodque valeat,
<lb ed="#Qd"/>quid non valeat?</quote>. Ex quo patet quod arctatio
<lb ed="#Qd"/>illa respicit omnem creaturam. — Sed contra
<lb ed="#Qd"/>hoc obicitur, quia creatura irrationalis<!--q--> arc<lb ed="#Qd"/>tatur
ex necessitate, rationalis non, cum sit ar<lb ed="#Qd"/>bitrio
libera; ergo aequivoce est arctatio in illis
<lb ed="#Qd"/>et non secundum aliquam rationem communem;
<lb ed="#Qd"/>ex quo sequitur id<!--r--> quod prius.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e1305">
<lb ed="#Qd"/>Ad oppositum: a. Omnis bonitas est univer<lb ed="#Qd"/>saliter
a bonitate aeterna; ergo omnis<!--s--> lex na<lb ed="#Qd"/>turalis,
cum sit bona, est universaliter a lege ae<lb ed="#Qd"/>terna;
ergo etc.<!--t-->.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e1316">
<lb ed="#Qd"/>Solutio: Dicendum quod omnis lex naturalis
<lb ed="#Qd"/>est<!--u--> a lege aeterna, tamen secundum propinquius
<lb ed="#Qd"/>et remotius, secundum quod naturae, in quibus
<lb ed="#Qd"/>est, se habent secundum propinquius et remo<lb ed="#Qd"/>tius<!--v-->
ad Deum. Est enim lex naturalis triplex<!--x-->.
<lb ed="#Qd"/>Quaedam, quae respicit<!--y--> ordinem rationalis crea<lb ed="#Qd"/>turae,
de qua habetur ad <title>Rom.</title> 2, 14: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1333" source="http://scta.info/resource/rom2_14">Cum gentes,
<pb ed="#Qd" n="329"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>quae Legem non habent, naturaliter ea quae Legis
<lb ed="#Qd"/>sunt faciunt<!--a--></quote>. Et etiam dicit ibi <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1344">Lex
<lb ed="#Qd"/>naturae, qua<!--b--> intelligit unusquisque et sibi con<lb ed="#Qd"/>scius
est quid sit bonum et quid<!--c--> malum</quote>. — Item,
<lb ed="#Qd"/>est lex naturalis respiciens ordinem creaturae ir<lb ed="#Qd"/>rationalis
sensibilis, de qua dicit <name>Isidorus</name><!--2-->: Lex
<lb ed="#Qd"/>naturalis <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1358">est<!--d-->, quam natura docuit omnia ani<lb ed="#Qd"/>malia</quote>,
ut<!--e--> masculus cum femina. — Item, est lex
<lb ed="#Qd"/>naturalis respiciens ordinem omnis alterius crea<lb ed="#Qd"/>turae,
scilicet irrationalis et insensibilis, de qua
<lb ed="#Qd"/>dicit<!--f--> <name ref="#Augustine">Augustinus</name>, in libro <title>Soliloquiorum</title><!--3-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in1q1c7-Qd1e1373">Deus, cuius legibus rotantur poli et cursus suos
<lb ed="#Qd"/>sidera peragunt</quote>. Secundum has differentias
<lb ed="#Qd"/>universaliter est lex naturalis a lege aeterna;
<lb ed="#Qd"/>tamen prima propinquius quam secunda et ter<lb ed="#Qd"/>tia<!--g-->,
et secunda quam tertia, secundum quod
<lb ed="#Qd"/>rationalem creaturam<!--h--> constat esse propinquio<lb ed="#Qd"/>rem
Deo quam sensibilem, et sensibilem<!--i--> quam
<lb ed="#Qd"/>insensibilem et irrationalem.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e1392">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primam rationem in
<lb ed="#Qd"/>contrarium dicendum quod duplex est notio legis
<lb ed="#Qd"/>aeternae, secundum <name ref="#Augustine">Augustinum</name><!--4-->, una est lex
<lb ed="#Qd"/>aeterna, qua <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1406">iustum est ut omnia sint ordinatis<lb ed="#Qd"/>sima</quote>;
alia est lex aeterna, quae est <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1411">summa ratio,
<lb ed="#Qd"/>cui obtemperandum est, qua mali miseram<!--k-->, boni
<lb ed="#Qd"/>bonam vitam sequuntur<!--5--></quote>. Ex quibus patet quod
<lb ed="#Qd"/>lex aeterna dicit divinam artem et sapientiam,
<lb ed="#Qd"/>in quantum ordinat creaturam et motum crea<lb ed="#Qd"/>turae,
et ita<!--l--> ordo secundum legem in omni
<lb ed="#Qd"/>creatura est ab ea et lex similiter. Sed ordo
<lb ed="#Qd"/>duplex<!--m-->: quaedam enim creatura est domina sui
<lb ed="#Qd"/>actus, sicut rationalis; quaedam non, sicut irra<lb ed="#Qd"/>tionalis
creatura<!--n-->. Ordinat ergo lex aeterna or<lb ed="#Qd"/>dine<!--o-->
necessario actum irrationalis<!--p--> creaturae;
<lb ed="#Qd"/>actum autem rationalis non<!--q--> ordinat ordine ne<lb ed="#Qd"/>cessario,
sed relinquit eum in arbitrio. — Quod
<lb ed="#Qd"/>ergo<!--r--> obicitur quod derivatio a lege aeterna est
<lb ed="#Qd"/>secundum apprehensionem, dicendum quod hoc
<lb ed="#Qd"/>dicitur respectu legis temporalis et non respectu
<lb ed="#Qd"/>legis naturalis. Unde <name ref="#Augustine">Augustinus</name> loquitur de
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>lege temporali, cum dicit: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1456">Nihil iustum atque
<lb ed="#Qd"/>legitimum</quote> etc. Et ratio huius est, quia lex na<lb ed="#Qd"/>turalis
est in nobis sine nostra cooperatione<!--a-->,
<lb ed="#Qd"/>sed ex Dei inditione et impressione; imprimit
<lb ed="#Qd"/>enim<!--b--> vim ordinis naturalem ipse Deus<!--c--> in ra<lb ed="#Qd"/>tionali
et in<!--d--> irrationali creatura; sed in lege
<lb ed="#Qd"/>temporali nos cooperamur ad hoc quod sit in
<lb ed="#Qd"/>nobis; haec autem cooperatio est per rationem
<lb ed="#Qd"/>apprehendentem, et ideo de illa intelligitur.
</p>
<p xml:id="ahsh-l3p2in1q1c7-d1e1477">
<lb ed="#Qd"/>2. Ad secundum dicendum quod sicut ca<lb ed="#Qd"/>lefacere
dicit actum per se et principalem ignis,
<lb ed="#Qd"/>indurare actum<!--e--> consequentem et non principa<lb ed="#Qd"/>lem,
ita arctatio dicit effectum consequentem le<lb ed="#Qd"/>gem.
Sed actus principalis, currens in omnes et
<lb ed="#Qd"/>secundum quem<!--f--> fit derivatio, est ordinare, quia
<lb ed="#Qd"/>lex aeterna est qua <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1494">iustum est ut omnia sint or<lb ed="#Qd"/>dinatissima</quote>;
et iste actus decurrit et in praecep<lb ed="#Qd"/>tione
et in<!--g--> prohibitione et in aliis actibus legis,
<lb ed="#Qd"/>et ulterius respectu creaturae irrationalis et eius
<lb ed="#Qd"/>actus, quia ordo currit per omnem<!--h--> actum. Unde
<lb ed="#Qd"/><name ref="#Augustine">Augustinus</name>, <title>Super Genesim</title>, VIII<!--6-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1511">Voluntas
<lb ed="#Qd"/>divina subicit sibi primitus omnia, deinde crea<lb ed="#Qd"/>turam
corporalem spirituali, deinde irrationalem
<lb ed="#Qd"/>rationali, terrestrem caelesti<!--i--></quote>, et sic ordo decurrit
<lb ed="#Qd"/>per omnia. Posset etiam dici quod<!--k-->, extenso
<lb ed="#Qd"/>nomine praecepti sicut nomine obedientiae, currit
<lb ed="#Qd"/>illa derivatio secundum rationem praecepti. Exten<lb ed="#Qd"/>dimus
enim nomen obedientiae ad rationalem et<!--l-->
<lb ed="#Qd"/>irrationalem creaturam, secundum quod dicimus:
<lb ed="#Qd"/>omnia obediunt Deo, et haec est naturalis sub<lb ed="#Qd"/>iectio.
Unde <title>Psalmus</title><!--7-->: <quote>Mandavit et creata sunt;
<lb ed="#Qd"/>praeceptum posuit, et non praeteribit</quote>, <title>Glossa</title><!--8-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in1q1c7-Qd1e1537">Praeceptum, id est, legem et conditionem</quote>. Et
<lb ed="#Qd"/>similiter <name ref="#Anselm">Anselmus</name>, I <title>Cur Deus homo</title><!--9-->: <quote xml:id="ahsh-l3p2in1q1c7-Qd1e1546">Una<lb ed="#Qd"/>quaeque
creatura, cum sibi praeceptum ordinem
<lb ed="#Qd"/>naturaliter aut rationaliter servat, Deo obedire
<lb ed="#Qd"/>dicitur, maxime rationalis, cui datum est intelli<lb ed="#Qd"/>gere
quid debeat</quote>. Et sic, extendendo<!--m--> prae<lb ed="#Qd"/>ceptum,
posset dici quod currit illa derivatio se<lb ed="#Qd"/>cundum
rationem praecepti.
</p>
</div>
</div>
</body>
</text>
</TEI>