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ahsh-l3p2in2q4m3c3.xml
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ahsh-l3p2in2q4m3c3.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. 2, Inq. 2, Q. 4, M. 3, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 2, Q. 4, M. 3, C. 3</title>
<date when="2017-10-16">October 16, 2017</date>
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<publicationStmt>
<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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<front>
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<body>
<div xml:id="ahsh-l3p2in2q4m3c3">
<head xml:id="ahsh-l3p2in2q4m3c3-Hd1e102">III, P. 2, Inq. 2, Q. 4, M. 3, C. 3</head>
<head xml:id="ahsh-l3p2in2q4m3c3-Hd1e105" type="question-title">UTRUM DE LEGE NATURAM SIT OMNIUM UNA LIBERTAS<!--6-->.</head>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e108">
<lb ed="#Qd"/>Hoc habito, quia dicitur in praedicta<!--a--> definitione
<lb ed="#Qd"/><name>Isidori</name><!--7--> quod lex naturalis est qua <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e114">om<lb ed="#Qd"/>nium
est<!--b--> una libertas</quote>, quaeritur de dominio
<lb ed="#Qd"/>et servitute utrum sit de dictamine legis naturalis.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e122">
<lb ed="#Qd"/>Quod<!--c--> non, videtur, 1. per illud <name>Isidori</name>,
<lb ed="#Qd"/>IV <title>Etymologiarum</title>: <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e128">Ius naturale est commune
<lb ed="#Qd"/>omnium nationum</quote>; et subditur: <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e133">Communis
<lb ed="#Qd"/>omnium possessio et omnium una libertas</quote>. Ergo,
<lb ed="#Qd"/>si secundum naturam libertas est omnium, ergo
<lb ed="#Qd"/>servitus et dominium erunt contra naturam; ergo
<lb ed="#Qd"/>non erunt de lege<!--d--> naturae.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e146">
<lb ed="#Qd"/>2. Secunda ratio. <name ref="#Augustine">Augustinus</name>, XIX <title>De civitate
<lb ed="#Qd"/>Dei</title><!--8-->: <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e155">Rationalem hominem, factum ad imaginem
<lb ed="#Qd"/>suam, noluit nisi irrationalibus dominari, non ho<lb ed="#Qd"/>minem
homini, sed hominem pecori</quote>. Ergo con<lb ed="#Qd"/>tra
naturam est quod homo dominetur homini.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e166">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>3. Tertia ratio<!--e-->. <name>Gregorius</name><!--9-->: <quote>Omnes homi<lb ed="#Qd"/>nes
natura aequales genuit, sed pro variis meritis
<lb ed="#Qd"/>Dei dispensatio iusta, sed occulta praeposuit</quote>.
<lb ed="#Qd"/>Ergo praelatio et subiectio habent esse ex dispen<lb ed="#Qd"/>satione;
sed quod est solum ex dispensatione
<lb ed="#Qd"/>non est de<!--f--> naturali lege; ergo dominium et ser<lb ed="#Qd"/>vitus
non sunt de naturali lege<!--g-->.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e186">
<lb ed="#Qd"/>4. Quarta ratio. In libro <title>Institutionum, De iure
<lb ed="#Qd"/>naturali gentium et civili</title><!--10-->: <quote>Usu exigente et hu<lb ed="#Qd"/>manis<!--h-->
necessitatibus, gentes humanae quaedam<!--i-->
<lb ed="#Qd"/>constituerunt sibi. Bella<!--k--> enim exorta sunt et
<lb ed="#Qd"/>captivitates subsecutae et servitutes, quae sunt<!--l-->
<lb ed="#Qd"/>iuri naturali contrariae</quote>. Ergo constat quod ser<lb ed="#Qd"/>vitus
non est de lege naturali.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e204">
<lb ed="#Qd"/>5. Quinta ratio. In eodem<!--11-->: <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e208">Iure naturali ab
<lb ed="#Qd"/>initio omnes homines liberi nascebantur; ex hoc
<lb ed="#Qd"/>iure gentium omnes pene contractus introducti
<pb ed="#Qd" n="364"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>sunt, ut emptio, venditio, locatio, conductio, so<lb ed="#Qd"/>cietas,
depositum, mutuum et alii innumerabiles</quote>.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e225">
<lb ed="#Qd"/>Ad oppositum: a. <title>Rom.</title> 13, 5: <quote>Non solum prop<lb ed="#Qd"/>ter
iram, sed propter conscientiam</quote>, et loquitur
<lb ed="#Qd"/>de subiectione exhibenda<!--a-->. Ergo subiectio ho<lb ed="#Qd"/>minis
ad hominem est de iure naturali, quia<!--b-->
<lb ed="#Qd"/>conscientia dictat.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e238">
<lb ed="#Qd"/>b. Secunda ratio. <name ref="#Augustine">Augustinus</name>, XIX <title>De ci<lb ed="#Qd"/>vitate
Dei</title><!--1-->: <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e247">Poenalis servitus ea lege ordinatur
<lb ed="#Qd"/>quae naturalem iubet ordinem conservari, per<lb ed="#Qd"/>turbari
vetat, quia, si contra eam legem non
<lb ed="#Qd"/>esset factum, nihil esset poenali servitute coer<lb ed="#Qd"/>cendum;
ideo <name>Apostolus</name><!--2--> servos monet esse
<lb ed="#Qd"/>subditos dominis suis</quote>.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e261">
<lb ed="#Qd"/>6. Tertia ratio. In eodem<!--3-->: <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e265">Iustum est quod
<lb ed="#Qd"/>malis hominibus sit<!--c--> utilis servitus, cum scilicet
<lb ed="#Qd"/>improbis aufertur iniuriarum licentia, et domiti
<lb ed="#Qd"/>melius se habebunt, quia indomiti<!--d--> deterius se
<lb ed="#Qd"/>habuerunt</quote>.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e278">
<lb ed="#Qd"/>Ex iis manifeste ostenditur quod servitus iusta
<lb ed="#Qd"/>sit et<!--e--> de lege naturali.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e285">
<lb ed="#Qd"/>Solutio: 1-2. Dicendum quod est loqui de na<lb ed="#Qd"/>tura
secundum statum ante peccatum et post<!--f-->.
<lb ed="#Qd"/>Ante peccatum<!--g--> non fuit servitus, sicut dicit
<lb ed="#Qd"/><name ref="#Augustine">Augustinus</name>, XIX <title>De civitate Dei</title><!--4-->: <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e299" source="http://scta.info/resource/adcd-l19">Nullus in
<lb ed="#Qd"/>natura<!--h-->, in qua prius Deus hominem condidit,
<lb ed="#Qd"/>servus est hominis aut peccati</quote>; per peccatum
<lb ed="#Qd"/>autem introducta est servitus sicut poena pec<lb ed="#Qd"/>cati<!--i-->,
et ideo subicitur<!--k--> homo homini, quia fecit
<lb ed="#Qd"/>se servum peccati. Lex ergo<!--l--> naturalis dictat
<lb ed="#Qd"/>communem libertatem omnium secundum statum
<lb ed="#Qd"/>naturae institutae. — Sed secundum<!--m--> statum na<lb ed="#Qd"/>turae
corruptae dictat quod necessaria est ser<lb ed="#Qd"/>vitus
et dominium ad coercendum malos, sicut
<lb ed="#Qd"/>dicit <name ref="#Augustine">Augustinus</name>, in libro <title>De civitate Dei</title><!--5-->,
<lb ed="#Qd"/>quod sicut Deus<!--n--> homini et animus corpori, ita
<lb ed="#Qd"/>ratio debet dominari et imperare libidini. Dictat
<lb ed="#Qd"/>enim ratio<!--o--> iustum esse ut rationabiliter viven<lb ed="#Qd"/>tes
dominentur iis qui carnaliter vivunt. Unde
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/><title>Ierem.</title> 3, 20 super illud: <quote>Quo modo<!--a--> si contemnat
<lb ed="#Qd"/>mulier amatorem suum</quote>, dicit <title>Glossa</title><!--6-->: <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e341">Videns
<lb ed="#Qd"/>eam servire libidini suae et in se mutatam le<lb ed="#Qd"/>gem
naturalem per quam quondam viro<!--b--> sub<lb ed="#Qd"/>iecta
fuerat</quote>.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e351">
<lb ed="#Qd"/>3. Ad illud <name>Gregorii</name> quod<!--c--> dicit quod
<lb ed="#Qd"/><mentioned>dispensatio divina istud ordinavit</mentioned>, dicendum
<lb ed="#Qd"/>quod dispensatio aliquando dicitur iuris relaxatio,
<lb ed="#Qd"/>ut quod Iacob haberet plures uxores; hoc modo
<lb ed="#Qd"/>quod est ex dispensatione non est ex lege. Alio
<lb ed="#Qd"/>modo dicitur dispensatio iuris restitutio, sicut
<lb ed="#Qd"/>hic, ubi propter peccatum libertas aliquibus sub<lb ed="#Qd"/>tracta
est, quod iustum est et secundum dicta<lb ed="#Qd"/>men
rationis: dictat enim lex naturalis quod
<lb ed="#Qd"/>subtrahenda est malis libertas, ut arceatur eorum
<lb ed="#Qd"/>malitia.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e377">
<lb ed="#Qd"/>4-5. Ad illud quod obicitur de auctoritate iu<lb ed="#Qd"/>ris,
quae videtur dicere servitutes esse contrarias
<lb ed="#Qd"/>lcgi naturali, dicendum<!--d--> quod est duplex ser<lb ed="#Qd"/>vitus.
Una, quae procedit ex violentiae domi<lb ed="#Qd"/>nantis,
quando quis usurpat per potentiam sibi
<lb ed="#Qd"/>dominium, et talis est contra legem et de hac<!--f-->
<lb ed="#Qd"/>loquitur ibi. Alia est quae procedit ex merito
<lb ed="#Qd"/>peccantis, et istam dictat lex naturalis, sicut dic<lb ed="#Qd"/>tum
est auctoritate <name ref="#Augustine">Augustini</name>, <title>De civitate Dei</title><!--7-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e401">Poenalis servitus ea lege ordinatur</quote> etc.
</p>
<p xml:id="ahsh-l3p2in2q4m3c3-d1e405">
<lb ed="#Qd"/>a. Ad illud quod obicitur de <name>Apostolo</name> ad
<lb ed="#Qd"/>oppositum<!--8-->: <quote>Non solum propter iram, sed prop<lb ed="#Qd"/>ter<!--g-->
conscientiam</quote>, notandum quod duplex est
<lb ed="#Qd"/>servitus. Una est necessitatis, quae secuta est
<lb ed="#Qd"/>peccatum; alia est<!--h--> reverentiae et honoris erga
<lb ed="#Qd"/>superiores, et de hac intelligit <name>Apostolus</name>, cum
<lb ed="#Qd"/>dicit: <quote>Sed propter conscientiam</quote>; hoc enim dictat
<lb ed="#Qd"/>conscientia semper quod reverentia maioribus
<lb ed="#Qd"/>exhibenda est. Unde <name>Tullius</name><!--9--> ponit de lege
<lb ed="#Qd"/>naturali observantiam, per quam, sicut idem<!--i-->
<lb ed="#Qd"/>dicit, <quote xml:id="ahsh-l3p2in2q4m3c3-Qd1e431">homines<!--k--> dignitate antecedentes cultu
<lb ed="#Qd"/>quodam et honore dignantur</quote>. Et per hoc<!--l--> patet
<lb ed="#Qd"/>solutio.
</p>
</div>
</body>
</text>
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