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ahsh-l3p2in3t2s1q2t2d2m4.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">
<teiHeader>
<fileDesc>
<titleStmt>
<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 4</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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<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 4</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
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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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<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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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p2in3t2s1q2t2d2m4">
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m4-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 4</head>
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m4-Hd1e105" type="question-title">An prohibetur iuramentum quantum ad consuetudinem vel quantum ad actum.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e108">
<lb ed="#Qd"/>Quarto quaeritur an prohibetur iuramentum
<lb ed="#Qd"/>quantum ad consuetudinem vel quantum
<lb ed="#Qd"/>ad actum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e117">
<lb ed="#Qd"/>Ad quod sic: 1. <title>Matth.</title> 5, 34: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m4-Qd1e121" source="http://scta.info/resource/mt5_34">Ego dico vobis:
<lb ed="#Qd"/>non iurare omnino</quote>, <title>Glossa</title><!--8-->: Usum iuramenti
<lb ed="#Qd"/>prohibet. Ergo haec prohibitio intelligitur quan<lb ed="#Qd"/>tum
ad usum, non quantum ad actum. Item,
<lb ed="#Qd"/><title>Eccli.</title> 23, 9: <quote>Iurationi non assuescat os tuum</quote>. As<lb ed="#Qd"/>suescere
dicit usum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e136">
<lb ed="#Qd"/>Ad oppositum: a. Usus nihil aliud est quam
<lb ed="#Qd"/>iteratio actus; cum ergo iurat aliquis, aut iurat sine
<lb ed="#Qd"/>causa aut cum causa<!--a-->. Si cum causa, actus<!--b--> est
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>bonus; similiter, si iurat secundo et tertio etc.<!--c-->,
<lb ed="#Qd"/>si semper cum causa, semper actus licitus; ergo
<lb ed="#Qd"/>et<!--d--> usus licitus nec prohibendus. Si iurat sine
<lb ed="#Qd"/>causa, ergo non est actus licitus. Illud ergo quod
<lb ed="#Qd"/>primum<!--e--> prohibetur est actus ipse et non usus
<lb ed="#Qd"/>nisi ratione actus.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e161">
<lb ed="#Qd"/>Solutio: Dicendum quod actio iuramenti<!--f--> po<lb ed="#Qd"/>test
esse cum causa vel sine Causa. Si sit<!--g--> sine
<lb ed="#Qd"/>causa, semper prohibetur usus et actus, quia
<lb ed="#Qd"/>iurare sic, illud esset veritatem contemnere, hoc
<lb ed="#Qd"/>est pro nihilo ducere<!--h-->. Si autem sit cum causa,
<lb ed="#Qd"/>hoc potest esse dupliciter: vel cum causa utili
<lb ed="#Qd"/>solum vel ex causa necessaria<!--i-->, quia iis de causis
<pb ed="#Qd" n="470"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>aliquando iuratur, scilicet pro utilitate vel<!--a--> ne<lb ed="#Qd"/>cessitate.
Et appello iuramentum ex causa neces<lb ed="#Qd"/>saria,
quod scilicet non potest dimitti sine peccato,
<lb ed="#Qd"/>ut si iudex cogat aliquem iurare, non posset<!--b-->
<lb ed="#Qd"/>ille dimittere iuramentum sine peccato. Si sit iu<lb ed="#Qd"/>ramentum
ex causa necessaria, dicimus quod
<lb ed="#Qd"/>non prohibetur usus nec<!--c--> actus. Si autem sit
<lb ed="#Qd"/>iuramentum ex causa<!--d--> utili solum, sic usus iu<lb ed="#Qd"/>randi
prohibetur, et hoc propter pronitatem la<lb ed="#Qd"/>bendi
in periurium. Et hoc est quod dicit <name>Au<lb ed="#Qd"/>gustinus</name>,
in libro <title>De sermone Domini de
<lb ed="#Qd"/>monte</title><!--1-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m4-Qd1e208">Ita praecepisse Dominum intelligitur
<lb ed="#Qd"/>ne iuraretur, ne quisquam sicut bonum appetat
<lb ed="#Qd"/>iusiurandum et assiduitate iurandi ad<!--e--> periu<lb ed="#Qd"/>rium
per consuetudinem dilabatur<!--f--></quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e218">
<lb ed="#Qd"/>Ad maiorem autem evidentiam praedictorum
<lb ed="#Qd"/>obicitur contra solutiones praedictas, in quibus
<lb ed="#Qd"/>dictum est quod iurare est bonum in genere.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e227">
<lb ed="#Qd"/>Ad quod sic: 1. Omnia bona in genere, cum de<lb ed="#Qd"/>bitis
circumstantiis intellecta, appetenda sunt; si
<lb ed="#Qd"/>ergo iurare, vestitum<!--g--> suis debitis circumstantiis,
<lb ed="#Qd"/>non est appetendum, iurare non est bonum in
<lb ed="#Qd"/>genere. — Minor patet, quia <title>Rom.</title> 1, 9 dici<lb ed="#Qd"/>tur:
<quote>Testis est mihi Deus</quote> etc., ubi <title>Glossa</title><!--2-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s1q2t2d2m4-Qd1e242">Non est iuratio bona, id est non est appetenda</quote>.
<lb ed="#Qd"/>Et <name>Augustinus</name>, in <title>Sermone Domini de monte</title><!--3-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s1q2t2d2m4-Qd1e247">Ita praecepisse Dominum intelligitur ne iuretur,
<lb ed="#Qd"/>ne quisquam sicut bonum appetat iusiurandum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e253">
<lb ed="#Qd"/>Ad oppositum: a. Sicut ille qui iurat est in as<lb ed="#Qd"/>sumptione
veritatis ad aliquid asserendum, ita
<lb ed="#Qd"/>ille qui facit miracula est in assumptione<!--h--> po<lb ed="#Qd"/>testatis
ad aliquid faciendum; unde uterque as<lb ed="#Qd"/>sumit
aliquid divinae excellentiae, quia ad aliud
<lb ed="#Qd"/>sumit. Si<!--i--> ergo iacere miracula bonum est in
<lb ed="#Qd"/>genere, non tamen est absolute appetendum, ita
<lb ed="#Qd"/>nihil impedit quin iurare sit bonum in genere,
<lb ed="#Qd"/>licet non sit absolute appetendum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e275">
<lb ed="#Qd"/>b. Item, sunt quidam actos facientes nos in con<lb ed="#Qd"/>formationem
divinae potestatis. Alii, qui faciunt
<lb ed="#Qd"/>nos in conformationem divinae<!--k--> scientiae vel ve<lb ed="#Qd"/>ritatis,
et in istis non est<!--l--> absolutus appetitus.
<lb ed="#Qd"/>Alii faciunt nos in conformationem divinae boni<lb ed="#Qd"/>tatis,
et tales absolute appetendi sunt, sicut est<!--m-->
<lb ed="#Qd"/>esse misericordem; unde <title>Matth.</title> 5,<!--4-->: <quote>Estote<!--n-->
<lb ed="#Qd"/>misericordes sicut et Pater vester caelestis mise<lb ed="#Qd"/>ricors
est</quote>. Alii vero non sunt absolute appetendi,
<lb ed="#Qd"/>verbi gratia, actus qui nos conformat potestati
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>non est appetendus: unde Moyses, <title>Exod.</title> 4, re<lb ed="#Qd"/>cusabat<!--a-->
coram Domino habere principatum su<lb ed="#Qd"/>per
populum Israël; similiter nec actus confor<lb ed="#Qd"/>mans
nos scientiae vel veritati est absolute ap<lb ed="#Qd"/>petendus<!--b-->:
unde homo peccavit et cecidit, eo
<lb ed="#Qd"/>quod appetiit conformitatem divinae scientiae,
<lb ed="#Qd"/>cum dixit ei diabolus, <title>Gen.</title> 3, 5: <quote>Eritis sicut dii
<lb ed="#Qd"/>scientes bonum et malum</quote>; similiter et<!--c--> angelus
<lb ed="#Qd"/>cecidit, eo quod appetiit conformitatem pote<lb ed="#Qd"/>statis<!--d-->.
Si ergo hoc non prohibet quin tales actus
<lb ed="#Qd"/>sint boni in genere, licet non sint simpliciter<!--e--> ap<lb ed="#Qd"/>petendi
vel absolute, similiter iurate nihilominus
<lb ed="#Qd"/>erit<!--f--> bonum in genere, licet non sit simpliciter
<lb ed="#Qd"/>appetendum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e332">
<lb ed="#Qd"/>Solutio: 1. Concedendum, sicut dictum est<!--5-->,
<lb ed="#Qd"/>quod iurare, quantum ad naturam sui actus, est
<lb ed="#Qd"/>bonum in genere sive de genere boni. Et non se<lb ed="#Qd"/>quitur
quod, si non est<!--g--> absolute appetendum,
<lb ed="#Qd"/>quod propter hoc non sit bonum in genere<!--h-->.
<lb ed="#Qd"/>Nam quaedam est conformitas ad Deum quae est
<lb ed="#Qd"/>in meritum, quaedam autem quae reservatur<!--i--> in
<lb ed="#Qd"/>praemium. Conformitas quae est in meritum, est
<lb ed="#Qd"/>conformitas ad ipsam bonitatem secundum unum
<lb ed="#Qd"/>modum; nam viae bonitatis summae sunt mise<lb ed="#Qd"/>ricordia
et veritas sive iustitia<!--k-->, <title>Psalmus</title><!--6-->: <quote>Uni<lb ed="#Qd"/>versae
viae Domini misericordia et veritas</quote>; et<!--l-->
<lb ed="#Qd"/>conformitas ad misericordiam pertinet ad meri<lb ed="#Qd"/>tum<!--m-->,
conformitas autem ad iustitiam pertinet ad
<lb ed="#Qd"/>praemium. Unde in <title>Sap.</title> 3, 8 dicitur quod <quote>iudi<lb ed="#Qd"/>cabunt</quote>
sancti <quote>nationes</quote>; et in <title>Psalmo</title><!--7-->: <quote>Gladii
<lb ed="#Qd"/>ancipites in munibus eorum ad faciendum vin<lb ed="#Qd"/>dictam
in nationibus</quote> etc. Similiter conformitas
<lb ed="#Qd"/>ad potentiam reservatur ad praemium; unde
<lb ed="#Qd"/><title>Sap.</title> 5, 17 dicitur quod sancti <quote>accipient regnum
<lb ed="#Qd"/>decoris ei diadema speciei de manu Domini</quote>. Si<lb ed="#Qd"/>militer
conformitas ad scientiam pertinet ad prae<lb ed="#Qd"/>mium;
unde <name>Apostolus</name>, <title>I ad Cor.</title> 13, 12: <quote>Nunc
<lb ed="#Qd"/>cognosco ex parte, tunc cognoscam sicut et<!--n--> co<lb ed="#Qd"/>gnitus
sum</quote>. Cum ergo unumquodque sit appeten<lb ed="#Qd"/>dum
prout est in suo ordine, ideo<!--o--> ipsi viatori
<lb ed="#Qd"/>appetenda est conformitas pertinens ad meritum
<lb ed="#Qd"/>in via, quae est conformitas ad misericordiam;
<lb ed="#Qd"/>esse autem conformem. potestati vel scientiae vel
<lb ed="#Qd"/>iustitiae seu veritati<!--p-->, hoc non est appetendum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m4-d1e401">
<lb ed="#Qd"/>Sed iterum in contrarium obicitur:
<lb ed="#Qd"/>Circa mala secundum se non est tanta prohibitio
<lb ed="#Qd"/>quanta est<!--q--> circa iurare, quia<!--r--> dicitur in <title>Matth.</title><!--8-->:
<lb ed="#Qd"/><quote>Non iurare omnino</quote>; unde iuramentum omnino
<pb ed="#Qd" n="471"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>prohibetur; sed moechari vel fornicari non ita
<lb ed="#Qd"/>universaliter<!--a--> prohibentur, quia non dicitur <mentioned>non
<lb ed="#Qd"/>moechaberis omnino</mentioned>; ergo minus videtur lici<lb ed="#Qd"/>tum
iurare quam fornicari vel moechari. — Ad
<lb ed="#Qd"/>hoc intelligendum est quod moechari universa<lb ed="#Qd"/>lius
prohibetur quam iurare, licet non apponatur
<lb ed="#Qd"/>ibi nota universalitatis<!--b-->, quae est <mentioned>omnino</mentioned>.
<lb ed="#Qd"/>Differt enim dicere <mentioned>dico vobis omnino non iu<lb ed="#Qd"/>rare</mentioned>,
et <mentioned>non iurare omnino</mentioned>, quia, si dicatur
<lb ed="#Qb"/><mentioned>omnino non iurare</mentioned>, cadit distributio super
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>negationem, et tunc est sensus: <mentioned>dico vobis in
<lb ed="#Qd"/>nullo casu iurare</mentioned>; sed sic non prohibetur hic
<lb ed="#Qd"/>iurare, immo prohibetur ita quod cadit negatio
<lb ed="#Qd"/>super distributionem, et tunc est sensus <quote>non
<lb ed="#Qd"/>iurare omnino</quote>, id est <mentioned>dico vobis non iuretis in
<lb ed="#Qd"/>quolibet casu</mentioned>, sicut quando non est causa ne<lb ed="#Qd"/>cessaria
vel utilis societati humanae. Et ita iu<lb ed="#Qd"/>rare
non prohibetur universaliter, sed moechari
<lb ed="#Qd"/>simpliciter prohibetur et universaliter: unde pro<lb ed="#Qd"/>hibetur
moechari in omni casu.
</p>
</div>
</body>
</text>
</TEI>