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ahsh-l3p2in3t2s1q2t2d2m5.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. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 5</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>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 5</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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<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p2in3t2s1q2t2d2m5">
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m5-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 5</head>
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m5-Hd1e105" type="question-title">Quibus conveniat vel liceat iurare.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e108">
<lb ed="#Qb"/>Consequenter quaeritur quibus<!--c--> conveniat iu<lb ed="#Qd"/>rare
vel liceat.
<lb ed="#Qd"/>Primo, an Deo conveniat iurare;
<lb ed="#Qd"/>secundo, an angelis convenit iurare;
<lb ed="#Qd"/>tertio, an professis formam Evangelii et prae<lb ed="#Qd"/>latis
convenit iurare.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e121">
<lb ed="#Qd"/>I. Quantum ad primum quaeritur utrum Deo
<lb ed="#Qd"/>convenit iurare et per quid.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e128">
<lb ed="#Qd"/>Et videtur quod convenit ei iurare: a. <title>Psal<lb ed="#Qd"/>mus</title><!--1-->:
<quote>Iuravit Dominus</quote> etc.; et<!--d--> <title>Gen.</title> 22, 16:
<lb ed="#Qd"/><quote>Per memetipsum iuravi, dicit<!--e--> Dominus</quote>. Ergo
<lb ed="#Qd"/>Deo convenit iurare.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e140">
<lb ed="#Qd"/>Sed ulterius quaeritur per quid conveniat ei
<lb ed="#Qd"/>iurare, utrum scilicet per alium a se, scilicet per
<lb ed="#Qd"/>creaturam aliquam vel per<!--f--> semetipsum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e149">
<lb ed="#Qd"/>b. Videtur quod per se et non per creaturam,
<lb ed="#Qd"/>quia <title>Hebr.</title> 6, 13-16 dicitur: <quote>Quoniam neminem
<lb ed="#Qd"/>habuit per quem iuraret maiorem, iuravit per se<lb ed="#Qd"/>metipsum</quote>;
homines enim per maiorem sui iurant.
<lb ed="#Qd"/>Si igitur iuramentum est per maiorem, Deus non
<lb ed="#Qd"/>potest iurare per alium a se; ergo non potest
<lb ed="#Qd"/>iurare per creaturam.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e167">
<lb ed="#Qd"/>Contra: 1. <title>Amos</title> 4, 2, super illud: <quote>Iuravit Da<lb ed="#Qd"/>minas
in sancto suo</quote>, dicit <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m5-Qd1e173">In se ipso
<lb ed="#Qd"/>vel in Filio vel in aliquo eiecto angelo vel in<!--g-->
<lb ed="#Qd"/>homine</quote>. Ergo convenit Deo iurare per angelos
<lb ed="#Qd"/>vel homines, et sic per creaturas.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e183">
<lb ed="#Qd"/>2. Item, <name>Hieronymus</name>, in originali<!--3-->, super
<lb ed="#Qd"/>illud idem <title>Amos</title> 4, 2: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m5-Qd1e189">Iuravit Dominus in se
<lb ed="#Qd"/>ipso<!--h--> vel in templo vel in Filio vel in omni quod
<lb ed="#Qd"/>factum est</quote>. Ergo convenit ei iurare per quam<lb ed="#Qd"/>libet
creaturam. Propter hoc quaeritur, si Deus
<lb ed="#Qd"/>iurat, quid est suum iurare?
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e201">
<cb ed="#Q" n="b"/>
<lb ed="#Qd"/>II. Secundo quaeritur utrum sanctis angelis
<lb ed="#Qd"/>conveniat iurare.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e208">
<lb ed="#Qd"/>Ad quod sio: a. <title>Apoc.</title> 10, 6 dicitur quod ange<lb ed="#Qd"/>lus
<quote>iuravit per viventem in saecula saeculorum</quote>.
<lb ed="#Qd"/>Ergo eis convenit iurare.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e218">
<lb ed="#Qd"/>11. Item, iurare est certitudinem tacere per pri<lb ed="#Qd"/>mam
Veritatem; sed certificare per primam Ve<lb ed="#Qd"/>ritatem,
hoc maxime convenit angelo, et magis
<lb ed="#Qd"/>per ipsam quam per aliam; ergo iurare maxime
<lb ed="#Qd"/>ei convenit.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e231">
<lb ed="#Qd"/>Contra: 1. <title>Matth.</title> 5, 37: <quote>Sit sermo vester: est,
<lb ed="#Qd"/>est<!--i-->, non, non</quote>, <title>Glossa</title><!--4-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m5-Qd1e237">Quod perfectius est,
<lb ed="#Qd"/>docuit; quod infirmitatis, indulsit; quod vero
<lb ed="#Qd"/>superstitiosum, resecavit<!--k--></quote>. Secundum hoc in<lb ed="#Qd"/>rare
per Deum est infirmitatis; sed quod est in<lb ed="#Qd"/>firmitatis
non convenit angelo; ergo iurare per
<lb ed="#Qd"/>Deum ei non competit.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e252">
<lb ed="#Qd"/>III. Tertio quaeritur an perfectis professis for<lb ed="#Qd"/>mam
Evangelii conveniat iurare.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e259">
<lb ed="#Qd"/>Videtur quod non: 1. <name ref="#Bernard">Bernardus</name>, <title>De di<lb ed="#Qd"/>spensatione
et praecepta</title><!--5-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m5-Qd1e268">Non se valet exten<lb ed="#Qd"/>dere
potestas imperantis nisi quatenus attigerit
<lb ed="#Qd"/>votum profitentis</quote>. Sed votum profitentis<!--l--> for<lb ed="#Qd"/>mam
Evangelii est quod eam observet; sed forma
<lb ed="#Qd"/>Evangelii est: <quote>Sit sermo vester: est, est, non, non</quote>;
<lb ed="#Qd"/>ergo tenetur per votum hanc observare; sed hanc
<lb ed="#Qd"/>observando non iurat; ergo tenetur non iurare;
<lb ed="#Qd"/>ergo non poterit cogi ad iurandum per supe<lb ed="#Qd"/>riorem.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e289">
<lb ed="#Qd"/>Contra: a. Quicumque potest esse testis potest
<lb ed="#Qd"/>iurare; sed quicumque perfectus potest esse te<lb ed="#Qd"/>stis
veritatis<!--m-->, sicut dicitur de Apostolis, <title>Act.</title> 1, 8:
<lb ed="#Qd"/><quote>Vos eritis<!--n--> mihi testes</quote>, ergo quicumque perfectus
<pb ed="#Qd" n="472"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>potest iurare; ergo professus formam Evangelii
<lb ed="#Qd"/>potest iurare; et, si potest cogi ad hoc quod<!--a-->
<lb ed="#Qd"/>sit testis, potest cogi ad iurandum. - Maior
<lb ed="#Qd"/>patet, quia nullus potest esse testis veritatis in
<lb ed="#Qd"/>iudicio nisi iuret.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e315">
<lb ed="#Qd"/>Ratione ergo<!--b--> horum quaeritur qualiter diffe<lb ed="#Qd"/>renter
convenit iurare Deo, angelo et<!--c--> homini
<lb ed="#Qd"/>perfecto sive professo formam Evangelii.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e325">
<lb ed="#Qd"/>Solutio: I. Dicendum, sicut habetur ex Con<lb ed="#Qd"/>cilio
Toletano, XXII <title>Causa</title>, quaest. 4<!--1-->, ubi lo<lb ed="#Qd"/>quitur
de iuramento Dei: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m5-Qd1e333">Iurare Dei est a se
<lb ed="#Qd"/>ipso nullatenus ordinata convellere, id est nulla<lb ed="#Qd"/>tenus
commutare quae a se ipso fuerint<!--d--> ordi<lb ed="#Qd"/>nata
et promissa</quote>. Et <title>Isai.</title><!--e--> 62, 8, super illud:
<lb ed="#Qd"/><quote>Iuravit Dominus</quote>, dicit <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m5-Qd1e345">Id est immo<lb ed="#Qd"/>biliter
statuit</quote>. Ex quibus patet quid est iurare
<lb ed="#Qd"/>Dei. — Iurare vero<!--f--> angeli est quae a Deo immu<lb ed="#Qd"/>tabiliter
ordinata sunt denuntiare, quia ipsius est
<lb ed="#Qd"/>proprium denuntiare et manifestare tacta a Deo.
<lb ed="#Qb"/>— Iurare vero hominis est Deum testem invocare
<lb ed="#Qd"/>vel Deo aliquid oppignorare<!--g-->, sicut dicit <name>Augu<lb ed="#Qd"/>stinus</name><!--3-->.
Et sic patet differentia.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e361">
<lb ed="#Qd"/>1. Ad illud ergo<!--h--> quod obicitur <mentioned>an possit
<lb ed="#Qd"/>Deus iurare per creaturam</mentioned>, dicendum quod haec
<lb ed="#Qd"/>praepositio <mentioned>per</mentioned> aliquando dicit auctoritatem,
<lb ed="#Qd"/>aliquando subauctoritatem. Cum alitem dicitur
<lb ed="#Qd"/>iurare per aliquid, haec praepositio <mentioned>per</mentioned><!--i--> dicit
<lb ed="#Qd"/>auctoritatem, et ideo non potest convenienter dici:
<lb ed="#Qd"/>iurat<!--k--> Deus per creaturam, sed bene potest dici<!--l-->
<lb ed="#Qd"/>iurare in creatura, quia dicendo quod Deus iurat
<lb ed="#Qd"/>per creaturam, diceretur quod creatura esset ei
<lb ed="#Qd"/>principium certitudinis; ipsa autem Veritas prima
<lb ed="#Qd"/>non habet aliud principium certitudinis quam<!--m-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>se ipsam, et ideo non potest dici iurare per alium
<lb ed="#Qd"/>a se. Bene tamen facit Deus certitudinem de sua
<lb ed="#Qd"/>voluntate ministerio alicuius creaturae. Ratione
<lb ed="#Qd"/>huius<!--n--> dicitur iurasse in creatura, sicut <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m5-Qd1e397">in ali<lb ed="#Qd"/>quo
electo angelo vel homine</quote>, ut dicit <title>Glossa</title>
<lb ed="#Qd"/>illa, quia immutabilem suam dispositionem in an<lb ed="#Qd"/>gelo
manifestavit. Sic<!--o--> loquitur <title>Glossa</title> illa et
<lb ed="#Qd"/><name>Hieronymus</name>, in originali, super locum illum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e410">
<lb ed="#Qd"/>II. Ad secundam quaestionem dicen<lb ed="#Qd"/>dum<!--p-->
quod iurare angeli est immutabilem veri<lb ed="#Qd"/>tatem
vel immutabilis veritatis dispositionem im<lb ed="#Qd"/>mutabilem
manifestare.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e421">
<lb ed="#Qd"/>1. Quod ergo obicitur quod <mentioned>iurare per
<lb ed="#Qd"/>Deum est infirmitatis</mentioned>, dicendum quod non est
<lb ed="#Qd"/>in angelo, immo perfectionis<!--q--> ministerii in an<lb ed="#Qd"/>gelo
est quod denuntiet dispositionem veritatis
<lb ed="#Qd"/>immutabilis. Duplex enim est natura, scilicet na<lb ed="#Qd"/>tura
sana et natura aegra. In natura infirma,
<lb ed="#Qd"/>sicut est humana natura, verum est quod infir<lb ed="#Qd"/>mitatis
est<!--r--> propter pronitatem ad malum; in
<lb ed="#Qd"/>natura autem perfecta et sana, scilicet angelica,
<lb ed="#Qd"/>non est<!--s--> infirmitatis, immo potius firmitatis et
<lb ed="#Qd"/>perfectionis. Exemplum de vino, quod naturae
<lb ed="#Qd"/>sanae sanum et conveniens est, aegrae vero in<lb ed="#Qd"/>conveniens.
Vel<!--t--> potest dici quod est infirmitatis
<lb ed="#Qd"/>eius cui iuratur, non iurantis<!--u4-->.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m5-d1e454">
<lb ed="#Qd"/>III. Ad tertiam quaestionem dicendum
<lb ed="#Qd"/>quod professi formam Evangelii possunt in causa
<lb ed="#Qd"/>cogi ad iuramentum. Qui enim vovet formam
<lb ed="#Qd"/>Evangelii observare, ita vovet ut, nulla causa
<lb ed="#Qd"/>cogente, non iuret<!--v-->; cogente autem causa, non
<lb ed="#Qd"/>vovet non iurare, ut cogente malo incredulitatis
<lb ed="#Qd"/>et cogente utilitate.
</p>
</div>
</body>
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