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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. 6, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 6, C. 1</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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<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1">
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 6, C. 1</head>
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Hd1e105" type="question-title">AN LICITUM SIT IURAMENTUM RECIPERE IN FORMA CONCESSA.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e108">
<lb ed="#Qd"/>Quantum ad primum obicitur sic: 1. XXII
<lb ed="#Qd"/><title>Causa</title>, quaest. 1<!--5-->, <name ref="#Augustine">Augustinus</name>, <title>De verbis
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Apostoli</title><!--6-->, dicit super illud <title>Matth.</title> 5, 37: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e122" source="http://scta.info/resource/mt5_37">Quod am<lb ed="#Qd"/>plius
est a malo est</quote>, sic: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e127"><quote>Quod amplius est, a
<pb ed="#Qd" n="473"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>malo est</quote>, non iurantis, sed non credentis</quote>. Sed non
<lb ed="#Qd"/>credens hic appellatur ipse<!--a--> recipiens iuramen<lb ed="#Qd"/>tum;
ergo <quote>quod amplius est</quote>, hoc est iuramentum,
<lb ed="#Qd"/>est a malo recipientis; sed nonnisi quia recipit
<lb ed="#Qd"/>iuramentum; ergo non est licitum recipere iura<lb ed="#Qd"/>mentum,
etiam in forma concessa, scilicet quando
<lb ed="#Qd"/>iuratur per Deum<!--b--> vel per creaturas ad hoc de<lb ed="#Qd"/>putatas.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e152">
<lb ed="#Qd"/>2. Item, accipiens iuramentum aut accipit illud
<lb ed="#Qd"/>sciens<!--c--> illum, qui iurat, iurare falsum aut ne<lb ed="#Qd"/>sciens
ipsum iurare falsum<!--d--> aut sciens ipsum
<lb ed="#Qd"/>iurare<!--e--> verum. Sed quocumque modo sic accipiat,
<lb ed="#Qd"/>semper peccatum est; ergo recipere<!--f--> iuramen<lb ed="#Qd"/>tum
simpliciter illicitum est et peccatum. - Mi<lb ed="#Qd"/>nor
patet per <name ref="#Augustine">Augustinum</name><!--1-->, in <title>Glossa</title><!--g-->
<lb ed="#Qd"/>super illud <title>Rom.</title> 1, 9: <quote>Testis est mihi Deus</quote>, qui
<lb ed="#Qd"/>dicit: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e176">Multum interest qui exigit iurationem<!--h-->,
<lb ed="#Qd"/>si novit illum iurare falsum vel non. Qui enim
<lb ed="#Qd"/>nescit, et ideo dicit <mentioned>iura mihi</mentioned>, ut ei fides sit,
<lb ed="#Qd"/>non audeo dicere non esse peccatum, tamen hu<lb ed="#Qd"/>mana
tentatio est; si autem fecisse novit et co<lb ed="#Qd"/>git
iurare, homicida est</quote>. Ergo neque sciens iu<lb ed="#Qd"/>rantem
iurare falsum neque nesciens<!--i--> potest re<lb ed="#Qd"/>cipere
iuramentum sine peccato. Similiter neque
<lb ed="#Qd"/>sciens ipsum iurare verum, quia, si scit<!--k--> ipsum
<lb ed="#Qd"/>iurare verum, facit ipsum iurare pro nihilo; ergo
<lb ed="#Qd"/>sine causa facit ipsum iurare<!--l-->; et ipse consentit
<lb ed="#Qd"/>et recipit; ergo peccat; illicitum est ergo reci<lb ed="#Qd"/>pere
iuramentum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e206">
<lb ed="#Qd"/>3. Item, videtur quod iudex peccet<!--m--> in reci<lb ed="#Qd"/>piendo
iuramentum, quia iudex exigit iuramen<lb ed="#Qd"/>tum<!--n-->;
sed <title>Matth.</title> 5, 37 dicitur: <quote>Sit sermo vester:
<lb ed="#Qd"/>est, est, non, non; quod</quote> enim <quote>amplius esi, a malo
<lb ed="#Qd"/>est</quote><!--o-->. Et dicit <title>Glossa</title><!--2-->, super illud <title>Rom.</title> 1, 9:
<lb ed="#Qd"/><quote>Testis est mihi Deus</quote>: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e221">Tu non facis malum qui
<lb ed="#Qd"/>bene uteris iuratione<!--p-->, ut alteri suadeas quod
<lb ed="#Qd"/>utile est, sed a malo est, supple, illius</quote> qui re<lb ed="#Qd"/>cipit
iuramentum. Ergo hoc est a malo iudicis.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e232">
<lb ed="#Qd"/>Item<!--q-->, ratione huius quaeritur a quo malo,
<lb ed="#Qd"/>scilicet<!--r--> malo iurantis vel eius qui recipit iura<lb ed="#Qd"/>mentum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e241">
<lb ed="#Qd"/>4. Et videtur quod a malo iurantis: Qui<lb ed="#Qd"/>libet
enim<!--s--> debet melius praesumere de alio quam
<lb ed="#Qd"/>de se; igitur, si iurans credit<!--t--> se esse veridicum
<lb ed="#Qd"/>in iurando<!--u-->, cum bonitatis humanae sit credere
<lb ed="#Qd"/>proximum esse veridicum, iurantis est credere
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>illum, cui iuratur, credere iurantem<!--a--> esse veri<lb ed="#Qd"/>dicum;
ergo, si iurans credit esse verum pro quo
<lb ed="#Qd"/>iurat, unde crcdit<!--b--> se esse veridicum, debet su<lb ed="#Qd"/>spicari
et praesumere quod alter, cui debet iu<lb ed="#Qd"/>rare<!--c-->,
credat illud esse verum. Sed, si omnes
<lb ed="#Qd"/>crederent aliis, non iuraretur; ergo iste non debet
<lb ed="#Qd"/>iurare, si credat illud esse verum pro quo iurat;
<lb ed="#Qd"/>si ergo hoc<!--d--> est malum, hoc est malum iuran<lb ed="#Qd"/>tis.
Similiter etiam si iuret<!--e--> falsum, semper vi<lb ed="#Qd"/>detur
esse a malo iurantis.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e278">
<lb ed="#Qd"/>5. Item, videtur quod a malo reci<lb ed="#Qd"/>pientis<!--f-->.
<name ref="#Augustine">Augustinus</name>, <title>Super Epistulam ad
<lb ed="#Qd"/>Galatas</title><!--3-->, dicit<!--g-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e289">Non est contra praeceptum
<lb ed="#Qd"/>Dei iuratio, quae a malo, non iurantis est<!--h-->, sed
<lb ed="#Qd"/>increduli, a quo iurare cogitur</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e297">
<lb ed="#Qd"/>6. Item, super illud<!--i--> <title>Matth.</title> 5, 37: <quote>Quod am<lb ed="#Qd"/>plius
est</quote> etc., <title>Glossa</title><!--4-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e303">Non quidem<!--k--> malum,
<lb ed="#Qd"/>quia, etsi<!--l--> non bonum, tamen necessarium, sed
<lb ed="#Qd"/>a malo est, non tuo, sed illius a quo cogeris iu<lb ed="#Qd"/>rare,
id est ab infirmitate eius, quae malum est</quote>.
<!--missing p break-->
<lb ed="#Qd"/>Ad<!--m--> oppositum: a. Ostenditur<!--n--> quod licitum
<lb ed="#Qd"/>sit<!--o--> recipere iuramentum. XXII <title>Causa</title>, quaest. 1<!--5-->,
<lb ed="#Qd"/><name>Augustinus</name><!--p-->, <title>Ad Publicolam</title><!--6-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e314">Quamvis dic<lb ed="#Qd"/>tum
sit ne iuremus, tamen nunquam in Scrip<lb ed="#Qd"/>turis
sanctis me legisse memini ne ab aliis iura<lb ed="#Qd"/>mentum
recipiamus</quote>. Ex quo patet quod licitum
<lb ed="#Qd"/>sit recipere iuramentum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e331">
<lb ed="#Qd"/>b. Item, XXII <title>Causa</title><!--q-->, quaest. 1, <name>Augustinus</name>,
<lb ed="#Qd"/><title>De verbis Apostoli</title><!--7-->: <quote>Ipsum iurare, sicut pecca<lb ed="#Qd"/>tum
non est, ita iuramentum ab aliquo recipere
<lb ed="#Qd"/>malum non est</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e342">
<lb ed="#Qd"/>Solutio: Dicendum quod licitum est iuramen<lb ed="#Qd"/>tum
recipere in forma concessa, sicut dicunt
<lb ed="#Qd"/>praedictae auctoritates<!--8-->. Notandum tamen iuxta
<lb ed="#Qd"/>quoddam verbum quod dicit <name ref="#Augustine">Augustinus</name>, in
<lb ed="#Qd"/><title>Glossa</title><!--9-->, super illud <title>Rom.</title> 1, 9: <quote>Testis est mihi
<lb ed="#Qd"/>Deus</quote>, ubi dicit<!--10-->: <quote>Ego vobis dico, non iurare om<lb ed="#Qd"/>nino</quote>
etc.: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e362">Ibi prohibuit Dominus quod est ma<lb ed="#Qd"/>lum,
suasit bonum quod est appetendum; prohi<lb ed="#Qd"/>buit
enim falsum vel sine necessitate iurare, suasit
<lb ed="#Qd"/>verum loqui, indulsit iuramentum, quod est ne<lb ed="#Qd"/>cessarium</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e375">
<lb ed="#Qd"/>Secundum hoc ergo distinguendum est quod
<lb ed="#Qd"/>sicut duplex est iustitia, scilicet publica et privata,
<lb ed="#Qd"/>ita duplex est iuramentum, scilicet publicum,
<lb ed="#Qd"/>quod respicit iustitiam publicam, et privatum,
<pb ed="#Qd" n="474"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>quod respicit iustitiam privatam. De iuramento
<lb ed="#Qd"/>privato, in quo iuratur<!--a--> falsum ex causa, distin<lb ed="#Qd"/>guendum,
secundum <name ref="#Augustine">Augustinum</name><!--1-->, in <title>Glos<lb ed="#Qd"/>sa</title><!--b-->,
super illud <title>Rom.</title> 1, 9: <quote>Testis est mihi
<lb ed="#Qd"/>Deus</quote> etc., quia recipiens iuramentum aut scit illum
<lb ed="#Qd"/>iurare falsum aut nescit, et tamen non scit illum
<lb ed="#Qd"/>iurare verum. Si scit illum iurare falsum et reci<lb ed="#Qd"/>pit,
dicit <name ref="#Augustine">Augustinus</name> quod <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e413">homicida</quote> est ille
<lb ed="#Qd"/>qui recipit. Si autem nescit ilium iurare falsum
<lb ed="#Qd"/>nec tamen<!--c--> scit illum iurare verum<!--d-->, dicit quod
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e421">humana tentatio est</quote>, id est quod veniale pec<lb ed="#Qd"/>catum
est. Unde dicit: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e426">Qui autem nescit, et ideo
<lb ed="#Qd"/>dicit <mentioned>iura mihi</mentioned>, ut ei fides sit, non audeo di<lb ed="#Qd"/>cere
non esse peccatum, tamen<!--e--> humana tentatio
<lb ed="#Qd"/>est</quote>, id est veniale peccatum est; <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e435">si autem fe<lb ed="#Qd"/>cisse
novit, et cogit, homicida est<!--f--></quote>. Quare dicit
<lb ed="#Qd"/>quod! non audet <quote>dicere non esse peccatum</quote>
de illo qui nescit? Quia recipiens iuramentum
<lb ed="#Qd"/>semper debet praesumere de veritate proximi;
<lb ed="#Qd"/>unde sicut iudicium suspicionis de occulto ve<lb ed="#Qd"/>niale
peccatum est<!--h-->, sic istud peccatum est. — Si
<lb ed="#Qd"/>autem sit iuramentum publicum, id est ratione
<lb ed="#Qd"/>publicae iustitiae, sic iudicis est recipere iura<lb ed="#Qd"/>mentum;
et, cogente ordine iudiciario, potest re<lb ed="#Qd"/>cipere
iuramentum sine peccato, immo<!--i--> ad hoc
<lb ed="#Qd"/>quod recipiat tenetur, quia bonum publicum de<lb ed="#Qd"/>bet
praeponi bono personae. Si tamen sciat ip<lb ed="#Qd"/>sum
iurare falsum, debet ipsum repellere se<lb ed="#Qd"/>cundum
suum posse. Si tamen cogitur ordine
<lb ed="#Qd"/>iudiciario, ita quod, si<!--k--> non reciperet, omit<lb ed="#Qd"/>teret
de iis quae ad ordinem iudiciarium perti<lb ed="#Qd"/>nent,
dico quod tenetur recipere et sine peccato
<lb ed="#Qd"/>recipit.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e480">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum quod obicitur
<lb ed="#Qb"/><quote>quod amplius est, a malo est</quote>: dicendum, sicut
<lb ed="#Qd"/>dicit <name>Augustinus</name>, in libro <title>De libero arbitrio</title><!--2-->,
<lb ed="#Qd"/>quod duplex est malum, scilicet malum<!--l--> culpae
<lb ed="#Qd"/>et malum poenae. Cum ergo<!--m--> dicit <quote>quod am<lb ed="#Qd"/>plius
est, a malo est</quote>, loquitur de malo poenae,
<lb ed="#Qd"/>quod est infirmitas sive incredulitas, et non de
<lb ed="#Qd"/>malo culpae. Et hoc est quod dicit <name>Augusti<lb ed="#Qd"/>nus</name><!--3-->,
<title>Rom.</title> 1, 9, super illud: <quote>Testis est mihi Deus</quote>,
<lb ed="#Qd"/><title>Glossa</title>: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e501">Iuratio non est bona<!--n-->, id est appe<lb ed="#Qd"/>tenda;
non tamen mala, id est<!--o--> prohibita, cum
<lb ed="#Qd"/>est necessaria, licet sit a malo infirmitatis eo<lb ed="#Qd"/>rum
quibus aliquid persuades; quae infirmitas
<lb ed="#Qd"/>utique malum<!--p--> est, unde nos quotidie liberari
<lb ed="#Qd"/>praecamur, dicentes<!--4-->: <quote>Libera nos a malo</quote></quote>. Et
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>hoc etiam dicit <name ref="#Augustine">Augustinus</name><!--5-->, in <title>Canone</title>, XXII
<lb ed="#Qd"/><lb ed="#Qb"/>, quaest. 1<!--6-->, <title>De verbis Apostoli</title>, exponens
<lb ed="#Qd"/>illud <quote>quod amplius est, a malo est</quote>, dicit: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-Qd1e526">No<lb ed="#Qd"/>mine
mali, non malitia, sed<!--q--> peccati poena in<lb ed="#Qd"/>telligitur.
Ex poenali enim infirmitate increduli<lb ed="#Qd"/>tas<!--r-->
illa processit, qua ad iurandum compelli<lb ed="#Qd"/>mur</quote>.
Haec<!--s--> autem infirmitas sive incredulitas
<lb ed="#Qd"/>est ignorantia, quae est quaedam poena naturae
<lb ed="#Qd"/>corruptae. Non ergo sequitur: <mentioned>hoc est a malo
<lb ed="#Qd"/>poenae, ergo est peccatum tacere illud</mentioned>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e545">
<lb ed="#Qd"/>2. Ad secundum patet solutio ex praedicta
<lb ed="#Qd"/>solutione quaestionis.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e552">
<lb ed="#Qd"/>3. Ad illud quod obicitur de iudice <mentioned>unde
<lb ed="#Qd"/>hoc habet quod possit recipere iuramentum sine
<lb ed="#Qd"/>peccato</mentioned>: dicendum, secundum illud Apostoli
<lb ed="#Qd"/><title>Rom.</title> 2, 2: <quote>Scimus quoniam iudicium est Dei</quote>.
<lb ed="#Qd"/>Ex quo verbo intendit <name>Apostolus</name> quod iudex in
<lb ed="#Qd"/>iudicando vicem Dei habet et locum Dei obtinet;
<lb ed="#Qd"/>unde loco ipsius residet in iudicando, et ideo,
<lb ed="#Qd"/>mediante Veritate quae Deus est, potest perqui<lb ed="#Qd"/>rere
veritatem. Cum enim sit vice Dei, cui omne
<lb ed="#Qd"/>iudicium reservatur, principaliter Deum habet
<lb ed="#Qd"/>medium ad iudicandum, et ideo, cum iuramen<lb ed="#Qd"/>tum
sii testificatio facta per Veritatem primam
<lb ed="#Qd"/>sive per Deum, ideo iudex potest recipere iura<lb ed="#Qd"/>mentum
sine peccato, dummodo procedat ordine
<lb ed="#Qd"/>iudiciario, quia ex hoc quod sedem Dei obtinet,
<lb ed="#Qd"/>per Deum, qui est Veritas prima, ceteras veri<lb ed="#Qd"/>tates<!--t-->
potest perquirere.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e591">
<lb ed="#Qd"/>4—6. Et quod obicitur quod illud a malo est,
<lb ed="#Qd"/>dicendum<!--u--> quod est malum generale, et hoc est
<lb ed="#Qd"/>malum naturae, et, est malum personae. Hoc ergo
<lb ed="#Qd"/>non est a malo personae<!--v--> iudicis, immo hoc est
<lb ed="#Qd"/>a malo generali, de quo etiam habetur in <title>Psalmo</title><!--7-->:
<lb ed="#Qd"/><quote>Omnis homo mendax</quote>, id est pronus ad menda<lb ed="#Qd"/>cium;
hoc enim est malum generale. Similiter a
<lb ed="#Qd"/>malo generali est illud, quia iudex non tenet ibi
<lb ed="#Qd"/>iocum personae, sed locum<!--x--> pro republica con<lb ed="#Qd"/>servanda.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c1-d1e615">
<lb ed="#Qd"/>Sed quaeritur iuxta hoc: Cum malum sit re<lb ed="#Qd"/>cipere
iuramentum in aliquo casu, quare non
<lb ed="#Qd"/>prohibuit Dominus recipere iuramentum sicut
<lb ed="#Qd"/>prohibuit iurare? Ad hoc dicendum quod desi<lb ed="#Qd"/>gnando
unum designavit alterum, quia non est
<lb ed="#Qd"/>recipere sine iurare. Et propter hoc sicut iurare<!--y-->
<lb ed="#Qd"/>sine causa est peccatum, ita recipere iuramentum
<lb ed="#Qd"/>sine causa est peccatum, et sic prohibendo unum
<lb ed="#Qd"/>prohibuit alterum.
</p>
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