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ahsh-l3p2in3t2s1q2t2d2m6c2.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. 6, C. 2</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. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 6, C. 2</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>
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<sourceDesc>
<listWit>
<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
</listWit>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2">
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 6, C. 2</head>
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-Hd1e105" type="question-title">AN LICITUM SIT RECIPERE IURAMENTUM IN FORMA NON CONCESSA.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-d1e108">
<lb ed="#Qd"/>Postea quaeritur de receptione iuramenti in forma
<lb ed="#Qd"/>non concessa. Et appello iuramentum in forma
<lb ed="#Qd"/>non concessa, sicut quando iuratur per falsos
<lb ed="#Qd"/>deos sive per idola. Quaeritur ergo an<!--a--> sit li<lb ed="#Qd"/>citum
recipere tale iuramentum<!--1-->.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-d1e121">
<lb ed="#Qd"/>Ad quod sic: a. <title>Gen.</title> 31, 50 legitur quod Ia<lb ed="#Qd"/>cob
accepit iuramentum a Laban, qui tamen iu<lb ed="#Qd"/>ravit
ei per falsos deos.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-d1e130">
<lb ed="#Qd"/>b. Item, <title>I Mach.</title> 8, legitur quod Iudas petiit iu<lb ed="#Qd"/>ramentum
a Romanis, quia petiit ab eis foedus,
<lb ed="#Qd"/>et tamen sciebat quod iurarent per falsos deos
<lb ed="#Qd"/>sive per idola. Si ergo Iacob et Iudas in omnibus
<lb ed="#Qd"/>commendantur, licitum est<!--b--> recipere iuramen<lb ed="#Qd"/>tum
per falsos deos sive in forma non concessa.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-d1e147">
<lb ed="#Qd"/>Contra: 1. <title>Rom.</title> 1, 17: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-Qd1e151" source="http://scta.info/resource/rom1_17">Qui talia agunt digni
<lb ed="#Qd"/>sunt morte, non<!--c--> solum qui faciunt<!--d-->, sed qui
<lb ed="#Qd"/>consentiunt facientibus</quote>; ex quo accipitur quod
<lb ed="#Qd"/>iacientes et consentientes<!--e--> eiusdem rei sunt. Si
<lb ed="#Qd"/>ergo recipiens iuramentum factum per idola con<lb ed="#Qd"/>sentit
ipsi iuranti per idolum, non est licitum
<lb ed="#Qd"/>recipere<!--f--> tale iuramentum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-d1e168">
<lb ed="#Qd"/>2. Item, <name ref="#Augustine">Augustinus</name>, in libro <title>De doctrina
<lb ed="#Qd"/>christiana</title><!--2-->: Ordo caritatis est quod diligatur
<lb ed="#Qd"/>Deus super omnia, deinde anima propria, tertio
<lb ed="#Qd"/>proximus, quarto corpus proprium. Ergo qui
<lb ed="#Qd"/>salutem sui corporis praefert saluti animae pro<lb ed="#Qd"/>ximi,
peccat, quoniam contra caritatis ordinem
<lb ed="#Qd"/>facit; sed hoc facit qui pro re temporali facit
<lb ed="#Qd"/>iurare proximum per idola et ab eo tale iura<lb ed="#Qd"/>mentum
recipit; ergo peccat qui pro re tempo<lb ed="#Qd"/>rali
recipit iuramentum per falsos deos.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-d1e195">
<lb ed="#Qd"/>Solutio: Dicendum quod duplex est bonum:
<lb ed="#Qd"/>est enim bonum publicum et bonum personale<!--3-->.
<lb ed="#Qd"/>Bonum publicum semper praeiudicat bono<!--g--> per<lb ed="#Qd"/>sonae
et semper ei praeponitur sive praeordina<lb ed="#Qd"/>tur.
Secundum hoc ergo dicendum quod, ubi est
<lb ed="#Qd"/>bonum publicum causa, licitum est iuramentum
<lb ed="#Qd"/>recipere in forma non concessa, sed non ubi
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>bonum personae esset<!--h--> causa. Iacob ergo iuravit
<lb ed="#Qd"/>Laban et recepit ab eo iuramentum propter bo<lb ed="#Qd"/>num
publicum, scilicet posteritatis sive prolis
<lb ed="#Qd"/>quae ab utroque nasceretur. Similiter, Iudas re<lb ed="#Qd"/>cepit
iuramentum a Romanis propter bonum pu<lb ed="#Qd"/>blicum,
ut scilicet esset<!--i--> pax firmata Iudaeorum
<lb ed="#Qd"/>et Romanorum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-d1e230">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum quod obicitur
<lb ed="#Qd"/>in contrarium<!--k--> quod non solum <mentioned>qui talia agunt
<lb ed="#Qd"/>digni sunt morte, sed etiam qui consentiunt fa<lb ed="#Qd"/>cientihus</mentioned>
etc., dicendum<!--l--> quod ille qui iurat
<lb ed="#Qd"/>per idolum firmat; item, per tale firmat, scilicet
<lb ed="#Qd"/>per idolum vel per falsum deum. Ille ergo qui
<lb ed="#Qd"/>recipit iuramentum illud aut habet intentionem
<lb ed="#Qd"/>ad solam firmationem<!--m--> et pro bono publico aut
<lb ed="#Qd"/>habet intentionem ultra ad rationem firmandi,
<lb ed="#Qd"/>scilicet ad idolum per quod fit firmatio. Si primo
<lb ed="#Qd"/>modo, dicimus quod talis non consentit illi per
<lb ed="#Qd"/>quod fit<!--n--> firmatio, sed solum ipsi actui sive
<lb ed="#Qd"/>ipsi<!--o--> firmationi. Et propter hoc, licet iurans pec<lb ed="#Qd"/>cet,
non tamen talis recipiens iuramentum pec<lb ed="#Qd"/>cat.
Si autem fert intentionem secundo modo, sic
<lb ed="#Qd"/>peccat sicut et iurans, et hoc modo procedit auc<lb ed="#Qd"/>toritas
Apostoli.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m6c2-d1e269">
<lb ed="#Qd"/>2. Ad secundum dicendum quod pax tem<lb ed="#Qd"/>poralis
aliquando ordinatur ad bonum corporis
<lb ed="#Qd"/>solum, et sic<!--p--> secundum ordinem caritatis post<lb ed="#Qd"/>ponendum
est bono singulari animae proximi, et
<lb ed="#Qd"/>sic procedit ratio. Aliquando autem ordinatur ad
<lb ed="#Qd"/>bonum spirituale publicum, ut ad pacem com<lb ed="#Qd"/>munem
vel aliquid huiusmodi<!--q-->, et sic praepon<lb ed="#Qd"/>deratur
et praeordinatur bono animae proximi.
<lb ed="#Qd"/>Nec facit contra ordinem caritatis qui tale bo<lb ed="#Qd"/>num
bono singulari animae proximi praeponit,
<lb ed="#Qd"/>immo potius secundum ordinem caritatis, quia
<lb ed="#Qd"/>semper bonum publicum praeiudicat bono per<lb ed="#Qd"/>sonae,
et sic licitum est recipere iuramentum a
<lb ed="#Qd"/>proximo pro<!--r--> bono temporali publico et non est
<lb ed="#Qd"/>contra ordinem caritatis.
</p>
</div>
</body>
</text>
</TEI>