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ahsh-l3p2in3t2s1q2t6c3.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>
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<titleStmt>
<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 6, C. 3</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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<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 6, C. 3</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>
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<sourceDesc>
<listWit>
<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-l3p2in3t2s1q2t6c3">
<head xml:id="ahsh-l3p2in3t2s1q2t6c3-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 6, C. 3</head>
<head xml:id="ahsh-l3p2in3t2s1q2t6c3-Hd1e105" type="question-title">UTRUM COITUS MARIS ET FEMINAE NULLO ADDITO HIC PROHIBEATUR.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e108">
<pb ed="#Qd" n="544"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Quaeritur postmodum utrum coitus maris et fe<lb ed="#Qd"/>minae,
nullo addito, prohibeatur hoc praecepto.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e119">
<lb ed="#Qd"/>Ad quod sic: a. Dicit <name ref="#Augustine">Augustinus</name><!--1--> quod
<lb ed="#Qd"/>sicut se habet<!--a--> <quote>cibus ad salutem hominis, sic
<lb ed="#Qd"/>coitus ad salutem humani generis</quote>. Sed sic se
<lb ed="#Qd"/>habet cibus ad salutem hominis quod cibi sump<lb ed="#Qd"/>tio
semper est licita et non prohibita; ergo<!--b-->
<lb ed="#Qd"/>coitus maris et feminae, qui est ad salutem hu<lb ed="#Qd"/>mani
generis, licitus erit et non prohibitus.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e140">
<lb ed="#Qd"/>b. Item, quod prohibetur in praeceptis Deca<lb ed="#Qd"/>logi
est secundum se malum; sed coitus non
<lb ed="#Qd"/>est secundum se malum; ergo etc. - Probatio
<lb ed="#Qd"/>mediae: Nullus actus naturae secundum se
<lb ed="#Qd"/>malus est; coitus vero actus est naturae; ergo etc.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e154">
<lb ed="#Qd"/>c. Item, nullus actus, qui nec<!--c--> ex determina<lb ed="#Qd"/>tione
circumstantiae nec ex materia debita<!--d-->
<lb ed="#Qd"/>est vituperabilis, est malum vel ex genere vel
<lb ed="#Qd"/>ex circumstantia; coitus autem est huiusmodi.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e165">
<lb ed="#Qd"/>Contra: 1. <title>I ad Cor.</title> 6, 18: <quote>Qui fornicatur, in
<lb ed="#Qd"/>corpus suum peccat</quote>, <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p2in3t2s1q2t6c3-Qd1e171">In fornicationis
<lb ed="#Qd"/>opere totus homo absorbetur a carne, ut iam
<lb ed="#Qd"/>dici non possit ipse<!--e--> animus suus esse, sed si<lb ed="#Qd"/>mul
totus homo dici possit caro</quote>. Sed opus
<lb ed="#Qd"/>fornicationis<!--f--> quantum ad hoc non plus efficit
<lb ed="#Qd"/>quam coitus non fornicarius; coitus igitur de se
<lb ed="#Qd"/>est actus inordinatus; ergo malum; ergo<!--g--> ali<lb ed="#Qd"/>cubi
prohibitum; sed non alibi quam hic.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e190">
<lb ed="#Qd"/>2. Item, dicunt Sancti quod in opere coniu<lb ed="#Qd"/>gali
non datur spiritus prophetiae propter capti<lb ed="#Qd"/>vationem
rationis; coitus igitur maris et feminae<!--h-->
<lb ed="#Qd"/>facit ut homo non sit in participatione gratiae;
<lb ed="#Qd"/>ergo malum. Unde <name>Hieronymus</name>, <title>Super Mat<lb ed="#Qd"/>thaeum</title><!--3-->:
<quote xml:id="ahsh-l3p2in3t2s1q2t6c3-Qd1e205">Tempore, quo coniugales actus ge<lb ed="#Qd"/>runtur,
praesentia Spiritus Sancti non dabitur,
<lb ed="#Qd"/>etsi propheta vere dicatur qui officio generationis
<lb ed="#Qd"/>obsequitur</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e215">
<lb ed="#Qd"/>3. Item, dicit <name>Augustinus</name><!--4--> quod <quote xml:id="ahsh-l3p2in3t2s1q2t6c3-Qd1e219">sanctiora
<lb ed="#Qd"/>sunt coniugia pari voto continentium</quote>. Et dicit,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/><title>Ad Ediciam</title>: <quote>Tanto sanctius coniuges mane<lb ed="#Qd"/>batis,
quanto sanctiora concorditer placita serva<lb ed="#Qd"/>batis<!--i--></quote>,
sicut fuit coniugium Mariae et Ioseph<!--6-->.
<lb ed="#Qd"/>Ex quo relinquitur quod recessus a carnali co<lb ed="#Qd"/>pula
in coniugio est accessus ad sanctificationem;
<lb ed="#Qd"/>ergo accessus<!--k--> ad copulam est malum; ergo
<lb ed="#Qd"/>coitus secundum se est malum; ergo prohibi<lb ed="#Qd"/>tum;
sed non alibi quam hic.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e244">
<lb ed="#Qd"/>4. Item, omne quod excusatione indiget secun<lb ed="#Qd"/>dum
se est vituperabile; sed coitus, ad hoc quod
<lb ed="#Qd"/>fiat licite, necesse est ut per matrimonium excu<lb ed="#Qd"/>setur,
ut dicit <name ref="#Augustine">Augustinus</name>, in sermone <title>De
<lb ed="#Qd"/>verbis Apostoli</title><!--7-->; ergo secundum se est malum
<lb ed="#Qd"/>sive in genere.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e263">
<lb ed="#Qd"/>5. Item, si actus aliquis addita aliqua circum<lb ed="#Qd"/>stantia
est licitum, ipsa vero remota non est li<lb ed="#Qd"/>citum,
est malum in genere; sed coire solum, ad<lb ed="#Qd"/>dita
circumstantia ista <mentioned>cum<!--l--> sua sive coniu<lb ed="#Qd"/>galiter</mentioned>
est licitum, remota non; ergo etc.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e277">
<lb ed="#Qd"/>Solutio: Dicendum quod coitus masculi et fe<lb ed="#Qd"/>minae,
quantum est de ipso actu, bonum est
<lb ed="#Qd"/>naturae<!--m--> in se, in genere vero moris indifferens,
<lb ed="#Qd"/>sicut comedere et bibere, quia potest bene fieri
<lb ed="#Qd"/>et male. Unde <name ref="#Augustine">Augustinus</name>, in libro <title>Contra
<lb ed="#Qd"/>Iovinianum</title><!--8-->: <quote xml:id="ahsh-l3p2in3t2s1q2t6c3-Qd1e295">Usus naturalis et licitus est sicut
<lb ed="#Qd"/>in coniugio, et illicitus sicut in adulterio, contra
<lb ed="#Qd"/>naturam semper illicitus</quote>. Sed notandum quod
<lb ed="#Qd"/>indifferens dicitur duobus modis. Uno modo
<lb ed="#Qd"/>quod, cum de se non sit malum, indifferenter
<lb ed="#Qd"/>potest fieri, quemadmodum ambulare, comedere<!--n-->.
<lb ed="#Qd"/>Alio modo indifferens dicitur quod, cum sit bo<lb ed="#Qd"/>num,
potest bene et male fieri; non tamen indif<lb ed="#Qd"/>ferenter
potest exerceri nisi addita debita<!--o--> cir<lb ed="#Qd"/>cumstantia,
sicut iurare, quod non est licitum
<lb ed="#Qd"/>fieri nisi exigente vel interveniente debita causa<!--9-->.
<lb ed="#Qd"/>Tale indifferens est coire, quod non est<!--p--> licitum
<lb ed="#Qd"/>fieri nisi cum sua coniuge. Et ratio huius est,
<lb ed="#Qd"/>quia<!--q--> quidam actus respiciunt statum singularis
<lb ed="#Qd"/>personae, quidam vero actus respiciunt statum
<pb ed="#Qd" n="545"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>naturae vel causae universalis<!--a-->. Primi actus in<lb ed="#Qd"/>differenter
possunt exerceri, non addita circum<lb ed="#Qd"/>stantia
indebita, quales sunt qui dicti sunt<!--b-->,
<lb ed="#Qd"/>ambulare et comedere. Secundi actus non pos<lb ed="#Qd"/>sunt
indifferenter<!--c--> exerceri nisi addita debita<!--d-->
<lb ed="#Qd"/>circumstantia, et hoc propter excellentiam actus
<lb ed="#Qd"/>respicientis causam universalem, sicut iurare,
<lb ed="#Qd"/>quod respicit causam universalem, scilicet pri<lb ed="#Qd"/>mam
Veritatem<!--1-->, et coire, quod respicit causam
<lb ed="#Qd"/>universalem, scilicet multiplicationem speciei. —
<lb ed="#Qd"/>Item, notandum quod indifferens dicitur uno
<lb ed="#Qd"/>modo non habens maiorem inclinationem ad bo<lb ed="#Qd"/>num
quam ad malum vel e converso, ut ambu<lb ed="#Qd"/>lare.
Alio modo dicitur indifferens quod potest
<lb ed="#Qd"/>bene et male fieri, tamen magis inclinatur ad
<lb ed="#Qd"/>malum quam ad bonum, ut iurare, cuius fre<lb ed="#Qd"/>quentia
vertitur in<!--e--> periculum periurii post pec<lb ed="#Qd"/>catum;
similiter coire ratione concupiscentiae
<lb ed="#Qd"/>inmitis magis trahit ad inordinationem libidinis
<lb ed="#Qd"/>quam ad bonum fecunditatis post lapsum ho<lb ed="#Qd"/>minis.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e379">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo<!--f--> quod primo
<lb ed="#Qd"/>obicitur quod <mentioned>omnis coitus est actus inordina<lb ed="#Qd"/>tus</mentioned>,
dicendum quod coire potest dicere actum ab<lb ed="#Qd"/>solute
virtutis generativae ad multiplicationem
<lb ed="#Qd"/>speciei, et secundum hoc nihil ponit inordinatum,
<lb ed="#Qd"/>prout esset in statu naturae bene constitutae.
<lb ed="#Qd"/>Alio modo potest dicere actum, cui concreta<!--g--> est
<lb ed="#Qd"/>corruptio, et sic ratione actus non dicit aliquod
<lb ed="#Qd"/>inordinatum, sed naturale bonum; ratione vero
<lb ed="#Qd"/>corruptionis concretae<!--h-->, quae est ei connaturalis
<lb ed="#Qd"/>post peccatum, ita quod conversum sit vitium
<lb ed="#Qd"/>in naturam<!--i-->, concomitatur actum inordinatio, non
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>tamen sequitur quod omnis talis actus sit inor<lb ed="#Qd"/>dinatus,
sed quod nullus est<!--k--> sine inordinatione.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e414">
<lb ed="#Qd"/>2. Ad secundum per hoc idem patet respon<lb ed="#Qd"/>sio,
quia quod donum prophetiae subtrahitur per
<lb ed="#Qd"/>coitum coniugalem, hoc non est propter inordina<lb ed="#Qd"/>tionem
seu malitiam actus, sed propter inordi<lb ed="#Qd"/>nationem
delectationis annexae; unde non se<lb ed="#Qd"/>quitur
ex hoc quod coire sit malum, sed quia
<lb ed="#Qd"/>est cum malo.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e432">
<lb ed="#Qd"/>3. Ad aliud similiter respondendum quod
<lb ed="#Qd"/>coniugium sanctius dicitur in continentia a car<lb ed="#Qd"/>nali
copula, non propter<!--l--> elongationem ab actu,
<lb ed="#Qd"/>qui est naturalis, sed propter elongationem a
<lb ed="#Qd"/>corruptione libidinis, quae est innaturalis. Se<lb ed="#Qd"/>cundum
quem modum perfectius dicitur non iu<lb ed="#Qd"/>rare
quam iurare ex debita causa<!--m-->, non ratione
<lb ed="#Qd"/>elongationis ab actu, sed ratione elongationis a
<lb ed="#Qd"/>periculo periurii<!--2-->.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e454">
<lb ed="#Qd"/>4. Ad aliud<!--n--> similiter patet responsio, quia
<lb ed="#Qd"/>quod coitus post lapsum<!--o--> indiget excusatione,
<lb ed="#Qd"/>hoc est ratione delectationis<!--p--> annexae, non ra<lb ed="#Qd"/>tione
actus, ratione cuius solum indiget debitis
<lb ed="#Qd"/>circumstantiis, et ideo in genere moris est indif<lb ed="#Qd"/>ferens.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t6c3-d1e470">
<lb ed="#Qd"/>5. Ad ultimum ex praedictis<!--3--> patet respon<lb ed="#Qd"/>sio.
Nam quod coire non sit licitum nisi adhibita
<lb ed="#Qd"/>debita circumstantia, hoc non est propter inordi<lb ed="#Qd"/>nationem
actus in se, sed propter excellentiam
<lb ed="#Qd"/>ordinis actus, qui respicit non tantum statum
<lb ed="#Qd"/>singularis, sed statum naturae universalis; et
<lb ed="#Qd"/>ideo, quia respicit statum reipublicae, non po<lb ed="#Qd"/>test
indifferenter exerceri nisi adiuncta debita
<lb ed="#Qd"/>circumstantia, sicut intra declarabitur<!--4-->.
</p>
</div>
</body>
</text>
</TEI>