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ahsh-l3p2in3t2s1q2t7c4.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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<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 7, C. 4</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 7, C. 4</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"/>
</front>
<body>
<div xml:id="ahsh-l3p2in3t2s1q2t7c4">
<head xml:id="ahsh-l3p2in3t2s1q2t7c4-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 7, C. 4</head>
<head xml:id="ahsh-l3p2in3t2s1q2t7c4-Hd1e105" type="question-title">UTRUM HIC PROHIBEATUR USURA.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur an hoc praecepto in<lb ed="#Qd"/>telligatur
usura prohibita.
<lb ed="#Qd"/>Et quaeritur primo utrum prohibeatur usura<!--k-->
<lb ed="#Qd"/>quantum ad affectum;
<cb ed="#Q" n="b"/>
<lb ed="#Qd"/>secundo, an prohibeatur universaliter quantum
<lb ed="#Qd"/>ad actum.
</p>
<div xml:id="ahsh-l3p2in3t2s1q2t7c4-Dd1e124" type="articulus">
<head xml:id="ahsh-l3p2in3t2s1q2t7c4-Hd1e126">ARTICULUS I</head>
<head xml:id="ahsh-l3p2in3t2s1q2t7c4-Hd1e129">Utrum hic prohibeatur usura quantum ad affectum<!--4-->.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e132">
<lb ed="#Qd"/>Ad primum sic: a. <title>Luc.</title> 6, 35: <quote>Date mutuum,
<lb ed="#Qd"/>nihil inde sperantes</quote>. Ibi dicit <title>Glossa</title><!--5--> quod hic
<lb ed="#Qd"/>prohibetur usura; ergo sola spes aliquid acci<lb ed="#Qd"/>piendi
praeter sortem facit usurarium<!--l-->.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e143">
<lb ed="#Qd"/>b. Item, sola voluntas interficiendi hominem facit
<lb ed="#Qd"/>homicidium, sola voluntas fornicandi facit forni<lb ed="#Qd"/>cationem,
sicut dicitur<!--m--> in <title>Matth.</title> 5, 23: <quote>Qui vi<lb ed="#Qd"/>derit
mulierem ad concupiscendum eum</quote><!--n--> etc.
<lb ed="#Qd"/>Quare ergo similiter sola voluntas accipiendi prae<lb ed="#Qd"/>ter
sortem non<!--o--> facit usurarium?
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e159">
<lb ed="#Qd"/>2. Ad hoc dicunt aliqui quod sola voluntas
<lb ed="#Qd"/>non iacit usurarium nisi interveniat pactum. -
<lb ed="#Qd"/>Sed contra: Esto quod iste timore Ecclesiae
<lb ed="#Qd"/>non facit pactum, sed tamen habet voluntatem;
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>alius vult, et facit pactum. Inde sic: <title>Prov.</title> 16, 2:
<lb ed="#Qd"/><quote>Spirituum ponderator est Dominus</quote>, id est<!--p--> volun<lb ed="#Qd"/>tatum;
sed talem habet voluntatem iste qualem
<lb ed="#Qd"/>ille; ergo, si voluntas illius iacit usurarium, et
<lb ed="#Qd"/>voluntas istius similiter faciet usurarium. Quod
<lb ed="#Qd"/>aliqui concedunt.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e186">
<lb ed="#Qd"/>Sed contra: 1. Quilibet tenetur esse gratus
<lb ed="#Qd"/>ad beneficia; ergo mutuum accipiens debet esse
<lb ed="#Qd"/>gratus mutuanti; ergo dominus potest sperare
<lb ed="#Qd"/>aliquod beneficium ab eo qui mutuat; ergo et
<lb ed="#Qd"/>aliquam superabundantiam.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e199">
<lb ed="#Qd"/>2. Item, ex dono quis licite potest sperare
<lb ed="#Qd"/>donum; ergo ex mutuo mutuum potest spe<lb ed="#Qd"/>rare.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e208">
<pb ed="#Qd" n="565"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Solutio: Dicendum quod, cum diversae scien<lb ed="#Qd"/>tiae
diversas habeant considerationes, a diversis
<lb ed="#Qd"/>scientibus idem diversimode consideratur. Hinc
<lb ed="#Qd"/>est quod secundum leges humanas voluntas sola
<lb ed="#Qd"/>non facit usurarium, quia lex humana manum
<lb ed="#Qd"/>cohibet, non animum. Secundum vero legem di<lb ed="#Qd"/>vinam,
quae animum cohibet, sola voluntas facit
<lb ed="#Qd"/>usurarium.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e232">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primo ergo abiectum
<lb ed="#Qd"/>respondendum quoniam mutuans potest sperare
<lb ed="#Qd"/>illud ad quod tenetur accipiens, quia in consi<lb ed="#Qd"/>mili
casu, scilicet necessitatis, tenetur accipiens<!--a-->
<lb ed="#Qd"/>mutuum illi, qui dat, dare; similiter etiam si non
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>dedisset prius. Unde potest istud sperare mu<lb ed="#Qd"/>tuans
a recipiente, non<!--b--> tamen ex vi mutui, sed
<lb ed="#Qd"/>ex caritate accipientis mutuum: mutua enim be<lb ed="#Qd"/>neficia
accendunt caritatem; et quia etiam ex
<lb ed="#Qd"/>praecepto Dei debet indigenti mutuum dari.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e258">
<lb ed="#Qd"/>2. Et per hoc solvitur secundum. Bene
<lb ed="#Qd"/>enim concedendum est quod mutuans potest ab
<lb ed="#Qd"/>eo qui recipit, in simili<!--c--> casu sperare mutuum,
<lb ed="#Qd"/>quia ad hoc tenetur alius; tamen, si hac inten<lb ed="#Qd"/>tione
tradit<!--d--> sibi mutuum, non est sibi merito<lb ed="#Qd"/>rium,
quia non ponit Deum finem; ideo dicit
<lb ed="#Qd"/>Dominus: Date mutuum, nihil inde sperantes,
<lb ed="#Qd"/>scilicet ab homine, sed a Deo retributionem.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s1q2t7c4-Dd1e279" type="articulus">
<head xml:id="ahsh-l3p2in3t2s1q2t7c4-Hd1e281">ARTICULUS II</head>
<head xml:id="ahsh-l3p2in3t2s1q2t7c4-Hd1e284" type="question-title">Utrum hic prohibeatur universaliter usura quantum ad actum<!--1-->.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e287">
<lb ed="#Qd"/>Sequitur quaerere utrum usura quantum ad
<lb ed="#Qd"/>actum universaliter sit prohibita hoc praecepto.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e294">
<lb ed="#Qd"/>Ad quod sic: a. <name>Psalmus</name><!--2-->: <quote>Qui pecuniam suam
<lb ed="#Qd"/>non dedit ad usuram</quote>, quasi dicat: qui dat ad usu<lb ed="#Qd"/>ram
non habitabit in tabernaculo Domini. Dare
<lb ed="#Qd"/>ergo ad usuram universaliter est malum; ergo
<lb ed="#Qd"/>prohibitum; nonnisi isto praecepto<!--e-->; ergo etc.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e307">
<lb ed="#Qd"/>b. Item, <title>Ezech.</title> 18, 17: <quote xml:id="ahsh-l3p2in3t2s1q2t7c4-Qd1e311" source="http://scta.info/resource/ez18_17">Qui usurum et super<lb ed="#Qd"/>abundantiam
non acceperit, vita vivet</quote>. Ergo, per
<lb ed="#Qd"/>contrarium, qui acceperit morietur; ergo malum;
<lb ed="#Qd"/>et inde ut prius.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e322">
<lb ed="#Qd"/>c. Item, <title>Exod.</title> 22, 25: <quote>Si pecuniam dederis pau<lb ed="#Qd"/>peri,
non urgebis quasi exactor nec usuris oppri<lb ed="#Qd"/>mes</quote><!--f-->.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e331">
<lb ed="#Qd"/>d. Item, <title>Luc.</title> 6, 35: <quote>Date mutuum, nihil inde
<lb ed="#Qd"/>sperantes</quote>. Ecce ex iis patet quod dare ad usu<lb ed="#Qd"/>ram
et sperare aliquid praeter sortem, generaliter
<lb ed="#Qd"/>est prohibitum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e342">
<lb ed="#Qd"/>Contra: 1. <title>Deuter.</title> 23,19: Non foenerabis fra<lb ed="#Qd"/>tri
tua, sed alieno. Ergo licet foenerare alieno.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e349">
<lb ed="#Qd"/>2. Item, <name ref="#Ambrose">Ambrosius</name><!--3-->: <quote xml:id="ahsh-l3p2in3t2s1q2t7c4-Qd1e356">Usuras exigas ab eo
<lb ed="#Qd"/>cui iuste nocere desideras</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e362">
<lb ed="#Qd"/>3. Item, maius peccatum est occidere quam
<lb ed="#Qd"/>dare ad usuram; sed in aliquo casu non solum
<lb ed="#Qd"/>licet occidere, immo est meritorium, sicut est in
<lb ed="#Qd"/>iusto iudice, qui maleficum iuste damnat ad
<lb ed="#Qd"/>mortem; ergo et similiter dare<!--g--> ad usuram in
<lb ed="#Qd"/>aliquo casu erit licitum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e378">
<lb ed="#Qd"/>4. Item, ex praecepto Domini licite asportave<lb ed="#Qd"/>runt
Iudaei vasa Aegyptiorum, <title>Exod.</title> 12, 35. Ergo
<lb ed="#Qd"/>simili ratione ex praecepto Domini poterit quis
<lb ed="#Qd"/>licite dare ad usuram et aliquid accipere praeter
<lb ed="#Qd"/>sortem: minus enim malum est partem accipere
<lb ed="#Qd"/>quam totum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e395">
<lb ed="#Qd"/>5. Item, lex <name>Iustiniani</name><!--4--> permittit usuras cen<lb ed="#Qd"/>tesimas
et quadragesimas<!--h-->. Et supponendum est
<lb ed="#Qd"/>quoniam bene permittit.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e404">
<lb ed="#Qd"/>6. Item, iste qui accipit mutuum potest rem
<lb ed="#Qd"/>suam dare usuraria, et scit et vult, et dicit ei:
<lb ed="#Qd"/>Ego tibi do<!--i--> istam pecuniam praeter sortem.
<lb ed="#Qd"/>Igitur ista superabundantia est proprie<!--k--> usurarii
<lb ed="#Qd"/>iuste, quia est ex dono illius qui habet ius
<lb ed="#Qb"/>dandi; ergo usurarius non usurpat sibi rem alie<lb ed="#Qd"/>nam
manentem alienam.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e420">
<lb ed="#Qd"/>7. Item, esto quod sic fiat contractus: mutuo
<lb ed="#Qd"/>tibi pecuniam istam, ut des mihi tantum praeter
<lb ed="#Qd"/>sortem. Ergo secundum hanc formam supera<lb ed="#Qd"/>bundantia,
quam accipit usurarius, data est sibi;
<lb ed="#Qd"/>ergo sua est.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e433">
<lb ed="#Qd"/>8. Item, licet concedere domum, equum, vasa
<lb ed="#Qd"/>aurea pro lucro. Quare similiter non dare pecu<lb ed="#Qd"/>niam
pro lucro?
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e442">
<lb ed="#Qd"/>Solutio: Dicendum quod dare ad usuram in
<lb ed="#Qd"/>se et secundum se malum est et prohibitum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e449">
<lb ed="#Qd"/>[Ad obiecta]: ]. Ad primo obiectum in<!--l-->
<lb ed="#Qd"/>contrarium, dicendum quod nunquam fuit Iudaeis
<lb ed="#Qd"/>licitum foenerare alieno, sed permissum fuit illis<!--m-->,
<pb ed="#Qd" n="566"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>sicut dare libellum repudii, propter<!--a--> duritiam
<lb ed="#Qd"/>cordis sui; peccabant tamen mortaliter foene<lb ed="#Qd"/>rando
alieno. Sed<!--b--> permittebatur eis duplici de
<lb ed="#Qd"/>causa, scilicet ne tacerent peius, id est ne foe<lb ed="#Qd"/>nerarent
fratribus suis; et quia duri erant et
<lb ed="#Qd"/>paulatim trahendi ad perfectionem. Et<!--c--> ex hoc
<lb ed="#Qd"/>trahitur argumentum: quod si non possumus
<lb ed="#Qd"/>obtinere ab usurariis ut totum reddant, debemus
<lb ed="#Qd"/>facere ut saltem partem reddant.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e483">
<lb ed="#Qd"/>2. Ad secundum dicunt quidam in nullo
<lb ed="#Qd"/>casu usuram esse exigendam. Et quod dicit <name>Am<lb ed="#Qd"/>brosius</name>
intelligunt<!--d--> non de usura proprie, sed
<lb ed="#Qd"/>de nimia pensione et de tributo ab infidelibus
<lb ed="#Qd"/>exigendo, ut tali onere praegravati convertantur
<lb ed="#Qd"/>ad fidem. — Alii vero istud intelligunt dictum
<lb ed="#Qd"/>esse ad litteram, quod ex quo iustum bellum
<lb ed="#Qd"/>movetur ex edicto principis, ab hostibus licite
<lb ed="#Qd"/>usura exigitur, dum tamen non fiat vitio cupi<lb ed="#Qd"/>ditatis,
sed zelo caritatis, ut sic macerentur usu<lb ed="#Qd"/>ris,
qui non possunt domari armis; nam cum
<lb ed="#Qd"/>eos possimus occidere, et omnia eorum possu<lb ed="#Qd"/>mus
nostra facere iure belli. Et haec videtur esse
<lb ed="#Qd"/>intentio <name ref="#Ambrose">Ambrosii</name>. Unde statim sequitur<!--1-->: <quote xml:id="ahsh-l3p2in3t2s1q2t7c4-Qd1e518">Ab
<lb ed="#Qd"/>eo usuram exige cui iure inferuntur arma; huic
<lb ed="#Qd"/>legitime inferuntur usurae, quem bello vincere
<lb ed="#Qd"/>non potes; ab hoc usuram exige, quem non sit
<lb ed="#Qd"/>crimen occidere</quote>. Tamen, proprie loquendo, in
<lb ed="#Qd"/>hoc sensu nomen usurae trahitur a propria si<lb ed="#Qd"/>gnificatione,
quia non est usurpatio alienae rei.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e535">
<lb ed="#Qd"/>3. Ad tertium dicendum quod, quamvis oc<lb ed="#Qd"/>cidere
sit peccatum in se, non tamen est<!--e--> pec<lb ed="#Qd"/>catum
secundum se; dare autem<!--f--> ad usuram
<lb ed="#Qd"/>est peccatum in se et secundum se, sicut post
<lb ed="#Qd"/>patebit<!--2-->, et ideo non<!--g--> est simile.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e548">
<lb ed="#Qd"/>4. Ad quartum dicendum<!--h--> quod filii Israel
<lb ed="#Qd"/>servierunt Aegyptiis, et<!--i--> merces non erat eis red<lb ed="#Qd"/>dita,
et propter hoc Dominus, qui est vere do<lb ed="#Qd"/>minus
omnium, transtulit dominium vasorum il<lb ed="#Qd"/>lorum
ad Iudaeos, et sic Iudaei, accipientes ex
<lb ed="#Qd"/>praecepta Domini, non peccaverunt, quia non
<lb ed="#Qd"/>contrectaverunt<!--k--> rem alienam, invito domino,
<lb ed="#Qd"/>immo suam. Accipere vero usuram est contrec<lb ed="#Qd"/>tare
rem alienam manentem alienam et facere ut
<lb ed="#Qd"/>de sua. Hoc autem est malum secundum se et
<lb ed="#Qd"/>contra ius naturale, sicut cognoscere uxorem
<lb ed="#Qd"/>alienam scienter malum est in se et secundum
<lb ed="#Qd"/>se, et ideo illud Deus non praeciperet<!--l-->, cum il<lb ed="#Qd"/>lius
sit optima adducere, cum sit optimus<!--3-->.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e581">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>5. Ad aliud<!--m--> vero quod obicitur de lege
<lb ed="#Qd"/>Iustiniani, dicendum quod permisit usuras
<lb ed="#Qd"/>levissimas exigi, ne accideret peius, quia erant
<lb ed="#Qd"/>homines proni ad dandum usuras; elegit iudi<lb ed="#Qd"/>cans
minus malum, scilicet leves usuras susti<lb ed="#Qd"/>neri
quam graves, sicut de libello repudii fuit<!--n-->.
<lb ed="#Qd"/>Tamen quidam excipiunt<!--o--> quosdam casus, in
<lb ed="#Qd"/>quibus permissa est usura: ut in fideiussore, qui
<lb ed="#Qd"/>solvit usuras creditori, potest eas repetere a de<lb ed="#Qd"/>bitore,
pro quo fideiusserat. Sed recte advertenti
<lb ed="#Qd"/>non est haec<!--p--> usura, quia non intendit fideius<lb ed="#Qd"/>sor
accipere praeter sortem. Similiter et in mora:
<lb ed="#Qd"/>ut si deberes<!--q--> mihi centum solvere ad certum
<lb ed="#Qd"/>terminum, quod<!--r--> quia non fecisti, oportuit me
<lb ed="#Qd"/>illam pecuniam accipere ad usuram, tu teneris
<lb ed="#Qd"/>mihi restituere illas usuras<!--s--> et servare indemnem.
<lb ed="#Qd"/>Sed planum est quod in tali casu restituere non
<lb ed="#Qd"/>est usura sicut prius.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e625">
<lb ed="#Qd"/>6. Ad aliud dicendum quod ille qui accipit
<lb ed="#Qd"/>mutuum non habet ius dandi usurario, quia Do<lb ed="#Qd"/>minus
omnium contradicit, scilicet<!--t--> Deus, sicut
<lb ed="#Qd"/>si aliquis<!--u--> haberet foedum ab aliquo terreno
<lb ed="#Qd"/>domino, non posset transferre dominium illius
<lb ed="#Qd"/>feudi, domino contradicente. Cum igitur Dominus
<lb ed="#Qd"/>omnium contradicat, nullus potest dare usurario
<lb ed="#Qd"/>superabundantiam praeter sortem.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e645">
<lb ed="#Qd"/>7. Ad aliud dicendum quod, quibuscumque
<lb ed="#Qd"/>verbis mutetur contractus, nihil mutatur in con<lb ed="#Qd"/>tracto:
nam semper est perversa foeneratio<!--v--> usu<lb ed="#Qd"/>ratoris,
qua cupit rem alienam manentem alie<lb ed="#Qd"/>nam
iacere suam. Et postea, si quis timore, qui
<lb ed="#Qd"/>posset cadere in constantem virum, diceret non
<lb ed="#Qd"/>consentiens animo<!--x--> <mentioned>accipio te in uxorem</mentioned>,
<lb ed="#Qd"/>iudicaretur nullum esse matrimonium; similiter,
<lb ed="#Qd"/>cum iste necessitate coactus dicat <mentioned>ego do tibi
<lb ed="#Qd"/>tantum praeter sortem</mentioned>, et dissentit animo, iudi<lb ed="#Qd"/>cabitur
nulla esse donatio; igitur nihil datum
<lb ed="#Qd"/>est usuraria; ergo detinet rem alienam invito
<lb ed="#Qd"/>domino.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e677">
<lb ed="#Qd"/>8. Ad ultimum dicendum quod eo modo
<lb ed="#Qd"/>quo licet concedere equum pro lucro, si sic pos<lb ed="#Qd"/>set
concedi pecunia, non esset usura, si conce<lb ed="#Qd"/>dens
aliquid acciperet praeter sortem. In loca<lb ed="#Qd"/>tione
vero non transfertur dominium, et ideo
<lb ed="#Qd"/>totum periculum est in iocante, si res pereat.
<lb ed="#Qd"/>Improprie vero locatur pecunia, sed proprie mu<lb ed="#Qd"/>tuatur:
quod enim locatur non transfertur in
<lb ed="#Qd"/>dominium eius cui locatur. Praeterea, pecunia
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>non deterioratur per usum et, quantum est de
<lb ed="#Qd"/>se, nullam parit utilitatem utenti, sicut facit
<lb ed="#Qd"/>equus et domus, quae sunt locata proprie. In
<lb ed="#Qd"/>mutuo vero pecuniae<!--a--> transfertur dominium;
<lb ed="#Qd"/>unde mutuum dicitur quasi <quote xml:id="ahsh-l3p2in3t2s1q2t7c4-Qd1e711">de meo tuum<!--1--></quote>, et
<lb ed="#Qd"/>ideo periculum rei mutuatae pertinet ad eum
<lb ed="#Qd"/>qui mutuat; contra ius naturale est ut aliquis
<lb ed="#Qd"/>percipiat emolumentum de usu rei quae non est
<lb ed="#Qd"/>sua. Ideo ergo usura est peccatum et intelligitur
<lb ed="#Qd"/>prohibita hoc praecepto.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t7c4-d1e726">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Nota, secundum <name>Gregorium</name><!--2-->, triplicem dif<lb ed="#Qd"/>ferentiam
inter mutuum et locatum. Prima est,
<lb ed="#Qd"/>quia in mutuo transfertur<!--b--> periculum in acci<lb ed="#Qd"/>pientem<!--c-->,
in locato in eum qui dat. Secunda est,
<lb ed="#Qd"/>quia mutuum proprie non deterioratur per usum,
<lb ed="#Qd"/>ut pecunia, sed locatum, ut domus vel<!--d--> equus.
<lb ed="#Qd"/>Tertia causa est, quia mutuum, quantum est de
<lb ed="#Qd"/>se, nullam utilitatem parit utenti, locatum vero
<lb ed="#Qd"/>parit, ut ager vel equus vel domus. Et hoc in<lb ed="#Qd"/>telligitur<!--e-->
de mutuo pecuniae.
</p>
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