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ahsh-l3p2in3t2s2q1t1d2c4.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. 2, Q. 1, T. 1, D. 2, C. 4</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 3, T. 2, S. 2, Q. 1, T. 1, D. 2, 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-l3p2in3t2s2q1t1d2c4">
<head xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 2, Q. 1, T. 1, D. 2, C. 4</head>
<head xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Hd1e105" type="question-title">UTRUM INNOCENTES ET INVOLUNTARII CIRCA ACTUS SINT IUDICANDI.</head>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e108">
<lb ed="#Qd"/>Quaeritur postea utrum innocentes et involun<lb ed="#Qd"/>tarii
circa actus sint iudicandi.
<lb ed="#Qd"/>Circa quod primo quaeritur utrum unus debeat
<lb ed="#Qd"/>vel possit puniri pro alio;
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>secundo, utrum ignorantes puniri possint;
<lb ed="#Qd"/>tertio, utrum coacti, scilicet qui inviti iaciunt
<lb ed="#Qd"/>aliquid sint puniendi.
</p>
<div xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Dd1e128">
<head xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Hd1e130">ARTICULUS I.</head>
<head xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Hd1e133">Utrum unus debeat vel posset puniri pro alio.</head>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e136">
<lb ed="#Qd"/>Ad primum sic obicitur: I. a. Cum poena in<lb ed="#Qd"/>feratur
delinquenti ratione culpae, et culpa unius
<lb ed="#Qd"/>in alium non transeat, ergo de iustitia nec<!--c--> poena
<lb ed="#Qd"/>debet transire.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e147">
<lb ed="#Qd"/>b. Item, <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e146">Augustinus</name><!--2-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e151">Quis locus innocen<lb ed="#Qd"/>tiae
relinquitur, si alienum crimen maculat ne<lb ed="#Qd"/>scientem?</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e159">
<lb ed="#Qd"/>c. Item, lex<!--d--> canonizata<!--3--> dicit: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e163">Crimen vel
<lb ed="#Qd"/>poena paterna nullam maculam filio<!--e--> inferre po<lb ed="#Qd"/>test,
quia unusquisque ex suo commisso poenae
<lb ed="#Qd"/>subicitur nec alieni criminis successor consti<lb ed="#Qd"/>tuitur</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e176">
<lb ed="#Qd"/>d. Item, <title>Deuter.</title> 24, 16: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e186">Non occidentur patres
<lb ed="#Qd"/>pro filiis nec filii pro patribus<!--f-->, sed unusquisque
<lb ed="#Qd"/>pro peccata sua morietur</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e185">
<lb ed="#Qd"/>e. Item, <title>Ezech.</title> 18, 4: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e202" source="http://scta.info/resource/ez18_4@15-19">Anima quae peccaverit,
<lb ed="#Qd"/>ipsa morietur</quote>. Et ibidem dicitur<!--4-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e209">Filius non por<lb ed="#Qd"/>tabit
iniquitatem patris</quote><!--g--> .etc.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e194">
<lb ed="#Qd"/>f. Item, <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e220">Gregorius</name>, in <title>Moralibus</title><!--5-->, super illud
<lb ed="#Qd"/><title>Iob</title><!--6-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e230">Hominis, qui similis est tui</quote> etc., ibi <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e232">Grego<lb ed="#Qd"/>rius</name>:
<quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e20X">Humana impietas ei nocet quem perver<lb ed="#Qd"/>tendo
inquinat</quote>. Si ergo non inquinat<!--h-->, non nocet.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e208">
<lb ed="#Qd"/>Ex iis videtur relinqui quod nullus est pu<lb ed="#Qd"/>niendus
pro peccato alterius.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e215">
<lb ed="#Qd"/>Contra: 1. <title>Exod.</title> 20, 5: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e258">Ego eum Deus ze<lb ed="#Qd"/>lotes,
visitans peccata patrum in filios usque in
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>tertiam et quartam generationem</quote>. Super quod dicit
<lb ed="#Qd"/><name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e268">Augustinus</name><!--7-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e228">In tertia et quarta generatione
<lb ed="#Qd"/>comminatur se tiliis redditurum, non inaequali<lb ed="#Qd"/>tate
iudicii, ut alii<!--i--> peccent, alii puniantur, sed
<lb ed="#Qd"/>magnitudine clementiae, dum<!--k--> semper exspectat
<lb ed="#Qd"/>poenitentem. Quod in generatione prima delin<lb ed="#Qd"/>quitur,
non prius emendat nisi tertia et quarta
<lb ed="#Qd"/>generatio venerit</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e245">
<lb ed="#Qd"/>2. Item, pro culpa originali Adae puniuntur
<lb ed="#Qd"/>omnes eius filii; unde <title>I ad Cor.</title> 15, 22: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e301">In Adam
<lb ed="#Qd"/>omnes moriuntur</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e255">
<lb ed="#Qd"/>3. Item, Cham<!--l--> peccante, Chanaan filius eius
<lb ed="#Qd"/>maledictus est et servituti addictus<!--m-->, <title>Gen.</title> 9, 25<!--8-->.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e262">
<lb ed="#Qd"/>4. Item, pro peccato Giezi <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e327">lepra transmittitur
<lb ed="#Qd"/>ad posteros<!--9--></quote>, <title>IV Reg.</title> 5, 27.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e269">
<lb ed="#Qd"/>5. Item, <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e340">Iudaeis clamantibus: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e342">Sanguis eius su<lb ed="#Qd"/>per
nas et super filios nostros</quote>, <title>Matth.</title> 27, 25, re<lb ed="#Qd"/>liquiae
eorum poenae mortis Christi addictae
<lb ed="#Qd"/>sunt<!--10--></quote> vel subiectae.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e280">
<lb ed="#Qd"/>6. Item, pro <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e284">peccata Achan<!--n--> plebs Israelitica
<lb ed="#Qd"/>in inanibus hostium tradita est<!--o11--></quote>, <title>Iosue</title> 7, 25.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e290">
<lb ed="#Qd"/>7. Item, pro <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e294">peccato filiorum Heli populus in
<lb ed="#Qd"/>conspectu Philistinorum corruit<!--12--></quote>, <title>I Reg.</title> 4.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e300">
<lb ed="#Qd"/>Ergo iusto Dei iudicio unus punitur pro pec<lb ed="#Qd"/>cato
alterius; ergo a iudice poterit unus puniri
<lb ed="#Qd"/>pro alio.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e310">
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>8. Si dicatur quod non est simile de iudicio
<lb ed="#Qd"/>divino et humano — contra<!--a-->: super <title>Iosue</title> 7, 11
<lb ed="#Qd"/>dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e409" ref="#Augustine">Augustinus</name><!--1-->, super illud: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e413">Peccavit po<lb ed="#Qd"/>pulus</quote>
etc.: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e326">Hoc<!--b--> praecipit homini iudici Deus
<lb ed="#Qd"/>in iis quae ad humanum iudicium pertinent iu<lb ed="#Qd"/>dicandis,
quod in suo: iudicio facit ipse</quote>. Si
<lb ed="#Qd"/>ergo ipse punit unum pro peccato alterius, et
<lb ed="#Qd"/>homo iudex similiter tacere poterit.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e338">
<lb ed="#Qd"/>9. Item, secundum <title>Iura</title> et <title>Canones</title> inferuntur
<lb ed="#Qd"/>poenae sine culpa in pluribus casibus, ut propter
<lb ed="#Qd"/>paupertatem ecclesia, quae consuevit habere epi<lb ed="#Qd"/>scopum,
perdit ipsum. Item, propter homicidium
<lb ed="#Qd"/>vel propier odium civium contractum, eo quod
<lb ed="#Qd"/>occiderunt duos episcopos successive, vel alia
<lb ed="#Qd"/>causa ita enormi ecclesia perdit suum episco<lb ed="#Qd"/>pum,
[<quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e456">Causa</quote>] XXV, quaest. 2<!--2-->. Item, propter fa<lb ed="#Qd"/>vorem,
ut Alexandrina ecclesia in favorem Con<lb ed="#Qd"/>stantinopolitanae
civitatis, quam Constantinus
<lb ed="#Qd"/>constituit, primum honorem post Romam amisit,
<lb ed="#Qd"/>dist. 22<!--3-->. Item, propter vitium leprae removetur
<lb ed="#Qd"/>quis ab administratione ecclesiae, ut dicit <title>De<lb ed="#Qd"/>cretalis</title><!--4-->,
et ita punitur ecclesia poena alterius.
<lb ed="#Qd"/>Item, propter scelus patris punitur filius, ut pro
<lb ed="#Qd"/>crimine laesae maiestatis, et omnes illegitime nati,
<lb ed="#Qd"/>pro peccatis parentum suorum. Unde et in <title>Deu<lb ed="#Qd"/>ter.</title>
23, 2 dicitur: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e492">Non ingredietur mamzer</quote>, id est
<lb ed="#Qd"/>de scorto natus, <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e496">in ecclesiam Domini usque in
<lb ed="#Qd"/>decimum generationem</quote>. Et similiter, pro scelere
<lb ed="#Qd"/>domini punitur familia interdicto vel civitas<!--d-->,
<lb ed="#Qd"/><title>Causa</title> XVI, quaest. 4<!--5-->. Item, propter ordinem sa<lb ed="#Qd"/>cerdotii
domino servus aufertur secundum <title>Ca<lb ed="#Qd"/>nones</title><!--6-->.
Sex igitur sunt casus secundum <title>Iura</title> in
<lb ed="#Qd"/>quibus punitur aliquis<!--e--> sine culpa.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e395">
<lb ed="#Qd"/>II. 1. Item, quaeritur, si pro peccato originali
<lb ed="#Qd"/>unus poena actuali punitur pro culpa alterius,
<lb ed="#Qd"/>quare non pro culpa actuali?
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e404">
<lb ed="#Qd"/>2. Item, dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e540" ref="#Augustine">Augustinus</name>, super <title>Iosue</title> 7<!--7-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e548">Non est credendum, in poenis quae post mortem
<lb ed="#Qd"/>irrogantur, alium pro alio posse damnari, sed in
<lb ed="#Qd"/>iis tantum rebus hic irrogari poenam, quae finem
<lb ed="#Qd"/>fuerant habiturae</quote>. Ergo solum poena temporali
<lb ed="#Qd"/>unus iuste punitur pro alio; ergo iniusta est
<lb ed="#Qd"/>damnatio pro culpa originali, aut, si iusta est,
<lb ed="#Qd"/>iuste punitur unus pro alio temporaliter et aeter<lb ed="#Qd"/>naliter.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e429">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Solutio: 1. Per distinctionem B. <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e573" ref="#Augustine">Augustini</name>,
<lb ed="#Qd"/>super <title>Iosue</title> 7<!--8-->, est poena nocens et non confe<lb ed="#Qd"/>rens<!--f-->,
et est poena non nocens, sed conferens
<lb ed="#Qd"/>ad salutem. Poena prima nunquam Deus punit
<lb ed="#Qd"/>unum pro alio; poena vero secunda punit Deus
<lb ed="#Qd"/>ex causa unum pro alio. In prima poena debet
<lb ed="#Qd"/>homo iudex Deum imitari, in secunda<!--g--> inferenda
<lb ed="#Qd"/>nonnisi cum distinctione quae postea ponetur<!--9-->. Et
<lb ed="#Qd"/>hoc est quod dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e604" ref="#Augustine">Augustinus</name><!--10-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e459">Secretiori
<lb ed="#Qd"/>iudicio visibiles afflictiones hominum vel mortes
<lb ed="#Qd"/>novit Dominus, quemadmodum<!--h--> quibusque iuste
<lb ed="#Qd"/>dispensat, etiam cum aliorum peccata in aliis vi<lb ed="#Qd"/>detur
ulcisci, quoniam<!--i--> iis quibus ingeruntur,
<lb ed="#Qd"/>et obesse et prodesse possunt. Poenas vero invi<lb ed="#Qd"/>sibiles,
quae<!--k--> nocent et non prosunt, ita nullus
<lb ed="#Qd"/>Deo iudice pro alienis peccatis luit, sicut homine
<lb ed="#Qd"/>iudice nullus luere nisi pro sua culpa istas visi<lb ed="#Qd"/>biles
poenas debet</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e482">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud quod primo obi<lb ed="#Qd"/>citur
<quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e643">Ego sum Deus zelotes</quote> etc., dicendum<!--11-->
<lb ed="#Qd"/>quod istud intelligitur de filiis qui sunt imita<lb ed="#Qd"/>tores
malitiae patris; unde ibi sequitur<!--12-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e654">Iis<!--l--> qui
<lb ed="#Qd"/>oderunt me</quote>, hoc est in illis qui in<!--m--> odium mei
<lb ed="#Qd"/>sunt sectatores paternae malitiae.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e499">
<lb ed="#Qd"/>2. Ad secundum dicendum quod in peccato
<lb ed="#Qd"/>originali non punitur unus pro peccato alterius
<lb ed="#Qd"/>solum, immo<!--n--> pro peccato proprio. Erat enim
<lb ed="#Qd"/>unus originaliter cum delinquente parente, et ideo,
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e681">quia unus erat cum illo et in illo<!--o-->, a quo traxit<!--13--></quote>,
<lb ed="#Qd"/>quando commissum est peccatum, ideo et in ipso
<lb ed="#Qd"/>originaliter peccavit, sicut dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e691">Apostolus</name>, ad
<lb ed="#Qd"/><title>Rom.</title> 8<!--14-->, de Adam: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e699">In quo</quote>, inquit, <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e701">omnes per<lb ed="#Qd"/>caverunt</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e521">
<lb ed="#Qd"/>3-5. Ad alia vero quae obiciuntur de Cha<lb ed="#Qd"/>naan
et de posteris Giezi et de filiis Iudaeorum,
<lb ed="#Qd"/>qui occiderunt Christum, dicendum quod ex iis
<lb ed="#Qd"/>exemplis non probantur aliqui puniri<!--p--> pro pec<lb ed="#Qd"/>catis
aliorum, nisi sint imitatores malitiae eo<lb ed="#Qd"/>rum;
tamen poenam divina providentia iustissima
<lb ed="#Qd"/>sustinuerunt ii et alii temporaliter pro culpa
<lb ed="#Qd"/>aliena ad utilitatem propriam. Punit enim Deus
<lb ed="#Qd"/>ad utilitatem quinque de causis. Primo ad pro<lb ed="#Qd"/>bationem
et perfectionem virtutis, ut <title>Iob</title><!--15--> et To<lb ed="#Qd"/>biam<!--16-->.
Secundo, propter conservationem<!--q--> gratiae
<lb ed="#Qd"/>et humilitatis, ut Paulo dedit angelum Satanae, ne
<lb ed="#Qd"/>magnitudine revelationum superbiret, <title>II Cor.</title> 12, 7.
<pb ed="#Q" n="626"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Tertio, propter poenitentiam peccati, ut<!--a--> Mariam
<lb ed="#Qd"/>sororem Moysi, <title>Num.</title> 12, 10. Quarto, propter eru<lb ed="#Qd"/>ditionem,
ut filios Israel bonos, de quibus dicit
<lb ed="#Qd"/><title>Ierem.</title> alia translatio<!--1-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e770">Per amne flagellum eru<lb ed="#Qd"/>dieris,
Ierusalem</quote>. Quinto propter gloriam Dei<!--b-->
<lb ed="#Qd"/>manifestandam, ut caecum natum, <title>Ioan.</title> 9, 3, de
<lb ed="#Qd"/>quo dicit Dominus: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e783">Neque hic peccavit neque
<lb ed="#Qd"/>parentes, sed ut manifestetur gloria Dei in illo</quote>.
<lb ed="#Qd"/>Non est igitur ex iis causis inconveniens unum
<lb ed="#Qd"/>puniri a Deo, peccante alio.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e576">
<lb ed="#Qd"/>6. Ad illud vero quod obicitur de Achan<!--c-->,
<lb ed="#Qd"/>respondet <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e802" ref="#Augustine">Augustinus</name> quod poena temporali
<lb ed="#Qd"/>dispensatione divina punitur aliquis triplici de
<lb ed="#Qd"/>causa. Prima est excitatio sollicitudinis caritatis<!--d-->.
<lb ed="#Qd"/>Unde dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e814" ref="#Augustine">Augustinus</name><!--2--> quod per hoc quod
<lb ed="#Qd"/>pro<!--e--> peccato Achan punitus est populus, osten<lb ed="#Qd"/>sum
est, <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e599">ut non solum se quisque curet in po<lb ed="#Qd"/>pulo,
sed invicem sibi adhibeant diligentiam et
<lb ed="#Qd"/>tamquam unius corporis et<!--f--> unius hominis alia
<lb ed="#Qd"/>pro aliis sint membra sollicita</quote>. — Secunda ratio
<lb ed="#Qd"/>est ostensio unitatis, quae debet esse inter ho<lb ed="#Qd"/>mines
quantum ad vinculum societatis. Unde <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e840">Au<lb ed="#Qd"/>gustinus</name><!--3-->:
<quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e615">Similiter ostenditur quantum<!--g--> con<lb ed="#Qd"/>nexa
sit in populi unitate ipsa universitas, ut
<lb ed="#Qd"/>non in se ipsis singuli<!--h-->, sed tamquam partes in
<lb ed="#Qd"/>toto<!--i--> aestimentur</quote>. Unde pro peccato unius per<lb ed="#Qd"/>sonae
tantum, scilicet Achan, dictum est<!--4-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e866">Pec<lb ed="#Qd"/>cavit
populus</quote> etc. — Tertia ratio est detestatio
<lb ed="#Qd"/>peccati sive ostensio magnitudinis sceleris. Unde
<lb ed="#Qd"/><name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e875" ref="#Augustine">Augustinus</name><!--5-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e636">Simul etiam significatum est
<lb ed="#Qd"/>quantum malum fieret, si universa multitudo pec<lb ed="#Qd"/>casset,
quando unus ita potuit vindicari<!--k-->, ut ab
<lb ed="#Qd"/>eo ceteri non possent esse securi</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e646">
<lb ed="#Qd"/>7. Ad illud quod postea obicitur de filiis
<lb ed="#Qd"/>Heli, dicendum<!--l--> quod in hoc quod filii Israel
<lb ed="#Qd"/>puniti sunt pro peccato filiorum Heli, exprimitur<!--m-->
<lb ed="#Qd"/>quia, secundum <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e906">B. Gregorium</name><!--6-->, <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e656">meritis prae<lb ed="#Qd"/>latorum
depravatur vita subditorum, quia prae<lb ed="#Qd"/>latis
suis subditi<!--n--> faveant ad malum, cum eis
<lb ed="#Qd"/>simul corruunt<!--o-->, sicut filii Israel diu faventes
<lb ed="#Qd"/>peccatis sacerdotum, tandem cum eis ceciderunt
<lb ed="#Qd"/>in manibus hostium</quote>. Similiter dicendum est
<lb ed="#Qd"/>quod<!--p-->, quia <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e672">David populum numeravit, pro pec<lb ed="#Qd"/>cato
gladius Domini desaevit in populum<!--7--></quote>, quia
<lb ed="#Qd"/>in hoc peccato eius favebat. Praeterea, in hoc
<lb ed="#Qd"/>punitus est ipse qui peccavit, <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e942">quia in multitu<lb ed="#Qd"/>dine
plebis dignitas regis<!--q--> est et in paucitate
<pb ed="#Qd" n="626"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>plebis ignominia principis</quote>, sicut dicitur in<!--a-->
<lb ed="#Qd"/><title>Prov.</title> 14, 28.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e693">
<lb ed="#Qd"/>8. Ad illud quod postea obiciebatur quod
<lb ed="#Qd"/>homo iudex debet facere in suo iudicio sicut
<lb ed="#Qd"/>Deus in suo, patet responsio per distinctionem
<lb ed="#Qd"/>supra positam <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e972">Augustini</name><!--8-->, super <title>Iosue</title> 7, 11.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e704">
<lb ed="#Qd"/>9. Ad illud quod obicitur quod <mentioned>secundum
<lb ed="#Qd"/><title>Iura</title> inferuntur poenae sine culpa</mentioned> etc., dicen<lb ed="#Qd"/>dum
quod est poena damni et poena flagelli.
<lb ed="#Qd"/>Poena damni est in subtractione<!--b--> alicuius boni.
<lb ed="#Qd"/>Haec poena infertur iuste<!--c--> ab homine indice sine
<lb ed="#Qd"/>culpa, sed non sine causa, et hoc consideratione
<lb ed="#Qd"/>utilitatis communis et publicae salutis, quam de
<lb ed="#Qd"/>ordine potestatis sibi concessae debet praeferre
<lb ed="#Qd"/>utilitati et saluti<!--d--> cuiusque personae. Et in hoc
<lb ed="#Qd"/>genere sunt omnes poenae <title>Canonum</title>, quae infe<lb ed="#Qd"/>runtur
sine culpa. Poena vero flagelli duplex est:
<lb ed="#Qd"/>spiritualis et corporalis; spiritualis, ut excommu<lb ed="#Qd"/>nicatio;
corporalis, ut mutilatio, occisio; neutra
<lb ed="#Qd"/>vero potest inferri sine culpa<!--e-->. De poena spiri<lb ed="#Qd"/>tuali,
quae est excommunicatio, dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1028">Augusti<lb ed="#Qd"/>nus</name>,
<title>Ad Auxilium episcopum</title><!--f9-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e740">Non imputan<lb ed="#Qd"/>tur
filiis peccata parentum, quae post eorum na<lb ed="#Qd"/>tivitatem
a parentibus committuntur, nec pro
<lb ed="#Qd"/>peccatis parentum spirituali poena filii sunt plec<lb ed="#Qd"/>tendi</quote>.
Et hoc intelligitur de poena spirituali
<lb ed="#Qd"/>quae est excommunicatio maior, quae separat a
<lb ed="#Qd"/>suffragiis Ecclesiae et participatione sacramento<lb ed="#Qd"/>rum
spirituali et sacramentali, non de poena
<lb ed="#Qd"/>spirituali quae dicitur interdictum, quae separat
<lb ed="#Qd"/>a participatione sacramentali, non spirituali, sa<lb ed="#Qd"/>cramentorum,
qua poena pro bono communi.
<lb ed="#Qd"/>peccante domino, interdicitur familia vel civitas.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e769">
<lb ed="#Qd"/>II. 1. Ad illud quod quaeritur de peccato ac<lb ed="#Qd"/>tuali
et originali, dicendum quod humana iustitia,
<lb ed="#Qd"/>in quantum potest, divinam iustitiam imitatur.
<lb ed="#Qd"/>Punit autem divina iustitia culpam actualem et<!--g-->
<lb ed="#Qd"/>culpam originalem, et hanc, scilicet originalem,
<lb ed="#Qd"/>finaliter punit poena damni, id est subtractione
<lb ed="#Qd"/>gloriae, actualem vero poena sensus<!--h--> inflictione
<lb ed="#Qd"/>gehennae. Similiter iustitia humana pro culpa
<lb ed="#Qd"/>parentis poena damni punit filium, ut pro cri<lb ed="#Qd"/>mine
laesae maiestatis exheredat filium, et pro
<lb ed="#Qd"/>fornicatione vel adulterio parentum et ficitur in<lb ed="#Qd"/>famis
filius qui de adulterio vel fornicatione na<lb ed="#Qd"/>tus
est<!--i-->. Poena vero sensus vel flagelli nullum
<lb ed="#Qd"/>punit nisi pro peccato actuali, secundum quod
<pb ed="#Qd" n="627"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1109">Augustinus</name><!--1-->, super <title>Iosue</title> 7, 11: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e808">Homine
<lb ed="#Qd"/>iudice, istas visibiles poenas nullus nisi ex pro<lb ed="#Qd"/>pria
culpa debet luere</quote>. Quae autem sit ratio
<lb ed="#Qd"/>in iustitia divina et in iustitia humana, dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1124">Au<lb ed="#Qd"/>gustinus</name>,
<title>Ad Bonifacium</title><!--2-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e819">Iam cum homo in
<lb ed="#Qd"/>se ipse ab eo qui genuit alter est effectus, pec<lb ed="#Qd"/>cato
alterius sine sua consensione<!--a--> non teneatur
<lb ed="#Qd"/>obnoxius. Traxit ergo reatum, quia unus erat
<lb ed="#Qd"/>cum illo et in illo a quo traxit, quando admissum
<lb ed="#Qd"/>est; non autem trahit alter ab altero, quando
<lb ed="#Qd"/>sua unoquoque propria vita vivente, iam est
<lb ed="#Qd"/>verificatum<!--3-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1153">Anima, quae peccaverit, ipsa mo<lb ed="#Qd"/>rietur</quote></quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e840">
<lb ed="#Qd"/>2. Ad illud quod dicitur de <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1163" ref="#Augustine">Augustino</name> ul<lb ed="#Qd"/>timo
patet solutio ex praedictis<!--4-->. Nam pro pec<lb ed="#Qd"/>cato
originali non solum punitur quis ex culpa
<lb ed="#Qd"/>aliena, immo pro culpa quae sit ei propria. Ex
<lb ed="#Qd"/>culpa enim prima Adae personali corrupta est
<lb ed="#Qd"/>natura, quae tota erat in illo et Eva, et<!--b--> ideo
<lb ed="#Qd"/>omnis persona, quae propagatur ex sic vitiata
<lb ed="#Qd"/>natura, corrumpitur et corruptione propria, sicut
<lb ed="#Qd"/>ei<!--c--> propria fit natura; et secundum modum su<lb ed="#Qd"/>sceptibilis
est ratio corruptionis, ideo, quia per<lb ed="#Qd"/>sona
susceptibilis est culpae, corrumpitur per<lb ed="#Qd"/>sona
corruptione culpae per similitudinem prin<lb ed="#Qd"/>cipii
corruptionis, quae fuit persona culpabilis.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Dd1e875" type="articulus">
<head xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Hd1e877">ARTICULUS II</head>
<head xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Hd1e880" type="question-title">Utrum ignorantes sint iudicandi.</head>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e883">
<lb ed="#Qd"/>Postea quaeritur utrum ignorantes sint iudi<lb ed="#Qd"/>candi.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e890">
<lb ed="#Qd"/>Ad quod sic: 1. <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1219" ref="#Ambrose">Ambrosius</name>, <title>Super Lucam</title><!--5-->,
<lb ed="#Qd"/>ubi dicitur quod navicula iactabatur<!--d--> fluctibus:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1231">Turbatur, inquit, navicula Petri in qua erat
<lb ed="#Qd"/>Iudas, quia qui suis meritis erat firmus, turbatur
<lb ed="#Qd"/>alienis</quote>. Ergo pro peccato Iudae periclitabatur
<lb ed="#Qd"/>Petrus, qui ignorabat peccatum Iudae.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e907">
<lb ed="#Qd"/>2. Item, <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e124X">peccato civium thesauri Iericho ana<lb ed="#Qd"/>thematizati
leguntur<!--6--></quote>, <title>Iosue</title> 6.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e915">
<lb ed="#Qd"/>3. Item<!--e-->, <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e919">peccato Amalecitarum animalia eo<lb ed="#Qd"/>rum
iussa sunt interfici, <title>I Reg.</title> 15, 2—3, quibus quia
<lb ed="#Qd"/>Saul pepercit, audivit a Samuele<!--7-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1271">Nescitis<!--f--> quia
<lb ed="#Qd"/>peccatum ariolandia</quote><!--8--></quote> etc.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e929">
<lb ed="#Qd"/>4. Item, pro <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e933">peccato Israelitarum arca Domini
<lb ed="#Qd"/>Philisthaeis tradita est<!--9--></quote>, <title>I Reg.</title> 4.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e939">
<lb ed="#Qd"/>5. Item, pro <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e943">peccato Aegyptiorum possessio<lb ed="#Qd"/>nes
eorum grandini sunt traditae<!--10--></quote>, <title>Exod.</title> 9, 25.
<lb ed="#Qd"/>Si ergo quae sensu carent, ut arca et thesauri
<lb ed="#Qd"/>Iericho, anathematizantur vel devastantur vel ho<lb ed="#Qd"/>stibus
traduntur; item, si ea, quae vim intelli<lb ed="#Qd"/>gendi
non habent, peccatis hominum morti ira<lb ed="#Qd"/>duntur,
relinquitur tortiori ratione quod ignoran<lb ed="#Qd"/>tia<!--g-->
nullum debet a reatu criminis excusare.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e962">
<lb ed="#Qd"/>6. Item, <title>Num.</title> 16, 27, parvuli pro peccato Da<lb ed="#Qd"/>than
et Abiron cum parentibus perierunt<!--11-->; unde
<lb ed="#Qd"/>ibi dicitur quod <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1334">egressi stabant cum uxoribus et
<lb ed="#Qd"/>filiis in introitu papilionum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e973">
<lb ed="#Qd"/>7. Item, parvuli Sodomitarum perierunt cum
<lb ed="#Qd"/>Sodomitis peccato Sodomitarum<!--h12-->, et tamen ha<lb ed="#Qd"/>bebant
ignorantiam invincibilem.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e982">
<lb ed="#Qd"/>Contra: a. Dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1355" ref="#Augustine">Augustinus</name><!--13-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e989">Nullius cri<lb ed="#Qd"/>men
maculat nescientem</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e996">
<lb ed="#Qd"/>b. Item, <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1370">Ioannes Damascenus</name><!--14-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1000">Actus
<lb ed="#Qd"/>involuntarii indulgentia digni habentur</quote>. Invo<lb ed="#Qd"/>luntarium
autem, sicut idem dicit<!--15-->, dupliciter est:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1007"> hoc quidem per ignorantiam<!--i-->, hoc per violen<lb ed="#Qd"/>tiam</quote>.
Ergo quod ignoranter fit, dignum est in<lb ed="#Qd"/>dulgentia;
non ergo puniri debet ignorans.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1015">
<lb ed="#Qd"/>c. Item, <title>Gen.</title> 20, 4, dixit Abimelech: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1400">Num gen<lb ed="#Qd"/>tem
ignorantem interficies</quote>?
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1022">
<lb ed="#Qd"/>d. Item, <title>Deuter.</title> 1, 39: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1412">Filii, qui hodie boni et
<lb ed="#Qd"/>mali ignorant<!--k--> distantiam, ipsi intrabunt et ipsis
<lb ed="#Qd"/>dabo terram</quote> etc.<!--l--> Ratione ergo ignorantiae par<lb ed="#Qd"/>vulos
Israelitarum non iudicavit Dominus pro
<lb ed="#Qd"/>incredulitate parentum.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1035">
<lb ed="#Qd"/>e. Item, aliquando ignorantia contingit ratione
<lb ed="#Qd"/>infirmitatis, ut in perturbatis, alienatis et ebriis;
<lb ed="#Qd"/>aliquando ratione aetatis: unde infans, quia non
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>est doli capax, excusatur, sicut dicitur <title>Causa</title> XV,
<lb ed="#Qd"/>quaest. 1<!--1-->;quandoque ratione deceptionis, ut cum
<lb ed="#Qd"/>aliquis deceptus per fraudem vel dolum alterius
<lb ed="#Qd"/>vel per errorem facti probabilem. Aut igitur igno<lb ed="#Qd"/>rantia<!--a-->
universaliter excusabit omnes istos<!--b--> aut,
<lb ed="#Qd"/>si aliquos excusat<!--c-->, aliquos non, quae ignorantia
<lb ed="#Qd"/>excusabit et<!--d--> quae non, et quis per ignoran<lb ed="#Qd"/>tiam
delinquens puniendus erit et quis non?
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1064">
<lb ed="#Qd"/>Solutio: Dicendum quod est ignorantia nega<lb ed="#Qd"/>tionis,
privationis et dispositionis. Ignorantia ne<lb ed="#Qd"/>gationis
est, qua negatur scientia nec ponitur de<lb ed="#Qd"/>bitum
sciendi, et haec simpliciter excusat. — Igno<lb ed="#Qd"/>rantia
privationis est, qua negatur scientia et<!--e-->
<lb ed="#Qd"/>ponitur aptitudo seu debitum sciendi, et haec in
<lb ed="#Qd"/>eis, quae pertinent ad salutem, a tanto excusat,
<lb ed="#Qd"/>sed non a toto. — Ignorantia dispositionis est quae
<lb ed="#Qd"/>ponit errorem seu conceptionem contrariam scien<lb ed="#Qd"/>tiae
rectae, et illa in iis, quae pertinent ad salu<lb ed="#Qd"/>tem,
accusat et non excusat<!--f-->; simili modo af<lb ed="#Qd"/>fectus
sive voluntas nesciendi, de qua in <title>Psalmo</title><!--2-->:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1506">Noluit<!--g--> intelligere ut bene ageret</quote>. Secundum hoc
<lb ed="#Qd"/>ergo dicendum quod ignorans primo modo ex
<lb ed="#Qd"/>ignorantia non meretur puniri; ignorans secundo
<lb ed="#Qd"/>modo meretur puniri<!--h-->, sed cum mitigatione;
<lb ed="#Qd"/>ignorans tertio modo meretur puniri cum seve<lb ed="#Qd"/>tate.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1106">
<lb ed="#Qd"/>[Ad obiecta]: ]. Ad illud ergo obicitur de
<lb ed="#Qd"/>Petro quod <mentioned>periclitabatur propter<!--i--> peccatum
<lb ed="#Qd"/>Iudae</mentioned>, dicendum, sicut<!--k--> patet ex dictis<!--3-->, quod
<lb ed="#Qd"/>ex causis convenientibus divinae providentiae,
<lb ed="#Qd"/>meritis malorum multotiens iusti a Deo tempo<lb ed="#Qd"/>raliter
puniuntur. Sed tamen in hoc iudicium hu<lb ed="#Qd"/>manum
non debet imitari divinum, sicut dicit
<lb ed="#Qd"/><name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1552">Augustinus</name>, super <title>Iosue</title> 7, 11, ut supra dictum
<lb ed="#Qd"/>est<!--4-->. Et ratio huius est quia, cum duplex sit iu<lb ed="#Qd"/>dicium
divinum, occultum et manifestum, occul<lb ed="#Qd"/>tum
iudicium est in poena temporali bonorum,
<lb ed="#Qd"/>manifestum in poena malorum. Humanum iudi<lb ed="#Qd"/>cium,
quod est ex manifestis causis, debet imi<lb ed="#Qd"/>tari
iudicium Dei manifestum, non occultum.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1140">
<lb ed="#Qd"/>2—5. Ad illud quod postea obicitur, dicen<lb ed="#Qd"/>dum<!--5-->
quod <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1146">insensibilia et irrationabilia peccato
<lb ed="#Qd"/>hominum anathematizantur vel perduntur, non
<lb ed="#Qd"/>participatione peccati, sed causa</quote> rationabili quae
<lb ed="#Qd"/>assignatur triplex, scilicet ratio sacramenti, de<lb ed="#Qd"/>testatio
peccati, flagellum delinquentis. <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1158">Ratio sa<lb ed="#Qd"/>cramenti
causa<!--l--> est in thesauris Iericho et anima<lb ed="#Qd"/>libus
Amalechitarum: Iericho enim interpretatur
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>luna et significat</quote> mundanam cupiditatem; <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1169">Ama<lb ed="#Qd"/>lechitae
interpretantur<!--m--> lingentes sanguinem et
<lb ed="#Qd"/>significant</quote> carnalium desideriorum voluptatem.
<lb ed="#Qd"/>Thesauri ergo Iericho anathematizantur ad signi<lb ed="#Qd"/>ficandum
damnationem cupiditatis; animalia Ama<lb ed="#Qd"/>lechitarum
iubentur interfici, ad significandum
<lb ed="#Qd"/>mortificationem motuum carnalis voluptatis. -
<lb ed="#Qd"/>Item, detestatio peccati causa est, ut patet in Ac<lb ed="#Qd"/>tibus,
ubi propter peccatum Simonis pecunia eius
<lb ed="#Qd"/>damnata<!--n--> est, dicente <title>Petro</title><!--6-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1637">Pecunia tua tecum
<lb ed="#Qd"/>sit in perditionem</quote> etc. — Item, flagellum delin<lb ed="#Qd"/>quentis
causa est, ut in animalibus Aegyptiorum
<lb ed="#Qd"/>et possessionibus grandine percussis, <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1198">ut in illis
<lb ed="#Qd"/>punirentur quorum felicitate laetabantur</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1204">
<lb ed="#Qd"/>6-7. Ad illud quod obicitur de parvulis Da<lb ed="#Qd"/>than
et Abiron et Sodomitarum, dicendum<!--7--> quod
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1210">pro<!--o--> paterno scelere</quote> puniti sunt quamvis igno<lb ed="#Qd"/>rantes,
a Deo, sine culpa, sed non sine causa<!--p-->,
<lb ed="#Qd"/>quia divina providentia, quae praescit et praevi<lb ed="#Qd"/>det
qualis quisque debeat esse futurus, provi<lb ed="#Qd"/>debat
eos, si permansissent, paterni sceleris imi<lb ed="#Qd"/>tatores
futuros; et ideo per hoc maior <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1679">poena
<lb ed="#Qd"/>illis diminuta est<!--q-->, quibus successio paterni sce<lb ed="#Qd"/>leris
est adempta<!--r--></quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1229">
<lb ed="#Qd"/>a. Ad obiecta vero partis alterius, no<lb ed="#Qd"/>tandum<!--8-->
quod est ignorantia facti et ignorantia
<lb ed="#Qd"/>iuris. Ignorantia facti<!--s--> alia est eius quod non
<lb ed="#Qd"/>oportuit eum scire qui ignorat, sicut dicit <ref xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Rd1e1239"><name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1706">Apo<lb ed="#Qd"/>stolus</name>,
<title>I Cor.</title> 8<!--8--></ref>: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1245" source="http://scta.info/resource/Icor10_27">Si quis infidelium vocat vox,
<lb ed="#Qd"/>quidquid appositum fuerit comedite, nihil inter<lb ed="#Qd"/>rogantes
propter conscientiam</quote>. Alia est tacti quod
<lb ed="#Qd"/>oportuit eum<!--t--> scire, sicut ignorantia Iudaeorum,
<lb ed="#Qd"/>quia quae a Prophetis de Iudaeis fuerant prolata
<lb ed="#Qd"/>adhuc ignorant esse completa. Prima ignorantia
<lb ed="#Qd"/>excusat, secunda non. Item, ignorantia iuris aut
<lb ed="#Qd"/>est<!--u--> iuris naturalis aut iuris divini, Legis scilicet
<lb ed="#Qd"/>et<!--v--> Evangelii, aut iuris canonici vel civilis. Igno<lb ed="#Qd"/>rantia
iuris naturalis neminem excusat haben<lb ed="#Qd"/>tem
usum rationis. Ignorantia iuris divini in iis
<lb ed="#Qd"/>quae pertinent ad salutem, ut sunt praecepta
<lb ed="#Qd"/>Decalogi et articuli fidei, non excusat; in aliis
<lb ed="#Qd"/>vero excusat simplices, quamvis non excuset
<lb ed="#Qd"/>praelatos et sacerdotes, qui tenentur <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1755">rationem</quote>
<lb ed="#Qd"/>reddere <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1759">de ea, quae in</quote> eis <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1761">est</quote>, fide et <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1763">spe</quote><!--x10-->. Igno<lb ed="#Qd"/>rantia
vero iuris canonici et<!--y--> civilis non excusat
<lb ed="#Qd"/>iudices, quamvis excuset alios simplices. Et se<lb ed="#Qd"/>cundum
hanc distinctionem intelliguntur aucto<lb ed="#Qd"/>ritates
<name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1777" ref="#Augustine">Augustini</name> et <title>Genesis</title><!--z-->.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1293">
<lb ed="#Qd"/>b. Ad illud vero <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e1789">Ioannis Damasceni</name>
<lb ed="#Qd"/>dicendum quod involuntarium per ignorantiam
<lb ed="#Qd"/>duobus modis est: simpliciter et secundum quid.
<lb ed="#Qd"/>Simpliciter, cum non ipsi tribuimus causam igno<lb ed="#Qd"/>rantiae,
vel<!--a--> quando nihil omittimus de contin<lb ed="#Qd"/>gentibus,
sed quia ita contingit, et hoc modo
<lb ed="#Qd"/>quod<!--b--> per ignorantiam fit, involuntarie<!--c--> fit
<lb ed="#Qd"/>simpliciter. Secundum quid vero, cum ipsi tri<lb ed="#Qd"/>buimus
causam ignorantiae vel cum omittimus
<lb ed="#Qd"/>ex<!--d--> contingentibus actus, sicut tribuit causam
<lb ed="#Qd"/>ignorantiae ebrius, qui homicidium facit: ignorans
<lb ed="#Qd"/>quidem occidit, non tamen omni modo involun<lb ed="#Qd"/>tarie;
causam enim ignorantiae, scilicet ebrieta<lb ed="#Qd"/>tem,
ipse fecit. Ex contingentibus vero actus
<lb ed="#Qd"/>omittit ille qui in loco non consueto sagittans,
<lb ed="#Qd"/>patrem ignoranter<!--e--> occidit, et ideo, non omni
<lb ed="#Qd"/>modo involuntarie, quia non adhibuit<!--f--> diligen<lb ed="#Qd"/>tiam
quam debuit, ut non interficeret sagittando.
<lb ed="#Qd"/>Ignorantia primo modo, quae scilicet in nobis
<lb ed="#Qd"/>causam non habet nec ipsam comitatur negli<lb ed="#Qd"/>gentia
ex parte nostra vel omissio, qualis est in
<lb ed="#Qd"/>parvulis et in alienatis perpetuo<!--g-->, excusat actus
<lb ed="#Qd"/>ut non puniantur. Ignorantia vero secundo modo
<lb ed="#Qd"/>dicta, cuius scilicet causa in nobis est vel per
<lb ed="#Qd"/>operationem vel per<!--h--> omissionem, non excusat
<lb ed="#Qd"/>a toto, etsi<!--l--> aliquando excuset a tanto.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1352">
<lb ed="#Qd"/>d. Ad illud quod obicitur de <title>Deuter.</title> de par<lb ed="#Qd"/>vulis
intraturis terram promissionis, iam patet
<lb ed="#Qd"/>responsio. Notandum tamen quod est ignorantia
<lb ed="#Qd"/>simplex et est ignorantia crassa et<!--k--> ignorantia
<lb ed="#Qd"/>affectata. Ignorantia simplex privat scientiam nec
<lb ed="#Qd"/>ponit debitum sciendi nec contemptum sciendi
<lb ed="#Qd"/>vel<!--l--> affectum nesciendi: quae in parvulis est,
<lb ed="#Qd"/>quamdiu non habent usum rationis, et in omnino
<lb ed="#Qd"/>alienatis. Ignorantia crassa privat scientiam, sed
<lb ed="#Qd"/>ponit debitum sciendi et contemptum, et ideo
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>non excusat. Ignorantia vero<!--m--> affectata privat
<lb ed="#Qd"/>scientiam et ponit affectum sive desiderium ne<lb ed="#Qd"/>sciendi,
et ista maxime accusat<!--n--> ignorantes.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1385">
<lb ed="#Qd"/>e. Ad ultimum ex iam dictis<!--1--> patet respon<lb ed="#Qd"/>sio;
tamen circa ignorantiam illam triplicem di<lb ed="#Qd"/>stinguendum
est. Nam in parvulis ignorantia<!--o-->
<lb ed="#Qd"/>ante usum rationis omnino excusat; post usum
<lb ed="#Qd"/>rationis ante adolescentiam a tanto excusat<!--p-->,
<lb ed="#Qd"/>sed non a toto, in iis quae pertinent ad salu<lb ed="#Qd"/>tem.
Iterum, in ignorantia quae provenit ex in<lb ed="#Qd"/>firmitate,
ut in furiosis omnino alienatis, distin<lb ed="#Qd"/>guunt<!--q-->:
aut ex culpa sua in illam ignorantiam
<lb ed="#Qd"/>ceciderunt aut non. Primo modo non excusantur
<lb ed="#Qd"/>a tanto delinquentes ignoranter, et hoc quia tri<lb ed="#Qd"/>buunt
causam ignorantiae. Secundo modo excu<lb ed="#Qd"/>santur
a toto, tamen, quia iudicio humano vix
<lb ed="#Qd"/>potest deprehendi an ex culpa quis in ignoran<lb ed="#Qd"/>tiam
ceciderit, ideo non<!--r--> iudicaret delinquentem
<lb ed="#Qd"/>ex tali ignorantia nisi ubi causam culpae fuisse
<lb ed="#Qd"/>deprehenderet, sicut in ebriis. Item, circa decep<lb ed="#Qd"/>tos
vel ignorantiam deceptorum distinguendum
<lb ed="#Qd"/>sicut prius<!--2-->: aut est ignorantia tacti aut iuris. Si
<lb ed="#Qd"/>iuris est, non excusat ignorantia delinquentem
<lb ed="#Qd"/>in iis quae pertinent ad salutem. Ignorantia vero
<lb ed="#Qd"/>facti aut vincibilis est aut invincibilis. Invinci<lb ed="#Qd"/>bilis<!--s-->
ignorantia tunc dicitur, cum ignorans facit
<lb ed="#Qd"/>quidquid in ipso est ad hoc quod sciat quod
<lb ed="#Qd"/>debet scire, sed tamen non potest<!--t--> scire factum
<lb ed="#Qd"/>quod utile esset scire: et haec excusat. Vin<lb ed="#Qd"/>cibilis
vero ignorantia est quae<!--u-->, homine fa<lb ed="#Qd"/>ciente
quod in ipso<!--v--> est, potest removeri: et
<lb ed="#Qd"/>haec non excusat in facto quod oportuit eum<!--x-->
<lb ed="#Qd"/>scire, sicut est ignorantia infidelium<!--y--> de Deo
<lb ed="#Qd"/>humanato.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1456">
<lb ed="#Qd"/>Ex iis igitur manifestum erit quando ignoran<lb ed="#Qd"/>tes
sint puniendi et quando non.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Dd1e1465" type="articulus">
<head xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Hd1e1467">Utrum coacti sint puniendi pro eo quod coacti faciunt.</head>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1470">
<lb ed="#Qd"/>Quaeritur postea utrum<!--a--> coacti sint puniendi
<lb ed="#Qd"/>pro eo quod coacti faciunt.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1477">
<lb ed="#Qd"/>Ad quod sic: a. Dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e2032">Ioannes Damasce<lb ed="#Qd"/>nus</name><!--3-->
quod involuntarius actus misericordia ae<lb ed="#Qd"/>stimandus
est dignus; involuntarium autem est
<lb ed="#Qd"/>quod per ignorantiam sive violentiam fit. Ergo
<lb ed="#Qd"/>quod fit per violentiam<!--b--> est indulgentia dignum;
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>sed talia sunt quae faciunt coacti; ergo coacti
<lb ed="#Qd"/>erunt misericordia digni; non ergo puniendi.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1497">
<lb ed="#Qd"/>b. Item, coactio et libertas opponuntur; libertas
<lb ed="#Qd"/>autem, quam habet rationalis creatura ex hoc
<lb ed="#Qd"/>quod est per liberum arbitrium operans domina
<lb ed="#Qd"/>sui actus, patet quod, si operatur bene, digna
<lb ed="#Qd"/>est praemio, si male, digna est supplicio; ergo
<lb ed="#Qd"/>coactio, quae removet libertatem et dominium
<pb ed="#Q" n="630"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>actus<!--a-->, efficiet quod actus non erit dignus prae<lb ed="#Qd"/>mio
vel supplicio; ergo coacti non erunt pu<lb ed="#Qd"/>niendi.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1521">
<lb ed="#Qd"/>Contra: 1. Dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e2087" ref="#Augustine">Augustinus</name><!--b1--> quod coacta
<lb ed="#Qd"/>voluntas voluntas est; sed voluntate existente
<lb ed="#Qd"/>respectu actus, actus<!--c--> est vituperabilis, si malus
<lb ed="#Qd"/>est, et dignus punitione; si bonus, est laudabilis
<lb ed="#Qd"/>et<!--d--> dignus praemio; ergo, coactione interveniente
<lb ed="#Qd"/>respectu actus, erit actus nihilominus<!--e--> dignus re<lb ed="#Qd"/>muneratione
vel punitione; ergo coacti iudicandi.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1543">
<lb ed="#Qd"/>2. Item, si quis<!--f--> timore mortis neget Deum vel
<lb ed="#Qd"/>imperio tyranni occidat patrem dolens, constat
<lb ed="#Qd"/>quod voluntarius et timore coactus operatur<!--g-->, et
<lb ed="#Qd"/>tamen nullus rectae rationis tales diceret inno<lb ed="#Qd"/>centes,
alioquin Petrus innocens luisset, cum ne<lb ed="#Qd"/>gavit
Christum. Relinquitur igitur quod coacti
<lb ed="#Qd"/>delinquentes erunt puniendi.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1561">
<lb ed="#Qd"/>Solutio: 1. Dicendum quod sunt actus<!--h--> qui
<lb ed="#Qd"/>omnino sunt in potestate nostra ad faciendum
<lb ed="#Qd"/>et dimittendum, ut actus interiores animae sub<lb ed="#Qd"/>iecti
rationi, ut consentire, eligere, velle, propo<lb ed="#Qd"/>nere
et huiusmodi. — Item, sunt actus qui non sunt
<lb ed="#Qd"/>in potestate nostra, ut actus naturales<!--i-->, ut est
<lb ed="#Qd"/>appetere alimentum, retinere et huiusmodi, nec
<lb ed="#Qd"/>quantum ad actionem nec quantum ad dimissio<lb ed="#Qd"/>nem.
- Item, sunt actus, qui partim sunt in po<lb ed="#Qd"/>testate
nostra, partim non, sicut motus mem<lb ed="#Qd"/>brorum
corporis in operando, in gradiendo: in
<lb ed="#Qd"/>potestate nostra sunt, cum non est detectus or<lb ed="#Qd"/>gani
vel prohibens; in potestate vero nostra non<!--k-->
<lb ed="#Qd"/>sunt, vel cum deficit organum vel cum<!--l--> inter<lb ed="#Qd"/>venit
aliquid prohibens organum ab actu, et hoc
<lb ed="#Qd"/>quantum ad faciendum et dimittendum. — Item,
<lb ed="#Qd"/>sunt actus, qui sunt in potestate nostra omnino
<lb ed="#Qd"/>quantum ad dimittendum<!--m-->, sed non omnino in
<lb ed="#Qd"/>potestate nostra<!--n--> quantum ad agendum, sicut
<lb ed="#Qd"/>loqui; loqui enim in potestate nostra est totaliter
<lb ed="#Qd"/>ut non fiat, ita quod non potest cogi loquens ad
<lb ed="#Qd"/>loquendum, sicut potest cogi ad motum manus
<lb ed="#Qd"/>aut pedis, sed potest prohiberi ne fiat, et hoc
<lb ed="#Qd"/>quia fit per organum. Actus primo modo dicti
<lb ed="#Qd"/>semper sunt<!--o--> voluntarii, et ideo vituperabiles,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>si mali sunt<!--p-->, laudabiles, si boni<!--q-->. Actus se<lb ed="#Qd"/>cundi
sunt simpliciter involuntarii, et ideo nec
<lb ed="#Qd"/>laudabiles nec vituperabiles, et ideo nec pu<lb ed="#Qd"/>niendi.
Actus vero tertii, in<!--r--> quantum voluntarii,
<lb ed="#Qd"/>laudabiles et vituperabiles; in quantum vero in<lb ed="#Qd"/>voluntarii,
simpliciter nec laudabiles nec vitupe<lb ed="#Qd"/>rabiles
nec puniendi nec vituperandi. Similiter
<lb ed="#Qd"/>et de quartis intelligendum est.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1637">
<lb ed="#Qd"/>Item distinguendum quod violentia sive coac<lb ed="#Qd"/>tio
duplex est: simpliciter et secundum quid.
<lb ed="#Qd"/>Simpliciter coactio sive violentia determinatur a
<lb ed="#Qd"/><name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e2240">Damasceno</name><!--2--> <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1647">cuius principium deforis est,
<lb ed="#Qd"/>nihil conferente secundum proprium impetum vim
<lb ed="#Qd"/>passo</quote>, hoc est cuius causa efficiens extra est<!--s-->
<lb ed="#Qd"/>totaliter et nihil cooperatur ille qui patitur om<lb ed="#Qd"/>nino,
et haec coactio dicitur sufficiens. Secundum
<lb ed="#Qd"/>quid vero coactio sive violentia est, cum causa
<lb ed="#Qd"/>movens deforis est inducens vel impellens, coo<lb ed="#Qd"/>perante
illo qui patitur. Primo modo coactio po<lb ed="#Qd"/>neretur
in castissima virgine, quae omnino contra
<lb ed="#Qd"/>suam voluntatem vi corrumperetur; secundo modo
<lb ed="#Qd"/>diceretur coactio in illo qui, timore impellente
<lb ed="#Qd"/>vehementi, ut timore mortis, Christum negaret.
<lb ed="#Qd"/>Prima coactio omnino excusat a reatu poenae,
<lb ed="#Qd"/>secunda non excusat a toto, sed a tanto, Prima
<lb ed="#Qd"/>coactio non habet locum in actibus simpliciter
<lb ed="#Qd"/>voluntariis et existentibus in potestate nostra,
<lb ed="#Qd"/>sed habet locum in aliis, in<!--t--> quantum non sunt
<lb ed="#Qd"/>in potestate nostra; secunda vero coactio locum
<lb ed="#Qd"/>habet in actibus<!--u--> simpliciter involuntariis. Unde
<lb ed="#Qd"/>hoc modo intelligitur quod dicit <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e2294" ref="#Augustine">Augustinus</name>
<lb ed="#Qd"/>quod coacta voluntas voluntas est<!--v-->.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1698">
<lb ed="#Qd"/>Et per hoc patet responsio ad primum.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1703">
<lb ed="#Qd"/>2. Ad secundum similiter patet, quoniam
<lb ed="#Qd"/>qui<!--x--> timore mortis negat non dicitur involunta<lb ed="#Qd"/>rius,
quamvis actus ille non placeat absolute,
<lb ed="#Qd"/>sed tamen placet consideratione mali quod plus
<lb ed="#Qd"/>timetur, sicut lactantes ea quae in navi sunt in
<lb ed="#Qd"/>mari propter naufragium, non sunt involuntarii
<lb ed="#Qd"/>in<!--y--> iactando.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1721">
<lb ed="#Qd"/>Ex iis igitur patet quando coacti sunt puniendi<!--z-->,
<lb ed="#Qd"/>quando non.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Dd1e1729" type="articulus">
<head xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Hd1e1731">ARTICULUS IV.</head>
<head xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Hd1e1734" type="question-title">Utrum iudex reos in se delinquentes debeat punire.</head>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1737">
<lb ed="#Qd"/>Ultimo quaeritur utrum iudex reos in se de<lb ed="#Qd"/>linquentes
debeat punire.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1744">
<lb ed="#Qd"/>Ad quod sic: a. <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e2358">Gregorius</name>, in quadam ho<lb ed="#Qd"/>milia<!--3-->:
<quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1750">Ea quae in nobis committuntur, facile
<pb ed="#Qd" n="631"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>possumus dimittere; ea vero, quae in Deum com<lb ed="#Qd"/>mittuntur,
cum magna discretione, nec tamen sine
<lb ed="#Qd"/>poenitentia, possumus relaxare</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1764">
<lb ed="#Qd"/>b. Item, <title>B. Petrus</title>, qui cum aliis audierat<!--1-->:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e2387">Beati eritis, cum maledixerint vobis homines</quote>,
<lb ed="#Qd"/>contumelias sibi illatas cum gaudio suscipiebat<!--2-->,
<lb ed="#Qd"/>peccata vero, quae in Deum committebantur,
<lb ed="#Qd"/>acerbe puniebat, sicut patet in Anania et Sa<lb ed="#Qd"/>phira,
Act. 5, 3—10.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1781">
<lb ed="#Qd"/>c. Item, <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e2406">Paulus</name> per totam<!--a--> Epistolam <title>II ad
<lb ed="#Qd"/>Corinthios</title><!--b--> pia admonitione per contemptum de<lb ed="#Qd"/>linquentes
in ipsum, ad sui amorem revocat, Ely<lb ed="#Qd"/>mam
vero magum<!--c-->, qui ceteros a fide retrahe<lb ed="#Qd"/>bat,
caecitate percussit, <title>Act.</title><!--d--> 13, 11.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1794">
<lb ed="#Qd"/>Contra: I. <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e2433" ref="#Ambrose">Ambrosius</name><!--3-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1801">Ad preces Eliae
<lb ed="#Qd"/>ignis descendit de caelo, ut vindicaretur Prophe<lb ed="#Qd"/>tae
iniuria</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1809">
<lb ed="#Qd"/>2. Item, <title>Canon</title> <title>B. Silverii<!--e--> Papae</title>, <title>Causa</title>
<lb ed="#Qd"/>XXIII, quaest. 4<!--4-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e1815" source="http://scta.info/resource/gd-p2c23q4-d1e579">Miserunt me in exilium, ego
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>tamen non dimisi officium meum, sed eos, qui
<lb ed="#Qd"/>talia erga me egerunt, anathematizavi</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1825">
<lb ed="#Qd"/>Ex quibus videtur quod licebit iudici propriam
<lb ed="#Qd"/>iniuriam vindicare.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1832">
<lb ed="#Qd"/>Solutio: Intuitu honoris vel amoris personae
<lb ed="#Qd"/>propriae non potest iudex vindex esse propriae iniu<lb ed="#Qd"/>riae.
Unde Dominus, volens iniuriam personae pro<lb ed="#Qd"/>priae
tolerare, iniuriam vero Dei non inultam relin<lb ed="#Qd"/>quere,
ait discipulis<!--5-->: <quote xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Qd1e2495">Nescitis cuias spiritus estis</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1845">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo quod obicitur
<lb ed="#Qd"/>de Elia, dicendum quod iniuria illa<!--f--> Prophetae
<lb ed="#Qd"/>non alia quam iniuria Domini intelligitur. Unde
<lb ed="#Qd"/>per hoc quod ignem de caelo postulavit, non
<lb ed="#Qd"/>cuius meriti<!--g--> esset apud Deum voluit ostendere,
<lb ed="#Qd"/>sed quod ille esset verus Deus quem colebat.
</p>
<p xml:id="ahsh-l3p2in3t2s2q1t1d2c4-d1e1862">
<lb ed="#Qd"/>2. Ad illud quod obicitur de facto <name xml:id="ahsh-l3p2in3t2s2q1t1d2c4-Nd1e2523">Silve<lb ed="#Qd"/>rii</name>,
dicendum quod<!--h--> illo anathemate punivit
<lb ed="#Qd"/>iniuriantes sibi, non intuitu personae, sed in<lb ed="#Qd"/>tuitu
Dei et Ecclesiae cuius erat pastor.
</p>
</div>
</div>
</body>
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