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ahsh-l3p2in3t2s3q4c1.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. 3, Q. 4, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 3, T. 2, S. 3, Q. 4, 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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<div xml:id="ahsh-l3p2in3t2s3q4c1">
<head xml:id="ahsh-l3p2in3t2s3q4c1-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 3, Q. 4, C. 1</head>
<head xml:id="ahsh-l3p2in3t2s3q4c1-Hd1e105" type="question-title">QUID DICATUR ORIGO IMMUNDITIAE.</head>
<p xml:id="ahsh-l3p2in3t2s3q4c1-d1e108">
<lb ed="#Qd"/>Quantum ad primum obiciunt sic: Quia prin<lb ed="#Qd"/>cipium
immunditiarum aut dicitur esse a na<lb ed="#Qd"/>tura
rerum aut ab usu illarum aut ab institutione
<lb ed="#Qd"/>aut a significatione.
</p>
<p xml:id="ahsh-l3p2in3t2s3q4c1-d1e119">
<lb ed="#Qd"/>1. Quod autem a natura non habeat
<lb ed="#Qd"/>originem huiusmodi immunditia, ostendunt sic:
<lb ed="#Qd"/>natura rerum potest considerari tripliciter. Primo
<lb ed="#Qd"/>simpliciter et secundum se, et sic dicitur, <title>Gen.</title> 1, 31:
<lb ed="#Qd"/><quote>Vidit Deus cuncta quae fecerat, et erant valde
<lb ed="#Qd"/>bona</quote>. Similiter dicit <name ref="#Augustine">Augustinus</name><!--2--> quod fue<lb ed="#Qd"/>runt<!--c-->
omnia creata valde bona, et ita valde
<lb ed="#Qd"/>munda. Et ad <title>Rom.</title> 14, 14: <quote>Scio et confido<!--d--> in
<lb ed="#Qd"/>Domino Iesu quod nihil est commune</quote>. - Secundo,
<lb ed="#Qd"/>consideratur natura rerum in comparatione earum
<lb ed="#Qd"/>ad invicem, in respectu scilicet minus nobilium
<lb ed="#Qd"/>ad magis nobiles, secundum quod dicit <name>Augu<lb ed="#Qd"/>gustinus</name><!--3-->:
<quote xml:id="ahsh-l3p2in3t2s3q4c1-Qd1e152">Omnia sunt munda naturaliter, sed
<lb ed="#Qd"/>ex comparatione melioris naturae quaedam re<lb ed="#Qd"/>putantur
immunda</quote>. Ex hoc accipitur huiusmodi
<lb ed="#Qd"/>immunditia, de qua loquimur. Cum autem fere
<lb ed="#Qd"/>omnes res comparari habeant ad nobiliores, ergo
<lb ed="#Qd"/>secundum hoc huiusmodi immunditia fere in om<lb ed="#Qd"/>nibus
esset, quod falsum est. Praeterea, videretur
<lb ed="#Qd"/>contrarium, quod scilicet quaedam res nobilioris
<lb ed="#Qd"/>naturae reputarentur immundae<!--4-->, ut aquila et leo
<lb ed="#Qd"/>et huiusmodi; quaedam vero minus nobilis na<lb ed="#Qd"/>turae
reputarentur<!--e--> mundae<!--5-->, ut bvis, capra et
<lb ed="#Qd"/>huiusmodi. — Tertio modo considerantur naturae
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>rerum non absolute in se nec in relatione earum<!--f-->
<lb ed="#Qd"/>ad invicem secundum ordinem universi, sed in
<lb ed="#Qd"/>comparatione ad peccatum rationalis creaturae.
<lb ed="#Qd"/>Sed nec ex hac comparatione potest dici quod
<lb ed="#Qd"/>habeat ortum huiusmodi immunditia, per aliquid
<lb ed="#Qd"/>scilicet contractum ex huiusmodi peccato, quia
<lb ed="#Qd"/>si dicatur ex comparatione ad peccatum ho<lb ed="#Qd"/>minis,
secundum quod dicitur super illud <title>Isai.</title>
<lb ed="#Qd"/>30, 26: <quote>Erit lux lunae sicut lux solis, et, lux
<lb ed="#Qd"/>solis septempliciter</quote>, quod omnia deteriorata<!--g-->
<lb ed="#Qd"/>sunt propter hominem — contra hoc est quia<!--h-->,
<lb ed="#Qd"/>secundum hoc, in omnibus esset ista immun<lb ed="#Qd"/>ditia.
</p>
<p xml:id="ahsh-l3p2in3t2s3q4c1-d1e210">
<lb ed="#Qd"/>Ex iis ergo relinquitur quod immunditia ortum
<lb ed="#Qd"/>non potuit habere ex natura.
</p>
<p xml:id="ahsh-l3p2in3t2s3q4c1-d1e218">
<lb ed="#Qd"/>2. Item, quod ab usu rerum non po<lb ed="#Qd"/>tuit
habere ortum immunditia, ostendi<lb ed="#Qd"/>tur.
Si enim dicerentur immunda, quia usui
<lb ed="#Qd"/>humanae sustentationis inepta, secundum hoc
<lb ed="#Qd"/>immunda essent quaecumque ad esum humanae
<lb ed="#Qd"/>sustentationis non congruerent, munda vero es<lb ed="#Qd"/>sent
quaecumque esui<!--i--> hominum congruerent. Se<lb ed="#Qd"/>cundum
hoc ergo<!--k--> porcus et multa alia, quae Lex
<lb ed="#Qd"/>vocavit immunda<!--6-->, non reputarentur immunda<!--l-->.
<lb ed="#Qd"/>- Item, si dicatur quod ex usu<!--m--> malo homi<lb ed="#Qd"/>num
dicuntur ista animalia immunda, quia ido<lb ed="#Qd"/>lolatrae
eis utebantur ad superstitiones idolola<lb ed="#Qd"/>triae,
secundum quod dicit <name>Origenes</name>, <title>Super
<pb ed="#Qd" n="789"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>librum Numerorum</title><!--1-->: <quote>Pythonibus dracones et alii
<lb ed="#Qd"/>serpentes ministrare perhibentur; auguribus vero<!--a-->
<lb ed="#Qd"/>quaedam aves, quas<!--b--> Lex reputavit immundas<!--2--></quote>
- contra<!--c-->: tam boves quam oves et huiusmodi
<lb ed="#Qd"/>multotiens offerebantur idolis ab idololatris, ut<!--d-->,
<lb ed="#Qd"/><title>III Reg.</title> 18, 26, de sacerdotibus Baal, qui obtule<lb ed="#Qd"/>runt
ei bovem; ergo secundum hoc et boves et
<lb ed="#Qd"/>oves reputarentur immunda. — Item, si dica<lb ed="#Qd"/>tur
quod hoc<!--e--> dicitur propter abusum diaboli,
<lb ed="#Qd"/>quia aliqua animalia ex permissione divina subi<lb ed="#Qd"/>ciuntur
daemonibus, sicut serpens<!--f-->, <title>Gen.</title> 3, 14,
<lb ed="#Qd"/>et sicut porci, <title>Matth.</title> 8, 31-32 — contra: secun<lb ed="#Qd"/>dum
hoc et boves et oves dicerentur immunda,
<lb ed="#Qd"/>cum ex permissione divina voluntati et potestati
<lb ed="#Qd"/>daemonum concedantur, <title>Iob</title> 1, 12; <quote>Dixit Domi<lb ed="#Qd"/>nus
ad Satan: Ecce universa quae habet in manu
<lb ed="#Qd"/>tua sunt</quote>; et ibi<!--3--> dicitur quod operatione dae<lb ed="#Qd"/>monis
descendit ignis de <quote>caelo</quote> et cunctas <quote>oves
<lb ed="#Qd"/>puerosque consumpsit</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q4c1-d1e296">
<lb ed="#Qd"/>Ex iis ergo relinquitur quod ex usu<!--g--> rerum
<lb ed="#Qd"/>non potest habere ortum immunditia.
</p>
<p xml:id="ahsh-l3p2in3t2s3q4c1-d1e303">
<lb ed="#Qd"/>3. Item, si dicatur quod ex<!--h--> institu<lb ed="#Qd"/>tione
ortum habuit huiusmodi immun<lb ed="#Qd"/>ditia
— contra: constitutio<!--i--> circa immunditias
<lb ed="#Qd"/>animalium nulla emanaverat ante Legem, <title>Levit.</title> 11,
<lb ed="#Qd"/>et tamen ante Legem et etiam ante diluvium di<lb ed="#Qd"/>citur
Noe, <title>Gen.</title> 7, 2, quod <quote>ex animantibus mundis
<lb ed="#Qd"/>tolles septena, de animantibus vero immundis duo</quote>.
<lb ed="#Qd"/>Ergo ante constitutionem Legis erat immunditia
<lb ed="#Qd"/>in animalibus; non ergo ex constitutione est<!--k--> im<lb ed="#Qd"/>munditia.
— Si vero dicatur quod in Ge<lb ed="#Qd"/>nesi
dicuntur immunda, non quia tunc essent im<lb ed="#Qd"/>munda,
sed quia<!--l--> postea ex constitutione Legis
<lb ed="#Qd"/>iutura erant immunda<!--m--> — contra: secundum
<lb ed="#Qd"/>hoc ergo<!--n--> Moyses loquitur secundum tempus
<lb ed="#Qd"/>Legis. Si ergo ex constitutione<!--o--> Legis facta est
<lb ed="#Qd"/>discretio mundorum ab immundis, et ante Legem
<lb ed="#Qd"/>non erat immunditia, ante Legem non poterat
<lb ed="#Qd"/>esse discretio mundorum ab immundis, ergo nec
<lb ed="#Qd"/>electio; ergo inutiliter et incassum diceretur ad
<lb ed="#Qd"/>Noe, <title>Gen.</title> 7, 2: <quote>De animantibus mundis tolles sep<lb ed="#Qd"/>tena,
de immundis<!--p--> vero duo</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q4c1-d1e351">
<lb ed="#Qd"/>4.Item<!--q--> si dicatur quod immunditia
<lb ed="#Qd"/>ortum habuit a significatione, ut illae res
<lb ed="#Qd"/>dicantur mundae quae per proprietates suas<!--r-->
<lb ed="#Qd"/>significativae erant munditiae morum, illae vero
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>dicantur immundae quae sunt<!--a--> significativae im<lb ed="#Qd"/>munditiae
peccatorum - contra: sicut dicit
<lb ed="#Qd"/><name>B. Dionysius</name>, in <title>Hierarchia angelica</title><!--4-->: <quote xml:id="ahsh-l3p2in3t2s3q4c1-Qd1e370">Se<lb ed="#Qd"/>cundum
eloquia divina</quote>, <title>Gen.</title> 2<!--5-->, <quote><quote>omnia valde
<lb ed="#Qd"/>bona</quote>, et ideo ex omnibus est elicere<!--b--> bonas spe<lb ed="#Qd"/>culationes</quote>.
Relinquitur ergo quod omnia essent
<lb ed="#Qd"/>munda, quia omnia possunt esse significativa
<lb ed="#Qd"/>boni. Unde et ipse Dominus: vocat se vermem,
<lb ed="#Qd"/><title>Psalmus</title><!--6-->: <quote>Ego sum vermis ei non homo</quote>; et
<lb ed="#Qd"/>vocatur leo, <title>Apoc.</title> 5, 5: <quote>Vicit lea de tribu Iuda</quote>;
<lb ed="#Qd"/>et tamen ista secundum Legem reputantur im<lb ed="#Qd"/>munda<!--7-->.
Relinquitur ergo quod propter signifi<lb ed="#Qd"/>cationem
boni non dicuntur munda<!--d-->. — Item,
<lb ed="#Qd"/>cum in omnibus rebus sit reperire aliquas pro<lb ed="#Qd"/>prietates
significativas boni, aliquas significativas
<lb ed="#Qd"/>mali — unde per leonem aliquando significatur
<lb ed="#Qd"/>Christus, <title>Apoc.</title> 5, 5: <quote>Vicit leo de tribu Iuda</quote>;
<lb ed="#Qd"/>aliquando diabolus, <title>I Petri</title> 5, 8: <quote>Adversarius ve<lb ed="#Qd"/>ster
diabolus iamquam leo rugiens circuit quae<lb ed="#Qd"/>rens
quem devoret</quote> — ergo secundum hoc omnia
<lb ed="#Qd"/>essent munda et immunda ratione diversorum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q4c1-d1e413">
<lb ed="#Qd"/>Respondeo: Dicendum quod<!--8--> immunditia non
<lb ed="#Qd"/>accipitur ex una sola, sed ex pluribus causis
<lb ed="#Qd"/>appropriatis quatuor generibus causarum. Causa
<lb ed="#Qd"/>enim materialis sive dispositivae immunditiae
<lb ed="#Qd"/>est ex parte naturae, non tamen simpliciter. Sim<lb ed="#Qd"/>pliciter<!--f-->
enim secundum naturam nihil est im<lb ed="#Qd"/>mundum;
ex comparatione tamen<!--g--> aliquo modo
<lb ed="#Qd"/>immundum dicitur, secundum quod dicit <name>Augu<lb ed="#Qd"/>stinus</name><!--9-->,
super <title>Gen.</title><!--h--> 7, 2: <quote>Omnia naturaliter
<lb ed="#Qd"/>munda sunt, sed comparatione melioris naturae
<lb ed="#Qd"/>quaedam dicuntur immunda, sicut bos leone me<lb ed="#Qd"/>lior,
quia homini necessarior, propter<!--l--> quem
<lb ed="#Qd"/>creata sunt omnia</quote>. - Causa vero forma<lb ed="#Qd"/>lis
immunditiae accipitur ex parte usus sive abu<lb ed="#Qd"/>sus,
et hoc quia illis animalibus principaliter et
<lb ed="#Qd"/>prae ceteris, quae Lex vocavit immunda, abute<lb ed="#Qd"/>baniur,
aut idolis immolando vel augurando seu
<lb ed="#Qd"/>maleficia exercendo, secundum quod dicit <name>Ori<lb ed="#Qd"/>genes</name><!--10-->.
- Causa vero efficiens immundi<lb ed="#Qd"/>tiae
sumpta est ex parte institutionis. Quae insti<lb ed="#Qd"/>tutio
principaliter ortum habuit ex usu vel contra
<lb ed="#Qd"/>abusum<!--k--> data est, ut scilicet elongarentur ab ido<lb ed="#Qd"/>lolatria
et puniretur<!--l--> inobedientia. Elongaren<lb ed="#Qd"/>tur
ab idololatria<!--m--> in hoc quod prohibebantur ab
<lb ed="#Qd"/>iis vescendis vel contingendis<!--k--> quae idololatrae
<pb ed="#Qd" n="790"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>praecipua habebant, quemadmodum prohibentur
<lb ed="#Qd"/>uti vestimento ex<!--a--> lana et lino contexto, ne esset
<lb ed="#Qd"/>similitudo colentium Deum<!--b--> cum idololatris, qui
<lb ed="#Qd"/>in venerationem idololatriae vestimentis talibus
<lb ed="#Qd"/>utebantur<!--1-->. Ut puniretur<!--c--> inobedientia, secundum
<lb ed="#Qd"/>quod dicit <name ref="#Augustine">Augustinus</name> in libro <quote>Quaestionum
<lb ed="#Qd"/>Veteris et Novi Testamenti</quote><!--d2-->: <quote xml:id="ahsh-l3p2in3t2s3q4c1-Qd1e492">Escarum lex non
<lb ed="#Qd"/>in primordio Legis data est, sed cum, duce perfi<lb ed="#Qd"/>dia,
Dei<!--e--> promissis fidem nollent dare, ad duritiam
<lb ed="#Qd"/>cordis sui acceperunt <quote>praecepta<!--f--> non bona</quote>, sicut
<lb ed="#Qd"/>dicit Propheta <title>Ezech.</title> 20, 5; superbis enim homi<lb ed="#Qd"/>nibus
et contumacibus non debuit tota creatura
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>subici</quote>. - Causa vero finalis fuit signifi<lb ed="#Qd"/>catio.
In signum enim fuerunt institutiones lega<lb ed="#Qd"/>lium
immunditiarum, sicut et ceterae Legis obser<lb ed="#Qd"/>vantiae.
Unde, ad <title>Hebr.</title> 1O, 1, dicitur: <quote>Umbram
<lb ed="#Qd"/>habens<!--g--> Lex futurorum</quote>; et <title>I Cor.</title> 10, 11: <quote>Omnia
<lb ed="#Qd"/>in figura contingebant illis</quote>, quia per huiusmodi
<lb ed="#Qd"/>munditiam vel immunditiam signiticatur<!--h--> aliquid
<lb ed="#Qd"/>circa Christum<!--i--> futurum<!--3--> vel circa nos gerendum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q4c1-d1e526">
<lb ed="#Qd"/>Ex iis igitur<!--k--> quatuor simul aggregatis, non
<lb ed="#Qd"/>ex uno tantum, determinatur ratio munditiae vel
<lb ed="#Qd"/>immunditiae — Et per hoc patet responsio ad
<lb ed="#Qd"/>obiecta.
</p>
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