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ahsh-l3p2in4t1q6m2c3.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. 4, T. 1, Q. 6, M. 2, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 4, T. 1, Q. 6, M. 2, C. 3</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-l3p2in4t1q6m2c3">
<head xml:id="ahsh-l3p2in4t1q6m2c3-Hd1e102">III, P. 2, Inq. 4, T. 1, Q. 6, M. 2, C. 3</head>
<head xml:id="ahsh-l3p2in4t1q6m2c3-Hd1e105" type="question-title">DE DIFFERENTIA LEGIS ET EVANGELII QUANTUM AD SEVERITATEM.</head>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur de differentia Legis et
<lb ed="#Qd"/>Evangelii quantum ad severitatem, secundum
<lb ed="#Qd"/>quam<!--a--> assignantur differentiae irae et misericor<lb ed="#Qd"/>diae,
timoris et amoris, servitutis et libertatis:
<lb ed="#Qd"/>ira, timor, servitus ad Legem, misericordia, amor,
<lb ed="#Qd"/>et libertas ad Evangelium, sicut supra declara<lb ed="#Qd"/>tum
est<!--1-->.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e126">
<lb ed="#Qd"/>Contra: 1. Severior est comminatio et inflictio
<lb ed="#Qd"/>poenae aeternae quam temporalis; sed in Evange<lb ed="#Qd"/>lio
est<!--b--> comminatio poenae aeternae, <title>Matth.</title> 3, 12:
<lb ed="#Qd"/><quote>Paleas comburet igne<!--c--> inexstinguibili</quote>, et 25, 41:
<lb ed="#Qd"/>Ite <quote>in ignem aeternum</quote>; in Lege vero est commina<lb ed="#Qd"/>tio
poenae<!--d--> temporalis ut damnificationis rerum
<lb ed="#Qd"/>vel flagellationis seu afflictionis corporum; ergo
<lb ed="#Qd"/>severius est Evangelium quam Lex; ergo Evan<lb ed="#Qd"/>gelium
magis debet dici lex irae quam lex Moysi.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e148">
<lb ed="#Qd"/>2. Item, incomparabiliter timor Dei excedit ti<lb ed="#Qd"/>morem
hominis; sed in Evangelio suadetur timor
<lb ed="#Qd"/>poenae inferendae a Deo; unde: <quote>Ipsum timete,
<lb ed="#Qd"/>qui potest corpus et animam perdere in gehen<lb ed="#Qd"/>nam</quote>,
<title>Matth.</title> 10, 28 et<!--e--> <title>Luc.</title> 11<!--2-->; in Lege timor
<lb ed="#Qd"/>poenae, quae, ut frequenter, infertur ab homine,
<lb ed="#Qd"/>scilicet iudice, <title>Exod.</title> 21<!--3-->: <quote>Maleficas non patieris
<lb ed="#Qd"/>vivere</quote>, et huiusmodi; ergo Evangelium potius
<lb ed="#Qd"/>debet dici lex timoris quam lex Moysi.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e171">
<lb ed="#Qd"/>3. Item, in Evangelio est poena spiritualis sepa<lb ed="#Qd"/>rationis
a communione fidelium <quote>in interitum car<lb ed="#Qd"/>nis</quote><!--f-->,
<title>I Cor.</title> 5, 5, in iudicio Apostoli de fornica<lb ed="#Qd"/>tore;
in Lege vero poena corporalis, et acerbior,
<lb ed="#Qd"/>quae ibi determinetur, est separatio a<!--g--> commu<lb ed="#Qd"/>nione
viventium, per mortem videlicet. Si ergo
<lb ed="#Qd"/>bonum animae et<!--h--> spirituale est incomparabili<lb ed="#Qd"/>ter
melius corporali, ademptio spiritualis boni<!--i-->
<lb ed="#Qd"/>est incomparabiliter maius damnum<!--k--> ademptione
<lb ed="#Qd"/>corporalis boni; severior igitur est<!--l--> iustitia Evan<lb ed="#Qd"/>gelii
quam Legis.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e197">
<lb ed="#Qd"/>4. Item, si dicatur quod duplex sit status
<lb ed="#Qd"/>hominum, carnalium et spiritualium, carnalibus
<lb ed="#Qd"/>apparet severior poena temporalis quam aeterna,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>et timor humanus quam divinus, et corporalis
<lb ed="#Qd"/>poena plus quam spiritualis, spirituali vero e con<lb ed="#Qd"/>trario;
simpliciter autem quod in sensu cadit
<lb ed="#Qd"/>hominum carnalium universalius seu generalius
<lb ed="#Qd"/>timetur - contra: simpliciter severior est poena
<lb ed="#Qd"/>aeterna temporali, et spiritualis corporali<!--m-->; prae<lb ed="#Qd"/>terea,
severior est poena aeterna et spiritualis
<lb ed="#Qd"/>homini spirituali quam poena corporalis et tem<lb ed="#Qd"/>poralis
homini carnali; simpliciter igitur severior
<lb ed="#Qd"/>est poena Evangelii quam Legis.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e230">
<lb ed="#Qd"/>5. Item, amor carnalis facilius et ferventius alli<lb ed="#Qd"/>cit
carnalem quam amor spiritualis hominem spi<lb ed="#Qd"/>ritualem;
item, amor qui generatur intuitu bene<lb ed="#Qd"/>ficiorum
universalius et prius attrahit quam amor
<lb ed="#Qd"/>aggeneratus ex intuitu boni quia bonum. Cum
<lb ed="#Qd"/>ergo Lex ex promissione temporalium et exhibi<lb ed="#Qd"/>tione
beneficiorum generet in affectu carnali amo<lb ed="#Qd"/>rem
carnalem et in affectu hominis boni amorem
<lb ed="#Qd"/>debitum, lex Moysi erit amplius dicenda lex amo<lb ed="#Qd"/>ris
quam lex Evangelii. — Item, differentia ista
<lb ed="#Qd"/>Legis et Evangelii aut<!--n--> accipitur simpliciter aut
<lb ed="#Qd"/>quoad aliquos. Si simpliciter, lex Evangelii magis
<lb ed="#Qd"/>erit lex timoris, cum illud quod ipsa comminatur
<lb ed="#Qd"/>sit magis timendum. Si quoad aliquos et plures,
<lb ed="#Qd"/>lex Moysi magis erit amoris, cum illud quod
<lb ed="#Qd"/>ipsa<!--o--> promittit vel illud quo<!--p--> allicit, affectum
<lb ed="#Qd"/>plurium moveat<!--q--> ad amorem.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e269">
<lb ed="#Qd"/>6. Item, si dicatur quod Evangelium dicitur
<lb ed="#Qd"/>lex amoris, quia<!--r--> secundum rectam rationem
<lb ed="#Qd"/>amplius debet allicere ad amorem, eo quod prae<lb ed="#Qd"/>cipit
pertectam caritatem — contra: perfecta ca<lb ed="#Qd"/>ritas,
qua nulla perfectior, est<!--s--> diligendo Deum
<lb ed="#Qd"/><quote>ex toto corde, ex tota anima, ex tota mente</quote><!--4-->. Si
<lb ed="#Qd"/>ergo talis caritas praecipiatur in Lege, <title>Deuter.</title> 6, 5:
<lb ed="#Qd"/><quote>Diliges Dominum Deum tuum<!--t--> ex toto corde
<lb ed="#Qd"/>tuo</quote><!--u--> etc., lex Moysi erit lex perfectae caritatis.
<lb ed="#Qd"/>Non est ergo<!--v--> differentia Legis et Evangelii, ut
<lb ed="#Qd"/>in Lege sit timor, in Evangelio amor.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e295">
<lb ed="#Qd"/>Respondeo: Dicendum quod lex Moysi recte
<lb ed="#Qd"/>dicitur lex timoris, irae et servitutis. Lex irae
<pb ed="#Qd" n="855"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>dicitur, quia in poenis habuit districtionem<!--a-->, ra<lb ed="#Qd"/>ram
vero miserationem; unde ad <title>Rom.</title> 4, 15: <quote>Lex
<lb ed="#Qd"/>iram operatur</quote>, id est <quote xml:id="ahsh-l3p2in4t1q6m2c3-Qd1e312">poenam<!--1--></quote>; ad hoc enim
<lb ed="#Qd"/>data est ut reos taceret temporali poena, scilicet
<lb ed="#Qd"/>dentem pro dente etc., <title>Exod.</title> 21, 24. Lex vero
<lb ed="#Qd"/>timoris dicitur, quia plurimas habet comminatio<lb ed="#Qd"/>nes,
paucas promissiones, sicui patet ex serie
<lb ed="#Qd"/>Legis. Lex vero servitutis dicitur, quia in com<lb ed="#Qd"/>monitionibus<!--b-->
praeceptorum semper pro ratione
<lb ed="#Qd"/>supponit dominium divinae maiestatis; unde ad
<lb ed="#Qd"/>praecepta supponitur <mentioned>hoc facite</mentioned>, et hoc <quote>ego
<lb ed="#Qd"/>sum Dominus</quote>, ut<!--c--> <title>Exod.</title> 20, 1, quasi diceret<!--d-->:
<lb ed="#Qd"/>ego dominator et vos servi, et ideo estis ob<lb ed="#Qd"/>noxii
meis obedire mandatis. — Evangelium vero
<lb ed="#Qd"/>recte dicitur lex misericordiae, lex amoris, lex
<lb ed="#Qd"/>libertatis. Lex misericordiae seu clementiae di<lb ed="#Qd"/>citur,
quia in poenis Legis habet misericordiam
<lb ed="#Qd"/>et relaxationem; unde et<!--e--> mulieri deprehensae
<lb ed="#Qd"/>in adulterio dicitur: <quote>Vade et amplius noli pec<lb ed="#Qd"/>care</quote>,
<title>Ioan.</title> 8, 11. Lex vero amoris dicitur, quia
<lb ed="#Qd"/>plurimas habet promissiones, raras comminatio<lb ed="#Qd"/>nes,
sicut patet ex serie Evangelii; promissio<lb ed="#Qd"/>nibus
autem generatur amor. Lex vero libertatis
<lb ed="#Qd"/>dicitur, quia in monitionibus praeceptorum pro
<lb ed="#Qd"/>ratione supponit gratiam divinae paternitatis:
<lb ed="#Qd"/>unde, <title>Luc.</title> 6, 36, postquam dixit: <quote>Estote misericor<lb ed="#Qd"/>des</quote>,
et<!--2-->: <quote>Benefacite</quote> et <quote>diligite<!--f--> inimicos vestros</quote>,
<lb ed="#Qd"/>subiunxit<!--3-->: <quote>Ut sitis filii Patris vestri<!--g-->, qui in
<lb ed="#Qd"/>caelis est</quote>, quasi dicat: hoc tacite in libertate
<lb ed="#Qd"/>filiali, non in obnoxietate servili, intuitu paterni<lb ed="#Qd"/>tatis,
non intuitu dominationis. Propterea dicitur,
<lb ed="#Qd"/>ad <title>Rom.</title> 8, 15: <quote>Non accepistis spiritum servitutis
<lb ed="#Qd"/>in timore, sed accepistis spiritum adoptionis
<lb ed="#Qd"/>filiorum, in quo clamamus: Abba, Pater</quote>. Prae<lb ed="#Qd"/>terea,
approprianda<!--g--> specialiter, Lex in prae<lb ed="#Qd"/>ceptis
iudicialibus habet iram per<!--i--> districtionem
<lb ed="#Qd"/>punitionis, in praeceptis moralibus timorem per
<lb ed="#Qd"/>multitudinem comminationis; in praeceptis vero<!--k-->
<lb ed="#Qd"/>caerimonialibus servitutem, quia data sunt in
<lb ed="#Qd"/>onus superborum, sicut dicit <name ref="#Augustine">Augustinus</name><!--4-->; et
<lb ed="#Qd"/>etiam per intuitum et pavorem divinae domina<lb ed="#Qd"/>tionis;
et de onere caerimonialium dicit <name>B. Pe<lb ed="#Qd"/>trus</name>,
<title>Act.</title> 15, 10: Hoc est onus <quote>quod neque nos
<lb ed="#Qd"/>neque patres nostri portare potuimus</quote>; et ad
<lb ed="#Qd"/><title>Gal.</title> 5, 1: <quote>Nolite iterum iugo servitutis contineri</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e410">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum ergo quod obi<lb ed="#Qd"/>citur
dicendum quod, quamvis districtior sit com<lb ed="#Qd"/>minatio
poenae aeternae quam temporalis, non
<lb ed="#Qd"/>tamen severius est Evangelium, quod comminatur
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>poenam aeternam, Lege, quae comminatur poe<lb ed="#Qd"/>nam<!--l-->
temporalem. Et hoc est, quia Lex sic
<lb ed="#Qd"/>comminatur poenam ut de praesenti inferendam
<lb ed="#Qd"/>et poenitenti non remittendam; Evangelium vero
<lb ed="#Qd"/>sic comminatur poenam aeternam ut in futuro
<lb ed="#Qd"/>inferendam et paenitenti animae remittendam.
<lb ed="#Qd"/>Ideo in Lege est comminatio sine miseratione, et
<lb ed="#Qd"/>ideo comminatio terroris<!--m-->; in Evangelio vero
<lb ed="#Qd"/>comminatio cum miseratione, et ideo comminatio
<lb ed="#Qd"/>talis est amoris.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e446">
<lb ed="#Qd"/>2. Ad secundum dicendum quod intentio
<lb ed="#Qd"/>Legis non est ex poenis inducere timorem hu<lb ed="#Qd"/>manum,
immo timorem divinum, sed per tempo<lb ed="#Qd"/>rale
supplicium; unde <title>Deuter.</title> 6, 13: <quote>Dominum
<lb ed="#Qd"/>Deum tuum timebis</quote>; et <title>Eccle.</title> ultimo, 13: <quote>Finem
<lb ed="#Qd"/>loquendi omnes pariter audiatis</quote>, supple in Lege,
<lb ed="#Qd"/><quote>Deum time</quote>. Unde respondendum ad illud quod
<lb ed="#Qd"/>ponit per interemptionem.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e466">
<lb ed="#Qd"/>3. Ad tertium dicendum quod, quamvis in
<lb ed="#Qd"/>Evangelio inferatur poena spiritualis, non tamen
<lb ed="#Qd"/>infertur delinquenti, si et malitia resipiscat et
<lb ed="#Qd"/>constet quod poeniteat. In Lege poena delin<lb ed="#Qd"/>quenti
infertur, nec per poenitentiam relaxatur,
<lb ed="#Qd"/>et ideo Lex severa est in puniendo, quae poe<lb ed="#Qd"/>nitenti
non parcit. Evangelium vero lex pietatis
<lb ed="#Qd"/>est seu misericordiae, quae omni poenitenti par<lb ed="#Qd"/>cit.
Nec est contra hoc oppositio de poena quae
<lb ed="#Qd"/>infertur a<!--n--> saeculari potestate, sicut supra decla<lb ed="#Qd"/>ratum
est, tractatu De poenis iudicialium prae<lb ed="#Qd"/>ceptorum<!--5-->.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e495">
<lb ed="#Qd"/>4. Ad quartum vero patet responsio ex iam
<lb ed="#Qd"/>dictis. Nam non solum per<!--o--> comparationem poe<lb ed="#Qd"/>nae
ad poenam aut per comparationem hominis
<lb ed="#Qd"/>carnalis et spiritualis assignantur praedictae dif<lb ed="#Qd"/>ferentiae,
sed per comparationem legis ad legem
<lb ed="#Qd"/>quoad punitionem, quoad comminationem, quoad
<lb ed="#Qd"/>munitionem, et praeterea per comparationem quae
<lb ed="#Qd"/>est ad rationes iudicialium, moralium<!--p-->, caerimo<lb ed="#Qd"/>nialium
praeceptorum.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e517">
<lb ed="#Qd"/>5. Ad quintum quod quaerit de amore,
<lb ed="#Qd"/>dicendum quod proprie promissio Legis non
<lb ed="#Qd"/>generat amorem carnalem, sed amorem initialem,
<lb ed="#Qd"/>qui quidem respectu Dei concipitur ex tempora<lb ed="#Qd"/>libus
beneficiis. Carnalis enim amor non potest
<lb ed="#Qd"/>dici proprie respectu Dei nisi extenso nomine:
<lb ed="#Qd"/>talis enim amor est ex vitio diligentis, non ex
<lb ed="#Qd"/>intentione benefacientis. Praeterea, comparatus
<lb ed="#Qd"/>amor carnalis amori caritatis, cedit et minor est
<lb ed="#Qd"/>amore caritatis, sicut dicitur super <title>Psalmum</title><!--6-->:
<pb ed="#Q" n="856"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/><quote>Bonum mihi lex oris tui super millia auri et ar<lb ed="#Qd"/>genti</quote>,
ubi dicit <title>Glossa</title><!--1--> quod <quote xml:id="ahsh-l3p2in4t1q6m2c3-Qd1e547">caritas plus di<lb ed="#Qd"/>ligit
Deum quam cupiditas aurum vel argentum</quote>.
<lb ed="#Qd"/>Praeterea, amor ex beneficiis spiritualibus et ae<lb ed="#Qd"/>ternis
excedit incomparabiliter amorem introduc<lb ed="#Qd"/>tum
ex beneficiis corporalibus et transitoriis.
<lb ed="#Qd"/>Propterea manifestum est quod non poterit dici
<lb ed="#Qd"/>lex Moysi lex amoris quemadmodum lex Evan<lb ed="#Qd"/>gelii,
quae introducit amorem caritatis et amorem
<lb ed="#Qd"/>conceptum ex beneficiis spiritualibus et aeternis
<lb ed="#Qd"/>sive ex intuitu ipsius summae bonitatis. Praete<lb ed="#Qd"/>rea,
cum lex Moysi plura contineat unde generetur
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>terror<!--a--> quam unde concipiatur amor, e con<lb ed="#Qd"/>trario
vero lex Evangelii, manifestum est quod
<lb ed="#Qd"/>lex Moysi lex timoris est, Evangelium vero lex
<lb ed="#Qd"/>amoris. Et per hoc<!--b--> patet responsio ad sextum.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c3-d1e583">
<lb ed="#Qd"/>6. Ad ultimum quod quaeritur de perfecto
<lb ed="#Qd"/>amore, qui praecipitur in Lege, solent respon<lb ed="#Qd"/>dere
quod hoc non est nisi in <title>Deuteronomio</title>,
<lb ed="#Qd"/>quae est secunda lex et figura Evangelii; tamen
<lb ed="#Qd"/>ratio huius, quamvis declarata sit quodam modo
<lb ed="#Qd"/>in superioribus, Quaestione utrum post lationem
<lb ed="#Qd"/>legis Moysi ferenda esset lex Evangelii<!--2-->, inferius
<lb ed="#Qd"/>magis patebit<!--3-->.
</p>
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