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ahsh-l3p2in4t2q1c2.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. 2, Q. 1, C. 2</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. 4, T. 2, Q. 1, C. 2</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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<div xml:id="ahsh-l3p2in4t2q1c2">
<head xml:id="ahsh-l3p2in4t2q1c2-Hd1e102">III, P. 2, Inq. 4, T. 2, Q. 1, C. 2</head>
<head xml:id="ahsh-l3p2in4t2q1c2-Hd1e105" type="question-title">UTRUM IRASCI UNIVERSALITER SIT PROHIBITUM.</head>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e108">
<lb ed="#Qd"/>Secundo quaeritur utrum irasci universaliter
<lb ed="#Qd"/>sit prohibitum.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e115">
<lb ed="#Qd"/>Quod videtur, 1. quia universaliter<!--h--> dicitur,
<lb ed="#Qd"/><title>Matth.</title> 5, 22: <quote>Omnis, qui irascitur fratri suo, reus
<lb ed="#Qd"/>erit iudicio</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e124">
<lb ed="#Qd"/>2. Item, omnis affectio, quae captivat et turbat
<lb ed="#Qd"/>motum rationis, est illicita, sicut patet in volup<lb ed="#Qd"/>tate
carnis in luxuria, in qua afficitur concupi<lb ed="#Qd"/>scibilis.
Unde dicitur, <title>I Cor.</title> 6, 18: <quote>Qui fornicatur,
<lb ed="#Qd"/>in corpus suum peccat</quote>, ibi <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e137">Ardor
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>libidinis, quo nulla maior voluptas, animum ser<lb ed="#Qd"/>vum<!--i-->
tenet efficitque captivum</quote>, et ideo talis
<lb ed="#Qd"/>voluptas illicita est<!--k-->. Cum ergo in ira sit affectio
<lb ed="#Qd"/>turbans et captivans libertatem rationis et discre<lb ed="#Qd"/>tionem<!--l-->,
motus irae semper erit illicitus.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e154">
<lb ed="#Qd"/>3. Item, si omnia, qui irascitur fratri suo, reus
<lb ed="#Qd"/>erit iudicio, sed esse reum iudicio non est nisi
<lb ed="#Qd"/>pro culpa mortali, ira igitur semper erit culpa
<lb ed="#Qd"/>mortalis. — Si dicatur, secundum <name>B. Hiero<lb ed="#Qd"/>nymum</name><!--3-->,
super eumdem locum, quod ira est
<lb ed="#Qd"/>omnis<!--m--> malus motus ad nocendum, sed hoc
<pb ed="#Qd" n="882"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>contingit dupliciter: subito et cum deliberatione. Si
<lb ed="#Qd"/>subito, tunc est veniale; si cum deliberatione,
<lb ed="#Qd"/>mortale. Unde <name>Hieronymus</name>: <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e180">Subitus motus,
<lb ed="#Qd"/>cui non consentitur, propassio est; cui videtur
<lb ed="#Qd"/>concordare<!--a--> illud <name>Psalmi</name><!--1-->: <quote>Irascimini, et nolite
<lb ed="#Qd"/>peccare</quote>; accedente vero consensu, passio est
<lb ed="#Qd"/>mors in domo</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e192">
<lb ed="#Qd"/>Contra: a. Nullus motus naturalis est cul<lb ed="#Qd"/>pabilis;
irasci est motus naturalis; unde dicit
<lb ed="#Qd"/><title>Glossa</title><!--2-->, super <title>Matth.</title> 5, 22: <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e200">Naturale est ira<lb ed="#Qd"/>sci</quote>;
irasci<!--b--> ergo, cum sit motus naturalis ip<lb ed="#Qd"/>sius
irascibilis, non erit motus culpabilis.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e208">
<lb ed="#Qd"/>b. Item, nullus peccat in eo quod vitare non
<lb ed="#Qd"/>potest<!--3-->; sed irasci vitari non potest, sicut dicit
<lb ed="#Qd"/><title>Glossa</title><!--4-->, super illud ad <title>Ephes.</title> 4, 26: <quote>Irascimini
<lb ed="#Qd"/>et nolite peccare</quote>: <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e218">Invitus tolero quod vitari non
<lb ed="#Qd"/>potest</quote>. Et subdit: <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e224">Si surgit motus animi, qui
<lb ed="#Qd"/>propter poenam peccati non est in potestate no<lb ed="#Qd"/>stra,
saltem non ei consentiat ratio</quote>. Ergo nullus
<lb ed="#Qd"/>peccat irascendo.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e234">
<lb ed="#Qd"/>c. Item, <name>Haymo</name><!--5-->, super eumdem locum, dicit<!--c-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e238">Permittit <name>Apostolus</name> irasci, sed prohibet iram
<lb ed="#Qd"/>ad effectum ducere, cum dicit: <quote>Irascimini, et no<lb ed="#Qd"/>lite
peccare</quote></quote>. Irasci igitur non est prohibitum.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e246">
<lb ed="#Qd"/>d. Item, <name ref="#Ambrose">Ambrosius</name><!--6-->, super eumdem locum:
<lb ed="#Qb"/><quote>Irascimini contra peccantes, quod est naturalis
<lb ed="#Qd"/>motus animi, qui solet ad profectum pertinere
<lb ed="#Qd"/>delinquentium; ideo irascendum esse dicit osten<lb ed="#Qd"/>dens
hanc iram esse bonam</quote>. - Si vero ex
<lb ed="#Qd"/>iis dicatur quod irasci aliquando non sit pec<lb ed="#Qd"/>catum
— contra, in <name>Psalmo</name><!--7-->: <quote>Irascimini, et no<lb ed="#Qd"/>lite
peccare</quote>. <title>Glossa</title><!--8-->: <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e266">Irasci omnino vel le<lb ed="#Qd"/>viter
peccatum est</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e272">
<lb ed="#Qd"/>Respondeo<!--d-->: Cum sit <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e276">triplex velle, scilicet
<lb ed="#Qd"/>velle naturae, velle gratiae, velle vitii</quote>, sicut dicit
<lb ed="#Qd"/><title>Glossa</title><!--9-->, ad <title>Rom.</title> 7, 15, super illud <quote>non enim
<lb ed="#Qd"/>bonum, hoc ago</quote> etc., motus irae potest surgere
<lb ed="#Qd"/>ex voluntate naturae vel ex voluntate gratiae<!--e--> vel
<lb ed="#Qd"/>ex voluntate vitii. Si ex voluntate naturae<!--f-->, ser<lb ed="#Qd"/>vato
modo et causa, indifferens est; et secundum
<lb ed="#Qd"/>hoc dicit <name>Hieronymus</name><!--10-->, super<!--g--> <title>Matth.</title> 5, 22:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e294">Naturale est irasci, ita tamen ne sine causa
<lb ed="#Qd"/>fiat</quote>. - Si ex voluntate gratiae, sic irasci lau<lb ed="#Qd"/>dabile
est et procedit ex zelo; et secundum hoc
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>dicit <title>Glossa</title> <name ref="#Ambrose">Ambrosii</name><!--11-->, ad <title>Ephes.</title> 4, 26, quod
<lb ed="#Qd"/>irascendum est contra peccantes; unde dicit <name>Apo<lb ed="#Qd"/>stolus</name><!--i12-->
<quote>irascimini</quote>, ostendens hanc iram esse
<lb ed="#Qd"/>bonam. — Si vero ex voluntate vitii, irasci culpa<lb ed="#Qd"/>bile
est et procedit ex impatientia. Unde secun<lb ed="#Qd"/>dum
hoc<!--k--> dicit <name>B. Gregorius</name><!--13-->, super illud<!--l-->
<lb ed="#Qd"/><title>Iob</title> 5, 2: <quote>Virum stultum interficit iracundia</quote>: <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e322">Alia
<lb ed="#Qd"/>est ira quam impatientia, alia quam zelus facit;
<lb ed="#Qd"/>illa ex vitio, haec ex virtute. Quam Phinees ha<lb ed="#Qd"/>buit,
<title>Num.</title> 25, 8, Heli non habuit, <title>I Reg.</title> 2, 23—25.
<lb ed="#Qd"/>Si enim sic<!--m--> proximos ut nos amare praecipi<lb ed="#Qd"/>mur,
restat ut eorum erroribus sicut nostris vitiis
<lb ed="#Qd"/>irascamur</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e340">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo quod primo<!--n-->
<lb ed="#Qd"/>obicitur quod <mentioned>generaliter</mentioned> dicitur<!--o--> <quote>omnis qui
<lb ed="#Qd"/>irascitur</quote>, dicendum quod non dicitur generali<lb ed="#Qd"/>ter,
ita quod extendatur ad irasci quocumque
<lb ed="#Qd"/>modo, sed secundum quod irasci procedit ex
<lb ed="#Qd"/>vitio. Aliud est enim irasci fratri, aliud irasci
<lb ed="#Qd"/>peccato, aliud irasci absolute. Irasci fratri<!--p--> sem<lb ed="#Qd"/>per
procedit ex vitio: nam frater hic dicitur pro<lb ed="#Qd"/>ximus
ratione communionis naturae et possibi<lb ed="#Qd"/>litatis
ad communionem gratiae, in quantum
<lb ed="#Qd"/>huiusmodi. Unde secundum hoc ira insurgit in
<lb ed="#Qd"/>naturam, et definitur ab <name ref="#Augustine">Augustino</name>, XIV <title>De
<lb ed="#Qd"/>civitate Dei</title><!--14-->: <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e373">Ira est ulciscendi libido</quote>. Irasci
<lb ed="#Qd"/>vero peccato procedit ex virtute, quia ex amore
<lb ed="#Qd"/>sive zelo iustitiae; de qua dicit <name>Chrysosto<lb ed="#Qd"/>mus</name><!--15-->:
<quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e383">Ira, quae est ex causa et non<!--q--> ex pas<lb ed="#Qd"/>sione,
est iudicium<!--r-->, non commotio illicita</quote>, et
<lb ed="#Qd"/>iudicium dicit motum iustitiae. Irasci vero ab<lb ed="#Qd"/>solute
dicit quod indifferens est, ut motus est
<lb ed="#Qd"/>ex ipsa natura, qui motus, cum est in peccatum,
<lb ed="#Qd"/>ordinatur per zelum; cum est in personam seu
<lb ed="#Qd"/>naturam, inordinatur per vitium.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e400">
<lb ed="#Qd"/>2. Ad secundum dicendum quod pertur<lb ed="#Qd"/>batio
rationis contingit dupliciter: ex infirmitate
<lb ed="#Qd"/>naturae<!--s-->, et tunc est perturbatio poenalis; et
<lb ed="#Qd"/>ex voluntatis perversitate, et sic est perturbatio
<lb ed="#Qd"/>culpabilis. Ex infirmitate naturae provenit per<lb ed="#Qd"/>turbatio
in ira per zelum; ex perversitate volun<lb ed="#Qd"/>tatis
in ira per vitium. Unde ad perturbationem
<lb ed="#Qd"/>in ira per vitium sequitur obnubilatio rationis;
<lb ed="#Qd"/>ad perturbationem<!--t--> in ira per zelum sequitur
<pb ed="#Qd" n="883"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>clarificatio mentis. Unde dicit <name>Gregorius</name><!--1-->,
<lb ed="#Qd"/>super <title>Iob</title><!--2-->: <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e430">In recti aemulatione, unde mens
<lb ed="#Qd"/>turbatur ne videat, inde proiicit ut ad viden<lb ed="#Qd"/>dum
verius clarescat, sicut cum infirmanti oculo
<lb ed="#Qd"/>collyrium mittitur, lux penitus negatur, sed inde
<lb ed="#Qd"/>eam post paululum veraciter recipit, unde hanc
<lb ed="#Qd"/>ad tempus salubriter amisit</quote>. Si ergo intelli<lb ed="#Qd"/>gatur
illud quod obicit de ira per vitium, conce<lb ed="#Qd"/>dendum
est quod concludit iram esse affectionem
<lb ed="#Qd"/>illicitam. Si vero de ira per zelum, dicendum est
<lb ed="#Qd"/>quod perturbatio, quae est in ira per zelum, non
<lb ed="#Qd"/>aufert usum seu libertatem rationis nisi secun<lb ed="#Qd"/>dum
quid et ad tempus, ut postea proficiat ratio
<lb ed="#Qd"/>in cognitione et libertate ampliore.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e459">
<lb ed="#Qd"/>3. Ad tertium dicendum, sicut prius<!--3-->, quod
<lb ed="#Qd"/>contingit irasci subito et sine consensu, et dici<lb ed="#Qd"/>tur
propassio; et cum deliberatione et consensu
<lb ed="#Qd"/>voluntatis nocendi, et dicitur passio. Primo modo
<lb ed="#Qd"/>veniale est<!--a-->, secundo modo mortale; quod intel<lb ed="#Qd"/>ligitur
prohiberi, cum dicitur<!--4-->: <quote>Omnis qui irasci<lb ed="#Qd"/>tur,
reus erit iudicio</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e477">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>a. Ad quartum quod obicit quod irasci
<lb ed="#Qd"/>naturale estMb, patet responsio ex distinctione
<lb ed="#Qd"/>supra dicta<!--5-->.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e488">
<lb ed="#Qd"/>b. Ad quintum quod dicit<!--c--> quod irasci non
<lb ed="#Qd"/>est in potestate nostra, dicendum quod, si intel<lb ed="#Qd"/>ligatur
de ira passione, manifeste falsum est. Si
<lb ed="#Qd"/>de propassione, dicendum quod, postquam insur<lb ed="#Qd"/>rexit,
non est motus propassionis irae in pote<lb ed="#Qd"/>state
nostra; sed, antequam insurgat<!--d-->, in potestate
<lb ed="#Qd"/>nostra<!--e--> est vitare ne surgat, et hoc quantum ad
<lb ed="#Qd"/>motus singulos, etsi non quantum ad omnes, se<lb ed="#Qd"/>cundum
quod dicitur de venialibus peccatis. Hoc
<lb ed="#Qd"/>autem est, si nos, secundum consilium B. <name>Gre<lb ed="#Qd"/>gorii</name><!--6-->,
nos<!--f--> munimus, qui dicit, super <title>Iob</title><!--7-->,
<lb ed="#Qd"/>quod <quote>duobus modis possidere animum ira dis<lb ed="#Qd"/>suescit</quote>.
Primus est per praecogitationem<!--g--> Do<lb ed="#Qd"/>minicae
passionis, secundus per praecogitationem
<lb ed="#Qd"/>propriae infirmitatis; <quote xml:id="ahsh-l3p2in4t2q1c2-Qd1e522">considerata enim infirmi<lb ed="#Qd"/>tas<!--h-->
propria, mala nobis excusat aliena</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c2-d1e528">
<lb ed="#Qd"/>c.-d. Ad reliqua vero patet responsio ex
<lb ed="#Qd"/>praedictis.
</p>
</div>
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