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ahsh-l3p2in4t2q1c3.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. 3</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. 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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<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-l3p2in4t2q1c3">
<head xml:id="ahsh-l3p2in4t2q1c3-Hd1e102">III, P. 2, Inq. 4, T. 2, Q. 1, C. 3</head>
<head xml:id="ahsh-l3p2in4t2q1c3-Hd1e105" type="question-title">DE GRADIBUS CIRCA IRAE REATUM.</head>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e108">
<lb ed="#Qd"/>Tertio quaeritur de gradibus positis, <title>Matth.</title> 5, 22.
<lb ed="#Qd"/>circa irae reatum<!--i-->.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e115">
<lb ed="#Qd"/>Nam, sicut <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e122">Rabanus</name><!--k8--> dicit, super illud
<lb ed="#Qd"/><title>Matth.</title> 5, 22: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e121" source="http://scta.info/resource/mt5_22">Omnis qui irascitur fratri suo</quote> etc.:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e124">Gradus sunt in istis peccatis. Primo est irasci,
<lb ed="#Qd"/>et habet motum animo retinere; plus est, si vo<lb ed="#Qd"/>cem<!--l-->
commotio ipsa extorsit, qua feriatur ille
<lb ed="#Qd"/>cui irascitur; plus est<!--m-->, si certa vituperatio in<lb ed="#Qd"/>crepuit.
Similiter gradus sunt in poena. Nam
<lb ed="#Qd"/>minus est <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e152">iudicium</quote>, quando adhuc cum reo agi<lb ed="#Qd"/>tur
et est defensioni locus; plus est <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e157">concilium</quote>,
<lb ed="#Qd"/>quando adhuc iudices inter se conferunt quo
<lb ed="#Qd"/>supplicio damnent quem constat esse damnan<lb ed="#Qd"/>dum;
plus est etiam gehenna, ubi nulla senten<lb ed="#Qd"/>tiae
dilatio. Et ita<!--n--> quod propriis et certis<!--o--> modis
<lb ed="#Qd"/>exprimi non potuit, quibusdam similitudinibus
<lb ed="#Qd"/>distinctum est<!--p--></quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e154">
<lb ed="#Qd"/>Iuxta hoc incidit quaestio, utrum in peccatis
<lb ed="#Qd"/>sit ponere gradus.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e162">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>1. Nam Tullius posuit omnia peccata ae<lb ed="#Qd"/>qualia
iis rationibus, in libro <title>De paradoxis</title><!--9-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e170">Peccata, non rerum eventu, sed vitiis hominum
<lb ed="#Qd"/>metienda sunt; nam in quo peccatur, id potest
<lb ed="#Qd"/>esse aliud alio minus aut maius, ipsum quidem
<lb ed="#Qd"/>peccaturo quocumque</quote>. Quod probat exemplo
<lb ed="#Qd"/>tali: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e214">Auri navem evertet gubernator an paleae,
<lb ed="#Qd"/>in re aliquantulum, hoc est, in<!--q--> damno et in<!--r-->
<lb ed="#Qd"/>inscientia gubernatoris, nihil interest</quote>. Ex quo
<lb ed="#Qd"/>relinquitur, cum ratio sit gubernator, vita vero
<lb ed="#Qd"/>sicut navis, res vero, in qua peccatur, velut
<lb ed="#Qd"/>onus navis<!--s-->, quod, quantum ad errorem ratio<lb ed="#Qd"/>nis,
erit indifferentia in peccatis.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e195">
<lb ed="#Qd"/>2. Item, arguit <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e241">Tullius</name><!--10-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e199">Si virtutes sunt
<lb ed="#Qd"/>pares, paria esse vitia necesse est</quote>. Sed virtutes
<lb ed="#Qd"/>sunt pares, sicut habetur<!--t-->, <title>Apoc.</title> 20<!--11-->: Latera ci<lb ed="#Qd"/>vitatis
aequalia; ergo vitia omnia sunt aequalia.
<lb ed="#Qb"/>— Item, si virtus comparatur rectitudini, <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e208">recto
<lb ed="#Qd"/>autem nihil est rectius<!--12--></quote>, ergo virtute aliqua non
<pb ed="#Qd" n="884"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>erit aliquid virtuosius; erunt igitur virtutes pa<lb ed="#Qd"/>res,
et inde ut prius.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e223">
<lb ed="#Qd"/>3. Item, <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e227">peccatum non est appetitus malarum
<lb ed="#Qd"/>rerum, sed desertio meliorum</quote>, sicut dicit <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e289">Au<lb ed="#Qd"/>gustinus</name><!--1-->.
Si ergo ratio peccati sumitur ex
<lb ed="#Qd"/>desertione<!--a--> boni, quod est summum, bonum au<lb ed="#Qd"/>tem
illud est unum, ergo desertio uno modo
<lb ed="#Qd"/>erit; paria igitur<!--b--> erunt peccata, ex quo par est
<lb ed="#Qd"/>desertio.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e244">
<lb ed="#Qd"/>4. Item, arguit <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e313">Tullius</name><!--2-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e248">Peccare est ra<lb ed="#Qd"/>tionis
quasi transire lineas</quote>, hoc est limites ho<lb ed="#Qd"/>nestatis.
<quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e255">Quam longe autem progrediaris, cum
<lb ed="#Qd"/>semel transieris, ad augendam culpam transeundi
<lb ed="#Qd"/>nihil pertinet</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e263">
<lb ed="#Qd"/>5. Item, idem<!--c3-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e267">Peccare licet nemini. Quod
<lb ed="#Qd"/>si non licet, id uno tenetur</quote>, scilicet quia non
<lb ed="#Qd"/>est licitum, <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e274">si<!--d--> arguitur non licere</quote>; hoc au<lb ed="#Qd"/>tem
quod dico <mentioned>non licitum</mentioned>, <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e280">non maius, nec
<lb ed="#Qd"/>minus fieri potest</quote>. Si ergo ex eo peccata na<lb ed="#Qd"/>scuntur<!--e-->,
aequalia esse oportet.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e288">
<lb ed="#Qd"/>6. Item, omnes mortes privatione vitae sunt
<lb ed="#Qd"/>pares, omnes caecitates privatione visus sunt pa<lb ed="#Qd"/>res.
Ergo omnia peccata in<!--f--> privatione boni
<lb ed="#Qd"/>sunt paria.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e300">
<lb ed="#Qd"/>Contra: a. <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e384">Gregorius</name>, <title>Super Ezechielem</title><!--4-->,
<lb ed="#Qd"/>assumens illud <title>Iob</title><!--5-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e398">Per singulas gradus meos
<lb ed="#Qd"/>pronuntiabo illum omnipotentem Dominum</quote><!--g-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e404"><quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e405">Per
<lb ed="#Qd"/>singulas gradus</quote> suos pronuntiat qui per incre<lb ed="#Qd"/>menta
virtutum quae acceperit, et laudem red<lb ed="#Qd"/>dit</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e318">
<lb ed="#Qd"/>b. Item, idem, in eodem<!--6-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e322">Si gradus in cor<lb ed="#Qd"/>dis
ascensione non essent, Psalmista non dice<lb ed="#Qd"/>ret<!--7-->:
<quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e430">Ambulabunt de virtute in virtutem</quote></quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e330">
<lb ed="#Qd"/>c. Item, idem, ibidem<!--8-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e334">Alia<!--h--> sunt virtutis
<lb ed="#Qd"/>primordia, aliud provectus, aliud perfectio<!--i-->. Si
<lb ed="#Qd"/>enim ipsa fides ad perfectionem suam non<!--k--> qui<lb ed="#Qd"/>busdam
gradibus duceretur<!--l-->, nequaquam sancti
<lb ed="#Qd"/>Apostoli<!--m--> dixissent<!--9-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e463">Auge nobis fidem</quote></quote>. Ex hoc
<lb ed="#Qd"/>ergo relinquitur quod In virtutibus sunt gradus;
<lb ed="#Qd"/>et Virtutes sunt impares, et etiam una virtus
<lb ed="#Qd"/>sibi ipsi impar secundum diversos status; multo
<lb ed="#Qd"/>ergo fortius ipsa peccata.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e355">
<lb ed="#Qd"/>d. Item, <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e480" ref="#Augustine">Augustinus</name>, in <title>Sermone habito in
<lb ed="#Qd"/>monte</title><!--10-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e364">Sicut<!--n--> tribus gradibus ad peccatum
<lb ed="#Qd"/>pervenitur<!--o-->, suggestione, delectatione, consen<lb ed="#Qd"/>sione,
ita ipsius peccati tres sunt differentiae<!--p-->,
<lb ed="#Qd"/>in corde, in facto, in consuetudine</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e374">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>e. Item, <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e512">Gregorius</name><!--11-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e516">Peccatum<!--q--> tribus mo<lb ed="#Qd"/>dis
admittitur. Nam aut ignorantia<!--r--> aut infirmi<lb ed="#Qd"/>tate
aut studio perpetratur. Et gravius quod ex
<lb ed="#Qd"/>infirmitate est quam quod ignorantia, et multo
<lb ed="#Qd"/>gravius studio quam<!--s--> infirmitate peccatur</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e390">
<lb ed="#Qd"/>f. Item, quis dubitat quin maius sit peccatum
<lb ed="#Qd"/>idololatria quam ira; item, quod maius peccatum
<lb ed="#Qd"/>homicidium quam fornicatio, et quod maius pec<lb ed="#Qd"/>catum
interficere patrem quam inimicum?
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e402">
<lb ed="#Qd"/>g. Item, si peccata omnia essent paria, omnibus
<lb ed="#Qd"/>peccatis deberetur par poena, quod non admittit
<lb ed="#Qd"/>nec lex nec ratio. In praedictis ergo rationibus
<lb ed="#Qd"/>videtur manifeste errasse <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e557">Tullius</name>, in libro <title>De
<lb ed="#Qd"/>paradoxis</title>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e415">
<lb ed="#Qd"/>II. Item, quaeritur qualiter reatus illi distin<lb ed="#Qd"/>guuntur,
cum dicitur<!--12-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e575">Qui irascitur, reus erit
<lb ed="#Qd"/>iudicio. Qui dixerit raca, reus erit concilio. Qui
<lb ed="#Qd"/>fatue, reus gehennae</quote>. Nam <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e582">Apostolus</name> Galatas
<lb ed="#Qd"/>vocat insensatos, ad <title>Gal.</title> 3, 1: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e591" source="http://scta.info/resource/gal3_1" synch="1-3">O insensati Gala<lb ed="#Qd"/>tae</quote>
etc.; dicit ergo <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e596">fatue</quote> fratri.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e431">
<lb ed="#Qd"/>Respondeo: Dicendum quod gradus sunt in
<lb ed="#Qd"/>peccatis, et peccata alia aliis maiora et minora
<lb ed="#Qd"/>sunt, simpliciter loquendo; secundum quid ta<lb ed="#Qd"/>men
dicuntur peccata aequalia, et loquimur de
<lb ed="#Qd"/>peccatis mortalibus. Consideratur enim pecca<lb ed="#Qd"/>tum
ut aversio seu privatio boni; consideratur
<lb ed="#Qd"/>etiam ut nocumentum seu reatus supplicii. Primo
<lb ed="#Qd"/>modo dupliciter; nam bonum, cuius privatio est
<lb ed="#Qd"/>peccatum, duplex<!--t--> est: naturae et gratiae. In
<lb ed="#Qd"/>bono autem naturae accipitur rectitudo rationis
<lb ed="#Qd"/>seu voluntatis et habilitas susceptibilitatis gra<lb ed="#Qd"/>tuitae
perfectionis; in bono vero gratuito acci<lb ed="#Qd"/>pitur
gratia gratum faciens absolute et gratia
<lb ed="#Qd"/>gratum faciens determinate, prout intrat essen<lb ed="#Qd"/>tialiter
in qualibet virtute, et<!--u--> etiam gratia gra<lb ed="#Qd"/>tis
data.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e468">
<lb ed="#Qd"/>Si ergo consideretur peccatum ut
<lb ed="#Qd"/>privatio boni naturalis, distinguendum est,
<lb ed="#Qd"/>quia aut ut privatio rectitudinis innatae rationi et
<lb ed="#Qd"/>voluntati, quae<!--v--> absolute uno modo est, et tunc
<lb ed="#Qd"/>dicemus quoad hoc peccata aequalia, attendendo
<lb ed="#Qd"/>privationem<!--x--> unius rectitudinis, quamvis diffe<lb ed="#Qd"/>rentem
dispositionem curvitatis inveniamus<!--y--> in
<lb ed="#Qd"/>peccatis secundum maiorem elongationem a rec<lb ed="#Qd"/>titudine,
et secundum hoc sunt inaequalia et
<lb ed="#Qd"/>alia maiora aliis. - Si vero consideremus ut
<pb ed="#Q" n="885"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>privationem habilitatis sive susceptibilitatis boni
<lb ed="#Qd"/>gratuiti, secundum hoc inveniuntur peccata in<lb ed="#Qd"/>aequalia:
nam aliud alio reddit animam inhabi<lb ed="#Qd"/>liorem
ad gratiam. Haec autem differentia priva<lb ed="#Qd"/>tionis
contingit ex differenti modo aversionis
<lb ed="#Qd"/>voluntatis a bono. — Item, si consideretur ut
<lb ed="#Qd"/>privatio boni gratuiti, distinguendum est, quia
<lb ed="#Qd"/>aut boni gratuiti absolute, et quoad hoc inve<lb ed="#Qd"/>niuntur
adhuc peccata aequalia, quia omnia pec<lb ed="#Qd"/>cata
mortalia privant unum bonum, hoc est<!--a-->
<lb ed="#Qd"/>gratiam absolute; aut boni gratuiti gratum fa<lb ed="#Qd"/>cientis
determinate, prout est essentialiter in
<lb ed="#Qd"/>qualibet virtute, sive gratuiti<!--b--> gratis dati, et
<lb ed="#Qd"/>secundum hoc inveniuntur peccata inaequalia.
<lb ed="#Qd"/>Nam odium fraternum secundum hoc maius ma<lb ed="#Qd"/>lum
est quam fornicatio, quia primo et per se
<lb ed="#Qd"/>privat caritatem, tamen, quia connexae sunt vir<lb ed="#Qd"/>tutes,
per consequens privat alia; fornicatio vero
<lb ed="#Qd"/>primo et per se privat castitatem, quamvis per
<lb ed="#Qd"/>consequens alia; maius autem bonum est caritas
<lb ed="#Qd"/>quam castitas. Similiter secundum hoc maius
<lb ed="#Qd"/>malum est infidelitas quam odium, non praedicta
<lb ed="#Qd"/>ratione, quia privat maius bonum, sed quia
<lb ed="#Qd"/>plura privat bona: privat enim infidelitas bo<lb ed="#Qd"/>num
gratum faciens, ut fidem formatam et ce<lb ed="#Qd"/>teras
per consequens, et bonum gratis datum,
<lb ed="#Qd"/>ut fidem informem et spem et timorem.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e553">
<lb ed="#Qd"/>Si consideretur peccatum ut reatus,
<lb ed="#Qd"/>dupliciter est. Nam reatus culpae aut est respectu
<lb ed="#Qd"/>amissionis gloriae aut respectu passionis gehen<lb ed="#Qd"/>nae.
Si respectu amissionis gloriae, distinguendum
<lb ed="#Qd"/>est: aut respectu gloriae absolute aut respectu
<lb ed="#Qd"/>gloriae determinate. Sic respectu gloriae abso<lb ed="#Qd"/>lute,
invenientur peccata aequalia quoad reatum;
<lb ed="#Qd"/>omne enim peccatum mortale facit reum amis<lb ed="#Qd"/>sione
gloriae simpliciter. Si respectu gloriae
<lb ed="#Qd"/>determinate, secundum quod nos dicimus quod
<lb ed="#Qd"/>habenti maiorem gratiam<!--d--> debetur maior gloria,
<lb ed="#Qd"/>secundum hoc inveniuntur peccata inaequalia
<lb ed="#Qd"/>quantum ad reatum, secundum quod peccato in
<lb ed="#Qd"/>aliquo privatur maior gratia quam in alio. - Si
<lb ed="#Qd"/>vero consideretur reatus peccati: respectu pas<lb ed="#Qd"/>sionis
gehennae, distinguendum est, quia in pas<lb ed="#Qd"/>sione
gehennae<!--f--> attenduntur duo: diuturnitas et
<lb ed="#Qd"/>acerbitas. Quantum ad diuturnitatem passionis
<lb ed="#Qd"/>invenitur aequalitas in peccatis, quia omnibus
<lb ed="#Qd"/>peccatis mortalibus debetur aeterna poena; quan<lb ed="#Qd"/>tum
vero ad acerbitatem invenitur inaequalitas,
<lb ed="#Qd"/>quia differens acerbitas poenae respondebit dif<lb ed="#Qd"/>ferentibus
peccatis, et maior et minor. Hanc
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>autem differentiam facit differens<!--g--> causa aver<lb ed="#Qd"/>sionis
quae est in peccatis. Secundum hanc ergo
<lb ed="#Qd"/>distinctionem patet quantum ad quid attenditur
<lb ed="#Qd"/>aequalitas in peccatis et quantum ad quid inae<lb ed="#Qd"/>qualitas.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e621">
<lb ed="#Qd"/>Notandum autem<!--h--> ad maiorem evidentiam
<lb ed="#Qd"/>quod gradus qui sunt in peccatis et maioritas<!--i-->
<lb ed="#Qd"/>seu augmentum et diminutio discernuntur triplici
<lb ed="#Qd"/>radice. in peccato enim est eversio ab incom<lb ed="#Qd"/>mutabili
bono et increata et desertio boni creati<!--k-->
<lb ed="#Qd"/>melioris et conversio ad bonum commutabile
<lb ed="#Qd"/>deterius.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e640">
<lb ed="#Qd"/>Circa aversionem a bono incommu<lb ed="#Qd"/>tabili
mensurant peccata<!--l--> ingratitudo et con<lb ed="#Qd"/>temptus:
ingratitudo divinae beneficentiae, con<lb ed="#Qd"/>temptus
iustitiae. Ratione ingratitudinis dicimus
<lb ed="#Qd"/>fornicationem fidelis maius esse peccatum quam
<lb ed="#Qd"/>fornicationem infidelis. Ratione contemptus dicitur
<lb ed="#Qd"/>maius peccatum quod est ex infirmitate quam
<lb ed="#Qd"/>quod ex ignorantia, et quod ex studio quam quod
<lb ed="#Qd"/>ex<!--m--> infirmitate, sicut dicit <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e863">B. Gregorius</name><!--1-->.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e662">
<lb ed="#Qd"/>Circa desertionem boni melioris, de
<lb ed="#Qd"/>qua dicit <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e874" ref="#Augustine">Augustinus</name><!--2-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e671">Peccatum non est<!--n-->
<lb ed="#Qd"/>appetitus malarum rerum, sed desertio meliorum</quote>,
<lb ed="#Qd"/>mensurantur peccata secundum differentiam boni
<lb ed="#Qd"/>quod deseritur, quod variatur tripliciter: est enim
<lb ed="#Qd"/>desertio maioris boni<!--o--> et desertio boni magis
<lb ed="#Qd"/>debiti [et] desertio boni pluris sive multiplicioris.
<lb ed="#Qd"/>Ratione desertionis boni melioris dicitur maius
<lb ed="#Qd"/>peccatum odium quam fornicatio, quia in odio
<lb ed="#Qd"/>principaliter deseritur bonum caritatis, in fornica<lb ed="#Qd"/>tione
bonum castitatis<!--p-->; maius autem bonum est
<lb ed="#Qd"/>caritas quam castitas. — Ratione desertionis boni
<lb ed="#Qd"/>magis debiti maius peccatum est fornicatio sa<lb ed="#Qd"/>cerdotis
quam fornicatio<!--q--> laici, quia sacerdos
<lb ed="#Qd"/>amplius tenetur conservare bonum castitatis quam
<lb ed="#Qd"/>laicus. - Ratione desertionis<!--r--> boni multiplicioris
<lb ed="#Qd"/>maius peccatum est infidelitas quam odium vel
<lb ed="#Qd"/>fornicatio, quia infidelitas privat bonum gratum
<lb ed="#Qd"/>faciens et praeterea bonum gratis datum, ut fidem
<lb ed="#Qd"/>informem; odium autem vel fornicatio non tollit
<lb ed="#Qd"/>fidem informem; plura ergo bona: privat infi<lb ed="#Qd"/>delitas
quam odium vel fornicatio.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e718">
<lb ed="#Qd"/>Circa conversionem ad bonum com<lb ed="#Qd"/>mutabile
deterius habent mensurari peccata ra<lb ed="#Qd"/>tione
libidinis, quam definit <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e944">Augustinus</name><!--3--> im<lb ed="#Qd"/>probam
voluntatem, secundum quam assignat <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e951">Au<lb ed="#Qd"/>gustinus</name><!--4-->
gradus in peccatis: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e731">in corde, in
<lb ed="#Qd"/>facto, in consuetudine, tamquam tres mortes: una
<lb ed="#Qd"/>quasi in domo<!--5-->, cum corde consentitur libidini;
<pb ed="#Qd" n="886"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>altera, quasi<!--a--> prolata iam extra portam<!--1-->, cum in
<lb ed="#Qd"/>factum procedit assensio; tertia, cum consuetu<lb ed="#Qd"/>dine
mala tamquam mole terrena premitur anima,
<lb ed="#Qd"/>quasi in sepulcro iam putrens<!--b2--></quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e752">
<lb ed="#Qd"/>[Ad obiecta.]: 1. Ad illud<!--c--> ergo quod primo
<lb ed="#Qd"/>obicitur quod <mentioned>peccata, non rerum eventu, sed
<lb ed="#Qd"/>vitiis hominum metienda sunt</mentioned>, patet responsio.
<lb ed="#Qd"/>Nam, cum vitium dicat <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e1001">Tullius</name><!--3--> aversionem
<lb ed="#Qd"/>seu declinationem a rectitudine rationis, declina<lb ed="#Qd"/>tionem<!--d-->
autem a rectitudine<!--e--> possumus compa<lb ed="#Qd"/>rare
vel quantum ad terminum a quo, et secun<lb ed="#Qd"/>dum
hoc declinatur ab uno; vel quantum ad
<lb ed="#Qd"/>terminum ad quem, et secundum hoc declinatio
<lb ed="#Qd"/>multifaria<!--f--> est et quasi infinita. Ratione ergo
<lb ed="#Qd"/>termini a quo dicit peccata aequalia, non ratione
<lb ed="#Qd"/>termini in quem; et sic etiam dicit de eversione
<lb ed="#Qd"/>navis, quod<!--g-->, quantum ad inscientiam guberna<lb ed="#Qd"/>toris,
nihil interest sive navis evertatur quae fert
<lb ed="#Qd"/>aurum sive navis quae fert paleas<!--4-->.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e787">
<lb ed="#Qd"/>2. Ad secundum quod arguit per aequali<lb ed="#Qd"/>tatem
virtutum aequalitatem vitiorum, dicendum
<lb ed="#Qd"/>quod non sequitur, nisi solummodo quoad quid.
<lb ed="#Qd"/>Virtutes enim dicuntur pares, quia<!--h--> consistunt
<lb ed="#Qd"/>ab uno et in uno et ad unum; peccata vero di<lb ed="#Qd"/>centur
paria solum propter recessionem ab uno,
<lb ed="#Qd"/>non tamen in uno consistunt nec ad unum, sed
<lb ed="#Qd"/>ad multa referuntur et ex multis causantur,
<lb ed="#Qd"/>et ex tot quot possunt esse peccandi circum<lb ed="#Qd"/>stantiae.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e811">
<lb ed="#Qd"/>3. Ad aliud quod obicitur quod <mentioned>desertio,
<lb ed="#Qd"/>quae causat peccatum, est<!--i--> una in peccatis</mentioned>,
<lb ed="#Qd"/>dicendum quod istud solum verum est<!--l--> secun<lb ed="#Qd"/>dum
quid, secundum scilicet quod referimus ad
<lb ed="#Qd"/>unum bonum primum, quod est Deus; sive se<lb ed="#Qd"/>cundum
quod<!--l--> referimus ad unam primam rec<lb ed="#Qd"/>titudinem
rationis, ut dictum est<!--m5-->; non tamen
<lb ed="#Qd"/>secundum quod referimus ad causas sive circum<lb ed="#Qd"/>stantias
desertionis, immo secundum hoc multi<lb ed="#Qd"/>plicatur
et diversificatur secundum plus et minus
<lb ed="#Qd"/>desertio in peccatis, secundum quod diceremus
<lb ed="#Qd"/>curvitates, quae sunt declinationes a rectitudine,
<lb ed="#Qd"/>aequales secundum quid, solum referendo ad
<lb ed="#Qd"/>unam rectitudinem, a qua est declinatio in om<lb ed="#Qd"/>nibus
curvitatibus; non tamen diceremus omnes<!--n-->
<lb ed="#Qd"/>curvitates aequalis dispositionis secundum in<lb ed="#Qd"/>flexionem
declinationis, immo secundum hoc di<lb ed="#Qd"/>cimus
curvum curvo curvius.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e854">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>4. Ad aliud quod dicitur quod <mentioned>peccare est
<lb ed="#Qd"/>transire lineas</mentioned> etc., patet responsio. Simpliciter
<lb ed="#Qd"/>enim non est verum quod dicit quod non differt
<lb ed="#Qd"/>ad augendam culpam transeundi quam longe
<lb ed="#Qd"/>progrediaris, nisi solum quoad quid.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e870">
<lb ed="#Qd"/>5. Similiter ad aliud quod dicit quod <mentioned>non
<lb ed="#Qd"/>licere aequaliter est in omnibus</mentioned>, dicendum<!--a-->
<lb ed="#Qd"/>quod, quantum ad negationem, quae ibi intelli<lb ed="#Qd"/>gitur,
verum est, sed quantum ad privationem et
<lb ed="#Qd"/>aptitudinem, quae subintelligitur, falsum est.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e883">
<lb ed="#Qd"/>6. Ad illud quod obicitur quod <mentioned>mortes sunt
<lb ed="#Qd"/>pares</mentioned>, dicendum quod peccatum dicitur mors
<lb ed="#Qd"/>et dicitur corruptio: mors, in quantum privat
<lb ed="#Qd"/>vitam<!--b--> gratiae; corruptio vero ratione vulnera<lb ed="#Qd"/>tionis
naturae. Quamvis ergo peccata sint aequa<lb ed="#Qd"/>lia
ratione privationis gratiae absolute, ut dictum
<lb ed="#Qd"/>est<!--6-->, hoc est, in quantum sunt mortes, non tamen
<lb ed="#Qd"/>erunt<!--c--> aequalia ratione vulnerationis naturae in
<lb ed="#Qd"/>quantum corruptiones, immo sunt ibi gradus se<lb ed="#Qd"/>cundum
accessum maiorem et minorem ad cor<lb ed="#Qd"/>ruptionem
ultimam, secundum quod ponuntur
<lb ed="#Qd"/>gradus mortui in domo, mortui in porta et mortui
<lb ed="#Qd"/>in sepulcro.
</p>
<p xml:id="ahsh-l3p2in4t2q1c3-d1e914">
<lb ed="#Qd"/>II. Ad ultimum dicendum<!--d-->, secundum <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e1206">B. Gre<lb ed="#Qd"/>gorium</name><!--8-->:
<quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e920">Crevit gradus culpae, crevit ordo
<lb ed="#Qd"/>sententiae, quia in iudicio adhuc causa deduci<lb ed="#Qd"/>tur;
in concilio iam culpae sententia definitur;
<lb ed="#Qd"/>in gehenna vero ignis ea quae de concilio egre<lb ed="#Qd"/>ditur
sententia expletur<!--e-->. Quia igitur Dominus
<lb ed="#Qd"/>humanorum actuum sub brevi examine gressus
<lb ed="#Qd"/>enumerat, ira sine voce iudicio, ira cum voce con<lb ed="#Qd"/>cilio,
ira in voce<!--f--> cum sermone contumeliae gehen<lb ed="#Qd"/>nae
ignibus mancipatur</quote>. Nota etiam secundum
<lb ed="#Qd"/><name xml:id="ahsh-l3p2in4t2q1c3-Nd1e1238" ref="#Augustine">Augustinum</name><!--9-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e946">In primo<!--g--> est ira tantum, in
<lb ed="#Qd"/>secundo ira et vox<!--h-->, in tertio ira et vox et certa
<lb ed="#Qd"/>expressio irrisionis</quote>. item, nota, secundum <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e1253">Gre<lb ed="#Qd"/>gorium</name><!--10-->:
Iudicium causae<!--i--> discussio, concilium
<lb ed="#Qd"/>sententiae definitio, gehenna ignis sententiae exe<lb ed="#Qd"/>cutio.
Primum erit, cum dicetur: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e1266">Esurivi</quote> etc.;
<lb ed="#Qd"/>secundum, cum dicetur: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e1271">Ite, maledicti</quote>, <title>Matth.</title>
<lb ed="#Qd"/>25<!--k-->, 41-42; tertium, cum infligetur poena gehen<lb ed="#Qd"/>nae.
Item, nota, secundum <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e1284">Augustinum</name><!--11-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e1288">Ge<lb ed="#Qd"/>henna
ignis nec damnationem habet dubiam, sicut
<lb ed="#Qd"/>iudicium; nec damnati<!--l--> poenam, sicut concilium;
<lb ed="#Qd"/>sed in<!--m--> gehenna ignis certa est damnatio et poena
<lb ed="#Qd"/>damnati</quote>. — Ad illud autem quod obicitur ul<lb ed="#Qd"/>timo
quod <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e1306">Apostolus</name> vocat Galatas fatuos sive
<pb ed="#Qd" n="887"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>insensatos, dicendum, secundum <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e1316">Augustinum</name>,
<lb ed="#Qd"/>in <title>Sermone Domini in monte</title><!--1-->: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e985">Cum ait: <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e1328">Qui
<lb ed="#Qd"/>dixerit <mentioned>fatae</mentioned></quote>, duo subaudiuntur: et <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e1335">fratri suo</quote> et
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>sine causa. Hoc est unde defenditur quod <name xml:id="ahsh-l3p2in4t2q1c3-Nd1e1342">Apo<lb ed="#Qd"/>stolus</name>
Galatas vocat stultos, quos etiam <quote xml:id="ahsh-l3p2in4t2q1c3-Qd1e1348">fratres</quote>
<lb ed="#Qd"/>nominat<!--2-->: non enim hoc fecit sine causa</quote>.
</p>
</div>
</body>
</text>
</TEI>