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ahsh-l3p2in4t2q2c1.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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<titleStmt>
<title>III, P. 2, Inq. 4, T. 2, Q. 2, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 4, T. 2, Q. 2, C. 1</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
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<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<p>Published under a <ref target="https://creativecommons.org/licenses/by-sa/4.0">Creative Commons Attribution 4.0 International</ref>
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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p2in4t2q2c1">
<head xml:id="ahsh-l3p2in4t2q2c1-Hd1e102">III, P. 2, Inq. 4, T. 2, Q. 2, C. 1</head>
<head xml:id="ahsh-l3p2in4t2q2c1-Hd1e105" type="question-title">QUALITER INTELLIGATUR PRAECEFTUM PROHIBENS VOLUNTATEM MOECHANDI<!--7-->.</head>
<p xml:id="ahsh-l3p2in4t2q2c1-d1e108">
<lb ed="#Qd"/>Quantum ad primum obicitur: a. Cum doctrina
<lb ed="#Qd"/>Salvatoris per omnia sufficiat saluti, praecepta,
<lb ed="#Qd"/>quibus ordinat Salvator motus humanos, debent
<lb ed="#Qd"/>per omnia sufficere saluti; sed non sunt suffi<lb ed="#Qd"/>cientia
saluti<!--h--> nisi generaliter ordinent motus hu<lb ed="#Qd"/>manos;
generalia ergo debent esse praecepta qui<lb ed="#Qd"/>bus
ordinatur motus concupiscibilis.
</p>
<p xml:id="ahsh-l3p2in4t2q2c1-d1e126">
<lb ed="#Qd"/>Contra: 1. Non ordinat concupiscibilem nisi
<lb ed="#Qd"/>quantum ad actum generativae respectu vitandae
<lb ed="#Qd"/>moechiae quantum ad voluntatem, cum<!--i--> dicit<!--8-->:
<lb ed="#Qd"/><quote>Qui viderit mulierem</quote><!--k-->; vel quantum ad occa<lb ed="#Qd"/>sionem,
cum dicit<!--9-->: <quote>Si oculus tuus dexter</quote>; vel
<lb ed="#Qd"/>quantum ad interpretationem in dimissione uxo<lb ed="#Qd"/>ris,
quae est moechia interpretativa, cum dicitur<!--10-->:
<lb ed="#Qd"/><quote>Qui dimiserit uxorem, excepta causa fornicationis</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q2c1-d1e146">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>2. Item, quare dictum est: <quote>Qui viderit mulie<lb ed="#Qd"/>rem
ad concupiscendum, iam moechatus est</quote>, et
<lb ed="#Qd"/>non magis <mentioned>qui concupierit, iam moechatus est</mentioned>?
<lb ed="#Qd"/>Nam peccatum moechiae non committitur in spe<lb ed="#Qd"/>culatione
seu cogitatione<!--l--> moechandi, sed in vo<lb ed="#Qd"/>luntate
seu concupiscentia moechandi. Rectius
<lb ed="#Qd"/>igitur dictum esset <mentioned>qui concupierit, iam moecha<lb ed="#Qd"/>tus
est</mentioned>, quam <quote>qui viderit ad concupiscendum</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q2c1-d1e169">
<lb ed="#Qd"/>3. Item, cum intentio moechandi faciat moe<lb ed="#Qd"/>chum,
convenientius dictum esset <mentioned>qui viderit
<lb ed="#Qd"/>mulierem ad moechandum</mentioned>, quam <quote>qui viderit
<lb ed="#Qd"/>ad concupiscendum</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q2c1-d1e180">
<lb ed="#Qd"/>4. Item, cum videre dicatur pro actu exteriori
<lb ed="#Qd"/>visus et pro actu interiori intellectus, quomodo
<lb ed="#Qd"/>accipitur hic videre<!--m-->? Si diceretur quod
<pb ed="#Qd" n="891"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>solum acciperetur pro actu interiori, sicut dicit
<lb ed="#Qd"/><name>Beda</name><!--1--> - contra, <name>Chrysostomus</name><!--2-->: Qui<!--a-->
<lb ed="#Qd"/>oculis incontinentibus aspexerit, moechus est
<lb ed="#Qd"/>completus. Unde <title>Thren.</title> 3, 51: <quote>Oculus meus de<lb ed="#Qd"/>praedatus
est animam meam</quote>; item, <title>Iob</title> 31, 1:
<lb ed="#Qd"/><quote>Pepigi foedus cum oculis meis, ut nec cogitarem
<lb ed="#Qd"/>de virgine</quote>, ubi<!--b--> dicit <name>Gregorius</name><!--3-->: <quote xml:id="ahsh-l3p2in4t2q2c1-Qd1e208">Non licet
<lb ed="#Qd"/>intueri quod non licet concupiscit</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q2c1-d1e214">
<lb ed="#Qd"/>5. Item, quaerit <name>Chrysostomus</name><!--4--> quare non
<lb ed="#Qd"/>ponit legem mulieri sicut vim, ut diceret: Quae
<lb ed="#Qd"/>viderit virum ad concupiscendum eum, iam moe<lb ed="#Qd"/>chata<!--4-->
est.
</p>
<p xml:id="ahsh-l3p2in4t2q2c1-d1e225">
<lb ed="#Qd"/>Respondeo<!--e-->: 1. Ad primum dicendum, secun<lb ed="#Qd"/>dum
<name ref="#Augustine">Augustinum</name><!--5-->: <quote xml:id="ahsh-l3p2in4t2q2c1-Qd1e234">In nomine moechantium
<lb ed="#Qd"/>omnem delectationem carnalem accipe, quando
<lb ed="#Qd"/>anima, relicta lege superiori<!--f-->, turpi voluptate in<lb ed="#Qd"/>ferlorum<!--g-->
prostituta corrumpitur</quote>. Vel aliter pos<lb ed="#Qd"/>set
dici, quia, cum fomes, qui est incentivum ad
<lb ed="#Qd"/>omnem illicitam concupiscentiam, secundum ge<lb ed="#Qd"/>nerativam
vitiatam originali corruptione transfun<lb ed="#Qd"/>datur,
radix omnis illicitae concupiscentiae in
<lb ed="#Qd"/>ipsa,secundum hunc modum fundatur<!--h-->, ideo in
<lb ed="#Qd"/>prohibitione actus inordinati ipsius prohibetur
<lb ed="#Qd"/>omnis motus illicitus concupiscendi. Unde <name>Hi<lb ed="#Qd"/>larius</name><!--6-->:
<quote xml:id="ahsh-l3p2in4t2q2c1-Qd1e261">Praetermissis operibus Legis prohi<lb ed="#Qd"/>betur
motus<!--i--> animi ad concupiscendum, sicut
<lb ed="#Qd"/>superiora prohibent motus animi ac<!--k--> nocendum</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q2c1-d1e269">
<lb ed="#Qd"/>2. Ad secundum dicendum quod est concu<lb ed="#Qd"/>piscere
ex subito motu sine deliberatione vel inten<lb ed="#Qd"/>tione
perficiendi, et hoc est veniale, et dicitur ab
<lb ed="#Qd"/><name>Hieronymo</name><!--7--> et <name>Rabano</name><!--8--> propassio, quam
<lb ed="#Qd"/>definiunt motum subitum sine<!--l--> deliberatione mali
<lb ed="#Qd"/>vel boni operis. Et est concupiscere cum deli<lb ed="#Qd"/>beratione
et intentione perficiendi, et hoc mor<lb ed="#Qd"/>tale,
et dicitur passio, secundum <name>Rabanum</name> et
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/><name>Hieronymum</name>, quam definiunt affectionem de<lb ed="#Qd"/>liberati
animi, si sit locus perficiendi. Et hic ul<lb ed="#Qd"/>timus
modus melius exprimitur, cum dicitur:
<lb ed="#Qd"/><quote>Qui viderit mulierem ad concupiscendum</quote>. Unde
<lb ed="#Qd"/><name>Augustinus</name><!--9-->: <quote xml:id="ahsh-l3p2in4t2q2c1-Qd1e301">Non ait <mentioned>qui concupierit</mentioned>, sed
<quote>qui viderit ad concupiscendum</quote><!--m-->, id est, ex hoc
<lb ed="#Qd"/>fine et animo attendat ut eam concupiscat, quod
<lb ed="#Qd"/>iam non est titillari, sed plene consentire libidini</quote>.
<!--missing p break-->
<lb ed="#Qd"/>3. Ad tertium dicendum quod est consensus
<lb ed="#Qd"/>duplex: ad delectandum et ad operandum. Ut
<lb ed="#Qd"/>ergo ostendatur quod non solum damnabilis est
<lb ed="#Qd"/>consensus ad opus fornicationis vel moechiae, sed
<lb ed="#Qd"/>etiam consensus ad delectandum, dicitur: <quote>Qui vi<lb ed="#Qd"/>derit
ad concupiscendum</quote>, non <mentioned>ad moechandum</mentioned>.
<!--missing p break-->
<lb ed="#Qd"/>4. Ad aliud<!--n--> quod quaeritur qualiter <mentioned>vi<lb ed="#Qd"/>dere</mentioned>
accipiatur, dicendum quod <quote xml:id="ahsh-l3p2in4t2q2c1-Qd1e326">visus accipitur
<lb ed="#Qd"/>pro omni motu qui est ad delectationem</quote>, sicut
<lb ed="#Qd"/>dicit <name>Beda</name><!--10-->, sed <quote xml:id="ahsh-l3p2in4t2q2c1-Qd1e333">non solum corporalis, sed in<lb ed="#Qd"/>terior,
qui est in concupiscentia, in qua aperiuntur
<lb ed="#Qd"/>illi oculi qui pro poena peccati primis parentibus
<lb ed="#Qd"/>male aperti leguntur, <title>Gen.</title> 3, 7<!--o-->; tunc itur in
<lb ed="#Qd"/>affectum cordis, non quia deest voluntas, sed
<lb ed="#Qd"/>occasio peccandi</quote>. Secundum hoc ergo videre ad
<lb ed="#Qd"/>concupiscendum est intendere<!--p--> seu consentire
<lb ed="#Qd"/>ad deiectandum; quod potest contingere cum
<lb ed="#Qd"/>actione cogitationis intellectus<!--q--> vel cum spe<lb ed="#Qd"/>culatione
exterioris<!--r--> visus. Secundum hoc ergo
<lb ed="#Qd"/>intelligendum quod dicit <name>Chrysostomus</name> et
<lb ed="#Qd"/><name>Gregorius</name>, cum scilicet exteriori visu con<lb ed="#Qd"/>iuncta
est intentio sive consensus moechandi.
</p>
<p xml:id="ahsh-l3p2in4t2q2c1-d1e362">
<lb ed="#Qd"/>5. Ad ultimum quod quaerit <name>Chrysosto<lb ed="#Qd"/>mus</name>
<mentioned>quare non ponit legem mulieri</mentioned> respon<lb ed="#Qd"/>det<!--11-->:
<quote xml:id="ahsh-l3p2in4t2q2c1-Qd1e370">Communes leges ponit; capiti enim lo<lb ed="#Qd"/>quens,
hoc est viro, <title>I Cor.</title> 11, 3, communem ad
<lb ed="#Qd"/>corpus, hoc est mulierem, facit suasionem</quote>.
</p>
</div>
</body>
</text>
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