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ahsh-l3p2in4t2q3t4c5.xml
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ahsh-l3p2in4t2q3t4c5.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">
<teiHeader>
<fileDesc>
<titleStmt>
<title>III, P. 2, Inq. 4, T. 2, Q. 3, T. 4, C. 5</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 4, T. 2, Q. 3, T. 4, C. 5</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
</editionStmt>
<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
<availability status="free">
<p>Published under a <ref target="https://creativecommons.org/licenses/by-sa/4.0">Creative Commons Attribution 4.0 International</ref>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
</listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
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<revisionDesc status="draft">
<listChange>
<change when="2017-10-16" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p2in4t2q3t4c5">
<head xml:id="ahsh-l3p2in4t2q3t4c5-Hd1e102">III, P. 2, Inq. 4, T. 2, Q. 3, T. 4, C. 5</head>
<head xml:id="ahsh-l3p2in4t2q3t4c5-Hd1e105" type="question-title">UTRUM MAGIS MERITORIA SIT DILECTIO INIMICI QUAM AMICI.</head>
<p xml:id="ahsh-l3p2in4t2q3t4c5-d1e108">
<pb ed="#Qd" n="921"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Quinto quaeritur utrum magis meritoria sit di<lb ed="#Qd"/>lectio
inimici quam amici.
</p>
<p xml:id="ahsh-l3p2in4t2q3t4c5-d1e119">
<lb ed="#Qd"/>Ad quod sic: 1. Motus caritatis in amicos nul<lb ed="#Qd"/>lum
habet impedimentum; motus caritatis in<!--a-->
<lb ed="#Qd"/>inimicos impedimentum habet; ergo<!--b--> intensior
<lb ed="#Qd"/>est motus caritatis in amicos quam in inimicos<!--c-->;
<lb ed="#Qd"/>ergo per consequens magis meritorius<!--d-->.
</p>
<p xml:id="ahsh-l3p2in4t2q3t4c5-d1e132">
<lb ed="#Qd"/>2. Item, <title>Ioan.</title> 15, 13: <quote>Maiorem caritatem nemo
<lb ed="#Qd"/>habet, ut animam suam ponat quis pro amicis
<lb ed="#Qd"/>suis</quote>. Ergo secundum hoc motus caritatis non
<lb ed="#Qd"/>potest esse magis meritorius quam in diligendo
<lb ed="#Qd"/>amicum.
</p>
<p xml:id="ahsh-l3p2in4t2q3t4c5-d1e146">
<lb ed="#Qd"/>Contra: a. Carnalis affectus aut naturalis im<lb ed="#Qd"/>miscet
se quandoque in dilectione amicorum,
<lb ed="#Qd"/>non autem in dilectione inimicorum; ergo purior
<lb ed="#Qd"/>est motus caritatis in<!--e--> inimicum quam in ami<lb ed="#Qd"/>cum;
ergo intensior<!--f--> et magis meritorius.
</p>
<p xml:id="ahsh-l3p2in4t2q3t4c5-d1e159">
<lb ed="#Qd"/>Respondeo: Motus caritatis dicitur duobus
<lb ed="#Qd"/>modis intendi ratione principii et ratione filiis.
<lb ed="#Qd"/>Ratione principii<!--g--> intensior est motus in inimi<lb ed="#Qd"/>cum
quam in amicum, quia maior est<!--h--> conatus
<lb ed="#Qd"/>in eliciendo motum. Sed ratione tinis intensior
<lb ed="#Qd"/>est motus in amicum quam in inimicum<!--i-->, quia,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>cum in virtute sit difficile et bonum, magis trahit
<lb ed="#Qd"/>bonum et movet ad diligendum amicum quam
<lb ed="#Qd"/>inimicum: cum enim virtus sit circa bonum et
<lb ed="#Qd"/>difficile<!--k1-->, intenditur motus ex conatu circa dif<lb ed="#Qd"/>ficile
et ex illectione<!--l--> boni.
</p>
<p xml:id="ahsh-l3p2in4t2q3t4c5-d1e188">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud quod obicitur
<lb ed="#Qd"/>quod magis meritorius erit motus iste quam
<lb ed="#Qd"/>ille, distinguendum<!--m--> quod est meritum dimissio<lb ed="#Qd"/>nis
poenae et est meritum vitae aeternae. Cari<lb ed="#Qd"/>tas
ex parte difficultatis meretur dimissionem
<lb ed="#Qd"/>poenae<!--n-->; ex parte intensionis boni meretur vi<lb ed="#Qd"/>tam
aeternam. Pari igitur caritate existente, mo<lb ed="#Qd"/>tus
caritatis in inimicum ratione difficultatis erit
<lb ed="#Qd"/>magis meritorius dimissionis poenae; motus vero
<lb ed="#Qd"/>caritatis in amicum ratione intensionis boni erit
<lb ed="#Qd"/>magis meritorius<!--o--> vitae aeternae.
</p>
<p xml:id="ahsh-l3p2in4t2q3t4c5-d1e214">
<lb ed="#Qd"/>2. Ad aliud<!--p--> vero quod obicit quod <mentioned>mo<lb ed="#Qd"/>tui
caritatis ad amicum immiscet se amor car<lb ed="#Qd"/>nalis<!--q-->
vel naturalis</mentioned>, dicendum quod mixtio car<lb ed="#Qd"/>nalis
amoris bene diminuit motum caritatis, sed
<lb ed="#Qd"/>amor naturalis non, immo confert, sicut dispo<lb ed="#Qd"/>sitio
materialis formae, ita quod ex occasioni<lb ed="#Qd"/>bus
naturalis amoris fit etiam ferventior motus
<lb ed="#Qd"/>caritatis.
</p>
</div>
</body>
</text>
</TEI>