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ahsh-l3p3i1t2q2t3c3.xml
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ahsh-l3p3i1t2q2t3c3.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. 3, Inq. 1, T. 2, Q. 2, T. 3, C. 3</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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<edition n="0.0.0-dev">
<title>III, P. 3, Inq. 1, T. 2, Q. 2, T. 3, C. 3</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>
<availability status="free">
<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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<sourceDesc>
<listWit>
<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p3i1t2q2t3c3">
<head xml:id="ahsh-l3p3i1t2q2t3c3-Hd1e102">III, P. 3, Inq. 1, T. 2, Q. 2, T. 3, C. 3</head>
<head xml:id="ahsh-l3p3i1t2q2t3c3-Hd1e105" type="question-title">AN USUS TIMORIS SERVILIS SIT BONUS VEL MALUS<!--4-->.</head>
<p xml:id="ahsh-l3p3i1t2q2t3c3-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur de actu sive<!--i--> usu ti<lb ed="#Qd"/>moris
servilis an sit bonus vel malus.
</p>
<p xml:id="ahsh-l3p3i1t2q2t3c3-d1e115">
<lb ed="#Qd"/>Ad quod sio: 1. <name ref="#Augustine">Augustinus</name><!--5-->, super illud<!--k-->
<lb ed="#Qd"/>ad <title>Rom.</title> 8, 15: <quote>Non accepistis iterum spiritum ser<lb ed="#Qd"/>vitutis
in timore</quote>: <quote xml:id="ahsh-l3p3i1t2q2t3c3-Qd1e126">Timor servilis non est in ca<lb ed="#Qd"/>ritate,
in quo etiam<!--l--> si bonum fiat, non tamen
<lb ed="#Qd"/>bene; nemo enim invitus bene facit</quote>. Cum ergo
<lb ed="#Qd"/>qui timet<!--m--> serviliter, non bene facit, timere
<lb ed="#Qd"/>serviliter non est bonum, et ita usus timoris ser<lb ed="#Qd"/>vilis
non est bonus.
</p>
<p xml:id="ahsh-l3p3i1t2q2t3c3-d1e141">
<lb ed="#Qd"/>Contra: a. Usu timoris servilis<!--n--> abstinet homo
<lb ed="#Qd"/>a peccato et praeparatur via ad caritatem; sed
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>hoc<!--o--> est bonus usus; ergo timoris servilis est
<lb ed="#Qd"/>bonus usus.
</p>
<p xml:id="ahsh-l3p3i1t2q2t3c3-d1e155">
<lb ed="#Qd"/>b. Item, cuius usus est malus, ipsum est malum;
<lb ed="#Qd"/>si ergo usus timoris servilis sit malus, ergo et
<lb ed="#Qd"/>timor; sed timor servilis est bonus<!--6-->; ergo et usus
<lb ed="#Qd"/>eius est bonus<!--p-->.
</p>
<p xml:id="ahsh-l3p3i1t2q2t3c3-d1e166">
<lb ed="#Qd"/>[Solutio]: Voluerunt<!--q--> quidam<!--7--> solvere quod
<lb ed="#Qd"/>timor servilis non esset malus, sed ipsum timere
<lb ed="#Qd"/>serviliter. Dixerunt enim quod timor servilis nihil
<lb ed="#Qd"/>aliud est quam timor servi: unde, cum dicitur
<lb ed="#Qb"/><mentioned>timor servilis est bonus</mentioned>, bonitas non dicitur
<lb ed="#Qd"/>nisi<!--r--> respectu essentiae timoris et non respectu
<lb ed="#Qd"/>adiuncti, scilicet servilitatis. Sed, cum dicitur
<pb ed="#Qd" n="1056"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qb"/><mentioned>timere serviliter est bonum</mentioned>, cum actus depen<lb ed="#Qd"/>deat
a persona servi, non potest dici bonum nisi
<lb ed="#Qd"/>respectu affectionis servi: <quote xml:id="ahsh-l3p3i1t2q2t3c3-Qd1e189">affectus autem nomen
<lb ed="#Qd"/>imponit operi<!--1--></quote>; unde non sequitur, quamvis ti<lb ed="#Qd"/>mor
servilis sit bonus, quod timere serviliter sit
<lb ed="#Qd"/>bonum. — Contra: Cum dicitur <mentioned>timor servilis
<lb ed="#Qd"/>est bonus<!--a--></mentioned>, bonitas dicitur respectu essentiae ti<lb ed="#Qd"/>moris,
et hoc est<!--b--> respectu habitus et non re<lb ed="#Qd"/>spectu
adiunctae<!--c--> servilitatis. Ergo, cum simi<lb ed="#Qd"/>liter
in actu ipso sit ipsa essentia actus et ipsa
<lb ed="#Qd"/>servilitas adiuncta, bonitas poterit copulari re<lb ed="#Qd"/>spectu
substantiae actus. Et ita videtur quod
<lb ed="#Qd"/>sicut potest dici timor servilis bonus, et timere
<lb ed="#Qd"/>serviliter similiter potest dici esse bonum. —
<lb ed="#Qd"/>Item, si timor servilis nihil aliud est quam timor
<lb ed="#Qd"/>servi, cum timor humanus et mundanus sint ti<lb ed="#Qd"/>mores
servi, ergo erunt timor servilis, quod non
<lb ed="#Qd"/>est verum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t3c3-d1e226">
<lb ed="#Qd"/>Propter hoc alii<!--2--> dixerunt quod timor servilis
<lb ed="#Qd"/>non est timor servi, sed quod servilitas est dif<lb ed="#Qd"/>ferentia
essentialis<!--d-->, qua iste timor distinguitur
<lb ed="#Qd"/>a ceteris, scilicet initiali et filiali, quo est timere
<lb ed="#Qd"/>poenam per se et abstinere a peccato propter poe<lb ed="#Qd"/>nam.
Tamen, cum hoc<!--e--> notatur in subiecto vi<lb ed="#Qd"/>tium,
sicut dicit <name ref="#Augustine">Augustinus</name><!--3--> quod in timente
<lb ed="#Qd"/>serviliter <quote xml:id="ahsh-l3p3i1t2q2t3c3-Qd1e248">vivit voluntas peccandi</quote>, scilicet<!--f--> <quote xml:id="ahsh-l3p3i1t2q2t3c3-Qd1e251">si
<lb ed="#Qd"/>speraretur impunitas</quote>; unde dicunt isti quod actus
<lb ed="#Qd"/>et habitus timoris servilis est bonus, sed actus
<lb ed="#Qd"/>subiecti est malus. — Contra: Qua ratione bo<lb ed="#Qd"/>num,
dictum5 de timore servili, respicit essen<lb ed="#Qd"/>tiam
habitus, eadem ratione cum dico <mentioned>timere
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>serviliter est bonum</mentioned>, bonitas respicit essentiam
<lb ed="#Qd"/>ipsius motus praeparantis ad caritatem.
</p>
<p xml:id="ahsh-l3p3i1t2q2t3c3-d1e273">
<lb ed="#Qd"/>Propter hoc dicendum<!--4--> quod aliud est fa<lb ed="#Qd"/>cere
bonum, aliud<!--h--> iacere bene. Cum enim dicitur
<lb ed="#Qb"/><mentioned>facere bonum</mentioned>, dicitur bonum de<!--i--> genere bo<lb ed="#Qd"/>norum;
cum dicitur <mentioned>facere bene</mentioned>, dicitur bonum
<lb ed="#Qd"/>ex circumstantia sive cum<!--k--> debitis circumstantiis.
<lb ed="#Qd"/>Unde, secundum <name>Augustinum</name><!--5-->, dicendum<!--l-->
<lb ed="#Qd"/>quod timere serviliter est facere bonum, non ta<lb ed="#Qd"/>men
bene, quia non est cum debita circumstantia,
<lb ed="#Qd"/>scilicet cum caritate. Exemplum est<!--m--> <title>Philoso<lb ed="#Qd"/>phi</title><!--6-->:
aliud est tacere grammaticalia, aliud fa<lb ed="#Qd"/>cere
grammatice. Et sic patet responsio ad prae<lb ed="#Qd"/>dicta.
</p>
<p xml:id="ahsh-l3p3i1t2q2t3c3-d1e299">
<lb ed="#Qd"/>Sed quaeritur de illo<!--n--> verbo <name ref="#Augustine">Augustini</name><!--7-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t2q2t3c3-Qd1e306">Vivit in timore servili voluntas peccandi, in eo
<lb ed="#Qd"/>vivit voluntas abstinendi a peccato</quote>. Timor enim
<lb ed="#Qd"/>servilis<!--o--> istum effectum habet, et ratione huius<!--p-->
<lb ed="#Qd"/>est introductorius caritatis, et ita in eodem sunt
<lb ed="#Qd"/>contrariae voluntates, quod videtur impossibile.
</p>
<p xml:id="ahsh-l3p3i1t2q2t3c3-d1e319">
<lb ed="#Qd"/>Respondent: Est voluntas absoluta et est
<lb ed="#Qd"/>voluntas conditionalis et est voluntas actu et
<lb ed="#Qd"/>voluntas habitu. Unde dico quod in timente ser<lb ed="#Qd"/>viliter
est voluntas actu conditionalis non pec<lb ed="#Qd"/>candi;
voluntas vero<!--q--> peccandi est absoluta in
<lb ed="#Qd"/>habitu; unde dicit ibi: <quote xml:id="ahsh-l3p3i1t2q2t3c3-Qd1e334">Vivit voluntas pec<lb ed="#Qd"/>candi,
si speraretur impunitas</quote>. Et sic patet quod
<lb ed="#Qd"/>duae voluntates sunt simul, sed non eodem modo:
<lb ed="#Qd"/>prima enim nascitur ex fide et libero arbitrio, se<lb ed="#Qd"/>cunda<!--r-->
vero ex libero arbitrio cum fomite<!--9-->, et
<lb ed="#Qd"/>una est actu<!--s-->, alia habitu.
</p>
</div>
</body>
</text>
</TEI>