Les Quodlibets Onze, Douze, Treize et Quatorze - Boston College

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278 MAGISTRI GODEFEIDI DE FONTIBTJS timeat malum poenae quam malum culpae, licet timere poenam non sit malum culpae 81 , tamen omittere malum culpae quantum ad actum exteriorem rémanente culpa quantum ad actum interiorem ad evitandum 32 malum poenae, quod quidem malum culpae non omitteretur si poena non 33 timeretur, hoc est malum culpae. Sed secundum hoc videretur quod nullus servaret praecepta, omittendo scihcet actus exteriores malos 34 timoré 35 poenae aeternae quia [Cod. R, fol. 229 V a ] licet sic observando praeceptum possit vitari poena temporalis 36 ab homine infligenda 37 quae non respicit nisi ad actum exteriorem, non tamen poena aeterna. Cum enim aliquis eligit et vult simpliciter et absolute hominem interficere, hoc tamen omittit ne faciendo incurrat poenam aeternam, sed, vit praedictum est [Cod. V, fol. 226 V a ], in sic omittendo 38 peccat ; ergo per hoc poenam aeternam non évitât ; frustra ergo propter hoc omitteret, immo ex quo sive faciendo 39 sive non faciendo illam poenam incurrere de- beret, omnino illud 40 ageret 41 , quia non esset aliquid ipsum retrahens, quia nec malum culpae in qua 42 iam dicitur esse, nec timor mali poenae, quia ad illam evitandam 43 omissio talis actus non valet ; et cetera 44 . Dicendum quod licet 43 per hoc non évadât talis 46 aeternam poenam totaliter, evadit 47 tamen aliquahter ; quia non in tantum punitur. Item licet secundum rei veritatem poenam huiusmodi non évadât, secundum suam tamen aestimationem omittens sic peccare ex timoré illam evadit, in quantum scihcet quadam aestimatione confusa non omnino explicita 48 aestimat se poenam huiusmodi evasurum, cum scihcet advertit principaliter et in actu de illo actu exterioris peccati non de actu interiori, et attendens 40 quod per illum poenam aeternam incurreret, ex hoc etiam iuxta hoc attendit etiam 50 solurn circa illum actum exteriorem cogitando quod illum omittendo poenam aeternam evitabit, sicut S1 etiam lii qui se ipsos interimunt volentes fugere maie esse in poenas et quietem quae est contraria poenis volunt adipsisci, ad hoc solum attendentes quod hi qui poenis carent sunt in quiète et ex hoc aestimantes quod per cessationem huiusmodi poenarum aliqualiter consequuntur bene et 52 in quiète esse, ideo se perimunt ut poenas cessare faciant propter futuram quietem aestimatam, quam tamen non acquirunt. Sed quid dicetur de praeceptis Ecclesiae sive quorumcumque praelatorum, si observentur tali timoré ahcuius poenae 53 temporahs adiectae, utrum etiam in sic servando sit peccatum, videtur quod non. Quia si transgredienti sufficit poenam statutam 54 sufferre, ergo in servando sufncit quod ad vita- tionem poenae intentio habeatur. Sed ita contingit in aliquibus praeceptis de quibus dicitur quod sunt vere praecepta et tamen non obligant nisi ad poenam. Sed ad hoc est intelligendum quod omne praeceptum potens iuste 55 [Cod. Q, fol. 181 R b ] obligare est praeceptum iuris naturalis aliquo modo vel per se et immédiate sicut praecepta decalogi vel per deductionem ex illis
DECIMTTM Thlinr.M ni 01,1 ii-.i/i i :i m vel per reductionem ad illa in quantum valenl ad illorum meborem liorem observationem sicut omnis lex iusta consistrl in lege aaturali irel illa deducitur 66 et derivatui. I'ml
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TABLE GÉNÉRALE DES MATIÈRES QUOD
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440 TABLE GÉNÉRALE DES MATIERES V
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B 765 • G593 Q6 FasG. U-l4 GODEFR
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Les Quodlibets Onze, Douze, Treize et Quatorze - Boston College

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