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ahsh-l1p1i1t3q3m4c1.xml
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ahsh-l1p1i1t3q3m4c1.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:xi="http://www.w3.org/2001/XInclude">
<teiHeader>
<fileDesc>
<titleStmt>
<title>I, P. 1, Inq. 1, Tract. 3, Q. 3, M. IV, C. 1</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">
<date when="2017-03-02">March 02, 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="http://creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License</ref>
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<listWit>
<witness xml:id="Q" n="quaracchi1924">Quaracchi 1924</witness>
<witness xml:id="V" n="vatlat701">Vat lat 701</witness>
<witness xml:id="B" n="borghlat359">Borgh. lat 359</witness>
<witness xml:id="U" n="urblat123">Urb lat 123</witness>
<witness xml:id="Pa" n="bnf15331">BnF 15331</witness>
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<change when="2017-03-02" 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="include-list">
<xi:include href="https://raw.githubusercontent.com/lombardpress/lombardpress-lists/master/workscited.xml" xpointer="worksCited"/>
<xi:include href="https://raw.githubusercontent.com/lombardpress/lombardpress-lists/master/Prosopography.xml" xpointer="prosopography"/>
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<pb ed="#Q" n="192"/><cb ed="#Q" n="a"/>
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<body>
<div xml:id="ahsh-l1p1i1t3q3m4c1">
<head xml:id="ahsh-l1p1i1t3q3m4c1-Hd1e3741">I, P. 1, Inq. 1, Tract. 3, Q. 3, M. IV, C. 1</head>
<head xml:id="ahsh-l1p1i1t3q3m4c1-Hd1e3744" type="question-title">AN INCREATO BONO OPPONATUR MALUM<!--1-->.</head>
<p xml:id="ahsh-l1p1i1t3q3m4c1-d1e3796">
<lb ed="#Q"/>Circa primum sic obicitur: 1. <name ref="#Augustine">Augustinus</name>,
<lb ed="#Q"/><title>XI De civitate Dei</title><!--2-->: <quote>Vitium est contrarium
<lb ed="#Q"/>Deo quemadmodum malum bono</quote>; sed malum
<lb ed="#Q"/>opponitur simpliciter bono; ergo et vitium Deo;
<lb ed="#Q"/>sed nihil aliud est vitium<!--a--> quam malum; ergo
<lb ed="#Q"/>malum<!--b--> est Deo contrarium.
</p>
<p xml:id="ahsh-l1p1i1t3q3m4c1-d1e3812">
<lb ed="#Q"/>2. Item, quod deficit a minori, secundum quod
<lb ed="#Q"/>huiusmodi, deficit a maiori existente in illo mi<lb ed="#Q"/>nori,
sine<!--c--> quo nec est nec intelligitur illud mi<lb ed="#Q"/>nus;
sed omne bonum creatum minus est bono
<lb ed="#Q"/>increato et tale minus<!--d--> quod nec esse nec in<lb ed="#Q"/>telligi
potest sine bono increato; ergo quod de<lb ed="#Q"/>ficit
a bono creato deficit ab increato; sed de<lb ed="#Q"/>ficiens
a creato bono dicitur malum; ergo sicut
<lb ed="#Q"/>est malum respondens bono creato, sic erit ma<lb ed="#Q"/>lum
respondens bono increato.
</p>
<p xml:id="ahsh-l1p1i1t3q3m4c1-d1e3836">
<lb ed="#Q"/>Contra: a. Vitium vel malum, sicut dicit <name>Au<lb ed="#Q"/>gustinus</name><!--3-->,
dicitur de<!--e--> eo quod nocet vel vi<lb ed="#Q"/>tiat.
Ergo cui non contingit noceri<!--f--> vel quod non
<lb ed="#Q"/>contingit vitiari, nullum<!--g--> malum est vel vitium
<lb ed="#Q"/>oppositum; sed summum bonum<!--h--> nec, vitiati po<lb ed="#Q"/>test
nec ei noceri; ergo summo bono non est
<lb ed="#Q"/>malum contrarium.
</p>
<p xml:id="ahsh-l1p1i1t3q3m4c1-d1e3854">
<lb ed="#Q"/>b. Praeterea, malum privatio est; ergo quod non
<lb ed="#Q"/>habet aliquid quod possit privari, non habet ma<lb ed="#Q"/>lum
sibi oppositum; sed primum nihil habet pri<lb ed="#Q"/>vabile;
ergo malum non est, oppositum summo
<lb ed="#Q"/>bono.
</p>
<p xml:id="ahsh-l1p1i1t3q3m4c1-d1e3867">
<lb ed="#Q"/>Solutio: 1. Dicunt quod summo bono negative
<lb ed="#Q"/>opponitur<!--i--> aliquid; et si malum ei opponitur in
<lb ed="#Q"/>se, hoc non est malum dictum privative, sed so<lb ed="#Q"/>lum
secundum negationem. Verumtamen, quia
<lb ed="#Q"/>auctoritas <name ref="#Augustine">Augustini</name><!--4--> plus dicit -— dicit enim
<lb ed="#Q"/>quod <quote>vitium est contrarium Deo sicut malum
<lb ed="#Q"/>bono</quote> — ideo plus Oportet dicere. Dicimus ergo
<lb ed="#Q"/>quod aliquid<!--k--> potest alicui contrariari dupliciter;
<lb ed="#Q"/>vel in se vel in suo effectu, scilicet effectum
<lb ed="#Q"/>ipsius impediendo<!--l-->, quia efficienti praebere non
<lb ed="#Q"/>poterat impedimentum. Si ergo loquamur de
<lb ed="#Q"/>summo bono in se: sic nullum est ei<!--m--> malum
<lb ed="#Q"/>contrarium. Si autem velimus dicere contrarium
<lb ed="#Q"/>in eius effectu: sic aliquid est contrarium Deo;
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>aliquid enim est impeditivum vel destructivum
<lb ed="#Q"/>facti et conservati<!--n--> ab ipso, et si non possit
<lb ed="#Q"/>impediri Deus nec destrui<!--o--> illud ex parte sua
<lb ed="#Q"/>quo suos effectus conservat, ipsi tamen effectus
<lb ed="#Q"/>conservati impediuntur et destruuntur a malo.
<lb ed="#Q"/>Exemplum autem<!--p--> <name>Augustini</name>, in <title>XI De civi<lb ed="#Q"/>tate
Dei</title><!--5-->, est illud <title>Iac.</title> 4,4: <quote>Amicus huius mundi
<lb ed="#Q"/>inimicus. est Dei</quote><!--q-->; dicitur ergo <quote>inimicus</quote>, non quia
<lb ed="#Q"/>Deo directe adversatur, sed quia alicui effectui eius,
<lb ed="#Q"/>qui signum est beneplaciti eius, resistit. Unde <name>Au<lb ed="#Q"/>gustinus</name>,
ibidem<!--6-->: <quote>Inimici sunt voluntate re<lb ed="#Q"/>sistendi,
non potestate laedendi</quote>. Secundum hoc
<lb ed="#Q"/>intelligitur auctoritas <name ref="#Augustine">Augustini</name>: <quote>Vitium est
<lb ed="#Q"/>contrarium Deo</quote>, non in se, sed in suo effectu.
</p>
<p xml:id="ahsh-l1p1i1t3q3m4c1-d1e3932">
<lb ed="#Q"/>2. Ad aliud<!--r--> quod obicitur <mentioned>quidquid de<lb ed="#Q"/>ficit
a minori</mentioned> etc.: dicimus quod duplex est de<lb ed="#Q"/>fectus.
Unus qui est pura negatio, secundum quod
<lb ed="#Q"/>dicitur <mentioned>quod non est alterum, deficit ab illo</mentioned>; et
<lb ed="#Q"/>secundum hoc dicimus quod omne creatum de<lb ed="#Q"/>ficit
a Deo, quia nullum creatum est Deus; sed
<lb ed="#Q"/>iste defectus non facit malum. — Alius est de<lb ed="#Q"/>fectus<!--s-->
qui non est pura negatio, sed privatio,
<lb ed="#Q"/>ut non. dicatur deficiens ab alio quidquid non
<lb ed="#Q"/>est habens illud, sed quod est aptum natum ha<lb ed="#Q"/>bere
non habens: et hic est defectus qui est in
<lb ed="#Q"/>malo; sic autem nihil est deficiens a Deo. Unde non
<lb ed="#Q"/>sequitur in proposito <mentioned>si deficit a minori</mentioned> etc.,
<lb ed="#Q"/>quia nec sequitur <mentioned>natum est esse minus, ergo<!--t-->
<lb ed="#Q"/>natum est esse maius</mentioned>. Unde etsi quidlibet eo<lb ed="#Q"/>rum
quae sunt natum est habere summum bo<lb ed="#Q"/>num
in se, sicut quod est tenens ipsum in esse -—
<lb ed="#Q"/>et non [ut] est substratum<!--u--> malo, quia ex parte ex
<lb ed="#Q"/>qua defectibilis est res, ex illa subicitur malo —— ni<lb ed="#Q"/>hil
tamen eorum quae sunt natum est esse Deus;
<lb ed="#Q"/>et ideo, si nihil eorum, quae sunt extra<!--v--> Deum,
<lb ed="#Q"/>sit Deus, nihil tamen dicendum est deficere a Deo,
<lb ed="#Q"/>hoc modo dicendo defectum: et ideo non erit<!--x-->
<lb ed="#Q"/>aliquod malum contrarie vel privative opposi<lb ed="#Q"/>tum
summo bono<!--y-->, nisi sicut prius dictum est<!--7-->.
Si autem rationes ultimae probant quod malum
<lb ed="#Q"/>non est contrarium Deo, hoc est verum in se,
<lb ed="#Q"/>sed non est verum de contrario in suo effectu.
</p>
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</body>
</text>
</TEI>