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ahsh-l1p1i1t4q1m2c1.xml
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ahsh-l1p1i1t4q1m2c1.xml
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<title>I, P. 1, Inq. 1, Tract. 4, Q. 1, M. 2, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<body>
<div xml:id="ahsh-l1p1i1t4q1m2c1">
<head xml:id="ahsh-l1p1i1t4q1m2c1-Hd1e3741">I, P. 1, Inq. 1, Tract. 4, Q. 1, M. 2, C. 1</head>
<head xml:id="ahsh-l1p1i1t4q1m2c1-Hd1e3744" type="question-title">AN PRIOR SIT VEL AD PLURA SE EXTENDAT POTENTIA QUAM SCIENTIA.</head>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3747">
<lb ed="#Q"/>Consequenter quaeritur de comparatione in<lb ed="#Q"/>tentionis
potentiae ad intentiones scientiae
et voluntatis. Quantum ergo ad scientiam quae<lb ed="#Q"/>ritur
de comparatione secundum ordinem et se<lb ed="#Q"/>cundum
extensionem.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3758">
<lb ed="#Q"/>I. Obicitur ergo sic: 1. Tria sunt: ens, verum,
<lb ed="#Q"/>bonum: scientia respectu veri<!--a-->, voluntas respectu
<lb ed="#Q"/>boni; potentia ergo erit respectu entis. Cum ergo
<lb ed="#Q"/>ens primo intelligatur quam verum et bonum, in<lb ed="#Q"/>tentio
potentiae prius erit quam<!--b--> intentio scien<lb ed="#Q"/>tiae
et voluntatis.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3774">
<lb ed="#Q"/>2. Item, omnis scientia egreditur ab aliqua po<lb ed="#Q"/>tentia;
ergo intentio potentiae naturaliter prior
est quam intentio scientiae.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3782">
<lb ed="#Q"/>Contra: a. Scientia comprehendit et opera poten<lb ed="#Q"/>tiae
et ipsam potentiam et possibilia ipsius poten<lb ed="#Q"/>tiae;
sed potentia non comprehendit scibilia ipsius
<lb ed="#Q"/>scientiae, quia mala sunt scibilia, nec etiam ipsa
<lb ed="#Q"/>scientia est subiecta potentiae; relinquitur igitur
<lb ed="#Q"/>quod intentio scientiae prior est intentione po<lb ed="#Q"/>tentiae.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3800">
<lb ed="#Q"/>b. Item, <name>Hugo de S. Victore</name>, in <title>Sententiis</title>
<lb ed="#Q"/>suis<!--1-->: <quote>Tria sunt: sapientia, potentia et voluntas,
<lb ed="#Q"/>et ad unum effectum concurrunt: voluntas mo<lb ed="#Q"/>vet<!--5-->,
scientia disponit, potestas operatur</quote>. Ex quo
<lb ed="#Q"/>relinquitur quod intentio voluntatis prior est in<lb ed="#Q"/>tentione
scientiae, intentio scientiae<!--d--> prior inten<lb ed="#Q"/>tione
potentiae.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3818">
<lb ed="#Q"/>II. Item, quaeritur de comparatione secundum
<lb ed="#Q"/>extensionem.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3825">
<lb ed="#Q"/>a. Et cum scientia sit bonorum et malorum,
<lb ed="#Q"/>potentia nunquam sit malorum, ad plura se ex<lb ed="#Q"/>tendit
scientia quam potentia.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3834">
<lb ed="#Q"/>b. Item, scientia se extendit ad id quod est
<lb ed="#Q"/>Deus et ad ea quae operatur Deus, potentia vero
<lb ed="#Q"/>solum<!--e--> ad ea quae operatur Deus sive agit; re<cb ed="#Q" n="b"/><lb ed="#Q"/>linquitur
igitur quod ad plura se extendit scientia
<lb ed="#Q"/>quam potentia<!--f-->.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3848">
<lb ed="#Q"/>Contra: 1. Scientia se extendit ad existentia<!--2-->,
<lb ed="#Q"/>quia scientia<!--g--> verorum est tantum, vera autem
<lb ed="#Q"/>sunt existentia; sed potentia se extendit ad exi<lb ed="#Q"/>stentia
et non-existentia, quae nec sunt nec fue<lb ed="#Q"/>runt
nec erunt; ad plura igitur se extendit po<lb ed="#Q"/>tentia
quam scientia.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3865">
<lb ed="#Q"/>2. Item, <name ref="#Augustine">Augustinus</name>, in libro <title>De agone chri<lb ed="#Q"/>stiano</title><!--3-->:
<quote>Dominus<!--h--> omnipotens universae crea<lb ed="#Q"/>turae,
qui fecit <quote>omnia bona valde</quote><!--4-->, sic ea or<lb ed="#Q"/>dinat
ut de malis et de bonis bene faciat. Quod
<lb ed="#Q"/>enim iuste fit bene fit ; iuste autem sunt boni beati
<lb ed="#Q"/>et iuste mali poenas patiuntur; ergo de malis et
<lb ed="#Q"/>de bonis bene facit Deus, quoniam. omnia iuste<!--i-->
<lb ed="#Q"/>facit</quote>. Ergo mali et boni subiecti sunt divinae
<lb ed="#Q"/>potentiae et bona et mala. Si ergo ad omnia bona
<lb ed="#Q"/>ad quae se extendit scientia, potest ad ipsa ope<lb ed="#Q"/>randa<!--k-->
se extendere potentia, et ad quaecumque
<lb ed="#Q"/>mala iudicanda se extendit scientia, potest ad ea
<lb ed="#Q"/>ordinanda se extendere potentia: relinquitur quod
<lb ed="#Q"/>non in plus se extendit scientia quam potentia.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3898">
<lb ed="#Q"/>3. Item, <name ref="#Augustine">Augustinus</name>, in <title>Enchiridion</title><!--5-->: <quote>Deus
<lb ed="#Q"/>omnipotens, cui rerum est summa. potestas, cum
<lb ed="#Q"/>summe bonus sit, nullo modo sineret aliquid mali
<lb ed="#Q"/>esse in operibus suis<!--l-->, nisi usque adeo esset
<lb ed="#Q"/>omnipotens et bonus ut<!--m--> bene iaceret etiam de
<lb ed="#Q"/>malo</quote>. Ergo potentia Dei se, extendit ad bona et
<lb ed="#Q"/>mala; non igitur ad plura se extendit scientia
<lb ed="#Q"/>quam potentia<!--n-->.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3918">
<lb ed="#Q"/>Respondeo: I. Primo ad illud quod quae<lb ed="#Q"/>rit
de comparatione secundum<!--o--> ordi<lb ed="#Q"/>nem,
distinguendum. Potentia potest determinari
<lb ed="#Q"/>secundum suam intentionem dupliciter: per actus
<lb ed="#Q"/>temporales et per actus aeternos, sicut dicitur
<lb ed="#Q"/>potentia ad intelligendum, potentia ad creandum.
<lb ed="#Q"/>Si ergo intentio potentiae accipiatur prout recipit
<lb ed="#Q"/>determinationem actuum aeternorum: sic prior est
<pb ed="#Q" n="206"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>intentio potentiae quam scientiae, sicut posse scire
<lb ed="#Q"/>prius quam<!--a--> scire. Si vero coarctetur intentio po<lb ed="#Q"/>tentiae
ad actus secundum quod recipit determi<lb ed="#Q"/>nationem
actuum temporalium: sic prior est in<lb ed="#Q"/>tentio
scientiae quam potentiae, secundum quod
<lb ed="#Q"/>dicit <name>Hugo de S. Victore</name><!--1--> quod <quote>scientia
<lb ed="#Q"/>disponit, potentia operatur</quote>.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3957">
<lb ed="#Q"/>[Ad obiecta]: 1-2. Et per hoc solvuntur obiecta.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e3962">
<lb ed="#Q"/>II. Ad illud quod quaerit secundo de
<lb ed="#Q"/>extensione: distinguendum est<!--b--> quod inten<lb ed="#Q"/>tio
potentiae accipitur communissime et commu<lb ed="#Q"/>niter
et stricte<!--c-->. Est enim intentio potentiae de<lb ed="#Q"/>terminata
per esse et determinata per actum;
<lb ed="#Q"/>unde dicimus <mentioned>Deus potest esse</mentioned> et <mentioned>Deus po<lb ed="#Q"/>test
agere</mentioned>: et hoc modo accipitur communissime.
— Item, intentio potentiae determinatur ab<!--d--> agere,
<lb ed="#Q"/>secundum quod agere dicitur communiter ad actum
<lb ed="#Q"/>elicere vel ad actum ordinare: et hoc modo dicitur
<lb ed="#Q"/>communiter<!--e--> potentia bonorum et malorum, sed
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>bonorum ut eliciendo, malorum ut ordinando.—
<lb ed="#Q"/>Item, potentia determinatur solum ad actum eli<lb ed="#Q"/>citum:
et hoc modo intentio potentiae Dei acci<lb ed="#Q"/>pitur
stricte respectu bonorum quae elicit et facit.
<lb ed="#Q"/>Secundum ergo quod potentia accipitur commu<lb ed="#Q"/>nissime,
aequalis extensionis est<!--f--> potentia et
<lb ed="#Q"/>scientia; secundum vero quod<!--g--> intentio potentiae
<lb ed="#Q"/>coarctatur ad agere vel amplius ad actum elicere,
<lb ed="#Q"/>amplioris extensionis erit intentio scientiae quam
<lb ed="#Q"/>potentiae.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e4010">
<lb ed="#Q"/>[Ad obiecta]: 1. Quod obicitur quod scien<lb ed="#Q"/>tia
est tantum existentium, intelligendum est quod
<lb ed="#Q"/>existentia dicuntur non solum secundum quod
<lb ed="#Q"/>habent esse in rerum natura, sed etiam quae ha<lb ed="#Q"/>bent
esse in causa, et hoc vel in dispositione
<lb ed="#Q"/>causae vel in potentia causae: scientia enim om<lb ed="#Q"/>nium
est quae possunt esse a causa et ita om<lb ed="#Q"/>nium
est quorum est potentia.
</p>
<p xml:id="ahsh-l1p1i1t4q1m2c1-d1e4031">
<lb ed="#Q"/>2-3. Ad reliqua patet solutio<!--h--><!--2-->.
</p>
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</body>
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