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ahsh-l1p1i1t4q2m2c3.xml
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ahsh-l1p1i1t4q2m2c3.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/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/develop/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>I, P. 1, Inq. 1, Tract. 4, Q. 2, M. 2, C. 3</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="2017-03-01">March 01, 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>
</p>
</availability>
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<sourceDesc>
<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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<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="2017-03-01" 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">
<pb ed="#Q" n="221"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t4q2m2c3">
<head xml:id="ahsh-l1p1i1t4q2m2c3-Hd1e3741">I, P. 1, Inq. 1, Tract. 4, Q. 2, M. 2, C. 3</head>
<head xml:id="ahsh-l1p1i1t4q2m2c3-Hd1e3744" type="question-title">AN POTENTIA DIVINA LIMITARI POSSIT EX PARTE PRAESCIENTIAE ET RATIONIS AETERNAE.</head>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3747">
<lb ed="#Q"/>Iterum, arguunt ex parte praescientiae et
<lb ed="#Q"/>rationis aeternae ad limitationem poten<lb ed="#Q"/>tiae
divinae sic: 1. <quote>Si potest aliud omni<lb ed="#Q"/>potens
facere quam facit, ergo potest facere
<lb ed="#Q"/>quod non praescivit; ergo potest sine prae<lb ed="#Q"/>scientia
operari, quia quod facturum<!--q--> se prae<lb ed="#Q"/>scivit,
facit, nec facit aliquid aliud quod non
<lb ed="#Q"/>praescivit</quote><!--3-->.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3767">
<lb ed="#Q"/>2. Item, <quote>nihil facit aut dimittit nisi optima ra<lb ed="#Q"/>tione
et semper manente; sed, illa manente, non
<lb ed="#Q"/>potest quod facit, dimittere, vel quod dimittit, fa<lb ed="#Q"/>cere;
ergo non potest facere nisi quod facit</quote>,
<lb ed="#Q"/>nec dimittere nisi quod dimittit.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3780">
<lb ed="#Q"/>3. Si dicatur quod non est verum quod<!--r-->, ma<lb ed="#Q"/>nente
ratione, non potest dimittere quod facit etc.,
<lb ed="#Q"/>quia <quote>secundum eamdem rationem potest facere
<lb ed="#Q"/>quae<!--s--> dimittit et dimittere quae facit</quote> — contra:
<quote>non potest facere nisi quod ratio est eum fa<lb ed="#Q"/>cere</quote>;
sed non est ratio eum dimittere quae fa<lb ed="#Q"/>cit,
nec facere quae dimittit; ergo non potest
<lb ed="#Q"/>dimittere quae facit<!--4--> etc.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3799">
<lb ed="#Q"/>4. Si vero respondeatur, ut prius<!--5-->, quod
<lb ed="#Q"/>cum dicitur <mentioned>ratio est eum facere vel dimittere</mentioned>,
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>potest copulare rationem in actu, et sic falsa est
<lb ed="#Q"/>propositio et est sensus<!--t-->: <mentioned>non potest facere nisi
<lb ed="#Q"/>quod ratio est eum facere nunc</mentioned>; vel in habitu:
<lb ed="#Q"/>et sic vera est, id est ratio esset, si faceret - obi<lb ed="#Q"/>citur
iterum: quomodo<!--u--> potest esse eadem ratio
<lb ed="#Q"/>faciendi et dimittendi? nani facere et dimittere
<lb ed="#Q"/>opposita sunt; sed oppositorum oppositi sunt
<lb ed="#Q"/>fines; ergo et oppositae rationes, cum ratio<!--v--> su<lb ed="#Q"/>matur
a fine.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3828">
<lb ed="#Q"/>5. Item, iustificat illum, et hoc facit secundum
<lb ed="#Q"/>rationem misericordiae, et non illum, et hoc facit
<lb ed="#Q"/>secundum rationem iustitiae; ergo ratione<!--x--> mi<lb ed="#Q"/>sericordiae
facit iustificationem istius, ratione iu<lb ed="#Q"/>stitiae
dimittit in illo; ergo alia ratio qua facit
<lb ed="#Q"/>et dimittit. —, Item, <name ref="#Augustine">Augustinus</name>, in <title>83 Quae<lb ed="#Q"/>stion.</title><!--6-->:
<quote>Alia est ratio qua conditus est homo et
<lb ed="#Q"/>qua conditus est equus</quote>; sed facere et dimittere
<lb ed="#Q"/>diversa sunt sicut homo et equus; ergo alia est
<lb ed="#Q"/>ratio faciendi et dimittendi.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3852">
<lb ed="#Q"/>Respondeo quod nullo modo limitatur divina
<lb ed="#Q"/>potentia: nec actu nec voluntate nec iustitia nec
<lb ed="#Q"/>bonitate nec praescientia nec<!--z--> ratione, quamvis
<lb ed="#Q"/>egressum divinae potentiae in actum semper con<pb ed="#Q" n="222"/><cb ed="#Q" n="a"/>comitetur
voluntas, iustitia<!--a-->, bonitas, praescien<lb ed="#Q"/>tia,
ratio, quae in Deo eadem sunt secundum
<lb ed="#Q"/>rem, quamvis differant secundum intelligentiae
<lb ed="#Q"/>rationem. infinita est ergo potentia respectu agen<lb ed="#Q"/>dorum,
quamvis non voluntas nec iustitia nec
<lb ed="#Q"/>praescientia nec ratio.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3877">
<lb ed="#Q"/>[Ad obiecta.]: 1. Ad illud quod obicit<!--b--> de
<lb ed="#Q"/>praescientia: dicendum quod non sequitur <mentioned>po<lb ed="#Q"/>test
operari quod non praescivit, ergo<!--c--> potest ope<lb ed="#Q"/>rari
sine praescientia</mentioned>, <quote>et est transitus a divi<lb ed="#Q"/>sione
ad compositionem. Et est simile: <mentioned>iste po<lb ed="#Q"/>test
te docere litteras, quasi non<!--d--> novit, quia
<lb ed="#Q"/>adhuc illitteratus est et litteras discet, ergo potest
<lb ed="#Q"/>te docere litteras sine notitia</mentioned>; item, potest vi<lb ed="#Q"/>dere
qui non habet oculos, quia Antichristus,
<lb ed="#Q"/>ergo aliquis potest videre sine oculis</quote><!--1-->.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3901">
<lb ed="#Q"/>2. Ad illud quod obicit<!--e--> ex parte rationis
<lb ed="#Q"/>patet solutio per responsionem in opponendo.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3908">
<lb ed="#Q"/>3. Sed ad illud quod obicit de ratione, di<lb ed="#Q"/>cendum,
secundum <name ref="#Augustine">Augustinum</name>,.in libro <title>Re<lb ed="#Q"/>tractationum</title><!--2-->:
<quote>Non erravit <name>Plato</name> dicens <mentioned>mun<lb ed="#Q"/>dum
intelligibilem</mentioned> rationem sempiternam et in<lb ed="#Q"/>commutabilem<!--f-->,
qua fecit Deus mundum et omne
<lb ed="#Q"/>quod fecit; quam qui negat dicit Deum<!--g--> irratio<lb ed="#Q"/>nabiliter
fecisse quod fecit</quote>.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3927">
<lb ed="#Q"/>4. Ad illud quod obicit quod <mentioned>non est<!--h--> ea<lb ed="#Q"/>dem
ratio operationis et dimissionis</mentioned>: dicendum
<lb ed="#Q"/>quod ratio operationis sive dimissionis est bo<cb ed="#Q" n="b"/><lb ed="#Q"/>nitas
ipsius. Quare enim facit quod facit? propter
<lb ed="#Q"/>bonitatem suam; bonitas autem potest conside<lb ed="#Q"/>rari
dupliciter: in se vel secundum comparatio<lb ed="#Q"/>nem
ad creaturam. Ratio ergo potest dicere di<lb ed="#Q"/>vinam
bonitatem in se, et sic una tantum est
<lb ed="#Q"/>ratio; sed si dicat bonitatem in comparatione ad
<lb ed="#Q"/>creaturam, connotato respectui ad creaturam, se<lb ed="#Q"/>cundum
hoc alia est ratio qua creatus est homo,
<lb ed="#Q"/>alia qua equus: homo enim magis accedit ad
<lb ed="#Q"/>bonitatem quam equus. — Quod ergo obi<lb ed="#Q"/>citur
quod <mentioned>oppositorum oppositi sunt fines</mentioned>:
<lb ed="#Q"/>dicendum quod loquendo de fine proximo et im<lb ed="#Q"/>mediato,
verum est; loquendo de fine ultimo, non
<lb ed="#Q"/>est verum: bonitas enim<!--k--> divina est finis ulti<lb ed="#Q"/>mus
omnium, et illa est una ratio et eadem.
</p>
<p xml:id="ahsh-l1p1i1t4q2m2c3-d1e3970">
<lb ed="#Q"/>5. Ad aliud<!--l--> dicendum quod ratio miseri<lb ed="#Q"/>cordiae
et iustitiae dicuntur differre propter re<lb ed="#Q"/>spectus
ad creaturam; sed secundum quod di<lb ed="#Q"/>cunt
divinam bonitatem non est alia ratio mise<lb ed="#Q"/>ricordiae
et iustitiae, sed eadem. Et est exemplum
<lb ed="#Q"/>in vasis, quod ponit <name ref="#Paul">Apostolus</name>, <title>Rom.</title> 9,21, quod
<lb ed="#Q"/><quote>figulus facit vas in contumeliam</quote>, hoc debetur<!--m-->
<lb ed="#Q"/>vilitati materiae; quod <quote>vas in honorem</quote>, hoc ex
<lb ed="#Q"/>bonitate artificis. Similiter, quod Dominus damnat
<lb ed="#Q"/>istum, hoc est propter exigentiam meritorum et
<lb ed="#Q"/>massam corruptam<!--3-->: unde connotatur respectus
<lb ed="#Q"/>ad meritum; quod vero salvat istum, hoc est ex
<lb ed="#Q"/>bonitate<!--n--> sola.
</p>
</div>
</body>
</text>
</TEI>