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ahsh-l1p1i1t4q2m3c1.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>
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<title>I, P. 1, Inq. 1, Tract. 4, Q. 2, M. 3, C. 1</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">
<date when="2017-03-01">March 01, 2017</date>
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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="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>
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<front>
<div xml:id="starts-on">
<pb ed="#Q" n="222"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t4q2m3c1">
<head xml:id="ahsh-l1p1i1t4q2m3c1-Hd1e3741">I, P. 1, Inq. 1, Tract. 4, Q. 2, M. 3, C. 1</head>
<head xml:id="ahsh-l1p1i1t4q2m3c1-Hd1e3744" type="question-title">UTRUM DEUS POSSIT FACERE RES MELI'ORES QUAM FECERIT GENERALITER<!--4-->.</head>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e3747">
<lb ed="#Q"/>Ad primum arguitur sic: 1. Aut potuit facere
<lb ed="#Q"/>Deus res meliores et non voluit<!--p-->, aut voluit
<lb ed="#Q"/>et non potuit, aut potuit et voluit, aut nec potuit
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>nec voluit. Non est dicere quia potuit et voluit,
<lb ed="#Q"/>quia ex hoc sequeretur quod fecit res meliores.
<lb ed="#Q"/>Nec est dicere <mentioned>potuit, sed non voluit</mentioned>, quia<!--q--> ex
<pb ed="#Q" n="223"/>
<lb ed="#Q" n="a"/>
<lb ed="#Q"/>hoc sequeretur quod invidus fuit, sicut arguit
<lb ed="#Q"/>Augustinus<!--1--> de aeterna generatione. Relin<lb ed="#Q"/>quitur
igitur quia aut voluit, sed non potuit, aut
<lb ed="#Q"/>nec potuit nec voluit. Et<!--a--> quocumque modo di<lb ed="#Q"/>catur,
relinquitur<!--b--> quod non potuit res meliores
<lb ed="#Q"/>facere quam fecit.
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e3822">
<lb ed="#Q"/>2. Si vero respondeatur, sicut Magi<lb ed="#Q"/>ster,
in <title>Sententiis</title><!--2-->, quod huius similitudinis in<lb ed="#Q"/>ductio
non est respectu creaturarum, sed respectu
<lb ed="#Q"/>divinarum personarum<!--c-->, ut in generatione Filii
<lb ed="#Q"/>aeterna, ad quam utitur <name ref="#Augustine">Augustinus</name><!--3--> hac ra<lb ed="#Q"/>tione
-contra: <name ref="#Augustine">Augustinus</name>, <title>Super Genesim</title><!--4-->:
<quote>Si bona facere non posset, nulla esset potentia;
<lb ed="#Q"/>si posset, sed nollet, magna esset invidentia; quia
<lb ed="#Q"/>ergo summe potens et summe bonus est, singula
<lb ed="#Q"/>fecit <mentioned>valde bona</mentioned></quote><!--5-->. Ergo iste modus arguendi
<lb ed="#Q"/>tenet in potentia et voluntate respectu creaturarum.
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e3846">
<lb ed="#Q"/>3. Item, <name ref="#Dionysius">Dionysius</name>, in libro <title>De divinis no<lb ed="#Q"/>minibus</title><!--6-->:
<quote>Optimi<!--d--> est optima adducere</quote>. Ergo,
<lb ed="#Q"/>cum Deus sit optimus, adducit res in suo optimo;
<lb ed="#Q"/>sed suum adducere est creare; ergo creat res in
<lb ed="#Q"/>suo optimo; ergo non potest facere meliores.
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e3859">
<lb ed="#Q"/>4. Item, non diceretur aliquid sapientissime fa<lb ed="#Q"/>cere
nisi<!--e--> sapientia summa<!--f--> reluceret in opere;
<lb ed="#Q"/>ergo non dicetur similiter optime<!--g--> facere, nisi bo<lb ed="#Q"/>nitas
summa reluceat in opere creaturae; optimas
<lb ed="#Q"/>ergo fecit<!--h--> creaturas; sed quod est optimum non
<lb ed="#Q"/>potest fieri melius<!--7-->.
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e3875">
<lb ed="#Q"/>Contra: a. Si non potest facere rem meliorem
<lb ed="#Q"/>quam fecit, ergo coarctatur eius potentia sive li<lb ed="#Q"/>mitatur
ut non possit in bonum amplius quam
<lb ed="#Q"/>fecit; quod est falsissimum, sicut dicit <name>Dama<lb ed="#Q"/>scenus</name><!--8-->:
<quote>Infinitum est quod nec loco nec
<lb ed="#Q"/>tempore nec comprehensione clauditur</quote>. Relin<lb ed="#Q"/>quitur
igitur quod ipsa sit infinita; ergo potest
facere res meliores quam fecit.
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e3893">
<lb ed="#Q"/>b. Item, <name>Augustinus</name>, <title>Super Genesim</title><!--9-->: <quote>Ta<lb ed="#Q"/>lem
potuit Deus hominem facere, qui nec pec<lb ed="#Q"/>care
posset nec vellet</quote>. Et si talem fecisset, quis
<lb ed="#Q"/>dubitat ipsum non fuisse<!--i--> meliorem?
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e3904">
<lb ed="#Q"/>Respondeo: Concedendum est indistincte quod
<lb ed="#Q"/>Deus potuit tacere meliores res quam fecerit.
<lb ed="#Q"/>Sed utrum possint fieri meliores quam factae
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>fuerint, distinguendum est<!--k-->: quia res possumus
<lb ed="#Q"/>considerare in se, et secundum hoc quaelibet res
<lb ed="#Q"/>potuit fieri melior; vel considerare in rerum uni<lb ed="#Q"/>versitate,
et secundum hoc concedendum quod
<lb ed="#Q"/>non possunt fieri meliores quantum est de po<lb ed="#Q"/>tentia
rei factae, sed quantum est de potentia<!--l-->
<lb ed="#Q"/>facientis possunt fieri meliores. Unde <name>Hugo de
<lb ed="#Q"/>S. Victore</name><!--10-->: <quote>Omne quod fecit Deus melius
<lb ed="#Q"/>esse potest, si tamen ipse voluerit qui potest</quote>.
<lb ed="#Q"/>In se ergo non potest, sed in Deo potest.
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e3938">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad illud ergo quod obicit
<lb ed="#Q"/>primo: dicendum, secundum Magistrum<!--11-->,
<lb ed="#Q"/>quod haec ratio non tenet in creatione, quamvis
<lb ed="#Q"/>teneat in aeterna generatione. Et ratio est, quia
<lb ed="#Q"/>nunquam potest esse invidia in voluntate alicuius
<lb ed="#Q"/>minus faciendo quam facit nisi concurrant ex
<lb ed="#Q"/>parte illius cui<!--m--> invidet possibilis aequalitas et
<lb ed="#Q"/>quod sit exigentia ut aliter vel melius fiat. Prop<lb ed="#Q"/>terea,
impossibile est quod intelligatur invidia re<lb ed="#Q"/>spectu
creaturae in divina voluntate, quia ubi
<lb ed="#Q"/>ponitur invidia, semper ponitur respectu possi<lb ed="#Q"/>bilis
aequalitatis. Unde <name ref="#GregoryGreat">Gregorius</name>, in <title>Morali<lb ed="#Q"/>bus</title><!--12-->:
<quote>Superbus omnibus invidet: superioribus<!--n-->,
<lb ed="#Q"/>quia eis non aequatur; paribus, quia ei<!--o--> aequan<lb ed="#Q"/>tur;
inferioribus, ne ei aequentur</quote>. Creatura au<lb ed="#Q"/>tem
non potest intelligi aequari Creatori, et ideo
<lb ed="#Q"/>non poterit intelligi invidia in Creatore. In ae<lb ed="#Q"/>terna
vero generatione intelligitur aequalitas Filii
<lb ed="#Q"/>ad Patrem, ideo ibi tenet ratio <mentioned>si posset simi<lb ed="#Q"/>lem
generare et nollet, invidus esset</mentioned>. Item, ratio
<lb ed="#Q"/>generationis<!--p--> perfectae exigit ut producatur si<lb ed="#Q"/>milis
et aequalis: et hoc est quia generatio est
<lb ed="#Q"/>de substantia; sed ratio creationis non exigit hoc,
<lb ed="#Q"/>immo magis quod producatur dissimilis et inae<lb ed="#Q"/>qualis
necessario, et cui possit addi in bonitate,
<lb ed="#Q"/>quia<!--q--> creatio est productio de nihilo.
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e3997">
<lb ed="#Q"/>2. Ad illud quod obicit quod <name ref="#Augustine">Augustinus</name><!--r-->,
<lb ed="#Q"/><title>Super Genesim</title>, dicit:: <quote>Si posset et nollet, ma<lb ed="#Q"/>gna
esset invidentia<!--t--> et ideo fecit <quote>valde bona</quote></quote>:
<lb ed="#Q"/>dicendum quod loquitur secundum opinionem
<lb ed="#Q"/><name>Platonis</name><!--13-->, qui dicit: <quote>Quia ab optimo<!--u--> relegata
<lb ed="#Q"/>est invidia, ideo dedit unicuique creaturae [tan<lb ed="#Q"/>tum]
boni quantum capere potest</quote>. — Posset ta<lb ed="#Q"/>men
intelligi in illo sensu quo<!--a--> nos dicimus bo<lb ed="#Q"/>num
in creatura dici denominative a summo bono,
<lb ed="#Q"/>ut creatura dicitur bona, quia a summo bono et
<lb ed="#Q"/>quia ad bonum summum<!--b-->, <mentioned>Valde ergo bonae
<lb ed="#Q"/>creaturae</mentioned> potest intelligi per denominationem a
<lb ed="#Q"/>causa vel per<!--c--> inhaerentiam. Per denominationem,
<lb ed="#Q"/>ut quia a bono et ad bonum; si ergo quod di<lb ed="#Q"/>citur
<mentioned>valde</mentioned> referatur ad causam, non potest res
<lb ed="#Q"/>facere meliores, id est magis bonas, hoc est non
<lb ed="#Q"/>potest facere ut sint a meliori bono vel ad me<lb ed="#Q"/>lius
bonum, quia illud est Deus: et in hoc sensu
<lb ed="#Q"/>loquitur <name ref="#Augustine">Augustinus</name>. Per inhaerentiam, ut di<lb ed="#Q"/>cantur
res valde bonae propter bonitatem quae
<lb ed="#Q"/>in est eis, ut bonus modus, bona species, bonus
<lb ed="#Q"/>ordo, ut dicit <name ref="#Augustine">Augustinus</name><!--1-->: et hoc modo po<lb ed="#Q"/>test
Deus res<!--d--> facere meliores, ut sint scilicet in<!--e-->
<lb ed="#Q"/>meliori modo, specie et ordine, secundum quae
<lb ed="#Q"/>tria determinatur bonitas in creatura.
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e4054">
<lb ed="#Q"/>3. Ad illud vero quod<!--f--> dicitur <quote>optimi est
<lb ed="#Q"/>optima<!--g--> adducere</quote>: dicendum quod optimum di<cb ed="#Q" n="b"/><lb ed="#Q"/>citur
simpliciter et optimum secundum genus et
<lb ed="#Q"/>secundum statum et secundum ordinem. Opti<lb ed="#Q"/>mum
simpliciter est Deus; optimum secundum
<lb ed="#Q"/>genus et statum, ut in genere creaturae et statu
<lb ed="#Q"/>conditionis, Christus; optimum in ordine et non
<lb ed="#Q"/>simpliciter, rerum universitas. <quote>Optimi ergo est
<lb ed="#Q"/>optima adducere</quote>, hoc potest intelligi et<!--h--> quan<lb ed="#Q"/>tum
ad optimum simpliciter, ut in processione
<lb ed="#Q"/>personali<!--i-->; et quantum ad optimum in genere et
<lb ed="#Q"/>statu conditionis, ut<!--k--> in productione Christi; et
<lb ed="#Q"/>quantum ad optimum in ordine, ut in productione
<lb ed="#Q"/>universi.
</p>
<p xml:id="ahsh-l1p1i1t4q2m3c1-d1e4088">
<lb ed="#Q"/>4. Ad ultimum dicendum quod creatura po<lb ed="#Q"/>test
considerari in se: et hoc modo non relucet
<lb ed="#Q"/>in ea summa bonitas; vel potest considerari ut
<lb ed="#Q"/>ductiva ad summam bonitatem per hoc quod est
<lb ed="#Q"/>vestigium summae bonitatis: et sic in ea relucet
<lb ed="#Q"/>summa bonitas, non quia bonitas sua sit summa,
<lb ed="#Q"/>sed quia bonitas sua ducit ad summam boni<lb ed="#Q"/>tatem.
</p>
</div>
</body>
</text>
</TEI>