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ahsh-l1p1i1t5s1q1m4c2.xml
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ahsh-l1p1i1t5s1q1m4c2.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. 5, S. 1, Q. 1, M. 4, C. 2</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="2017-03-09">March 09, 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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<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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<change when="2017-03-09" 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="260"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t5s1q1m4c2">
<head xml:id="ahsh-l1p1i1t5s1q1m4c2-Hd1e3741">I, P. 1, Inq. 1, Tract. 5, S. 1, Q. 1, M. 4, C. 2</head>
<head xml:id="ahsh-l1p1i1t5s1q1m4c2-Hd1e3744" type="question-title">QUOMODO MALA COGNOSCUNTUR A DEO.</head>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3747">
<lb ed="#Q"/>Consequenter quaeritur, cum mala non habeant
<lb ed="#Q"/>esse in Deo, quomodo cognoscuntur a Deo<!--4-->.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3754">
<lb ed="#Q"/>Nam dicti: a. <name ref="#Augustine">Augustinus</name><!--5-->: <quote>Cum peccata
<lb ed="#Q"/>omnium sciat, numquid intelligendum est ea in<lb ed="#Q"/>cludi
in<!--a--> illa generalitate locutionis qua dicit <name>Apo<lb ed="#Q"/>stolus</name>
omnia esse in Deo, <title>Rom.</title> 11,36: <quote>Ex ipso</quote>,
<lb ed="#Q"/>inquit, <quote>et per ipsum et in ipso sunt omnia</quote>? Sed
<lb ed="#Q"/>quis nisi insanus dixerit mala esse in Deo? Illa
<lb ed="#Q"/>enim <quote>in ipso</quote> esse intelliguntur quae <quote>ex ipso et
<lb ed="#Q"/>per ipsum</quote> sunt; ea vero<!--b--> per ipsum sunt et <quote>ex
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>ipso</quote>, quorum auctor est; sed non est auctor
<lb ed="#Q"/>nisi bonorum; non igitur <quote>ex ipso et per ipsum</quote>
<lb ed="#Q"/>sunt nisi bona; ita ergo nec <quote>in ipso</quote> sunt nisi
<lb ed="#Q"/>bona<!--c-->; non ergo mala in Deo sunt</quote><!--d-->.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3785">
<lb ed="#Q"/>b Item. <name ref="#Augustine">Augustinus</name>, in libro <quote>De natura boni</quote><!--6-->:
<quote>Cum audimus, inquit, <quote>ex Deo et per ipsum et in
<lb ed="#Q"/>ipso esse omnia</quote>, omnes utique<!--e--> naturas intelligere,
<lb ed="#Q"/>debemus et omnia quae naturaliter, sunt: nec
<lb ed="#Q"/>enim <quote>ex<!--f--> ipso</quote> sunt peccata quae naturam non
<lb ed="#Q"/>servant, sed vitiant<!--g-->, quae ex voluntate peccan<lb ed="#Q"/>tium
nascuntur omnia</quote>.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3802">
<pb ed="#Q" n="261"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>Ex iis ergo relinquitur quod mala nullo modo
<lb ed="#Q"/>sunt in Deo.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3813">
<lb ed="#Q"/>Secundum hoc ergo obicitur: 1. Si mala non
<lb ed="#Q"/>sunt in Deo nec secundum similitudinem nec se<lb ed="#Q"/>cundum
causalitatem, quomodo cognoscuntur a
<lb ed="#Q"/>Deo? in se ipso non videtur<!--a-->.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3824">
<lb ed="#Q"/>2. Item, cum mala non dicantur esse in Deo,
<lb ed="#Q"/>quaestio est, cum haec sit concedenda <mentioned>mala
<lb ed="#Q"/>sunt in cognitione Dei</mentioned>, utrum similiter et haec
<lb ed="#Q"/><mentioned>mala sunt in Deo cognoscente</mentioned>; et si hoc, tunc
<lb ed="#Q"/>mala sunt in Deo.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3837">
<lb ed="#Q"/>3. Item, <name>Augustinus</name>, in libro <title>De libero arbi<lb ed="#Q"/>trio</title><!--1-->:
<quote>Naturae in tantum vitiosae sunt, in quan<lb ed="#Q"/>tum
ab eius, qua factae sunt, arte discedunt; et
<lb ed="#Q"/>in tantum recte vituperantur, in quantum earum
<lb ed="#Q"/>vituperator artem, qua<!--b--> factae sunt, videt, ut hoc
<lb ed="#Q"/>in eis<!--c--> vituperet quod ibi non videt</quote>. Ex quo
<lb ed="#Q"/>sumitur quod mala non videntur a Deo. — Si
<lb ed="#Q"/>dicat aliquis quod non videntur<!--d--> per appro<lb ed="#Q"/>bationem,
videntur tamen per simplicem notitiam-
<lb ed="#Q"/>sed quaeritur adhuc quare bona multipliciter,
<lb ed="#Q"/>mala vero tantum uno modo dicuntur cognosci,
<lb ed="#Q"/>cum cognitio ad veritatem pertineat, verum au<lb ed="#Q"/>tem
commune est et bono et malo.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3868">
<lb ed="#Q"/>Respondeo: 1. <name ref="#Augustine">Augustinus</name>, in libro <title>Con<lb ed="#Q"/>fessionum</title><!--2-->:
Cum Deus praevidet vel praescit
<lb ed="#Q"/>mala<!--e-->, non est visio in similitudine mali vel a
<lb ed="#Q"/>similitudine quae sit in Deo sicut similitudines
<lb ed="#Q"/>exemplares dicuntur esse in ipso. Unde notan<lb ed="#Q"/>dum
quod primo sunt similitudines factae in
<lb ed="#Q"/>anima, secundo sunt<!--f--> in mente artificis. Nec hac
<lb ed="#Q"/>nec illa similitudine Deus praescit mala, sed in
<lb ed="#Q"/>quadam dissimilitudine, sicut medicina morbum,
<lb ed="#Q"/>non quia ei assimilatur. Unde <title>Psalm.</title><!--3-->: <quote>Quae
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>ignorabam, interrogabant me</quote>; <title>Glossa</title><!--4-->: <quote>Deus
<lb ed="#Q"/>novit peccatum, sicut ars vitium</quote>. Et <name>Diony<lb ed="#Q"/>sius</name>,
in libro <title>De divinis nominibus</title><!--5-->: <quote>Non
<lb ed="#Q"/>secundum visionem singulis se immittit, sed se<lb ed="#Q"/>cundum
unam causae continentiam omnia con<lb ed="#Q"/>tinens
et sciens, sicut lumen<!--g--> secundum causam
<lb ed="#Q"/>per semetipsum tenebrarum praeaccepit<!--h--> visionem,
non aliunde videns tenebras quam a lumine</quote>.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3910">
<lb ed="#Q"/>2. Ad secundum dicendum quod non se<lb ed="#Q"/>quitur:
<mentioned>mala sunt in Dei cognitione, ergo in Deo
<lb ed="#Q"/>cognoscente</mentioned>. Cum<!--i--> enim dicitur <mentioned>mala sunt in
<lb ed="#Q"/>Deo cognoscente</mentioned>, duplex notatur <mentioned>esse in</mentioned>, sci<lb ed="#Q"/>licet
esse in<!--k--> Deo per causalitatem et esse in
<lb ed="#Q"/>Deo per cognitionem. Quia vero mala non sunt
<lb ed="#Q"/>in Deo per causalitatem, non conceditur haec:
<mentioned>mala sunt in Deo cognoscente</mentioned>; similiter non
<lb ed="#Q"/>sunt in Deo<!--l--> per exemplaritatem: non enim est
<lb ed="#Q"/>exemplar malorum Deus<!--6-->.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m4c2-d1e3931">
<lb ed="#Q"/>3. Ad ultimum dicendum quod dupliciter<!--m-->
<lb ed="#Q"/>dicuntur bona et mala cognosci. Est enim co<lb ed="#Q"/>gnitio
intellectiva et cognitio practica: unde intel<lb ed="#Q"/>lectus
dicitur cognitivus et practicus; utroque
<lb ed="#Q"/>autem modo sunt bona in scientia Dei, mala vero
<lb ed="#Q"/>altero modo tantum; a malo autem non privatur
<lb ed="#Q"/>verum, sed bonum; scientia autem practica re<lb ed="#Q"/>spicit
bonum, cognitiva verum. Dicuntur autem
<lb ed="#Q"/>mala esse simplicissima in cognitione Dei, non
<lb ed="#Q"/>quod bona sint composita in eius cognitione vel
<lb ed="#Q"/>notitia, sed quia ipsa<!--n--> sunt ibi et per modum veri
<lb ed="#Q"/>et per modum boni. — Sed numquid conceden<lb ed="#Q"/>dum
quod mala sint in cognitione Dei per mo<lb ed="#Q"/>dum
veri? Respondeo: Non per modum veri<!--o-->,
<lb ed="#Q"/>quod ipsa mala sint, sed veri in bono cui op<lb ed="#Q"/>ponuntur.
</p>
</div>
</body>
</text>
</TEI>