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ahsh-l1p1i1t5s2q3t1c7.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">
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<titleStmt>
<title>I, P. 1, Inq. 1, Tract. 5, S. 2, Q. 3, T. 1, C. 7</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<date when="2017-03-12">March 12, 2017</date>
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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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<witness xml:id="Q" n="quaracchi1924">Quaracchi 1924</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="301"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t5s2q3t1c7">
<head xml:id="ahsh-l1p1i1t5s2q3t1c7-Hd1e3741">I, P. 1, Inq. 1, Tract. 5, S. 2, Q. 3, T. I, C. 7</head>
<head xml:id="ahsh-l1p1i1t5s2q3t1c7-Hd1e3744" type="question-title">DE EFFECTU PROVIDENTIAE.</head>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3747">
<lb ed="#Q"/>Consequenter quaeritur de effectu providentiae<!--f-->.
<lb ed="#Q"/>Et quaeruntur duo:
<lb ed="#Q"/>Primo, quis sit effectus providentiae;
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>secundo, utrum effectus providentiae inferat
<lb ed="#Q"/>necessitatem<!--g--> rebus.
</p>
<div xml:id="ahsh-l1p1i1t5s2q3t1c7-Dd1e3763" type="articulus">
<head xml:id="ahsh-l1p1i1t5s2q3t1c7-Hd1e3765">Articulus I</head>
<head xml:id="ahsh-l1p1i1t5s2q3t1c7-Hd1e3768" type="question-title">Quis sit effectus providentiae.</head>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3771">
<lb ed="#Q"/>Quantum ad primum quaeritur utrum effectus
<lb ed="#Q"/>providentiae sit quod producantur res in esse
<lb ed="#Q"/>vel quod permaneant<!--h--> res in esse aut quod gu<lb ed="#Q"/>bernentur,
vel se extendat ad omnia ista.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3782">
<lb ed="#Q"/>a. Quod autem ad effectum providentiae per<lb ed="#Q"/>tineat
productio rerum in esse, probatur
<lb ed="#Q"/>per <name>Boethium</name>, <title>De consolatione</title><!--1-->, qui loquens
<lb ed="#Q"/>de differentia providentiae et praevidentiae<!--i-->, dicit
<lb ed="#Q"/>quod providentia est rerum ut sint. —- Item,
<lb ed="#Q"/><name>Augustinus</name>, <title>Super Genesim ad litteram</title><!--2-->:
<quote>Gemina est providentiae operatio: naturalis et
<lb ed="#Q"/>voluntaria; naturalis per occultam administratio<lb ed="#Q"/>nem
naturae<!--k-->, voluntaria per angelorum et ho<lb ed="#Q"/>minum
administrationem; secundum primam ar<lb ed="#Q"/>busta
et animalia habent concipi et nasci, cae<lb ed="#Q"/>lestia
et terrestria ordinari</quote>. Ergo per providen<lb ed="#Q"/>tiam
nascuntur res et producuntur in esse.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3811">
<lb ed="#Q"/>b. Item, quod ad effectum providentiae pertineat
<lb ed="#Q"/>permanentia vel subsistentia, iam<!--l--> pro<lb ed="#Q"/>batum
est<!--3--> auctoritate <name ref="#Augustine">Augustini</name> super illud<!--4-->:
<lb ed="#Q"/><quote>Requievit Deus</quote>.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3823">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>c. Item, quod se extendat ad gubernationem,
<lb ed="#Q"/>probatur per <name>Damascenum</name><!--5-->: <quote>Generatio nostra
<lb ed="#Q"/>est virtutis conditivae<!--m-->, permanentia virtutis con<lb ed="#Q"/>tentivae,
gubernatio et salus virtutis provisivae</quote>.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3836">
<lb ed="#Q"/>Sic ergo providentiae effectus se extendit ad
<lb ed="#Q"/>esse rerum et permanentiam et gubernationem.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3843">
<lb ed="#Q"/>Contra: 1. Penes esse rerum et gubernationem
<lb ed="#Q"/>et provisionem distinguitur virtus conditiva, con<lb ed="#Q"/>tentiva
et provisiva a<!--n--> <name>Ioanne Damasceno</name>,
<lb ed="#Q"/>in praedicta auctoritate; ergo cum ibi virtuti
<lb ed="#Q"/>provisivae attribuitur rerum gubernatio tantum<!--o-->,
<lb ed="#Q"/>se extendit providentia ad rerum gubernationem.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3859">
<lb ed="#Q"/>Solutio: Providentia aliquando accipitur com<lb ed="#Q"/>muniter,
et sic pertinet ad virtutem conditivam
<lb ed="#Q"/>et contentivam et provisivam: secundum hoc res
<lb ed="#Q"/>ab ipsa sunt, permanent et gubernantur; et sic
<lb ed="#Q"/>accipitur a <name>Boethio</name>, in libro <title>Consolationis</title><!--5-->,
<lb ed="#Q"/>cum determinat de providentia per comparatio<lb ed="#Q"/>nem
ad fatum. Aliquando autem sumitur pro<lb ed="#Q"/>prie:
et secundum hoc ei<!--p--> attribuitur gubernatio
<lb ed="#Q"/>tantum, et tunc etiam distinguitur virtus provi<lb ed="#Q"/>siva
a<!--q--> contentiva et conditiva.
</p>
</div>
<div xml:id="ahsh-l1p1i1t5s2q3t1c7-Dd1e3884" type="articulus">
<head xml:id="ahsh-l1p1i1t5s2q3t1c7-Hd1e3886">Articulus II</head>
<head xml:id="ahsh-l1p1i1t5s2q3t1c7-Hd1e3889" type="question-title">Utrum providentia inducat necessitatem rebus.</head>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3892">
<lb ed="#Q"/>Consequenter quaeritur utrum providentia in<lb ed="#Q"/>ducat
necessitatem ipsis rebus provisis.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3899">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Ad quod sic: I. <name>Boethius</name><!--7-->: <quote>Ordo ille, inevi<lb ed="#Q"/>tabili
connexione procedens, a fonte providentiae
<pb ed="#Q" n="302"/>
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>descendens, cuncta suis locis temporibusque dis<lb ed="#Q"/>ponit</quote>.
Ex hac auctoritate patet quod inevita<lb ed="#Q"/>bilis
connexio est in ipsis provisis a providentia;
<lb ed="#Q"/>sed inevitabilis connexio est necessitas; ergo ne<lb ed="#Q"/>cessitas
inest ipsis provisis a providentia.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3923">
<lb ed="#Q"/>2. Item, <name>Boethius</name><!--1--> dicit: <quote>Haec actus fortu<lb ed="#Q"/>nasque<!--a-->
hominum indissolubili causarum con<lb ed="#Q"/>nexione
constringit, quae cum ab immobilis pro<lb ed="#Q"/>videntiae
proficiscantur exordiis, ipsas quoque
<lb ed="#Q"/>immutabiles esse necesse est</quote>. Ex hac auctori<lb ed="#Q"/>tate
plane apparet quod providentia inducat rebus
<lb ed="#Q"/>necessitatem.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3942">
<lb ed="#Q"/>3. Item, quorum causae sunt immutabiles et
<lb ed="#Q"/>necessariae, ipsa quoque sunt immutabilia et ne<lb ed="#Q"/>cessaria:
ob hoc enim dicitur causa necessaria,
<lb ed="#Q"/>quod producit effectum necessarium; sed provi<lb ed="#Q"/>dentia
est causa immutabilis et necessaria; ergo
<lb ed="#Q"/>res quae ab ipsa sunt, necessariae sunt<!--b--> et im<lb ed="#Q"/>mutabiles;
ergo inducit necessitatem rebus.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e3960">
<lb ed="#Q"/>Contra: a. Ea quae sunt liberi arbitrii subsunt
<lb ed="#Q"/>divinae providentiae; sed ea quae sunt liberi ar<lb ed="#Q"/>bitrii
non sunt ex necessitate; ergo providentia
<lb ed="#Q"/>non inducit necessitatem eis quae providet. —
<lb ed="#Q"/>Quod autem illa quae sunt liberi ar<lb ed="#Q"/>bitrii
non sunt ex necessitate patet:
<lb ed="#Q"/>quoniam si essent ex necessitate, tunc<!--c--> pec<lb ed="#Q"/>catum
non imputaretur ipsi libero arbitrio; et
<lb ed="#Q"/>haec ratio sumitur ex dictis <name>Boethii</name><!--2-->: <quote>Si
<lb ed="#Q"/>apud illum rerum<!--d--> omnium certissimum fon<lb ed="#Q"/>tem
nihil incerti esse potest, certus est eorum
<lb ed="#Q"/>eventus quae futura firmiter ille praescierit. Quare
<lb ed="#Q"/>nulla est humanis consiliis actionibusque<!--e--> libertas,
<lb ed="#Q"/>quas divina<!--f--> mens, sine falsitatis errore cuncta
<lb ed="#Q"/>prospiciens, ad unum alligat et constringit even<lb ed="#Q"/>tum.
Frustra enim bonis malisque praemia poe<lb ed="#Q"/>naeve
proponuntur, quae nullus meruit liber et
<lb ed="#Q"/>voluntarius motus animorum, idque omnium vi<lb ed="#Q"/>debitur
iniquissimum<!--g-->, quod nunc aequissimum
<lb ed="#Q"/>iudicatur: vel puniri<!--h--> improbos vel remunerari
<lb ed="#Q"/>probos, quos ad alterutrum propria non mittit
<lb ed="#Q"/>voluntas, sed futuri cogit certa necessitas</quote>. Ex
<lb ed="#Q"/>iis inconvenientibus videtur quod divina provi<lb ed="#Q"/>dentia
non imponat rebus<!--i--> sibi subiectis neces<lb ed="#Q"/>sitatem.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e4017">
<lb ed="#Q"/>Solutio: Dicendum quod divina providentia,
<lb ed="#Q"/>secundum quod huiusmodi, inducit rebus neces<lb ed="#Q"/>sitatem
ordinis; nec dico necessitatem quod haec
<lb ed="#Q"/>res sit vel illa, sed necessitatem quod ordinetur
<lb ed="#Q"/>postquam est. Et hoc etiam facit in iis quae sunt
<lb ed="#Q"/>a libero arbitrio: licet mutabiliter procedant in
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>esse a libero arbitrio, tamen inducit<!--k--> necessita<lb ed="#Q"/>tem
ordinis, postquam sunt ab illo, non necessi<lb ed="#Q"/>tatem
ad hoc quod sint.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e4039">
<lb ed="#Q"/>Circa quod notandum quod<!--l--> multiplex est ne<lb ed="#Q"/>cessarium<!--3-->.
Uno modo dicitur necessarium, quod
<lb ed="#Q"/>impossibile est aliter se habere vel esse, et hoc
<lb ed="#Q"/>est necessarium simpliciter: et hoc modo dicitur
<lb ed="#Q"/>Deus necessario esse et ea quae semper sunt et
<lb ed="#Q"/>principia philosophiae, et istud est necessarium
<lb ed="#Q"/>absolute. — Item, aliter dicitur necessarium re<lb ed="#Q"/>spective,
et hoc dicitur<!--m--> multipliciter: quia est
<mentioned>necessarium ab hoc</mentioned>, et sic dicitur necessarium
<lb ed="#Q"/>quod per violentiam inducitur, sicut quod grave
<lb ed="#Q"/>ascendit sursum, est necessarium, sed hoc per
<lb ed="#Q"/>violentiam: unde ab illo, qui elevat ipsum sur<lb ed="#Q"/>sum,
est ista<!--n--> necessitas; item, est <mentioned>necessarium
<lb ed="#Q"/>cum hoc</mentioned>: sicut necessarium est spirare animali
<lb ed="#Q"/>habenti cor et pulmonem; item, est <mentioned>necessarium
<lb ed="#Q"/>ad hoc</mentioned>: et hoc modo dicitur medicina necessaria
<lb ed="#Q"/>ad sanitatem, non quia sine ipsa non possit esse
<lb ed="#Q"/>sanitas, sed<!--o--> necessaria est ad illam habendam.
<lb ed="#Q"/>In iis ergo quae fiunt<!--p--> a providentia est <mentioned>neces<lb ed="#Q"/>sarium
ad hoc</mentioned>, non <mentioned>ab hoc</mentioned>; unde providentia
<lb ed="#Q"/>inducit necessitatem <mentioned>ad hoc</mentioned>, non <mentioned>ab hoc</mentioned>, quo<lb ed="#Q"/>niam
providentia non cogit liberum arbitrium;
<lb ed="#Q"/>unde non possum ibi dicere necessitatem <mentioned>ab<!--q-->
<lb ed="#Q"/>hoc</mentioned>, quae est necessitas per violentiam vel coac<lb ed="#Q"/>tionem.
Unde dicit <name>Damascenus</name><!--4-->: <quote>Praeco<lb ed="#Q"/>gnoscit
quae in nobis sunt, sed non praedeter<lb ed="#Q"/>minat;
non enim compellit virtutem</quote>, id est non
<lb ed="#Q"/>providet cum coactione faciendi. Unde <mentioned>necessa<lb ed="#Q"/>rium
ab hoc</mentioned> non est in iis quae providentur ab
<lb ed="#Q"/>ipsa providentia, quantum ad voluntaria dico, sed
<mentioned>necessarium ad hoc</mentioned>, quia cum res est a libero
<lb ed="#Q"/>arbitrio, sive bonum fuerit sive malum, ordinatur
<lb ed="#Q"/>necessario ab ipsa providentia ad aliquod bo<lb ed="#Q"/>num:
non dico ad istud determinate vel ad illud,
<lb ed="#Q"/>sed indefinite ad aliquod.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e4113">
<lb ed="#Q"/>[Ad obiecta.]: 1-2. Et dico quod illae auctori<lb ed="#Q"/>tates
<name>Boethii</name> non ponunt necessarium even<lb ed="#Q"/>tum
ipsius rei mutabilis quae mutabiliter pro<lb ed="#Q"/>cedit,
sicut in voluntariis, sed solum ponitur per
<lb ed="#Q"/>hoc immutabilitas ex parte<!--r--> divinae providen<lb ed="#Q"/>tiae,
quae singulariter stabiliterque facienda<!--s--> dis<lb ed="#Q"/>ponit.
</p>
<p xml:id="ahsh-l1p1i1t5s2q3t1c7-d1e4131">
<lb ed="#Q"/>3. Ad illud quod obicitur dicendum quod
<lb ed="#Q"/>non sequitur: <mentioned>si providentia est causa necessaria
<lb ed="#Q"/>et immutabilis, quod propter hoc res omnes sint
<lb ed="#Q"/>immutabiles</mentioned>, quoniam non solum dependet res
<lb ed="#Q"/>ex<!--t--> hac causa immutabili, immo ex causa mu<pb ed="#Q" n="303"/><cb ed="#Q" n="b"/><lb ed="#Q"/>tabili
sibi immediata et propinqua, sicut a libero
<lb ed="#Q"/>arbitrio, secundum cuius dispositionem exeunt,
<lb ed="#Q"/>cum immediate exeant ab ipsa, et a prima causa
<lb ed="#Q"/>mediante ipsa; et ideo trahunt mutabilitatem ab
<lb ed="#Q"/>ipsa ut dicantur mutabiles<!--a-->. — Si obiciatur
<lb ed="#Q"/>quod prima causa plus influit quam secunda<!--1-->,
<lb ed="#Q"/>ergo plus debet trahi ad immutabilitatem primae
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>causae: verum est, plus influit quantum ad esse,
<lb ed="#Q"/>quia illa non sine ista, immo ab ista; sed non
<lb ed="#Q"/>plus quantum ad dispositionem esse, quoniam
<lb ed="#Q"/>etsi prima causa plus influat quam alia, secunda
<lb ed="#Q"/>tamen influit plus, id est<!--b--> ampliori conformitate;
<lb ed="#Q"/>ideo ei, scilicet secundae causae, conformatur res
<lb ed="#Q"/>in dispositione.
</p>
</div>
</div>
</body>
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