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ahsh-l1p1i1t5s2q4t1m1c2.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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<title>I, P. 1, Inq. 1, Tract. 5, S. 2, Q. 4, T. 1, M. 1, C. 2</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="2017-03-14">March 14, 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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<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>
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<front>
<div xml:id="starts-on">
<pb ed="#Q" n="316"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t5s2q4t1m1c2">
<head xml:id="ahsh-l1p1i1t5s2q4t1m1c2-Hd1e3741">I, P. 1, Inq. 1, Tract. 5, S. 2, Q. 4, T. I, M. 1, C. 2</head>
<head xml:id="ahsh-l1p1i1t5s2q4t1m1c2-Hd1e3744" type="question-title">QUID SIT PRAEDESTINATIO SECUNDUM RATIONEM INTELLIGENTIAE.</head>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3747">
<lb ed="#Q"/>Consequenter quaeritur quid sit praedestinatio
<lb ed="#Q"/>secundum rationem intelligentiae<!--4-->.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3754">
<lb ed="#Q"/>I. Et videtur quod sit in genere scientiae:
<lb ed="#Q"/>a. Dicitur enim 35 dist. I libri <title>Sententiarum</title><!--5-->
<lb ed="#Q"/>quod <quote>scientia Dei propter varios effectus di<lb ed="#Q"/>versa
sortitur nomina: dicitur enim non tan<lb ed="#Q"/>tum
scientia, sed sapientia, providentia, prae<lb ed="#Q"/>scientia,
dispositio, praedestinatio</quote>. Ex quo vi<lb ed="#Q"/>detur
quod praedestinatio sit in genere scientiae.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3772">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>b. Item, nisi praedestinatio esset in genere
<lb ed="#Q"/>scientiae<!--n-->, male definiretur ab <name>Augustino</name><!--6-->:
<quote>Praedestinatio est praescientia beneficiorum
<lb ed="#Q"/>Dei</quote>.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3784">
<lb ed="#Q"/>Contra<!--o--><!--7-->: 1. <quote>Praedestinatio est praeparatio
<lb ed="#Q"/>gratiae</quote>; sed praeparatio pertinet ad potentiam,
<lb ed="#Q"/>non ad scientiam vel voluntatem; ergo praedesti<lb ed="#Q"/>natio
est in genere potentiae.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3795">
<lb ed="#Q"/>2. Item, adhuc obicitur in contrarium quia<!--p-->
<lb ed="#Q"/>praedestinatio definitur <quote>propositum miserendi</quote><!--8-->;
<pb ed="#Q" n="371"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>sed propositum est voluntas<!--a-->; ergo praedestinatio
<lb ed="#Q"/>est in genere voluntatis.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3811">
<lb ed="#Q"/>3. Item, scientia non est causa rei scitae;
<lb ed="#Q"/>praedestinatio est causa gratiae<!--b--> praeparatae;
<lb ed="#Q"/>causa autem non est ponenda in genere eius
<lb ed="#Q"/>quod non est causa; ergo praedestinatio non est
<lb ed="#Q"/>ponenda in genere scientiae.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3824">
<lb ed="#Q"/>4. Item, scientia prior est ratione ipsa vo<lb ed="#Q"/>luntate;
praedestinatio vero posterior est ra<lb ed="#Q"/>tione
ipsa voluntate<!--c-->; ergo non est in genere
<lb ed="#Q"/>scientiae.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3835">
<lb ed="#Q"/>5. Item, non praedestinat Deus aliquos nisi quos
<lb ed="#Q"/>proponit voluntate fore salvandos; ergo praede<lb ed="#Q"/>stinatio
est voluntas vel in genere voluntatis.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3844">
<lb ed="#Q"/>II. Item, quaeritur cum assignentur quatuor de<lb ed="#Q"/>finitiones
praedestinationis — quarum una est<!--1-->:
<lb ed="#Q"/><quote>Praedestinatio est praescientia beneficiorum
<lb ed="#Q"/>Dei</quote>; alia<!--2-->: <quote>Praedestinatio est praeordinatio
<lb ed="#Q"/>alicuius ad gloriam</quote>; tertia<!--3-->: <quote>Praedestinatio
<lb ed="#Q"/>est propositum miserendi</quote>; quarta<!--4-->: <quote>Praede<lb ed="#Q"/>stinatio
est praeparatio gratiae in praesenti et
<lb ed="#Q"/>gloriae in futuro</quote> — quomodo differunt istae
<lb ed="#Q"/>definitiones.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3867">
<lb ed="#Q"/>[Solutio]: I. 1-5. Ad hoc dicendum quod prae<lb ed="#Q"/>destinatio
est in genere scientiae beneplaciti sive
<lb ed="#Q"/>approbationis. Est enim scientia, sicut dicitur
<lb ed="#Q"/><title>dist. 35, I Sententiarum</title><!--5-->; scientia autem dicitur
<lb ed="#Q"/>dupliciter<!--d-->: scientia simplex et scientia cum ap<lb ed="#Q"/>probatione
sive approbationis<!--6-->. Scientia autem
<lb ed="#Q"/>simplex non est causa<!--e--> scitorum, sed scientia ap<lb ed="#Q"/>probationis
est causa scitorum, id est approba<lb ed="#Q"/>torum.
In scientia beneplaciti vel approbationis
<lb ed="#Q"/>intelligitur scientia in rectitudine et voluntas sive
<lb ed="#Q"/>approbatio in obliquitate; et quia voluntas divina
<lb ed="#Q"/>est sufficiens<!--f--> causa eorum quae ei subsunt, co<lb ed="#Q"/>intelligitur<!--g-->
potentia. Secundum hoc ergo dicen<lb ed="#Q"/>dum
quod praedestinatio est secundum rectitudi<lb ed="#Q"/>nem
in genere scientiae, non scientiae quae est
<lb ed="#Q"/>per modum speculativum, quae est simplex no<lb ed="#Q"/>titia,
sed scientiae practicae, quae est per modum
<lb ed="#Q"/>practicum, quae coniuncta est voluntati et causa
<lb ed="#Q"/>operationis. Et inde est quod quandoque in ra<lb ed="#Q"/>tione
praedestinationis ponitur<!--h--> praescientia, quan<lb ed="#Q"/>doque
propositum, quandoque praeparatio. — Et
<lb ed="#Q"/>sic patet solutio ad obiecta.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3917">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>II. Ad secundum quod quaeritur de diffe<lb ed="#Q"/>rentia
detinitionum<!--i-->: dicendum quod cum prae<lb ed="#Q"/>destinatio
ponatur in genere, scientiae practicae
<lb ed="#Q"/>sive approbationis, quatuor autem actus diffe<lb ed="#Q"/>rentes
secundum rationem intelligentiae intelligun<lb ed="#Q"/>tur
in ratione praedestinationis, licet non differant
<lb ed="#Q"/>secundum actum —- primus est cognoscere sive
<lb ed="#Q"/>iudicare; secundus eligere sive disponere, hoc est
<lb ed="#Q"/>cogitare ad faciendum; tertius est velle sive pro<lb ed="#Q"/>ponere
tacere; quartus est voluntate firma in
<lb ed="#Q"/>finem dirigere — secundum primum actum data
<lb ed="#Q"/>est haec definitio <quote>praedestinatio est praescien<lb ed="#Q"/>tia</quote>;
secundum actum secundum ista <quote>praede<lb ed="#Q"/>stinatio
est praeordinatio</quote>: praeordinatio enim
<lb ed="#Q"/>secundum rationem intelligentiae praecedit volun<lb ed="#Q"/>tatem
et sequitur scientiam et attenditur in dispo<lb ed="#Q"/>sitione
consequente scientiam; secundum<!--k--> actum
<lb ed="#Q"/>tertium datur ista <quote>praedestinatio est proposi<lb ed="#Q"/>tum</quote>
etc.: propositum enim in nobis nihil aliud
<lb ed="#Q"/>est quam voluntas firmata<!--l--> deliberatione, sed quia
<lb ed="#Q"/>in Deo non est deliberatio, quia nec ignorantia,
<lb ed="#Q"/>ideo propositum in Deo est firma eius voluntas;
<lb ed="#Q"/>secundum actum ultimum<!--m--> datur ista <quote>praede<lb ed="#Q"/>stinatio
est praeparatio</quote> etc.: praeparatio enim est
<lb ed="#Q"/>velut in finem directio.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m1c2-d1e3976">
<lb ed="#Q"/>Aliter sumitur istorum differentia et forte me<lb ed="#Q"/>lius,
ut dicatur quod scientia in nobis dicitur du<lb ed="#Q"/>pliciter<!--n-->:
scientia speculativa et practica; similiter
<lb ed="#Q"/>in Deo dicitur scientia simplicis notitiae et scien<lb ed="#Q"/>tia
approbationis. Dicendum ergo quod praedesti<lb ed="#Q"/>natio
est in genere scientiae approbationis; propter
<lb ed="#Q"/>hoc dicitur ratio praedestinationis ratione scientiae
<lb ed="#Q"/>vel ratione approbationis; et utrobique dupliciter:
<lb ed="#Q"/>scientia enim operandorum potest esse dupliciter,
<lb ed="#Q"/>ut sint operanda vel ut fiant. Ratione igitur scien<lb ed="#Q"/>tiae
dupliciter<!--o--> sumitur ratio praedestinationis:
<lb ed="#Q"/>ratione scientiae<!--p--> simpliciter vel ratione scientiae
<lb ed="#Q"/>inclinatae ad opus, sive cum inclinatione ad opus.
<lb ed="#Q"/>Primo modo dicitur praedestinatio <quote>praescien<lb ed="#Q"/>tia</quote>
etc.; secundo modo <quote>praeordinatio</quote> etc.
<lb ed="#Q"/>Ratione voluntatis dupliciter est similiter: est
<lb ed="#Q"/>enim voluntas proponens et voluntas exequens.
<lb ed="#Q"/>Ratione voluntatis proponentis dicitur praedesti<lb ed="#Q"/>natio
<quote>propositum miserendi</quote>; ratione voluntatis
<lb ed="#Q"/>exequentis dicitur praedestinatio <quote>praeparatio gra<lb ed="#Q"/>tiae</quote>
etc.
</p>
</div>
</body>
</text>
</TEI>