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ahsh-l1p1i1t5s2q4t1m2c2.xml
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ahsh-l1p1i1t5s2q4t1m2c2.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. 2, Q. 4, T. 1, M. 2, 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="2017-03-14">March 14, 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>
</publicationStmt>
<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="319"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t5s2q4t1m2c2">
<head xml:id="ahsh-l1p1i1t5s2q4t1m2c2-Hd1e3741">I, P. 1, Inq. 1, Tract. 5, S. 2, Q. 4, T. I, M. 2, C. 2</head>
<head xml:id="ahsh-l1p1i1t5s2q4t1m2c2-Hd1e3744" type="question-title">UTRUM PRAEDESTINATIO SIT OMNIUM.</head>
<p xml:id="ahsh-l1p1i1t5s2q4t1m2c2-d1e3747">
<lb ed="#Q"/>Ad secundum, utrum sit praedestinatio om<lb ed="#Q"/>nium,
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m2c2-d1e3754">
<lb ed="#Q"/>Proceditur sic: 1. Nihil aliud est praedestinatio
<lb ed="#Q"/>nisi" praescientia cum approbatione: unde<!--o--> ibi
<lb ed="#Q"/>est scientia Dei et voluntas; sed scientia Dei est
<lb ed="#Q"/>respectu omnium, et voluntas salutis respectu
<lb ed="#Q"/>omnium; ergo praedestinatio est respectu omnium.
— Probatio mediae: scit enim Deus et bona
<lb ed="#Q"/>et mala, similiter Deus <quote>vult omnes homines salvos
<lb ed="#Q"/>fieri</quote>, <title>1 Tim.</title> 2,4; ergo respectu salutis omnium
<lb ed="#Q"/>est voluntas Dei et scientia, ergo et praedesti<lb ed="#Q"/>natio;
ergo omnes sunt praedestinati.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m2c2-d1e3776">
<lb ed="#Q"/>2. Item, de perfectione solis est quod illuminet
<lb ed="#Q"/>aeque caecum et videntem: aeque enim irradiat
<lb ed="#Q"/>super utrumque; sed sicut dicit <name>Dionysius</name><!--p--><!--5-->:
<quote>Bonum supersummum magis diffundit suam bo<lb ed="#Q"/>nitatem
quam sol suum lumen</quote>. Si ergo, quantum
<lb ed="#Q"/>est de se, sol communicat lumen suum omnibus,
<lb ed="#Q"/>ergo et Deus suam bonitatem, scilicet gratiam et
<lb ed="#Q"/>gloriam; ergo omnes sunt praedestinati.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m2c2-d1e3795">
<lb ed="#Q"/>3. Item<!--q-->, prima causa aequaliter se habet ad om<lb ed="#Q"/>nes,
non tamen omnes similiter vel aequaliter se
<lb ed="#Q"/>habent ad eam. Unde <name ref="#Augustine">Augustinus</name><!--6-->: <quote>Sicut lux
<lb ed="#Q"/>praesens est caeco, tamen caecus absens est luci,
<lb ed="#Q"/>ita gratia Dei praesens est omnibus, non tamen
<pb ed="#Q" n="320"/>
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>mali praesentes sunt ei<!--a--></quote>; tota autem causalitas
<lb ed="#Q"/>est penes Deum; si ergo scientia Dei est respectu
<lb ed="#Q"/>omnium et causalitas similiter, ergo omnes sunt<!--b-->
<lb ed="#Q"/>praedestinati.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m2c2-d1e3825">
<cb ed="#Q" n="b"/>Contra: a. Non omnes salvabuntur; ergo non
<lb ed="#Q"/>omnes sunt praedestinati.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m2c2-d1e3832">
<lb ed="#Q"/>Respondeo: 1. Praescientia se habet aequaliter
<lb ed="#Q"/>ad omnes, voluntas similiter uno modo se habet
<lb ed="#Q"/>ad omnes; sed voluntas cum praescientia non se
<lb ed="#Q"/>habet aequaliter ad omnes. Non tamen<!--c--> hoc est
<lb ed="#Q"/>propter diversitatem quae sit<!--d--> in praescientia, sed
<lb ed="#Q"/>quia nos non habemus nos aequaliter ad ipsam;
<lb ed="#Q"/>unde praedestinatio non solum dicit voluntatem
<lb ed="#Q"/>Dei, sed voluntatem cum praescientia quod<!--e--> bene
<lb ed="#Q"/>usuri sunt dono suo. Unde, secundum <name>Ioannem
<lb ed="#Q"/>Damascenum</name><!--1-->, dicendum<!--f--> quod est duplex
<lb ed="#Q"/>voluntas: est enim voluntas antecedens et vo<lb ed="#Q"/>luntas<!--g-->
consequens; voluntate antecedente <quote>vult
<lb ed="#Q"/>Deus omnes homines salvos fieri</quote>: haec enim
<lb ed="#Q"/>est voluntas quae respicit creaturam rationalem
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>salvabilem; voluntas consequens cum praescientia
<lb ed="#Q"/>quod bene usurus est dono Dei: sic non <quote>vult
<lb ed="#Q"/>omnes homines salvos fieri</quote>, sed electos solum, et
<lb ed="#Q"/>sic dicitur voluntas Dei rationabilis; si enim vellet
<lb ed="#Q"/>alicui finaliter salutem qui male usurus est per
<lb ed="#Q"/>liberum arbitrium, non esset iusta.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m2c2-d1e3880">
<lb ed="#Q"/>2. Quod ergo obicit quod <mentioned>sol aequaliter
<lb ed="#Q"/>se habet ad<!--h--> omnes</mentioned>: dicendum quod aequaliter
<lb ed="#Q"/>se habet ad omnes, sed non omnes aequaliter
<lb ed="#Q"/>ad ipsum; et secundum hoc non est praedesti<lb ed="#Q"/>natio
omnium, quia praedestinatio ponit prae<lb ed="#Q"/>scientiam
quod iste sit bene usurus; et ideo non
<lb ed="#Q"/>est simile.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t1m2c2-d1e3898">
<lb ed="#Q"/>3. Ad aliud<!--i--> dicendum quod haec est duplex
<mentioned>tota causa salutis est penes Deum</mentioned>; nam tota
<lb ed="#Q"/>causa effectiva principaliter est apud Deum, sed
<lb ed="#Q"/>tota causa susceptiva non est apud eum<!--k-->: non
<lb ed="#Q"/>enim cogit nos salvari; et hoc est quod dicitur
<ref target="http://scta.info/resource/pl-l1d41c2">41 dist. I libri Sententiarum</ref>: totum<!--l--> est Dei,
<lb ed="#Q"/>totum est nostrum etc.
</p>
</div>
</body>
</text>
</TEI>