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ahsh-l1p1i1t5s2q4t3c5.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. 4, T. 3, C. 5</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="2017-03-21">March 21, 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>
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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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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="336"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t5s2q4t3c5">
<head xml:id="ahsh-l1p1i1t5s2q4t3c5-Hd1e3741">I, P. 1, Inq. 1, Tract. 5, S. 2, Q. 4, T. 3, C. 5</head>
<head xml:id="ahsh-l1p1i1t5s2q4t3c5-Hd1e3744" type="question-title">SECUNDUM QUID SIT ELECTIO EX PARTE NOSTRA.</head>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3747">
<lb ed="#Q"/>Deinde quaeritur secundum quid sit electio ex
<lb ed="#Q"/>parte nostra.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3754">
<lb ed="#Q"/>Nam dicitur 1. <title>Matth.</title> 25,15: <quote>Unicuique se<lb ed="#Q"/>cundum
propriam virtutem</quote> distribuit. Ergo electio
<lb ed="#Q"/>videtur esse secundum capacitatem eius qui eli<lb ed="#Q"/>gitur
in praesenti.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3765">
<lb ed="#Q"/>2. Item, <name>Hilarius</name><!--3-->: <quote>Munus, quod in Chri<lb ed="#Q"/>sto
est, omnibus patet unum: et quod ubique non
<lb ed="#Q"/>deest, tantum datur quantum quis volet<!--k-->, et in
<lb ed="#Q"/>tantum residet quantum quis volet promereri</quote>.
<lb ed="#Q"/>Ergo secundum capacitatem recipientis erit istud;
<lb ed="#Q"/>ergo ratio electionis videtur esse ex parte crea<lb ed="#Q"/>turae.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3784">
<lb ed="#Q"/>3. Si dicatur quod capacitas haec susci<lb ed="#Q"/>pientis
non dicitur respectu gratiae gratum fa<lb ed="#Q"/>cientis,
sed gratiae gratis datae - contra: Deus
<lb ed="#Q"/>creavit animam<!--l--> rationalem ad gloriam et ut es<lb ed="#Q"/>set
capax gloriae; sed ad gloriam non pertingit
<lb ed="#Q"/>nisi per gratiam gratum facientem; ergo capax
<lb ed="#Q"/>est principaliter gratiae gratum facientis.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3802">
<lb ed="#Q"/>4. Item, <name ref="#Augustine">Augustinus</name><!--4-->, <title>Malach.</title> l,2 super
<lb ed="#Q"/>illud: <quote>Iacob dilexi</quote> etc., <title>Glossa</title>: <quote>Venit de
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>occultissimis meritis</quote> etc. Haec autem occultatio
<lb ed="#Q"/>non consistit nisi in rationibus insertis creatu<lb ed="#Q"/>rae;
merita enim sunt in merente<!--m-->; ergo rationes
<lb ed="#Q"/>electionis temporalis vel aeternae sunt in crea<lb ed="#Q"/>turis.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3822">
<lb ed="#Q"/>5. Item, si istae rationes essent in Deo, essent
<lb ed="#Q"/>aeternae; rationes autem aeternae aequaliter se
<lb ed="#Q"/>habent ad Deum, quia quaelibet est Deus et ae<lb ed="#Q"/>qualiter
se habet haec ratio ad suum actum sicut
<lb ed="#Q"/>illa ad suum; ergo si aequaliter se habet ad
<lb ed="#Q"/>Deum et ad electa, relinquitur quod aequaliter
<lb ed="#Q"/>est omnium electorum electio, et ita non est ordo
<lb ed="#Q"/>in electione. — Si dicatur quod est praeemi<lb ed="#Q"/>nentia<!--n-->
in rationibus, sicut est praeeminentia in
<lb ed="#Q"/>electis — sed tunc Deus multiplex esset, non
<lb ed="#Q"/>simplex; haec enim nono posset esse a rebus,
<lb ed="#Q"/>cum aeterna sit et aeternum non accipit a tem<lb ed="#Q"/>porali;
ergo a solo Deo; ergo in ipso est multi<lb ed="#Q"/>plicitas,
cum in eo sit plus et minus.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3855">
<lb ed="#Q"/>Contra: a. <name ref="#Augustine">Augustinus</name>, <title>Super Genesim ad
<lb ed="#Q"/>litteram</title><!--5-->: <quote>Habet Deus absconditas in semetipso
<lb ed="#Q"/>quorumdam factorum causas, quas rebus con<lb ed="#Q"/>ditis
non inseruit, easque implet non eo opere
<pb ed="#Q" n="337"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>providentiae quo naturas constituit<!--a--> ut sint, sed
<lb ed="#Q"/>eo quo illas administrat ut voluerit</quote>; unde sequi<lb ed="#Q"/>tur:
<quote>Ibi est gratia, per quam salvi fiunt pecca<lb ed="#Q"/>tores</quote>.
Ergo ratio gratiae est in absconditis ra<lb ed="#Q"/>tionibus,
quae sunt ab aeterno absconditae in
<lb ed="#Q"/>Deo; non ergo est<!--b--> in rationibus creatis.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3884">
<lb ed="#Q"/>Respondeo<!--1--> quod causa electionis est ex parte
<lb ed="#Q"/>Dei, non ex parte nostra; ratio autem electionis
<lb ed="#Q"/>potest esse ex parte hominis, scilicet cooperatio
<lb ed="#Q"/>liberi arbitrii, sicut supra dictum est in Quae<lb ed="#Q"/>stione
de praedestinatione<!--2-->.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3897">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad illud quod obicitur quod
<mentioned>unicuique dedit secundum propriam virtutem</mentioned>: di<lb ed="#Q"/>cendum
quod non dicitur ibi virtus capacitas crea<lb ed="#Q"/>turae,
sed potius exitus virtutis in opus gratiae col<lb ed="#Q"/>latae;
qui autem efficacius cooperatur gratiae<!--c--> da<lb ed="#Q"/>tae,
affluentius<!--d--> ei confertur a Deo, — Vel potest
<lb ed="#Q"/>dici quod <mentioned>virtus propria</mentioned> dicitur<!--e--> ordinatio re<lb ed="#Q"/>spectu
gratiae gratis datae, non gratum facientis.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3916">
<lb ed="#Q"/>4. Ad illud<!--f--> quod obicitur per Glossam <title>Ma<lb ed="#Q"/>lach.</title>
l,2 quod <mentioned>venit de occultissimis meritis, sed
<lb ed="#Q"/>merita sunt merentium</mentioned> etc.: dicendum quod
<lb ed="#Q"/>aliud est dicere merita occultissima, et merita
[simpliciter]; merita autem occultissima dicun<lb ed="#Q"/>tur<!--g-->
merita in Dei praescientia, merita vero sim<lb ed="#Q"/>pliciter
sunt in merente<!--h-->.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3932">
<lb ed="#Q"/>3. Ad hoc quod obicitur<!--i--> quod <mentioned>capacitas ho<lb ed="#Q"/>minis
est respectu gratiae gratum facientis</mentioned>, re<lb ed="#Q"/>spondeo:
gratia gratum faciens excedit omnem
<lb ed="#Q"/>naturae capacitatem, quae est ex natura; unde
<lb ed="#Q"/>capacitas gratiae est a gratia. Quod enim natura
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>elevetur supra se et diligat supra se et se ipsam
<lb ed="#Q"/>abneget, hoc non est ex<!--k--> natura, immo ex gratia;
<lb ed="#Q"/>unde<!--l--> supra naturam est capacitas quae capit
<lb ed="#Q"/>gratiam gratum facientem. Capacitas ergo hominis
<lb ed="#Q"/>est respectu gratiae gratis datae. Ex complexione
<lb ed="#Q"/>enim ordinatur aliquis magis ad unam virtutem
<lb ed="#Q"/>moralem quam ad aliam, sed ad gratiam gratum
<lb ed="#Q"/>iacientem nullus ex natura ordinatur.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3965">
<lb ed="#Q"/>2. Ad illud quod dicit <name>Hilarius</name> <quote>quantum
<lb ed="#Q"/>volet accipiet</quote>: dicendum quod non notatur causa
<lb ed="#Q"/>per hoc quod dicitur<!--m--> <quote>quantum</quote> etc., sed con<lb ed="#Q"/>comitantia
gratiae advenientis et liberi arbitrii
<lb ed="#Q"/>capientis gratiam advenientem, <title>Eccli.</title> 1,9—10: <quote>Ipse
<lb ed="#Q"/>creavit illam</quote>, et sequitur: <quote>Secundum<!--n--> datum
<lb ed="#Q"/>suum praebet illam diligentibus se</quote>; unde ly <mentioned>se<lb ed="#Q"/>cundum</mentioned>
notat rationem<!--a--> ex parte sui et non ex
<lb ed="#Q"/>parte creaturae.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t3c5-d1e3987">
<lb ed="#Q"/><sic>5.</sic> Ad illud quod obicitur quod <mentioned>paritas est
<lb ed="#Q"/>rationum aeternarum</mentioned> etc.: dicendum quod uno
<lb ed="#Q"/>modo est ibi ordo, alio modo paritas. Secundum
<lb ed="#Q"/>quod rationes sunt aeternae, sic paritas; in quan<lb ed="#Q"/>tum
vero rationes<!--p--> [rerum] temporalium in se
<lb ed="#Q"/>ordinatarum, dicitur ibi ordo<!--q--> esse, sicut pos<lb ed="#Q"/>sum
dicere: <mentioned>multae sunt rationes et tamen una
<lb ed="#Q"/>essentia Dei, quae est ratio<!--r--> omnium</mentioned>. Quod
<lb ed="#Q"/>ergo multae sunt, hoc dicitur ratione rerum quae
<lb ed="#Q"/>multae sunt: et sic ordo dicitur in electione
<lb ed="#Q"/>propter relationem<!--s--> rerum ordinatarum, quae re<lb ed="#Q"/>feruntur
ad electionem; licet enim ratio in se sit
<lb ed="#Q"/>una et sic non<!--t--> praeemineat ratio rationi, est ta<lb ed="#Q"/>men
ratio una<!--u--> rei praeeminentis alteri rei.
</p>
</div>
</body>
</text>
</TEI>