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ahsh-l1p1i1t5s2q4t4m1c2.xml
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ahsh-l1p1i1t5s2q4t4m1c2.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. 4, 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>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<date when="2017-03-22">March 22, 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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<change when="2017-03-22" 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="339"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t5s2q4t4m1c2">
<head xml:id="ahsh-l1p1i1t5s2q4t4m1c2-Hd1e3741">I, P. 1, Inq. 1, Tract. 5, S. 2, Q. 4, T. 4, M. 1, C. 2</head>
<head xml:id="ahsh-l1p1i1t5s2q4t4m1c2-Hd1e3744" type="question-title">UTRUM DILECTIO DEI RESPECTU CREATURAE SIT SUMMA.</head>
<p xml:id="ahsh-l1p1i1t5s2q4t4m1c2-d1e3747">
<lb ed="#Q"/>Consequenter quaeritur utrum dilectio Dei re<lb ed="#Q"/>spectu
creaturae sit summa, sicut illa quae est
<lb ed="#Q"/>respectu personarum ad invicem, quia dicitur
<lb ed="#Q"/>quod summe diligit se.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t4m1c2-d1e3758">
<lb ed="#Q"/>Et videtur quod sic: 1. Quia summum dicitur
<lb ed="#Q"/>quod non potest esse maius vel quo non potest
<lb ed="#Q"/>esse maius<!--6-->; sed dilectio, qua Deus diligit crea<lb ed="#Q"/>turam,
non potest esse maior, quia Dei dilectio
<lb ed="#Q"/>non potest intendi; ergo ipsa est summa. Simi<lb ed="#Q"/>liter
non potest aliqua maior esse illa.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t4m1c2-d1e3774">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Contra: a. Dilectio est respectu boni proprie;
<lb ed="#Q"/>ergo maior dilectio est respectu<!--P--> maioris boni,
<lb ed="#Q"/>et maxima sive summa-respectu maximi boni
<lb ed="#Q"/>sive<!--q--> summi<!--7-->; ergo summa est dilectio respectu
<lb ed="#Q"/>summi boni et non-summa respectu non-summi;
<lb ed="#Q"/>sed Deus est summum bonum, creatura non-sum<lb ed="#Q"/>mum;
ergo respectu Dei summa est dilectio, non
<lb ed="#Q"/>respectu creaturae.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t4m1c2-d1e3797">
<lb ed="#Q"/>Solutio: Idem est diligere aliquid quod velle
<lb ed="#Q"/>bonum illi<!--8-->. Dicendum ergo quod diligere Dei
<lb ed="#Q"/>habet duplicem comparationem<!--9-->: unam ad ipsam
<pb ed="#Q" n="340"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>voluntatem Dei, aliam ad ipsum volitum. Cum
<lb ed="#Q"/>ergo dicitur <mentioned>Pater diligit Filium</mentioned> vel e converso,
<lb ed="#Q"/>ibi est summum bonum ex parte voluntatis et ex
<lb ed="#Q"/>parte voliti, quia Pater Filio non potest velle
<lb ed="#Q"/>maius bonum quam vult: hoc enim esset impos<lb ed="#Q"/>sibile
quod maius bonum vellet Filio, sicut pro<lb ed="#Q"/>batum
est alibi<!--1-->. Cum vero dicitur <mentioned>Deus diligit
<lb ed="#Q"/>creaturam</mentioned>, haec dilectio est summa per compa<lb ed="#Q"/>rationem
ad voluntatem diligentis, quia non po<lb ed="#Q"/>test
maior esse nec intendi nec remitti; sed per
<lb ed="#Q"/>comparationem ad volitum, non est summa, sed po<lb ed="#Q"/>test
maior esse, quia potest huic creato velle maius
<lb ed="#Q"/>bonum, sicut potest ipsum facere melius quam
<lb ed="#Q"/>sit, secundum quod ly <mentioned>melius</mentioned> nominaliter ac<lb ed="#Q"/>cipitur.
Unde dicimus quod dilectio Dei qua di<lb ed="#Q"/>ligit
creaturam, si comparetur ad Deum diligen<lb ed="#Q"/>tem
sive ad<!--a--> voluntatem Dei diligentis, summa
<lb ed="#Q"/>est et in termino; si autem ad creaturam dilec<lb ed="#Q"/>tam
sive ad ipsum volitum quod ex dilectione
<lb ed="#Q"/>Deus efficit in creatura vel quod iam factum<!--b-->
<lb ed="#Q"/>ei placet, sic non est summa.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t4m1c2-d1e3856">
<lb ed="#Q"/>Sed contra hoc obicitur: Si, quantum est
<lb ed="#Q"/>ex parte diligentis, summa est dilectio Dei respectu
<lb ed="#Q"/>creaturae et similiter respectu personarum summa
<lb ed="#Q"/>est — Pater enim<!--c--> summe diligit Filium — ergo
<lb ed="#Q"/>aeque diligit Filium et creaturam; quod videtur
<lb ed="#Q"/>falsum,, cum nulla sit proportio dilectionis Dei
<lb ed="#Q"/>respectu creaturae in aliquo sensu.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t4m1c2-d1e3874">
<lb ed="#Q"/>Ad quod dicendum<!--2--> quod nulla est pro<lb ed="#Q"/>portio
dilectionis Dei respectu creaturae et
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>respectu personarum, quia<!--d-->, quantum est ex parte
<lb ed="#Q"/>diligentis et etiam voluntatis, idem omnino este
<lb ed="#Q"/>utrobique, cum dico <mentioned>Pater diligit creaturam</mentioned> et
<lb ed="#Q"/>cum dico. <mentioned>Pater diligit Filium</mentioned>, quia una est es<lb ed="#Q"/>sentia
diligens in se: et quia idem non est sibi<!--f-->
<lb ed="#Q"/>proportionale, ideo in hac via non<!--g--> proportio<lb ed="#Q"/>nantur.
— Item, neque proportionales sunt ex
<lb ed="#Q"/>parte dilectorum: bonum enim creatum impro<lb ed="#Q"/>portionabile
est bono increato; nec unquam<!--h--> po<lb ed="#Q"/>test
creatum ascendere ad hoc<!--i--> quod sit unum
<lb ed="#Q"/>in essentia<!--k--> cum bono increato, etsi possit uniri
<lb ed="#Q"/>in persona, sicut fuit in Christo; et ideo ex parte
<lb ed="#Q"/>dilecti similiter sunt improportionabiles.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t4m1c2-d1e3911">
<lb ed="#Q"/>Sed obicitur contra hoc sic: Bonum, in
<lb ed="#Q"/>ratione boni, est diligibile; ergo magis<!--l--> bonum
<lb ed="#Q"/>magis diligibile; sed bonum increatum est magis<!--m-->
<lb ed="#Q"/>bonum quam creatum; ergo magis diligi debet;
<lb ed="#Q"/>et Deus facit quidquid debet; ergo magis diligit
<lb ed="#Q"/>bonum increatum; et sic ex parte dilectorum est
<lb ed="#Q"/>ibi proportio.
</p>
<p xml:id="ahsh-l1p1i1t5s2q4t4m1c2-d1e3929">
<lb ed="#Q"/>Dicendum quod verum est quod Deus magis
<lb ed="#Q"/>diligit bonum increatum quam creatum, sicut
<lb ed="#Q"/>Pater<!--n--> plus diligit Filium quam creaturam; sed<!--o-->
<lb ed="#Q"/>illud <mentioned>magis</mentioned> dicit comparationem extra genus
<lb ed="#Q"/>nec unquam potest haec comparatio ad genus
<lb ed="#Q"/>aliquod accedere. Unde cum proportio<!--p--> sit rerum
<lb ed="#Q"/>eiusdem generis, sicut duorum alborum aut duo<lb ed="#Q"/>rum
nigrorum, et non sit comparatio rerum di<lb ed="#Q"/>versorum
generum: manifestum est<!--q--> quod non
<lb ed="#Q"/>est proportio in proposito ex parte dilectorum,
<lb ed="#Q"/>quaecumque sit illorum<!--r--> habitudo.
</p>
</div>
</body>
</text>
</TEI>