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ahsh-l1p1i1t6q1c2.xml
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ahsh-l1p1i1t6q1c2.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. 6, Q. 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="2017-03-25">March 25, 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>
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<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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<change when="2017-03-25" 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="361"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t6q1c2">
<head xml:id="ahsh-l1p1i1t6q1c2-Hd1e3741">I, P. 1, Inq. 1, Tract. 6, Q. 1, C. 2</head>
<head xml:id="ahsh-l1p1i1t6q1c2-Hd1e3744" type="question-title">QUID SIT VOLUNTAS SECUNDUM RATIONEM DICENDI.</head>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3747">
<lb ed="#Q"/>Secundo quaeritur quid sit voluntas secundum
<lb ed="#Q"/>rationem dicendi. Unde quaeritur quid addit
<lb ed="#Q"/>voluntas<!--c--> supra essentiam.
</p>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3756">
<lb ed="#Q"/>1. Si enim penitus idem sunt<!--d--> velle et esse,
<lb ed="#Q"/>ergo eodem addito utrobique, adhuc erunt idem;
<lb ed="#Q"/>ergo<!--e--> sicut dicitur <mentioned>omnia vult</mentioned>, poterit dici
<lb ed="#Q"/><mentioned>omnia est</mentioned><!--4-->.
</p>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3767">
<lb ed="#Q"/>2. Item, voluntas aut dicitur relative aut se<lb ed="#Q"/>cundum
essentiam. Dicit <name ref="#Lombard">Magister</name><!--5--> quod non
<lb ed="#Q"/>dicitur relative; sed videtur quod immo, quia
<lb ed="#Q"/>sicut creator dicitur ad creaturam, ita voluntas
<lb ed="#Q"/>ad volitum.
</p>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3781">
<lb ed="#Q"/>3. Item, quaeritur utrum volendo se velit omnia,
<lb ed="#Q"/>sicut sciendo se scit omnia.
</p>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3788">
<lb ed="#Q"/>4. Item<!--f-->, quare dicitur Deus omnipotens, omni<lb ed="#Q"/>sciens,
non omnivolens<!--6-->?
</p>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3795">
<lb ed="#Q"/>Respondeo: 1. Dicunt quidam quod<!--g--> divina
<lb ed="#Q"/>essentia significatur multipliciter. Quandoque enim
<lb ed="#Q"/>significatur ut substantia, quandoque ut quanti<lb ed="#Q"/>tas,
quandoque ut qualitas<!--h-->. Significatur ut sub<lb ed="#Q"/>stantia
per hoc nomen <mentioned>Deus</mentioned> et <mentioned>deitas</mentioned>; simi<lb ed="#Q"/>liter
quandoque significatur ut potentia<!--i--> per hoc
<lb ed="#Q"/>nomen <mentioned>potentia</mentioned>; quandoque ut habitus, per
<lb ed="#Q"/>hoc nomen <mentioned>scientia</mentioned>; quandoque ut actus, per
<lb ed="#Q"/>hoc nomen <mentioned>voluntas</mentioned>, per quod significatur
<lb ed="#Q"/>essentia ut<!--k--> actus liber ab omni coactione<!--l-->
<lb ed="#Q"/>in omne quod libet<!--m-->. Unde <mentioned>cum idem sit velle
<lb ed="#Q"/>et esse, si vult omnia, ergo est omnia</mentioned>, non
<lb ed="#Q"/>valet: est enim commutatio praedicamenti in ra<lb ed="#Q"/>tione
dicendi; nam cum dico <mentioned>vult omnia</mentioned>, dico
<lb ed="#Q"/>divinam essentiam ut actum; cum dico <mentioned>est
<lb ed="#Q"/>omnia</mentioned>, dico divinam essentiam ut substantiam.
</p>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3832">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>-— Vel aliter potest dici quod, licet in Deo sit
<lb ed="#Q"/>idem essentia quod voluntas, tamen quia voluntas
<lb ed="#Q"/>Dei, prout exprimitur in verbo <mentioned>volendi</mentioned>, conno<lb ed="#Q"/>tat
quandoque effectum in creatura, ut quando<!--n-->
<lb ed="#Q"/>exprimitur respectu creaturae, essentia Dei, prout
<lb ed="#Q"/>exprimitur verbo <mentioned>essendi</mentioned>, nihil connotat; unde
<lb ed="#Q"/>non valet argumentum: <mentioned>idem est essentia quod
<lb ed="#Q"/>voluntas, ergo si vult omnia<!--o-->, est omnia</mentioned>.
</p>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3854">
<lb ed="#Q"/>2. Ad aliud dicendum quod <mentioned>dici relative</mentioned>
<lb ed="#Q"/>in divinis est dupliciter. Nam dicitur relative per<lb ed="#Q"/>sona
ad personam, ut Pater ad Filium; dicitur
<lb ed="#Q"/>essentia<!--p--> relative ad creaturam, ut Dominus ad
<lb ed="#Q"/>servum et Creator ad creaturam. Dicendum ergo
<lb ed="#Q"/>quod ubi est relatio ad personam, nihil dicitur
<lb ed="#Q"/>secundum substantiam; sed ubi est relatio ad
<lb ed="#Q"/>creaturam, significatur essentia, sed connotatur
<lb ed="#Q"/>respectus in creatura, ut cum dicitur <mentioned>Dominus,
<lb ed="#Q"/>Creator</mentioned> et huiusmodi. Cum ergo quaeritur utrum
<lb ed="#Q"/>voluntas dicatur relative de Deo, dicendum quod
<lb ed="#Q"/>voluntas quandoque dicitur absolute, quandoque
<lb ed="#Q"/>in comparatione: absolute, cum<!--q--> dicitur <mentioned>Deus
<lb ed="#Q"/>vult se</mentioned> vel <mentioned>Deus vult</mentioned>, non importatur aliquis
<lb ed="#Q"/>respectus ad creaturam nisi in potentia; sed cum
<lb ed="#Q"/>dicitur <mentioned>Deus vult omnia</mentioned>, sic dicitur in compa<lb ed="#Q"/>ratione
et dicitur in relatione ad creaturam. Quod
<lb ed="#Q"/>ergo negatur hic, quod <quote>nunquam dicitur rela<lb ed="#Q"/>tive</quote>:
dicendum quod non dicitur relative, id est
<lb ed="#Q"/>ut significet relationem, sed tamen<!--r--> dicitur in
<lb ed="#Q"/>respectu.
</p>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3902">
<lb ed="#Q"/>3. Ad aliud dicendum quod aliter est<!--s--> in
<lb ed="#Q"/>scientia, aliter in voluntate connotationis<!--t--> re<lb ed="#Q"/>spectus
ad creaturas. Nam cum dicitur <mentioned>vult res
<lb ed="#Q"/>esse</mentioned>, sequitur res esse, et hoc quia respectus
<pb ed="#Q" n="362"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>est ad res entes in<!--a--> actu; cum ergo dicitur
<mentioned>Deus vult se</mentioned>, non connotatur respectus re<lb ed="#Q"/>rum
entium in actu: et ideo volendo se, non
<lb ed="#Q"/>vult omnia, quia aeternaliter se vult<!--b-->, tempora<lb ed="#Q"/>liter
vult<!--c--> esse omnia. Sed cum dicitur <mentioned>scit
<lb ed="#Q"/>res</mentioned>, non sequitur res esse, quia per hoc res
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>sciuntur a Deo non secundum esse in rerum na<lb ed="#Q"/>tura
sive<!--d--> in actu, sed in causa, et hoc non est
<lb ed="#Q"/>aliud quam ipsam causam esse, et ideo sciendo
<lb ed="#Q"/>se, scit omnia<!--1-->.
</p>
<p xml:id="ahsh-l1p1i1t6q1c2-d1e3942">
<lb ed="#Q"/>4. Ad aliud<!--e-->, quod quaeritur, patet solutio
<lb ed="#Q"/>ex praedictis<!--f--> de potentia<!--2-->.
</p>
</div>
</body>
</text>
</TEI>