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ahsh-l1p2i2t2s2q3m2c7.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/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/master/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>
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<titleStmt>
<title>I, P. 2, Inq. 2, Tract. 2, S. 2, Q. 3, M. 2, C. 7</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<front>
<div xml:id="starts-on">
<pb ed="#Q" n="652"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t2s2q3m2c7">
<head xml:id="ahsh-l1p2i2t2s2q3m2c7-Hd1e3741">I, P. 2, Inq. 2, Tract. 2, S. 2, Q. 3, M. 2, C. 6</head>
<head xml:id="ahsh-l1p2i2t2s2q3m2c7-Hd1e3744" type="question-title">DE INFUSIONE SUMMAE SAPIENTIAE</head>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3747">
<lb ed="#Q"/>Ultimo quaeritur de perceptione summae sa<lb ed="#Q"/>pientiae.
Et quaeruntur tria:
<lb ed="#Q"/>Primo, an<!--g--> sapientia participetur ab irrationa<lb ed="#Q"/>bilibus
creaturis;
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>secundo, utrum percipiatur<!--h--> a rationalibus
<lb ed="#Q"/>creaturis malis;
<lb ed="#Q"/>tertio, utrum perceptio sapientiae sit innata
<lb ed="#Q"/>animae vel addita.
</p>
<div xml:id="ahsh-l1p2i2t2s2q3m2c7-Dd1e3769" type="articulus">
<head xml:id="ahsh-l1p2i2t2s2q3m2c7-Hd1e3771">ARTICULUS I</head>
<head xml:id="ahsh-l1p2i2t2s2q3m2c7-Hd1e3774" type="question-title">An sapientia participetur ab irrationalibus creaturis.</head>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3777">
<lb ed="#Q"/>Ad primum sic obicitur: a. <title>Sap.</title> 8, 1: <quote xml:id="ahsh-l1p2i2t2s2q3m2c7-Qd1e3781" source="http://scta.info/resource/sap8_1">Sapientia
<lb ed="#Q"/>attingit a fine usque ad finem fortiter</quote>. Extendi<lb ed="#Q"/>tur
igitur sapientia a prima creatura usque ad
<lb ed="#Q"/>extremam; ergo extendit se usque ad irrationa<lb ed="#Q"/>bilem.
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>b. Item, <name ref="#Augustine">Augustinus</name><!--5-->, secundum aliam litte<lb ed="#Q"/>ram
<ref><title>Eccle.</title> 7, 26</ref>: <quote xml:id="ahsh-l1p2i2t2s2q3m2c7-Qd1e3805">Circuivi<!--i--> cor meum ut scirem et
<lb ed="#Q"/>considerarem et quaererem sapientiam et nume<lb ed="#Q"/>rum.</quote>
Et dicit <name ref="#Augustine">Augustinus</name>, in II <title>De libero arbi<lb ed="#Q"/>trio</title><!--6-->:
<quote xml:id="ahsh-l1p2i2t2s2q3m2c7-Qd1e3820">Mirantur homines sapientiam, numerosque
<pb ed="#Q" n="653"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>contemnunt; docti autem et studiosi quanto magis
<lb ed="#Q"/>a labe terrena remoti sunt, tanto magis et<!--a--> nu<lb ed="#Q"/>merum
et sapientiam in<!--b--> ipsa veritate contuen<lb ed="#Q"/>tur</quote>.
Hinc relinquitur<!--c--> quod idem est numerus
<lb ed="#Q"/>et sapientia; si ergo numerus participatur ab om<lb ed="#Q"/>nibus,
etiam corporalibus creaturis — unde <name>Au<lb ed="#Q"/>gustinus</name>:
<quote>Dedit numeros omnibus, etiam in<lb ed="#Q"/>fimis
et in fine rerum locatis, et corpora omnia,
<lb ed="#Q"/>quamvis in rebus extrema sint, habent numeros
<lb ed="#Q"/>suos</quote> — ergo et sapientia ab omnibus.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3850">
<lb ed="#Q"/>Contra: 1. <name ref="#Augustine">Augustinus</name>, II <title>De libero arbitrio</title>:
<lb ed="#Q"/><quote>Sapere pauci possunt, numerare etiam stultis
<lb ed="#Q"/>cencessum est</quote>. Si ergo sapere dicitur a parti<lb ed="#Q"/>cipatione
sapientiae, paucis datum est percipere
<lb ed="#Q"/>sapientiam.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3864">
<lb ed="#Q"/>2. Praeterea, si sapere paucis, numerare stultis,
<lb ed="#Q"/>non erit<!--d--> idem numerus et sapientia.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3872">
<lb ed="#Q"/>Respondeo: Secundum <name ref="#Augustine">Augustinum</name>, II <title>De
<lb ed="#Q"/>libero arbitrio</title><!--1-->: <quote>De sapientia dicitur quod <quote>at<lb ed="#Q"/>tingit
a fine usque ad finem fortiter et disponit
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>omnia suaviter</quote>. Ea potentia, qua <quote>fortiter a fine
<lb ed="#Q"/>usque adfinem attingit</quote>, numerus fortasse dicitur,
<lb ed="#Q"/>ea vero qua <quote>disponit omnia suaviter</quote>, sapientia
<lb ed="#Q"/>vocatur, cum sit utrumque unius eiusdemque sa<lb ed="#Q"/>pientiae;
sed numerose dedit omnibus, sapere
<lb ed="#Q"/>autem non dedit nisi rationalibus, tamquam in
<lb ed="#Q"/>eis sibi sedem locaverit, de qua disponat omnia
<lb ed="#Q"/>illa, etiam intima, quibus numeros dedit</quote>.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3904">
<lb ed="#Q"/>[Ad obiecta].: 1. Et per hoc patet responsio ad
<lb ed="#Q"/>primum.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3911">
<lb ed="#Q"/>2. Ad secundum respondet <name ref="#Augustine">Augustinus</name>,
<lb ed="#Q"/>in<!--f--> eodem<!--2-->: <quote>Quemadmodum in uno igne con<lb ed="#Q"/>substantialis<!--g-->,
ut ita dicam, sentitur fulgor et
<lb ed="#Q"/>calor nec separari ab invicem possunt, calor ta<lb ed="#Q"/>men
ad ea pervenit quae prope<!--"--> admoventur,
<lb ed="#Q"/>fulgor vero longius latiusque diffunditur, sic in<lb ed="#Q"/>telligentiae<!--i-->
potentia quae sunt sapientiae pro<lb ed="#Q"/>pinquiora
fervescunt, ut animae rationales; ea
<lb ed="#Q"/>vero quae remotiora sunt, ut corpora, non attingit
<lb ed="#Q"/>calore sapiendi, sed perfundit lumine numerorum</quote>.
</p>
</div>
<div xml:id="ahsh-l1p2i2t2s2q3m2c7-Dd1e3939" type="articulus">
<head xml:id="ahsh-l1p2i2t2s2q3m2c7-Hd1e3941">Articulus II</head>
<head xml:id="ahsh-l1p2i2t2s2q3m2c7-Hd1e3944" type="question-title">Utrum sapientia percipiatur a rationalibus creaturis malis.</head>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3947">
<lb ed="#Q"/>Secundo quaeritur utrum sapientia percipiatur
<lb ed="#Q"/>a rationalibus creaturis malis.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3954">
<lb ed="#Q"/>Ad quod sic: 1. <name>Ambrosius</name><!--3-->, super illud <ref><title>I Cor.</title>
<lb ed="#Q"/>12, 3</ref>: <quote xml:id="ahsh-l1p2i2t2s2q3m2c7-Qd1e3963" source="http://scta.info/resource/Icor12_3">Nemo potest dicere Dominus Iesus nisi in
<lb ed="#Q"/>Spiritu Sancto<!--k--></quote> <quote xml:id="ahsh-l1p2i2t2s2q3m2c7-Qd1e3969">Omne verum, a quocumque di<lb ed="#Q"/>catur,
a Spiritu Sancto est<!--1--></quote>. Ergo similiter omne
<lb ed="#Q"/>verum a quocumque sciatur<!--m-->. Similiter dicit <name>Au<lb ed="#Q"/>gustinus</name><!--4-->:
<quote>Omnia sunt vera, a veritate pri<lb ed="#Q"/>ma</quote>;
sed in Deo nihil aliud est sapientia quam
<lb ed="#Q"/>cognitio veritatis; ergo quicumque est in partici<lb ed="#Q"/>patione
veritatis est in participatione sapientiae;
<lb ed="#Q"/>sed quicumque scit aliquid est in participatione
<lb ed="#Q"/>veritatis; ergo quicumque est<!--n--> in participatione
<lb ed="#Q"/>scientiae, est in participatione sapientiae.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e3994">
<lb ed="#Q"/>2. Item, sapientia nihil aliud est quam cognitio
<lb ed="#Q"/>cum sapore; sed Sicut summe tristabile necesse
<lb ed="#Q"/>est inferre tristitiam, ita summe delectabile ne<lb ed="#Q"/>cesse
est<!--o--> inferre delectationem; sed prima ve<lb ed="#Q"/>ritas
est summe delectabilis intellectui; ergo omnis
<lb ed="#Q"/>intellectus percipiens primam veritatem percipit
<lb ed="#Q"/>delectationem<!--p-->, ergo et sapientiam.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4013">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Contra: a. <ref><title>I Cor.</title> 2, 7-8</ref>: <quote xml:id="ahsh-l1p2i2t2s2q3m2c7-Qd1e4020">Praedicamus sapientiam
<lb ed="#Q"/>in mysterio<!--q--> absconditam, quam nemo principum<!--r-->
<lb ed="#Q"/>huius saeculi novit</quote>, id est philosophi vel daemo<lb ed="#Q"/>nes,
et tamen habebant scientiam, non autem sa<lb ed="#Q"/>pientiam,
ut ibi dicitur; et post<!--5-->: <quote>Animalis homo
<lb ed="#Q"/>non percipit ea quae Dei<!--s--> sunt</quote>; ergo nec sapien<lb ed="#Q"/>tiam
Dei; ergo non<!--t--> quicumque habet scientiam
<lb ed="#Q"/>vel percipit scientiam Dei, percipit sapientiam.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4039">
<lb ed="#Q"/>[Solutio]: 1. Quod concedendum est, si fiat vis
<lb ed="#Q"/>in verbo sapientiae. Possum enim considerare
<lb ed="#Q"/>divinam veritatem ut veritatem vel divinam ve<lb ed="#Q"/>ritatem
ut bonitatem<!--6-->; idem enim verum et bonum,
<lb ed="#Q"/>sed differunt in consideratione<!--7-->: verum enim per<lb ed="#Q"/>cipitur<!--u-->
in consideratione esse rei simpliciter,
<lb ed="#Q"/>bonum vero in consideratione esse rei cum actu
<lb ed="#Q"/>suo<!--v--> sive utilitate, quia verum est in considera<lb ed="#Q"/>tione<!--x-->
esse rei simpliciter, bonum vero in consi<lb ed="#Q"/>deratione
esse rei cum actu suo, scilicet<!--y--> secun<lb ed="#Q"/>dum
quod sic vel sic utilis. Dicendum ergo quod
<lb ed="#Q"/>mala anima potest habere notitiam divinae veri<lb ed="#Q"/>tatis
ut est veritas<!--z-->, sed non notitiam divinae veri<lb ed="#Q"/>tatis
ut est bonitas; unde mali sunt in perceptione
<pb ed="#Q" n="654"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>scientiae Dei, sed non sapientiae, ut patet de
<lb ed="#Q"/>philosophis, <ref><title>Rom.</title> 1, 21</ref>: <quote xml:id="ahsh-l1p2i2t2s2q3m2c7-Qd1e4083" source="http://scta.info/resource/rom1_21">Qui cum cognovissent
<lb ed="#Q"/>Deum, non sicut Deum glorificaverunt</quote> etc.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4089">
<lb ed="#Q"/>2. Ad illud<!--a--> quod obicitur quod <mentioned>prima<!--b-->
<lb ed="#Q"/>veritas est summe delectabilis</mentioned>: dicendum quod
<lb ed="#Q"/>verum est<!--c-->, sed non sequitur quod semper de<lb ed="#Q"/>lectet.
Sicut enim lux summe delectabilis est
<lb ed="#Q"/>visui, tamen oculis aegris est odiosa, non delecta<lb ed="#Q"/>bilis,
ita lux primae veritatis, quantum est de
<lb ed="#Q"/>se, summe est delectabilis, non tamen semper
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>delectat quemlibet intellectum; non tamen hoc est
<lb ed="#Q"/>propter defectum qui sit in ipsa, sed propter
<lb ed="#Q"/>pravam dispositionem quae est in ipso intellectu.
<lb ed="#Q"/>Dicendum ergo quod est intellectus speculativus
<lb ed="#Q"/>et practicus; veritas autem prima delectat intel<lb ed="#Q"/>lectum
speculativum malorum, sed non practicum
<lb ed="#Q"/>intellectum; delectat ipsos lux primae veritatis
<lb ed="#Q"/>ut lucens, sed odio habent eam in quantum ar<lb ed="#Q"/>guens,
sicut dicit <name>Augustinus</name>, in libro <title>De Tri<lb ed="#Q"/>nitate</title><!--1-->.
</p>
</div>
<div xml:id="ahsh-l1p2i2t2s2q3m2c7-Dd1e4133" type="articulus">
<head xml:id="ahsh-l1p2i2t2s2q3m2c7-Hd1e4135">ARTICULUS III.</head>
<head xml:id="ahsh-l1p2i2t2s2q3m2c7-Hd1e4138" type="question-title">Utrum perceptio sapientiae sit animae innata vel addita.</head>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4141">
<lb ed="#Q"/>Deinde quaeritur utrum perceptio sapientiae
<lb ed="#Q"/>innata sit animae vel addita.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4148">
<lb ed="#Q"/>Ad quod 1. <name ref="#Augustine">Augustinus</name>, II <title>De <!--d--> libero ar<lb ed="#Q"/>bitrio</title><!--2-->:
<quote xml:id="ahsh-l1p2i2t2s2q3m2c7-Qd1e4159">Sicut antequam beati simus, impressa
<lb ed="#Q"/>est mentibus nostris notio bonitatis — per hanc
<lb ed="#Q"/>enim sine dubitatione dicimus beatos nos esse
<lb ed="#Q"/>velle — ita priusquam sapientes simus, sapientiae
<lb ed="#Q"/>notionem in mente habemus impressam<!--e--> per quam
<lb ed="#Q"/>unusquisque nostrum, si interrogetur an velit esse
<lb ed="#Q"/>sapiens, sine ulla dubitatione se velle respondet</quote>.
<lb ed="#Q"/>Ergo notio sapientiae est nobis innata.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4179">
<lb ed="#Q"/>2. Item, quod unum et idem est apud omnes, est
<lb ed="#Q"/>naturale sive innatum ; sed sicut dicit <name>Augusti<lb ed="#Q"/>nus</name><!--3-->:
<quote>Si summum<!--f--> bonum omnibus unum est,
<lb ed="#Q"/>oportet etiam veritatem, in qua cernitur et tenetur
<lb ed="#Q"/>et sapientiam omnibus unam<!--g--> esse communem</quote>.
<lb ed="#Q"/>Ergo sapientia est innata.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4196">
<lb ed="#Q"/>Contra: a. <name ref="#Augustine">Augustinus</name><!--4-->: <quote xml:id="ahsh-l1p2i2t2s2q3m2c7-Qd1e4203">Quanto magis in
<lb ed="#Q"/>via vitae quis errat, tanto minus sapit<!--h-->. Tanto
<lb ed="#Q"/>enim magis longe est a veritate, qua cernitur et te<lb ed="#Q"/>netur<!--i-->
summum bonum, quanto minus sapit</quote>. Si
<lb ed="#Q"/>ergo contingit errare plures, contingit longe esse
<lb ed="#Q"/>a sapientia; sed ab eo quod innatum est, non est
<lb ed="#Q"/>longe esse; ergo sapientiae notio non est innata.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4220">
<lb ed="#Q"/>b. Item, si notio sapientiae innata est, ergo qui<lb ed="#Q"/>libet<!--k-->
naturaliter sapiens est; sed hoc est fal<lb ed="#Q"/>sum,
quia, sicut dicit <name>Augustinus</name><!--5-->, sapientes
<lb ed="#Q"/>sunt perpauci<!--l-->.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4231">
<lb ed="#Q"/>c. Item, sapientia innata, si qua est, est respectu
<lb ed="#Q"/>summe appetibilis, ut vult <name ref="#Augustine">Augustinus</name>, II li<lb ed="#Q"/>bro
<title>De libero arbitrio</title><!--6-->; sed diversi diversa sen<lb ed="#Q"/>tientes
de summe appetibili et illud ponentes di<cb ed="#Q" n="b"/><lb ed="#Q"/>versum,
variantur quantum ad sapientiam re<lb ed="#Q"/>spectu
illius<!--7-->; sed si sapientia innata esset, una
<lb ed="#Q"/>esset; ergo non est innata.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4253">
<lb ed="#Q"/>Respondeo: Est notio de re <mentioned>quia est</mentioned> et <mentioned>quid
<lb ed="#Q"/>est</mentioned><!--m--> et <mentioned>quomodo est</mentioned>. Notio sapientiae <mentioned>quia
<lb ed="#Q"/>est</mentioned> nobis est impressa naturaliter, quemadmo<lb ed="#Q"/>dum
notiones<!--n--> beatitudinis et veritatis primae sunt
<lb ed="#Q"/>nobis impressae. Notio vero sapientiae <mentioned>quid est</mentioned>
<lb ed="#Q"/>et <mentioned>quomodo est</mentioned> non est nobis impressa<!--o-->, se<lb ed="#Q"/>cundum
quod dicitur<!--p--> in libro <title>De libero arbitrio</title><!--8-->:
<lb ed="#Q"/><quote>Sicut multa et diversa sunt quae in luce solis
<lb ed="#Q"/>homines vident et eligunt ad fruendum, lux ta<lb ed="#Q"/>men
in se una est: ita etsi<!--q--> multa bona sunt,
<lb ed="#Q"/>ex quibus eligat quisque<!--r--> quod volet fieri, ta<lb ed="#Q"/>men
potest esse ut lux ipsa sapientiae, in qua
<lb ed="#Q"/>haec videri et teneri possunt, omnibus sapientia
<lb ed="#Q"/>sit una communis</quote>.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4286">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad primum dicendum quod
<lb ed="#Q"/><name>Augustinus</name> loquitur de sapientia secundum
<lb ed="#Q"/>quod concomitatur beatitudinem, <quote>a qua magis
<lb ed="#Q"/>distant qui magis errant<!--9--></quote>. Quod patet per hoc
<lb ed="#Q"/>quod subditur ibi ab <name>Augustino</name><!--10-->: <quote>Summo<!--s-->
<lb ed="#Q"/>bono assecuto et adepto beatus quisque fit<!--t-->, quod
<lb ed="#Q"/>omnes sine controversia volumus; ut ergo constat
<lb ed="#Q"/>nos beatos esse velle, ita nos constat velle esse
<lb ed="#Q"/>sapientes, quia nemo sine sapientia beatus est</quote>.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m2c7-d1e4308">
<lb ed="#Q"/>2. Ad aliud dicendum quod omnes sunt sa<lb ed="#Q"/>pientes
naturaliter notione <mentioned>quia est sapientia</mentioned>, ut
<lb ed="#Q"/>dictum est<!--11-->. Unde <name ref="#Augustine">Augustinus</name>, in libro <title>De
<lb ed="#Q"/>libero arbitrio</title><!--12-->: <quote>Sicut antequam beati<!--u--> simus,
<lb ed="#Q"/>mentibus tamen nostris impressa est notio boni<lb ed="#Q"/>tatis,
ita priusquam sapientes simus, sapientiae
<lb ed="#Q"/>notionem in mente habemus impressam<!--v--></quote>.
</p>
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