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ahsh-l2Ai1t1s1q2t1m1c3.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">
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<title>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 1, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 1, C. 3</title>
<date when="2017-06-27">June 27, 2017</date>
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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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<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
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<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="16"/>
<cb ed="#Qb" n="a"/>
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<body>
<div xml:id="ahsh-l2Ai1t1s1q2t1m1c3">
<head xml:id="ahsh-l2Ai1t1s1q2t1m1c3-Hd1e107">Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 1, C. 3</head>
<head xml:id="ahsh-l2Ai1t1s1q2t1m1c3-Hd1e110" type="question-title">DE ORDINE ISTARUM RATIONUM INTER SE<!--7--></head>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c3-d1e113">
<lb ed="#Qb"/>Sequitur consideratio de ordine istarum ratio<lb ed="#Qb"/>num.
Cum enim prima essentia, scilicet Deus,
<lb ed="#Qb"/>sit causa efficiens, exemplaris et finalis, aut est
<lb ed="#Qb"/>ibi ordo istarum rationum aut non est.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c3-d1e124">
<lb ed="#Qb"/>Quod sit<!--p-->, videtur: 1. Finis enim movet effi<lb ed="#Qb"/>cientem<!--8-->;
exemplar vero, cum sit principium co<lb ed="#Qb"/>gnitionis
sive secundum quod est cognitio, prae<lb ed="#Qb"/>cedit
rationem finis sicut ratio veri rationem boni;
<lb ed="#Qb"/>ergo rationes istae ordinem habent.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c3-d1e137">
<lb ed="#Qb"/>2. Praeterea, cum enumerat <name>Philosophus</name><!--9-->
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>haec tria genera causarum, primo ponit for<lb ed="#Qb"/>malem
exemplarem, secundo efficientem, tertio
<lb ed="#Qb"/>finalem<!--q-->, quia efficiens agit secundum exemplar
<lb ed="#Qb"/>aliquid propter finem qui consequitur ex eo
<lb ed="#Qb"/>quod fit.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c3-d1e156">
<lb ed="#Qb"/>Ad contrarium a. videtur facere quod, cum
<lb ed="#Qb"/><name>Augustinus</name>, in libro <title>Confessionum</title><!--10-->, enumerat
<lb ed="#Qb"/>modos prioris, illum modum intendit esse primum,
<lb ed="#Qb"/>quo aliquid dicitur prius aeternitate. Ex quo
<lb ed="#Qb"/>videtur quod quae sunt in aeternitate, simul sunt,
<lb ed="#Qb"/>et ita neque prius neque posterius.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c3-d1e172">
<pb ed="#Qb" n="17"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>b. Praeterea, in Trinitate, ubi est personarum
<lb ed="#Qb"/>distinctio, sicut dicitur in <title>Symbolo</title> <name>Athanasii</name><!--a-->,
<lb ed="#Qb"/>nihil dicitur <quote xml:id="ahsh-l2Ai1t1s1q2t1m1c3-Qd1e185">prius aut posterius</quote>; multo fortius
<lb ed="#Qb"/>ergo, cum<!--b--> illae rationes non sint aliud quam ipsa
<lb ed="#Qb"/>divina essentia, non erit in illis prius aut posterius.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c3-d1e193">
<lb ed="#Qb"/>c. Si<!--c--> etiam diceretur ordo, aliquis esset ordo
<lb ed="#Qb"/>in aeternitate; sed non est ordo nisi ubi est plu<lb ed="#Qb"/>ralitas;
sed nulla est pluralitas quae praeintelliga<lb ed="#Qb"/>tur
pluralitati personarum; ergo nullus est ordo se<lb ed="#Qb"/>cundum
illum modum secundum quem dicitur quod
<lb ed="#Qb"/>in divinis personis non est <quote xml:id="ahsh-l2Ai1t1s1q2t1m1c3-Qd1e208">inaequalitas substan<lb ed="#Qb"/>tiae,
sed ordo naturae, non quo alter prior<!--d--> esset
<lb ed="#Qb"/>altero, sed quo alter esset ex altero</quote>. Restat:
<lb ed="#Qb"/>cum haec referantur ad unitatem divinae essentiae,
<lb ed="#Qb"/>non attendetur ordo vel naturae vel temporis.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c3-d1e220">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum quod hae rationes,
<lb ed="#Qb"/>cum sint una essentia, sunt unum ab aeterno;
<lb ed="#Qb"/>nec propter hoc dicendum est plures res esse ab
<lb ed="#Qb"/>aeterno, licet plures rationes. Nam quod sint
<lb ed="#Qb"/>plures, hoc est ex quodam respectu creatarum<!--e-->
<lb ed="#Qb"/>ad Primum, secundum quod creata<!--f--> in differen<lb ed="#Qb"/>tibus
dispositionibus respiciunt Primum, non quod
<lb ed="#Qb"/>ipsum Primum sit in se multiplex, sicut dicitur
<lb ed="#Qb"/>de pluralitate idearum vel rationum. Unde sicut
<lb ed="#Qb"/>dicitur de<!--g--> tribus personis quod<!--h--> <quote xml:id="ahsh-l2Ai1t1s1q2t1m1c3-Qd1e243">sunt tres res
<lb ed="#Qb"/>quibus est fruendum</quote>, sicut habetur in libro <title>De
<lb ed="#Qb"/>doctrina christiana</title><!--2-->, ita non est dicendum quod
<lb ed="#Qb"/>hae rationes tres sint tres res quibus est fruen<lb ed="#Qb"/>dum
vel tres res ab aeterno, sed sunt una res;
<lb ed="#Qb"/>quae tamen rationes, licet communes sint tri<lb ed="#Qb"/>bus
personis, nihilominus tamen appropriantur
<lb ed="#Qb"/>ipsis<!--i--> personis<!--3-->. Unde, in libro <title>De civitate Dei XI</title><!--4-->:
<quote xml:id="ahsh-l2Ai1t1s1q2t1m1c3-Qd1e262">Cum dicitur: <quote>Dixit Deus, fiat lux et facta
<lb ed="#Qb"/>est lux</quote>, et: <quote>Vidit Deus lucem, quod esset bona,</quote>
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>intelligitur quis fecerit et<!--k--> per quid fecerit et<!--l-->
<lb ed="#Qb"/>propter quid fecerit: Pater intelligitur qui dixit
<lb ed="#Qb"/>ut <quote>fiat</quote>; quod autem illo dicente factum est,
<lb ed="#Qb"/>proculdubio per Verbum factum est; in eo vero
<lb ed="#Qb"/>quod dicitur <quote>vidit Deus quod bonum esset<!--m--></quote>,
<lb ed="#Qb"/>satis significatur Deum nulla necessitate, nulla
<lb ed="#Qb"/>utilitatis indigentia, sed sola bonitate fecisse quod
<lb ed="#Qb"/>factum est, id est quia<!--n--> bonum est ut res, quae
<lb ed="#Qb"/>facta est, congruere bonitati, propter quam facta
<lb ed="#Qb"/>est, iudicetur<!--o-->: quae bonitas si<!--p--> Spiritus Sanctus
<lb ed="#Qb"/>recte intelligitur, universa in suis operibus nobis
<lb ed="#Qb"/>Trinitas intimatur</quote>. Sed constat quod qui dixit
<lb ed="#Qb"/>ut<!--q--> fiat, efficientis nomine designatur, cum di<lb ed="#Qb"/>cere
Dei sit facere<!--5-->; per quid vero fecit, ad causam
<lb ed="#Qb"/>pertinet exemplarem; propter quid vero, ad finalem.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c3-d1e302">
<lb ed="#Qb"/>[Ad obiecta]: 1. Dicendum est<!--r--> ergo ad obiecta
<lb ed="#Qb"/>quod licet ordo naturae vel temporis attendatur
<lb ed="#Qb"/>in iis rationibus secundum quod inveniuntur in
<lb ed="#Qb"/>creaturis, non tamen ita secundum quod inve<lb ed="#Qb"/>niuntur
in Creatore. Unde simul sunt istae ra<lb ed="#Qb"/>tiones
unius essentiae, scilicet divinae, non se<lb ed="#Qb"/>cundum
prius et posterius aliquo illorum modo<lb ed="#Qb"/>rum,
quos enumerat <name>Augustinus</name>, in libro <title>Con<lb ed="#Qb"/>fessionum</title><!--6-->:
<quote xml:id="ahsh-l2Ai1t1s1q2t1m1c3-Qd1e323">Neque enim illo modo, quo prius
<lb ed="#Qb"/>dicitur aeternitate, ut ante omnia Deus<!--s-->, [vel] quo
<lb ed="#Qb"/>prius dicitur tempore, ut flos ante fructum, vel
<lb ed="#Qb"/>electione, ut fructus ante florem, vel origine, ut
<lb ed="#Qb"/>sonus ante cantum</quote>.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m1c3-d1e335">
<lb ed="#Qb"/>2. Ad secundo vero<!--t--> obiectum dicendum est
<lb ed="#Qb"/>quod non est simile in creatis et<!--u--> divinis: nam<!--v-->
<lb ed="#Qb"/>secundum quod sunt in creatis, accipiuntur se<lb ed="#Qb"/>cundum
prius et posterius, in divinis simul atten<lb ed="#Qb"/>duntur.
Quod ergo ponit <name>Philosophus</name> ordinem in
<lb ed="#Qb"/>iis, hoc est secundum quod attribuuntur creaturis<!--x-->.
</p>
</div>
</body>
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