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ahsh-l2Ai1t1s1q2t1m4c1.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. 4, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 4, C. 1</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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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="26"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai1t1s1q2t1m4c1">
<head xml:id="ahsh-l2Ai1t1s1q2t1m4c1-Hd1e107">Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 4, C. 1</head>
<head xml:id="ahsh-l2Ai1t1s1q2t1m4c1-Hd1e110" type="question-title">UTRUM TANTUM SIT CAUSA EFFICIENS ESSE ET NON IPSIUS NON-ESSE.</head>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e113">
<lb ed="#Qb"/>Ad primum sic: 1. <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c1-Qd1e117"> Natura est boni produ<lb ed="#Qb"/>cere
et<!--o--> salvare, mali autem corrumpere et
destruere<!--4--> </quote> — unde <name>Dionysius</name>, in libro<!--p--> <title>De
<lb ed="#Qb"/>divinis nominibus</title>: <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c1-Qd1e124">Non est ignis infrigidare<!--q-->
<lb ed="#Qb"/>neque boni non-bonum producere</quote> —— sed prima
<lb ed="#Qb"/>causa efficiens est summum bonum; ergo non est
<lb ed="#Qb"/>eius corrumpere et destruere bonum; sed <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c1-Qd1e134">esse,
<lb ed="#Qb"/>in quantum esse<!--r-->, bonum est<!--5--></quote>; ergo eius non
<lb ed="#Qb"/>est destruere esse.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e142">
<lb ed="#Qb"/>2. Item, <name ref="#Augustine">Augustinus</name>, in libro <title>83 Quaestio<lb ed="#Qb"/>num</title><!--6-->:
<quote xml:id="ahsh-l2Ai1t1s1q2t1m4c1-Qd1e151">Ad quem non-esse non<!--s--> pertinet non
<lb ed="#Qb"/>est causa deficiendi</quote>; sed prima causa efficiens
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>est<!--f--> summe ens; ergo non est causa deficiendi;
<lb ed="#Qb"/>ergo nec causa<!--u--> destruendi.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e164">
<lb ed="#Qb"/>3. Item, idem similiter se habens semper natum
<lb ed="#Qb"/>est facere idem<!--7-->; sed primum efficiens est semper
<lb ed="#Qb"/>similiter se habens; ergo facit idem; non ergo facit
<lb ed="#Qb"/>esse et non-esse: si enim dissimiliter se haberet,
<lb ed="#Qb"/>sicut sol in accedendo et recedendo, accedendo
<lb ed="#Qb"/>produceret res, recedendo corrumperet vel de<lb ed="#Qb"/>strueret;
sed nec accedit nec recedit, quantum est
<lb ed="#Qb"/>de se; ergo non est causa destructiva rerum.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e185">
<lb ed="#Qb"/>4. Item, solis materialis<!--v--> est inducere lumen,
<lb ed="#Qb"/>tenebrae vero inducuntur per oppositionem terrae
<pb ed="#Qb" n="27"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>vel alicuius tenebrosi. Similiter erit<!--a--> de sole spi<lb ed="#Qb"/>rituali
quod eius sit inducere lumen, tenebra vero,
<lb ed="#Qb"/>id est detectus esse, non erit ab ipso, sed ab
<lb ed="#Qb"/>aliquo alio.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e205">
<lb ed="#Qb"/>Contra: a. Prima efficiens causa est perfectae
<lb ed="#Qb"/>potentiae; perfecta autem potentia est cui nihil
<lb ed="#Qb"/>deest vel addi potest; sed plus est posse posset
<lb ed="#Qb"/>facere quod sit et quod non sit quam quod sit
<lb ed="#Qb"/>tantum; ergo primae causae efficientis non est
<lb ed="#Qb"/>tantum, facere, sed posse destruere quod est.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e221">
<lb ed="#Qb"/>b. Item, dicitur<!--c--> <title>Isai.</title> 45, 6-7: <quote>Ego Dominus, et
<lb ed="#Qb"/>non alter, formans lucem et creans tenebras, fa<lb ed="#Qb"/>ciens
pacem et creans malum</quote>; sed creare tene<lb ed="#Qb"/>bras
est<!--d--> facere malum et destruere esse.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e232">
<lb ed="#Qb"/>c. Item, <title>Ierem.</title> 31,28: <quote>Sicut vigilavi super eos, ut
<lb ed="#Qb"/>evellerem et demolirer et dissiparem et disperge<lb ed="#Qb"/>rem,
sic vigilabo super eos, ut aedificem et plantem</quote>.
<lb ed="#Qb"/>Ergo eius est evellere et demoliri etc.; primae ergo
<lb ed="#Qb"/>causae efficientis est destruere id quod est.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e245">
<lb ed="#Qb"/>d. Item, <title>Eccli.</title> 11,14: <quote>Bona et mala, vita et mors,
<lb ed="#Qb"/>paupertas et honestas a Deo sunt</quote>. Ergo a Domino
<lb ed="#Qb"/>est non solum esse, sed et non-esse<!--f-->.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e254">
<lb ed="#Qb"/>[Solutio]: Ad quod respondendum<!--1--> quod du<lb ed="#Qb"/>plex
est<!--g--> defectus, sicut habetur in III libro
<lb ed="#Qb"/><title>De libero arbitrio</title><!--2-->, et uterque defectus proprie
<lb ed="#Qb"/>est in natura intellectuali, scilicet defectus volun<lb ed="#Qb"/>tarius,
qui est culpabilis, et defectus involunta<lb ed="#Qb"/>rius,
qui est poena. Praeter hoc est tertius de<lb ed="#Qb"/>fectus
naturae corruptibilis in se, ut quod ignis
<lb ed="#Qb"/>in se deficit et plantae in se deficiunt. De primo
<lb ed="#Qb"/>defectu dicendum est quod prima causa efficiens
<lb ed="#Qb"/>non est causa illius. De secundo vero dicendum<!--h-->
<lb ed="#Qb"/>quod in parte est ab ipso<!--i-->, in parte vero a crea<lb ed="#Qb"/>tura
rationali, et ideo dicitur <title>Sap.</title> l,13-14: <quote>Deus
<lb ed="#Qb"/>mortem non fecit nec laetatur in perditione vi<lb ed="#Qb"/>vorum;
creavit enim ut essent omnia, et sanabiles
<lb ed="#Qb"/>fecit nationes. orbis terrarum</quote>; et postea sequitur<!--3-->:
<lb ed="#Qb"/><quote>Iniustitia est mortis acquisitio</quote>. E contra vero di<lb ed="#Qb"/>citur
<title>Eccli.</title> 11,14: <quote>Mors et vita a Domino Deo</quote>;
<lb ed="#Qb"/>quod exponit <name ref="#Augustine">Augustinus</name>, in <quote>Quaestionibus
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>Veteris Testamenti</quote>, 36 quaest.<!--4-->, dicens: <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c1-Qd1e302">Non
<lb ed="#Qb"/>est Deus auctor mortis, sed vindex, quia mortis
<lb ed="#Qb"/>auctor peccatum est; quomodo ergo Deus poterat
<lb ed="#Qb"/>facere mortem, qui nescit peccare? sed dum pec<lb ed="#Qb"/>catis
retribuit, ab ipso dicta est mors, cum non
<lb ed="#Qb"/>ex ipso sit, sed ex hoc qui peccavit</quote>. De tertio
<lb ed="#Qb"/>vero defectu, qui est naturae corruptibilis in se,
<lb ed="#Qb"/>dicendum quod non est in rebus a Deo, sed ex<!--k-->
<lb ed="#Qb"/>eo quod res sunt ex nihilo; nihilominus tamen in
<lb ed="#Qb"/>Deo est potentia destruendi, sicut et construendi.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e326">
<lb ed="#Qb"/>[Ad obiecta]: 2. Ad secundo obiectum di<lb ed="#Qb"/>cendum
quod detectus ille, de quo loquitur <name>Au<lb ed="#Qb"/>gustinus</name>,
in libro<!--l--> <title>83 Quaestionum</title>, non est
<lb ed="#Qb"/>defectus poenalis in quantum huiusmodi, sed ma<lb ed="#Qb"/>gis
culpabilis vel ille defectus qui est ex hoc
<lb ed="#Qb"/>quod res est corruptibilis, ex hoc quod de nihilo
<lb ed="#Qb"/>et ex se hoc quod<!--m--> deficit.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e344">
<lb ed="#Qb"/>3. Ad tertio obiectum dicendum quod pro<lb ed="#Qb"/>positio
illa <name>Philosophi</name> <mentioned>idem similiter se ha<lb ed="#Qb"/>bens</mentioned>
etc. intelligitur de creaturis mutabilibus,
<lb ed="#Qb"/>quae secundum diversam sui mutationem aptae
<lb ed="#Qb"/>natae sunt agere vel pati, non autem intelligitur
<lb ed="#Qb"/>de ipso Creatore, qui semper eodem modo se
<lb ed="#Qb"/>habet et tamen causa est oppositorum<!--n--> secundum
<lb ed="#Qb"/>tempora diversa<!--5-->.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e364">
<lb ed="#Qb"/>4. Ad quarto obiectum dicendum est quod
<lb ed="#Qb"/>non est simile omnino de sole spirituali, scilicet
<lb ed="#Qb"/>Deo, et de sole materiali: a sole enim materiali<!--o-->
<lb ed="#Qb"/>per absentiam sunt tenebrae materiales, sed a
<lb ed="#Qb"/>sole spirituali malitia, quae est tenebra sive dis<lb ed="#Qb"/>cessio
luminis, non est per sui absentiam, sed
<lb ed="#Qb"/>sui absentia, sicut contingit diceret<!--p-->, est ex ipsa
<lb ed="#Qb"/>malitia. Quoad hoc tamen est similitudo quod
<lb ed="#Qb"/>sicut tenebra materialis habet aliam causam, utpote
<lb ed="#Qb"/>corpus opacum, ita tenebra intelligibilis, scilicet
<lb ed="#Qb"/>peccatum, habet liberum arbitrium quod se avertit
<lb ed="#Qb"/>a Deo.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c1-d1e393">
<lb ed="#Qb"/>1. Cum autem dicit <name>Dionysius</name> quod <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c1-Qd1e397">boni
<lb ed="#Qb"/>est salvare et mali corrumpere</quote>, primo et prin<lb ed="#Qb"/>cipaliter
intendit de corruptione culpabili.
</p>
</div>
</body>
</text>
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