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ahsh-l2Ai1t1s1q2t1m4c2.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. 2</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. 4, C. 2</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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<front>
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<body>
<div xml:id="ahsh-l2Ai1t1s1q2t1m4c2">
<head xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Hd1e107">Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 1, M. 4, C. 2</head>
<head xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Hd1e110" type="question-title">UTRUM SIT VOLUNTATE AN NECESSITATE CAUSA EFFICIENS<!--6-->.</head>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e113">
<lb ed="#Qb"/>Ad secundum vero membrum quaestionis qua
<lb ed="#Qb"/>quaeritur utrum Deus voluntate vel necessitate
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>condiderit res — et dicimus necessitatem naturae,
<lb ed="#Qb"/>non coactionem — sic<!--q--> obicitur:
<pb ed="#Qb" n="28"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>1. Boni est ratione bonitatis suae bona addu<lb ed="#Qb"/>cere<!--1-->;
unde <name ref="#Augustine">Augustinus</name>, in <title>Quaestionibus Ve<lb ed="#Qb"/>teris
Testamenti<!--2-->:</title><quote xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Qd1e140">Bonus est, quia<!--a--> fecit exi<lb ed="#Qb"/>stere
quae non erant</quote>; et <name>Dionysius</name>, <title>De divi<lb ed="#Qb"/>nis
nominibus</title><!--3-->: <quote>Optimi est optima adducere</quote>.
<lb ed="#Qb"/>Ergo natura<!--b--> bonitatis summi boni induxit optima
<lb ed="#Qb"/>ad manifestationem sui in creaturis. Unde <name>Diony<lb ed="#Qb"/>sius</name>,
in libro <title>De divinis nominibus</title><!--4-->: <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Qd1e153">Sicut
<lb ed="#Qb"/>omnium summitatis<!--c--> divina bonitas a sublimis<lb ed="#Qb"/>simis
et maximis essentiis usque ad novissima<!--d-->
<lb ed="#Qb"/>pervenit, et adhuc super omnes est, neque iis,
<lb ed="#Qb"/>quae sursum sunt<!--e-->, anticipantibus eius excel<lb ed="#Qb"/>lentiam,
neque<!--f--> iis, quae deorsum sunt, ambi<lb ed="#Qb"/>tum
transgredientibus, sed illuminat potentia om<lb ed="#Qb"/>nia
etc.<!--g-->, sic divinae bonitatis significative imago
<lb ed="#Qb"/>sol, secundum multam consonantiam et omnia,
<lb ed="#Qb"/>quaecumque eum participare possunt, illuminat</quote>.
<lb ed="#Qb"/>Sed bonitas eius idem est quod natura eius; ergo
<lb ed="#Qb"/>ex necessitate naturae suae condidit creaturas.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e181">
<lb ed="#Qb"/>2. Item, <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Qd1e185">si potuit creaturas facere et noluit,
<lb ed="#Qb"/>invidus fuit<!--5--></quote> vel ad minus non summe bonus —
<lb ed="#Qb"/>ita obicit haereticus — <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Qd1e192">si autem voluit et non
<lb ed="#Qb"/>potuit, impotens fuit</quote>; sed a Deo removetur im<lb ed="#Qb"/>potentia
et ponitur in eo summa bonitas; ergo
<lb ed="#Qb"/>bonitas eius induxit necessario voluntatem.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e203">
<lb ed="#Qb"/>3. Item, <name ref="#Augustine">Augustinus</name>, in libro <title>De civitate
<lb ed="#Qb"/>Dei</title>, 22 6: <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Qd1e212">Hanc causam, id est ad bona creanda
<lb ed="#Qb"/>bonitatem Dei, hanc<!--h--> tam iustam atque idoneam,
<lb ed="#Qb"/>quae diligenter considerata et pie cogitata omnes
<lb ed="#Qb"/>controversias quaerentium mundi originem ter<lb ed="#Qb"/>minat,
quidam haeretici<!--i--> non viderunt</quote>. Cum
<lb ed="#Qb"/>ergo Dei bonitas sit causa iusta, et causa iusta
<lb ed="#Qb"/>sit necessaria, ex necessitate suae bonitatis bona
<lb ed="#Qb"/>creavit.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e232">
<lb ed="#Qb"/>4. Item, <name>Boethius</name><!--7-->: <quote>Quia bonus est Deus, su<lb ed="#Qb"/>mus</quote>.
Ergo bonitas est ratio necessaria esse rerum.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e239">
<lb ed="#Qb"/>5. Praeterea, per simile potest argui quod indu<lb ed="#Qb"/>cit
<name>Dionysius</name><!--8--> de igne et<!--k--> summo bono: ignis
<lb ed="#Qb"/>enim est calefacere, summi autem boni producere
<lb ed="#Qb"/>et salvare; sed ignis necessitate naturae suae ca<lb ed="#Qb"/>lefacit;
ergo summum bonum ex necessitate na<lb ed="#Qb"/>turae
suae bona producit et salvat.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e255">
<lb ed="#Qb"/>Quod autem voluntate fiant creaturae, habetur
<lb ed="#Qb"/>a. ex hoc quod dicit <name ref="#Augustine">Augustinus</name>, <title>III De Trini<lb ed="#Qb"/>tate</title><!--9-->:
<quote xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Qd1e266">Voluntas Dei est prima et summa causa
<lb ed="#Qb"/>omnium specierum et motionum; nihil enim fit
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>quod de intelligibili atque interior<!--i--> aula summi
<lb ed="#Qb"/>Imperatoris non egrediatur</quote>. Et iterum, in libro
<lb ed="#Qb"/><title>83 Quaestionum</title><!--10-->: <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Qd1e278">Qui quaerit quare Deus
<lb ed="#Qb"/>mundum voluit facere, quaerit causam voluntatis
<lb ed="#Qb"/>divinae; nihil autem est maius voluntate eius;
<lb ed="#Qb"/>non ergo causae mundi, id est<!--m--> voluntatis, alia
<lb ed="#Qb"/>causa quaerenda est</quote>.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e290">
<lb ed="#Qb"/>b. Item, in <title>24 cap. XI De civitate Dei</title><!--11-->: <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Qd1e294">Satis
<lb ed="#Qb"/>significatur Deum nulla necessitate, nulla suae
<lb ed="#Qb"/>cuiusquam utilitatis indigentia, sed sola bonitate,
<lb ed="#Qb"/>id est bona voluntate, fecisse quod factum est</quote>.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e304">
<lb ed="#Qb"/>c. Item, quae differentia esset inter processio<lb ed="#Qb"/>nem
Filii a Patre et processionem creaturae, si de
<lb ed="#Qb"/>necessitate naturae sive de natura produxisset
<lb ed="#Qb"/>creaturas?
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e315">
<lb ed="#Qb"/>Solutio: Ad obiecta ergo respondendum est<!--n-->
<lb ed="#Qb"/>quod sua voluntate gratuita condidit creaturas,
<lb ed="#Qb"/>sicut habetur ex auctoritatibus praecedentibus.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e325">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad id vero quod primo
<lb ed="#Qb"/>obicitur in contrarium de necessitate bonitatis, di<lb ed="#Qb"/>cendum
est quod nomen necessitatis non congrue
<lb ed="#Qb"/>hic<!--o--> dicitur de Deo; unde <name>Anselmus</name><!--12-->: <quote xml:id="ahsh-l2Ai1t1s1q2t1m4c2-Qd1e335">In Deo
<lb ed="#Qb"/>nulla cadit necessitas</quote>. Necessitas enim videtur
<lb ed="#Qb"/>dicere coactionem. Sed nec necessitas utilitatis ex
<lb ed="#Qb"/>parte sua, sicut habitum est<!--P--> in praecedenti aucto<lb ed="#Qb"/>ritate<!--13-->.
Si vero dicatur necessitas congruitatis sive
<lb ed="#Qb"/>idoneitatis, sicut tangitur in quadam auctoritate<!--14-->,
<lb ed="#Qb"/>tunc dici potest quod ex necessitate bonitatis con<lb ed="#Qb"/>didit
res. Non tamen videtur congruere quod di<lb ed="#Qb"/>catur
ex necessitate naturae. Licet enim idem sit
<lb ed="#Qb"/>bonitas quod natura eius, tamen si diceretur ex
<lb ed="#Qb"/>necessitate naturae, videretur poni talis necessitas
<lb ed="#Qb"/>qualis est in rebus naturalibus: in rebus enim
<lb ed="#Qb"/>naturalibus ignis ex necessitate naturae generat
<lb ed="#Qb"/>ignem et homo hominem; non sic autem est,
<lb ed="#Qb"/>cum creaturae fiunt a Deo.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e370">
<lb ed="#Qb"/>2. Ad secundum dicendum est<!--q--> quod, cum
<lb ed="#Qb"/>dicitur <mentioned>Deus secundum rationem bonitatis creat
<lb ed="#Qb"/>res in ratione bonitatis ut a bono necessario sit
<lb ed="#Qb"/>bonum</mentioned>, notatur ibi necessitas ex congruentia
<lb ed="#Qb"/>causae finalis et eius quod ordinatur ad eam;
<lb ed="#Qb"/>nec ex hoc sequitur quod ex necessitate naturae
<lb ed="#Qb"/>condiderit creaturas<!--15-->.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e388">
<lb ed="#Qb"/>3. Ad id vero quod tertio obicitur quod
<mentioned>bonitas Dei est iusta causa conditionis rerum,
<lb ed="#Qb"/>et ita<!--r--> necessaria</mentioned>: respondendum est quod
<pb ed="#Qb" n="29"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>iustitia uno modo importat debitum, sicut dicit
<lb ed="#Qb"/><name ref="#Anselm">Anselmus</name><!--1-->, et secundum hunc modum non di<lb ed="#Qb"/>citur
bonitas Dei causa<!--a--> iusta, scilicet ex debito.
<lb ed="#Qb"/>Alia vero modo dicitur iustitia secundum congru<lb ed="#Qb"/>entiam,
quia decet bonitatem eius, et secundum hunc
<lb ed="#Qb"/>modum dicitur bonitas Dei iusta causa. Unde in
<lb ed="#Qb"/>auctoritate additur <mentioned>idonea</mentioned> ad determinationem.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e418">
<lb ed="#Qb"/>4. Ad quartum vero<!--b--> dicendum est quod,
<lb ed="#Qb"/>cum dicitur <quote>quia bonus est Deus, sumus</quote> vel<!--c-->
<mentioned>bona sunt quae sunt<!--d--> ab ipso</mentioned>, notatur ex iam
dictis necessitas congruentiae, quae est causati
<lb ed="#Qb"/>ad causam, non autem necessitas inferendi: nam
<lb ed="#Qb"/>ab aeterno Deus fuit bonus, nec tamen ab aeterno
<lb ed="#Qb"/>fuit bonitas creaturae. Similiter natura Dei<!--e--> ab
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>aeterno fuit bona, nec tamen creatura ab aeterno
<lb ed="#Qb"/>fuit bona.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t1m4c2-d1e438">
<lb ed="#Qb"/>5. Ad ultimum dicendum est quod non est
<lb ed="#Qb"/>similitudo in agentibus secundum naturam et in
<lb ed="#Qb"/>primo agente secundum voluntatem: nam agens
<lb ed="#Qb"/>secundum naturam producit sibi simile in specie
<lb ed="#Qb"/>vel in genere<!--2-->, agens<!--f--> vero secundum voluntatem
<lb ed="#Qb"/>rectam producit simile, id est proportionale in
<lb ed="#Qb"/>dispositione<!--g-->, ut a bono bonum, ab uno unum,
<lb ed="#Qb"/>et ita de aliis dispositionibus quae conveniunt
<lb ed="#Qb"/>causae et causato. Praeterea, licet sit summe
<lb ed="#Qb"/>bonus, tamen, quia in ipso idem est natura quod
<lb ed="#Qb"/>voluntas, quae est summe libera, non creat res
<lb ed="#Qb"/>nisi secundum libertatem suae voluntatis.
</p>
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