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ahsh-l2Ai1t1s2q2m1c7.xml
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ahsh-l2Ai1t1s2q2m1c7.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>Ia-IIae, Inq. 1, Tract. 1, Sect. 2, Q. 2, M. 1, C. 7</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 1, Tract. 1, Sect. 2, Q. 2, M. 1, C. 7</title>
<date when="2017-06-27">June 27, 2017</date>
</edition>
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<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<p>Published under a <ref target="https://creativecommons.org/licenses/by/4.0">Creative Commons Attribution 4.0 International</ref>
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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="55"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai1t1s2q2m1c7">
<head xml:id="ahsh-l2Ai1t1s2q2m1c7-Hd1e107">Ia-IIae, Inq. 1, Tract. 1, Sect. 2, Q. 2, M. 1, C. 7</head>
<head xml:id="ahsh-l2Ai1t1s2q2m1c7-Hd1e110" type="question-title">UTRUM CREARI CONVENIAT UNI REI PRIUS QUAM ALII.</head>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e113">
<lb ed="#Qb"/>Septimo quaeritur utrum ordo sit in creatione
<lb ed="#Qb"/>rerum, an nobiliora et<!--k--> ignobiliora simul creentur<!--1-->.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e120">
<lb ed="#Qb"/>Quod sit ordo, videtur: 1. Ordo enim ostendit
<lb ed="#Qb"/>sapientiam<!--2-->; sicut ergo ordo in esse ostendit sapientiam,
<lb ed="#Qb"/>ita ordo in fieri videtur ostendere.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e129">
<lb ed="#Qb"/>2. Praeterea, numerantur dies in quibus diversae
<lb ed="#Qb"/>sunt factae creaturae<!--3-->; sed dies non est simul
<lb ed="#Qb"/>cum die; ergo creaturae factae sunt secundum
<lb ed="#Qb"/>ordinem; erat<!--l--> ergo ordo in creatione.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e141">
<lb ed="#Qb"/>3. Praeterea, nobilius et minus nobile creata
<lb ed="#Qb"/>sunt; sed ita est in ordine facturae humanae quod
<lb ed="#Qb"/>praeponitur in faciendo nobilius minus nobili;
<lb ed="#Qb"/>multo fortius ergo in sapientia divina praeponitur
<lb ed="#Qb"/>secundum fieri nobilius minus nobili; ergo in
<lb ed="#Qb"/>creatione attendebatur ordo.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e157">
<lb ed="#Qb"/>Contra: a. Perfectio potentiae ostenditur amplius
<lb ed="#Qb"/>in creando simul quae creanda sunt quam in
<lb ed="#Qb"/>creando secundum ordinem: signum enim imperfectionis
<lb ed="#Qb"/>est non simul facere diversa. Cum ergo
<lb ed="#Qb"/>creatio exeat a potentia perfecta, erit creatio rerum
<lb ed="#Qb"/>simul, maxime in generibus et speciebus, et
<lb ed="#Qb"/>ita non erit ordo in fieri quoad opera primae
<lb ed="#Qb"/>creationis.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e177">
<lb ed="#Qb"/>b. Item, simul sunt rationes rerum in mente di<cb ed="#Qb" n="b"/>vina<!--4-->;
sed secundum rationes rerum m in mente
<lb ed="#Qb"/>divina procedunt res in esse per creationem; ad
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>ostendendum ergo assimilationem rerum cum suis
<lb ed="#Qb"/>rationibus congruit magis simul creari res quam
<lb ed="#Qb"/>secundum ordinem, et dico ordinem ut una antecedat
<lb ed="#Qb"/>alteram duratione.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e197">
<lb ed="#Qb"/>c. Item, quod creatur, de nihilo fit; ergo ex illa
<lb ed="#Qb"/>parte non sumitur differentia in duratione temporis
<lb ed="#Qb"/>ut hoc sit prius, illud posterius.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e206">
<lb ed="#Qb"/>Respondendum est secundum intentionem <name>Augustini</name>,
<lb ed="#Qb"/><title>Super Genesim ad litteram</title><!--5-->, quod<!--n-->
<lb ed="#Qb"/>res simul creatae sunt, licet<!--o--> sit ordo inter ipsas
<lb ed="#Qb"/>res creatas secundum<!--p--> minus nobile et magis nobile,
<lb ed="#Qb"/>et iste est ordo secundum dignitatem. Quem
<lb ed="#Qb"/>ordinem tangit <name>Damascenus</name><!--6-->, cum dicit: <quote xml:id="ahsh-l2Ai1t1s2q2m1c7-Qd1e221">De<lb ed="#Qb"/>cebat<!--q-->
primum intellectualem substantiam fieri,
<lb ed="#Qb"/>et ita sensibilem, et tunc ex utroque hominem</quote>.
<lb ed="#Qb"/>Potest tamen hoc intelligi ut sit prioritas temporis
<lb ed="#Qb"/>secundum intentionem beatorum <name>Gregorii</name><!--7--> et
<lb ed="#Qb"/><name>Hieronymi</name><!--8--> et aliorum expositorum<!--9-->.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e235">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad id vero, quod obicitur
<lb ed="#Qb"/>in contrarium quod <mentioned>ordo ostendit sapientiam etc.
<lb ed="#Qb"/>et ita sit ordo in fieri et non tantum in esse</mentioned>: respondendum
<lb ed="#Qb"/>est quod, quia<!--r--> concurrunt potentia
<lb ed="#Qb"/>et sapientia et bonitas ad hoc quod fiant res et
<lb ed="#Qb"/>ad hoc quod sint, in utrisque ostenditur. Potentia
<lb ed="#Qb"/>enim ostenditur maxime in hoc quod simul fiunt,
<lb ed="#Qb"/>sapientia vero in hoc quod pulcherrime fiunt et
<lb ed="#Qb"/>decentissime, bonitas vero in hoc quod optimo
<lb ed="#Qb"/>modo fiunt. Inesse<!--s--> vero ostenditur potentia in
<pb ed="#Qb" n="56"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>hoc quod tot fiunt; in hoc vero quod inter se
<lb ed="#Qb"/>ordinem habent, ostenditur sapientia; in hoc au<lb ed="#Qb"/>tem
quod in quadam sufficientia fiunt, ostenditur
<lb ed="#Qb"/>ipsa bonitas.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e273">
<lb ed="#Qb"/>2. Ad secundum dicendum quod numeratio
<lb ed="#Qb"/>dierum attenditur dupliciter: vel secundum dif<lb ed="#Qb"/>ferentiam
temporis vel secundum differentiam co<lb ed="#Qb"/>gnitionis
quoad ordinem cognitorum. Secundum
<lb ed="#Qb"/>primum modum diceretur ordo esse secundum
<lb ed="#Qb"/>tempus in ipso fieri, secundum intentionem <name>B. Gre<lb ed="#Qb"/>gorii</name>
et <name>B. Hieronymi</name><!--1-->; secundum alium
<lb ed="#Qb"/>vero modum diceretur ordo cognitionis in respectu
<lb ed="#Qb"/>cognitorum. Nec est dicendum quod angeli es<lb ed="#Qb"/>sent
prius creati tempore ante omnem diem, sicut
<lb ed="#Qb"/>videtur innuere <name>B. Hieronymus</name><!--2--> dicens:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai1t1s2q2m1c7-Qd1e301">Sex millia necdum nostri temporis implentur
<lb ed="#Qb"/>annorum, et quantas aeternitates et quanta fuisse
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>tempora arbitrandum est, in quibus Angeli, Throni
<lb ed="#Qb"/>et Dominationes Deo servierunt?</quote> Similiter <name>Hi<lb ed="#Qb"/>larius</name>,
in libro <title>De Trinitate</title><!--3-->: <quote xml:id="ahsh-l2Ai1t1s2q2m1c7-Qd1e314">Quid magnum
<lb ed="#Qb"/>est ut ante terram Deus Dominum nostrum Ie<lb ed="#Qb"/>sum
Christum<!--a--> genuerit, cum angelorum origo
<lb ed="#Qb"/>terrae creatione reperiatur antiquior?</quote> Sed hoc<!--b-->
<lb ed="#Qb"/>videtur <name>Hieronymus</name> dicere recitando<!--4--> aliorum
<lb ed="#Qb"/>opinionem; <name>Hilarius</name> vero videtur innuere quod
<lb ed="#Qb"/>non fuit dependentia creationis angelorum a crea<lb ed="#Qb"/>tione
terrae, cum non habeant rationem corpo<lb ed="#Qb"/>reitatis
proprie.
</p>
<p xml:id="ahsh-l2Ai1t1s2q2m1c7-d1e335">
<lb ed="#Qb"/>3. Ad tertio obiectum: dicendum quod non
<lb ed="#Qb"/>est simile in humana operatione et divina: hu<lb ed="#Qb"/>mana
enim operatio propter sui imperfectionem
<lb ed="#Qb"/>non simul extenditur ad plura, divina vero propter
<lb ed="#Qb"/>sui perfectionem potest ad plura extendi, non
<lb ed="#Qb"/>facta variatione aliqua ex parte ipsius operantis.
</p>
</div>
</body>
</text>
</TEI>