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ahsh-l2Ai2t3s2q1t1c1.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. 2, Tract. 3, S. 2, Q. 1, T. 1, C. 1</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. 2, Tract. 3, S. 2, Q. 1, T. 1, 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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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="162"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai2t3s2q1t1c1">
<head xml:id="ahsh-l2Ai2t3s2q1t1c1-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 1, T. 1, C. 1</head>
<head xml:id="ahsh-l2Ai2t3s2q1t1c1-Hd1e110" type="question-title">UTRUM SIT TANTUM POTENTIA INTELLECTIVA IN ANGELIS AN ETIAM SENSITIVA.</head>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e113">
<pb ed="#Qb" n="162"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Circa primum sic: Videtur quod potentia intel<lb ed="#Qb"/>lectiva
non sit tantum in angelis, sed etiam
<lb ed="#Qb"/>sensitiva. 1. Cognoscunt enim res particulares se<lb ed="#Qb"/>cundum
signata, scilicet tempora et loca; sed vis
<lb ed="#Qb"/>cognitiva singularium secundum quod hic et nunc,
<lb ed="#Qb"/>est vis sensitiva<!--1-->; ergo angelus habet potentiam
<lb ed="#Qb"/>sensitivam.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e135">
<lb ed="#Qb"/>2. Item, posse sentire calidum in igne secundum
<lb ed="#Qb"/>contactum non est nisi potentiae sensitivae, et
<lb ed="#Qb"/>hoc convenit ipsis malis angelis, qui igne pu<lb ed="#Qb"/>niuntur;
et hoc non est nisi secundum potentiam
<lb ed="#Qb"/>a principio datam; ergo angeli habent potentiam
<lb ed="#Qb"/>naturalem sentiendi calidum in igne. — Quod
<lb ed="#Qb"/>autem sic puniantur, patet per hoc quod
<lb ed="#Qb"/>dicit <name ref="#Augustine">Augustinus</name>, in<!--a--> <title>XXI De civitate Dei</title><!--2-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai2t3s2q1t1c1-Qd1e159">Cur non dicamus, quamvis miris, tamen veris
<lb ed="#Qb"/>modis etiam spiritus incorporeos<!--b--> posse poena
<lb ed="#Qb"/>corporalis ignis affligi, si spiritus hominum incor<lb ed="#Qb"/>porei
et nunc potuerunt includi corporalibus mem<lb ed="#Qb"/>bris
et tunc poterunt<!--c--> corporum suorum vinculis
<lb ed="#Qb"/>insolubiliter alligari? Adhaerebunt ergo, si eis
<lb ed="#Qb"/>nulla sint corpora, spiritus daemonum, immo spi<lb ed="#Qb"/>ritus<!--d-->
daemones, licet incorporei, corporeis igni<lb ed="#Qb"/>bus
cruciandi, non ut ignes ipsi, quibus adhae<lb ed="#Qb"/>rebunt,
eorum iunctura inspirentur et animalia
<lb ed="#Qb"/>fiant<!--e--> quae constent spiritu et corpore, sed, ut
<lb ed="#Qb"/>dixi<!--f-->, miris et ineffabilibus modis adhaerendo,
<lb ed="#Qb"/>accipientes ex ignibus poenam, non dantes igni<lb ed="#Qb"/>bus
vitam</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e191">
<lb ed="#Qb"/>3. Item, sicut<!--g--> dicit <name>Isidorus</name><!--3--> et <name>Augusti<lb ed="#Qb"/>nus</name><!--4-->,
multa noverunt angeli per experientiam,
<lb ed="#Qb"/>quae a principio non cognoverunt<!--h-->; sed ex exp<lb ed="#Qb"/>rientia
est secundum potentiam sensibilem; ergo
<lb ed="#Qb"/>angeli habent potentiam cognoscendi per sensum.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e205">
<lb ed="#Qb"/>4. Item, phantasiae sunt secundum partem sen<lb ed="#Qb"/>sibilem;
sed cognitio aliqua phantastica est in
<lb ed="#Qb"/>aliquibus angelis, scilicet daemonibus; sed non
<lb ed="#Qb"/>est actus sine<!--i--> potentia<!--5-->; ergo habebit potentiam
<lb ed="#Qb"/>cognoscendi secundum phantasiam, et ita poten<lb ed="#Qb"/>tiam<!--k-->
cognoscendi secundum sensum interiorem.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e221">
<lb ed="#Qb"/>5. Item, nihil potest dare alteri nisi quod habet<!--6-->;
<lb ed="#Qb"/>sed in somno dantur phantasmata aut visiones
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>secundum partem imaginariam<!--l--> ab angelis; ergo
<lb ed="#Qb"/>angeli habent phantasmata vel formas tales; ergo
<lb ed="#Qb"/>habent potentiam sensibilem interiorem.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e237">
<lb ed="#Qb"/>6. Item, dicit <name>Augustinus</name>, in libro <title>De civitate
<lb ed="#Qb"/>Dei, VIII</title><!--7-->, quod angelus non tantum intelligit, sed
<lb ed="#Qb"/>etiam sentit; unde dicit ibi, 6 cap. <quote xml:id="ahsh-l2Ai2t3s2q1t1c1-Qd1e245">universi
<lb ed="#Qb"/>mundi corpus, figuras. qualitates ordinatumque<!--m-->
<lb ed="#Qb"/>motum et elementa disposita a caelo usque ad
<lb ed="#Qb"/>terram et quaecumque corpora in eis sunt, sive
<lb ed="#Qb"/>omnem vitam, vel quae<!--n--> nutrit et continet, qualis
<lb ed="#Qb"/>est in arboribus, vel quae et hoc habet et sentit,
<lb ed="#Qb"/>qualis est in pecoribus, vel quae et<!--o--> haec habet
<lb ed="#Qb"/>et<!--p--> intelligit, qualis est in hominibus, vel quae nu<lb ed="#Qb"/>tritorio
subsidio non indiget<!--q-->, sed tamen continet,
<lb ed="#Qb"/>sentit et<!--r--> intelligit, qualis est in angelis, nisi
<lb ed="#Qb"/>ab illo esse non posse<!--s--> qui simpliciter est</quote>.
<lb ed="#Qb"/>Ergo angeli habent potentiam sensitivam inte<lb ed="#Qb"/>riorem
et<!--t--> exteriorem.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e275">
<lb ed="#Qb"/>Contra: a. Omnis sensus exterior est mediante
<lb ed="#Qb"/>organo corporeo; sed angelus est substantia se<lb ed="#Qb"/>parata
a corpore, non indigens organo corporeo;
<lb ed="#Qb"/>ergo non sentit sensu exteriori.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e286">
<lb ed="#Qb"/>b. Item, intelligentia angelica est excellentior in<lb ed="#Qb"/>telligentia
humana sive rationali, intelligentia vero
<lb ed="#Qb"/>rationalis excellentior cognitiva sensibili; ergo
<lb ed="#Qb"/>intelligentia<!--u--> angelica est excellentior potentia
<lb ed="#Qb"/>deferente cognitivam sensibilem; non ergo intel<lb ed="#Qb"/>ligentia
angelica<!--v--> habet cognitivam sensibilem.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e302">
<lb ed="#Qb"/>c. Item, forma sensibilis est aliquo modo corpo<lb ed="#Qb"/>ralis;
sed intelligentia angelica est totaliter spi<lb ed="#Qb"/>ritalis;
ergo non est convenientia inter formam
<lb ed="#Qb"/>corporalem, prout huiusmodi, et intelligentiam
<lb ed="#Qb"/>angelicam; ergo nec inter intelligentiam angeli<lb ed="#Qb"/>cam
et sensibilem; ergo intelligentia angelica
<lb ed="#Qb"/>sive angelus non habet potentiam sensitivam.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e321">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum quod in angelo
<lb ed="#Qb"/>non est potentia sensitiva distincta ab intellectiva
<lb ed="#Qb"/>per illum modum per quem sensitiva in<!--x--> homine
<lb ed="#Qb"/>distinguitur ab intellectiva.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t1c1-d1e332">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad primo ergo obiectum
<lb ed="#Qb"/>dicendum<!--y--><!--3--> quod, licet cognoscat angelus singu<lb ed="#Qb"/>laria,
non tamen habet illam potentiam sensitivam
<pb ed="#Qb" n="165"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>coniecturas, in bonis vero per revelationem su<lb ed="#Qb"/>pernam.
Et quod homo cognoscat decurrendo a
<lb ed="#Qb"/>propositione nota ad ignotam, hoc novit angelus,
<lb ed="#Qb"/>non per modum propositionis, sed indivisibiliter.
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>Unde si<!--a--> comprehendit veritates compositionum<!--b-->,
<lb ed="#Qb"/>hoc est secundum quod veritates istae<!--c--> reducun<lb ed="#Qb"/>tur
ad veritates<!--d--> rerum quae ab ipsis angelis
<lb ed="#Qb"/>cognoscuntur.
</p>
</div>
</body>
</text>
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