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ahsh-l2Ai2t3s2q1t2m2c1.xml
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ahsh-l2Ai2t3s2q1t2m2c1.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>
<fileDesc>
<titleStmt>
<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 1, T. 2, M. 2, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 1, T. 2, M. 2, C. 1</title>
<date when="2017-06-27">June 27, 2017</date>
</edition>
</editionStmt>
<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
<availability status="free">
<p>Published under a <ref target="https://creativecommons.org/licenses/by/4.0">Creative Commons Attribution 4.0 International</ref>
</p>
</availability>
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<sourceDesc>
<listWit>
<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=""/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai2t3s2q1t2m2c1">
<head xml:id="ahsh-l2Ai2t3s2q1t2m2c1-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 1, T. 2, M. 2, C. 1</head>
<head xml:id="ahsh-l2Ai2t3s2q1t2m2c1-Hd1e110" type="question-title">QUALITER COGNOSCAT ANGELUS QUOD SUPRA se EST, SCILICET DEUM<!--1-->.</head>
<p xml:id="ahsh-l2Ai2t3s2q1t2m2c1-d1e113">
<lb ed="#Qb"/>Circa primum sic: a. Angelus cognoscit Deum;
<lb ed="#Qb"/>aut ergo per medium aut sine medio. Et vi<lb ed="#Qb"/>detur
quod necesse est hoc esse per medium:
<lb ed="#Qb"/>constat enim quod Deus est infinitae virtutis et
<lb ed="#Qb"/>angelus est finitae virtutis; ergo non est proportio
<lb ed="#Qb"/>inter haec; ad hoc ergo ut angelus Deum ap<lb ed="#Qb"/>prehendat
necesse est ut prius fiat proportio inter
<lb ed="#Qb"/>haec; sed inter duo sic disparata et improper<lb ed="#Qb"/>tionalia<!--c-->
de se non fit proportio nisi per me<lb ed="#Qb"/>dium;
oportet ergo aliquod esse medium propor<lb ed="#Qb"/>tionans<!--d-->,
mediante quo possit angelus Deum
<lb ed="#Qb"/>cognoscere, scilicet aliquod creatum, ut est<!--e-->
<lb ed="#Qb"/>similitudo vel species vel aliquod huiusmodi:
<lb ed="#Qb"/>quemadmodum dicimus quod anima non potest
<lb ed="#Qb"/>immediate cognoscere lapidem, sed potius per spe<lb ed="#Qb"/>ciem<!--f-->
lapidis aut per similitudinem<!--2-->. — Si au<lb ed="#Qb"/>tem
hoc concedatur, quaeritur quid est medium.
<lb ed="#Qb"/>Et obicitur de illo medio, sicut de angelo est
<lb ed="#Qb"/>obiectum<!--3-->, quoniam constat quod illud medium,
<lb ed="#Qb"/>ex quo est creatum, erit finitae virtutis; ergo
<lb ed="#Qb"/>ipsi<!--g--> Deo, qui est virtutis infinitae<!--h-->, non erit
<lb ed="#Qb"/>proportionale; ergo non poterit esse medium pro<lb ed="#Qb"/>portionans
nisi prius proportionetur per aliquod
<lb ed="#Qb"/>aliud medium; et similiter posset quaeri de illo
<lb ed="#Qb"/>alio medio, et<!--i--> sic semper in infinitum. Quare
<lb ed="#Qb"/>videtur quod non possit Deus cognosci ab an<lb ed="#Qb"/>gelo
per medium sed potius per sui praesentiam
<lb ed="#Qb"/>vel essentiam.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t2m2c1-d1e176">
<lb ed="#Qb"/>b. Praeterea, anima se ipsam cognoscit sine
<lb ed="#Qb"/>medio nec oportet medium intercidere, quoniam
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>sibi praesens est; cum ergo Deus semper sit prae<lb ed="#Qb"/>sens
animae et angelo, videtur quod ab angelo
<lb ed="#Qb"/>cognoscatur per sui praesentiam et sine medio.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t2m2c1-d1e192">
<lb ed="#Qb"/>c. Praeterea, nobilissima cognitione videtur co<lb ed="#Qb"/>gnosci
Deus; sed nobilior est<!--k--> cognitio quae est
<lb ed="#Qb"/>per praesentiam quam quae est per similitudi<lb ed="#Qb"/>nem
aut speciem; quare ut prius.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t2m2c1-d1e204">
<lb ed="#Qb"/>[Solutio]: Ad hoc<!--l--> dicendum quod Deus uno
<lb ed="#Qb"/>modo sine omni medio videtur ab angelo et ni<lb ed="#Qb"/>hilominus<!--m-->
per effectum sive per similitudinem.
<lb ed="#Qb"/>Lux enim non cognoscitur per idolum<!--4-->: idolum
<lb ed="#Qb"/>enim est rei habentis propriam figurationem; sed
<lb ed="#Qb"/>lux<!--n--> non habet; ergo non est eius idolum. E con<lb ed="#Qb"/>tra
autem<!--o--> est de colorato, quod habet idolum,
<lb ed="#Qb"/>mediante quo deprehenditur a visu. Similiter di<lb ed="#Qb"/>cimus
quod lux summa et increata idolum non
<lb ed="#Qb"/>habet; unde non intelligitur Deus ab angelo vel
<lb ed="#Qb"/>ab anima sub similitudine aliqua illo modo<!--p-->, sed
<lb ed="#Qb"/>se ipso, nec aliquid aliud ex parte sui requiritur<!--q-->,
<lb ed="#Qb"/>tamen ex parte cognoscentis requiritur assimila<lb ed="#Qb"/>tio;
quae assimilatio<!--r--> fit in intellectu cogno<lb ed="#Qb"/>scente
vel per donum naturae, scilicet quod est
<lb ed="#Qb"/>ad imaginem Dei factus, et haec est prima assi<lb ed="#Qb"/>milatio;
vel per gratiam, et haec est maior; vel<!--s-->
<lb ed="#Qb"/>per gloriam, et<!--t--> haec est maxima et perfectissima.
<lb ed="#Qb"/>Sic ergo exigitur haec assimilatio vel ista<!--u--> vel
<lb ed="#Qb"/>illa, per quam coniungatur vel uniatur intellectus
<lb ed="#Qb"/>cum Deo<!--v--> ut eum cognoscat. Potest etiam co<lb ed="#Qb"/>gnosci
per suos effectus, et hoc explanatum est
<lb ed="#Qb"/>supra in primo Libro<!--5-->.
</p>
</div>
</body>
</text>
</TEI>