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ahsh-l2Ai2t3s2q1t3c4.xml
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ahsh-l2Ai2t3s2q1t3c4.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. 3, C. 4</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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 1, T. 3, C. 4</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>
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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="195"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai2t3s2q1t3c4">
<head xml:id="ahsh-l2Ai2t3s2q1t3c4-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 1, T. 3, C. 4</head>
<head xml:id="ahsh-l2Ai2t3s2q1t3c4-Hd1e110" type="question-title">QUAE SIT DIFFERENTIA LOCUTIONIS AB ALIIS ACTIBUS ANGELI<!--1-->.</head>
<p xml:id="ahsh-l2Ai2t3s2q1t3c4-d1e113">
<pb ed="#Qb" n="195"/>
<lb ed="#Qb"/>Deinde quaeritur de locutione angeli in compa<lb ed="#Qb"/>ratione
ad alios actus angeli vel operationes.
<lb ed="#Qb"/>Et quaeritur utrum locutio in angelis sit idem
<lb ed="#Qb"/>quod visio.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t3c4-d1e126">
<lb ed="#Qb"/>Ad quod sic: 1. <name ref="#Augustine">Augustinus</name>, in libro <title>De Tri<lb ed="#Qb"/>nitate</title><!--2-->,
ubi vult investigare Verbum increatum
<lb ed="#Qb"/>per verbum creatum<!--a-->, dicit quod secus est in
<lb ed="#Qb"/>verbo corporali<!--b--> et spirituali, quia in corporali
<lb ed="#Qb"/>secundum aliam vim est loqui et secundum aliam
<lb ed="#Qb"/>intelligere; non sic in spirituali, sed ad eamdem<!--c-->
<lb ed="#Qb"/>vim pertinet: sic<!--d--> ergo in angelis pertinet ad
<lb ed="#Qb"/>vim intelligibilem. Quaeritur ergo: aut addit super
<lb ed="#Qb"/>intelligere aut non. Si non, habeo propositum.
<lb ed="#Qb"/>Si addit, quaeritur: quid addit et cuius potentiae
<lb ed="#Qb"/>est illud quod addit? Et non videtur alterius
<lb ed="#Qb"/>quam intelligentiae. Haec autem sunt verba <name>Au<lb ed="#Qb"/>gustini</name>:
<quote xml:id="ahsh-l2Ai2t3s2q1t3c4-Qd1e159">Foris, cum per corpus haec fiunt<!--e-->,
<lb ed="#Qb"/>aliud est auditio et visio, intus autem, cum co<lb ed="#Qb"/>gitamus<!--f-->,
utrumque unum est, sicut auditio et
<lb ed="#Qb"/>visio duo quaedam sunt inter se distantia in sen<lb ed="#Qb"/>sibus
corporis, in animo autem non est aliud vi<lb ed="#Qb"/>dere
atque audire</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t3c4-d1e173">
<lb ed="#Qb"/>2. Item, <name ref="#Augustine">Augustinus</name>, in eodem<!--3-->: Quando
<lb ed="#Qb"/>dicimus <mentioned>iste dicit apud se</mentioned>, secundum quod
<lb ed="#Qb"/>dicitur <title>Sap.</title> 2,1: <quote>Dixerunt impii</quote> etc., illud <mentioned>di<lb ed="#Qb"/>cere</mentioned>
non est aliud quam intelligere ex quadam
<lb ed="#Qb"/>relatione<!--g--><!--4-->; sed loqui in angelis est dicere apud
<lb ed="#Qb"/>se -— quod patet, quia non addit verbum exte<lb ed="#Qb"/>rius,
cum non habeat instrumenta; et<!--h--> hoc etiam
<lb ed="#Qb"/>dicit <name>Damascenus</name><!--5-->: <quote xml:id="ahsh-l2Ai2t3s2q1t3c4-Qd1e195"> Sine sermone voce pro<lb ed="#Qb"/>lato
loquuntur<!--i--></quote> -— ergo <mentioned>dicere</mentioned> in eis non
<lb ed="#Qb"/>est aliud quam intelligere<!--k-->.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t3c4-d1e204">
<lb ed="#Qb"/>3. Item, angelus est quasi medius inter Deum et
<lb ed="#Qb"/>hominem. Quaeritur<!--l--> ergo: aut convenit cum Deo
<lb ed="#Qb"/>magis in loquendo aut magis cum homine. Patet
<lb ed="#Qb"/>autem quod non cum homine, quia non profert
<lb ed="#Qb"/>verbum sicut homo; ergo cum Deo; sed in Deo
<lb ed="#Qb"/>est idem <mentioned>loqui</mentioned> quod <mentioned>intelligere</mentioned>; ergo simi<lb ed="#Qb"/>liter
in angelo, vel dicatur quare non.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t3c4-d1e222">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>[Solutio]: Dicimus quod angelus habet poten<lb ed="#Qb"/>tiam
cognoscendi<!--m--> et efficiendi circa cognitum et
<lb ed="#Qb"/>postmodum manifestandi cognitum et affectum;
<lb ed="#Qb"/>et<!--n--> quidquid sit de potentia, id est sive sit una
<lb ed="#Qb"/>sive differens, quod modo non determinamus, ta<lb ed="#Qb"/>men
ii sunt actus differentes et ordinati natura<lb ed="#Qb"/>liter,
quia primo est cognoscere, secundo affici,
<lb ed="#Qb"/>tertio manifestare, quia, ut dicit <name>Commenta<lb ed="#Qb"/>tor</name><!--6-->,
manifestatio est indicium voluntatis et
<lb ed="#Qb"/>conceptus.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t3c4-d1e248">
<lb ed="#Qb"/>[Ad obiecta]: 3. Ad obiectum<!--o--> dicendum
<lb ed="#Qb"/>quod, cum angelus sit medius<!--p--> inter Deum et
<lb ed="#Qb"/>hominem, ut dicebatur<!--7-->, non convenit tantum cum
<lb ed="#Qb"/>altero extremorum, sed cum utroque. In Deo enim
<lb ed="#Qb"/>est Verbum interius et non exterius, et praeter<!--q-->
<lb ed="#Qb"/>hoc in Deo est<!--r--> notitia et Verbum: quamvis enim
<lb ed="#Qb"/>dicens et Verbum ad diversas hypostases perti<lb ed="#Qb"/>neant,
tamen Verbum et notitia ad eamdem per<lb ed="#Qb"/>tinent,
scilicet<!--s--> ad Filium<!--3-->, tamen differenter, quia
<lb ed="#Qb"/>notitia ut appropriatum, Verbum ut proprium<!--9-->.
<lb ed="#Qb"/>Quantum ergo ad hoc<!--t--> quod in Deo non est Verbum
<lb ed="#Qb"/>exterius, convenit locutio angeli cum locutione Dei;
<lb ed="#Qb"/>differt autem, quia in Deo, ut dictum est<!--10-->, idem
<lb ed="#Qb"/>penitus est notitia et Verbum; sed in angelo nec
<lb ed="#Qb"/>est penitus idem nec penitus diversum, immo
<lb ed="#Qb"/>quoad hoc partim convenit, partim dissonat. Et
<lb ed="#Qb"/>hoc est quod dicit <name>Damascenus</name><!--11-->: <quote xml:id="ahsh-l2Ai2t3s2q1t3c4-Qd1e287"> Sicut no<lb ed="#Qb"/>strum
verbum est de intellectu procedens, non<!--u-->
<lb ed="#Qb"/>per omnia idem est cum<!--v--> intellectu nec omni<lb ed="#Qb"/>fariam
aliud, ita et Dei Verbum, in eo quod sub<lb ed="#Qb"/>sistens
secundum se ipsum, separatur ab eo a
<lb ed="#Qb"/>quo habet existentiam; in eo vero quod eadem
<lb ed="#Qb"/>ostendit in se ipso quae<!--x--> circa Deum inspiciun<lb ed="#Qb"/>tur,
idem est cum<!--y--> ipso </quote>. In summa ergo di<lb ed="#Qb"/>cendum
quod locutio angeli in hoc convenit cum
<lb ed="#Qb"/>locutione Dei, quia ibi est verbum interius solum,
<lb ed="#Qb"/>et praeter<!--z--> hoc, quia non idem est notitia cum
<lb ed="#Qb"/>verbo, in Deo vero omnino idem. Cum verbo
<lb ed="#Qb"/>vero hominis convenit in hoc quod sicut verbum
<lb ed="#Qb"/>hominis partim convenit, partim diversum est ab
<pb ed="#Qb" n="196"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>intellectu sive ad notitia, similiter in angelo par<lb ed="#Qb"/>tim
est diversum, non simpliciter; differt autem
<lb ed="#Qb"/>in hoc quod verbum hominis<!--b--> per vocem extra
<lb ed="#Qb"/>traditur, non sic autem verbum angeli.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t3c4-d1e332">
<lb ed="#Qb"/>2. Ad auctoritatem <name ref="#Augustine">Augustini</name> dicendum.
<lb ed="#Qb"/>quod <name ref="#Augustine">Augustinus</name> quantum ad hoc intendit
<lb ed="#Qb"/>ponere differentiam illam, quia in corporibus au<lb ed="#Qb"/>dire
et videre et potentia auditiva et visiva dii<lb ed="#Qb"/>ferunt
penes organa diversa, quia quaelibet po<lb ed="#Qb"/>tentia
habet organum sibi proportionale; non sic
<lb ed="#Qb"/>intellectiva: unde huiusmodi differentia non est
<lb ed="#Qb"/>in<!--c--> intellectualibus substantiis, sed ex hoc non
<lb ed="#Qb"/>sequitur quod non differant. Utrum tamen diffe<lb ed="#Qb"/>rant
penes virium<!--d--> differentiam visio vel intellec<lb ed="#Qb"/>tus
in angelis et locutio, modo non determinamus.
</p>
<p xml:id="ahsh-l2Ai2t3s2q1t3c4-d1e365">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>Item, circa hoc obicitur sic: Triplex est actus
<lb ed="#Qb"/>angeli, ut dicit <name>Dionysius</name><!--1-->, <quote xml:id="ahsh-l2Ai2t3s2q1t3c4-Qd1e373">illuminare, pur<lb ed="#Qb"/>gare,
<lb ed="#Qb"/>gare, perficere</quote>, et non determinat plures actus;
<lb ed="#Qb"/>ergo, cum <mentioned>loqui</mentioned> sit actus angeli, vel est aliquis
<lb ed="#Qb"/>horum trium vel ad aliquem horum trium redu<lb ed="#Qb"/>citur.
Quaeritur ad quem. — Respondeo: Nec
<lb ed="#Qb"/>est aliquis horum trium nec ad aliquem reducitur.
<lb ed="#Qb"/>Iste enim actus, qui est <mentioned>loqui</mentioned>, est prior omnibus
<lb ed="#Qb"/>illis, quia est in<!--e--> eis in ratione naturae; illi<!--f-->
<lb ed="#Qb"/>vero tres actus sunt in illis in<!--g--> ratione gratiae,
<lb ed="#Qb"/>quae consequitur naturam. Unde posteriores sunt
<lb ed="#Qb"/>isto<!--h--> secundum viam generationis -— non dico
<lb ed="#Qb"/>secundum viam nobilitatis — et sunt illi tres
<lb ed="#Qb"/>actus tantummodo superiorum respectu inferio<lb ed="#Qb"/>rum
vel animarum.
</p>
</div>
</body>
</text>
</TEI>