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ahsh-l2Ai2t3s2q2t1d1m2c3.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. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 1, M. 2, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 1, M. 2, C. 3</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>
<div xml:id="starts-on">
<pb ed="#Qb" n="212"/>
<cb ed="#Qb" n="a"/>
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</front>
<body>
<div xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3">
<head xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 1, M. 2, C. 3</head>
<head xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Hd1e110" type="question-title">UTRUM IRASCIBILE ET CONCUPISCIBILE SINT IN ANGELIS.</head>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e113">
<lb ed="#Qb"/>Quaeritur deinceps de irascibili et concupisci<lb ed="#Qb"/>bili
utrum sint<!--f--> in angelis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e120">
<lb ed="#Qb"/>Quod videtur: a. Quia per concupiscibilem est
<lb ed="#Qb"/>appetitus, per irascibilem est fuga mali; sed in
<lb ed="#Qb"/>angelo naturaliter est appetitus et fuga mali; ergo
<lb ed="#Qb"/>in angelis sunt hae duae vires.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e131">
<lb ed="#Qb"/>b. Item, angeli nostram salutem diligunt; dilectio
<lb ed="#Qb"/>autem est secundum concupiscibilem; ergo angeli
<lb ed="#Qb"/>habent concupiscibilem.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e141">
<lb ed="#Qb"/>c. Et iterum, <title>Apoc.</title> 12,12: <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e145" source="http://scta.info/resource/ap12_12">Descendit ad vos
<lb ed="#Qb"/>diabolus, habens iram magnam</quote>; sed ira est se<lb ed="#Qb"/>cundum
irascibilem; ergo habet irascibilem<!--g-->.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e153">
<lb ed="#Qb"/>d. Item, angeli boni habent<!--h--> gaudium et angeli
<lb ed="#Qb"/>mali habent timorem servilem; sed gaudium est
<lb ed="#Qb"/>in vi<!--i--> concupiscibili, metus vel timor est in ira<lb ed="#Qb"/>scibili;
ergo angeli naturaliter habuerunt istas
<lb ed="#Qb"/>vires, concupiscibilem scilicet et irascibilem.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e166">
<lb ed="#Qb"/>e. Item, dicitur, in libro <title>Dea anima et Spiritu</title><!--2-->,
<lb ed="#Qb"/>quod haec est<!--k--> trinitas secundum quam anima as<lb ed="#Qb"/>similatur
Deo, scilicet in rationabilitate<!--l-->, concupi<lb ed="#Qb"/>scibilitate
et irascibilitate; si ergo assimilatio per<lb ed="#Qb"/>fecta
naturaliter est in angelo<!--m-->, habet rationali<lb ed="#Qb"/>tatem,
concupiscibilitatem et irascibilitatem. Quod
<lb ed="#Qb"/>videtur per differentiam, quam assignat: <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e183">Per
<lb ed="#Qb"/>concupiscibilem appetit, per irascibilem contemnit,
<lb ed="#Qb"/>per rationalem<!--n--> inter utrumque discernit</quote>; sed
<lb ed="#Qb"/>appetere, contemnere, diiudicare sunt in angelis;
<lb ed="#Qb"/>ergo et<!--o--> potentiae secundum quas insunt.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e195">
<lb ed="#Qb"/>f. Praeterea, <title>Exod.</title> 26, 32: <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e199" source="http://scta.info/resource/ex26_32">Appendens ante quu<lb ed="#Qb"/>tuar
columnas</quote>, <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e204">Quatuor columnae,
<lb ed="#Qb"/>ante. quas, appensum est velum, sunt potestates
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>caeli, quatuor virtutibus eximiis praeditae, id est<!--p-->
<lb ed="#Qb"/>fortitudine, temperantia, prudentia, iustitia, quae
<lb ed="#Qb"/>aliter servantur in caelis ab angelis et animabus
<lb ed="#Qb"/>sanctis</quote> et aliter hic; similiter<!--q--> in <title>Interli<lb ed="#Qb"/>neari</title><!--4-->:
<quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e222">Angelicos spiritus, qui quatuor vir<lb ed="#Qb"/>tutes
colunt plenarie</quote>. Sed virtutes non insunt
<lb ed="#Qb"/>eis nisi secundum potentias quas habent natu<lb ed="#Qb"/>raliter;
prudentia autem inest secundum rationa<lb ed="#Qb"/>nalem,
fortitudo secundum irascibilem, temperantia
<lb ed="#Qb"/>secundum concupiscibilem, iustitia vero vel cir<lb ed="#Qb"/>cuit
omnes vel est in rationali, secundum quod
<lb ed="#Qb"/>intellectualis creatura ordinatur ad alterum; ergo
<lb ed="#Qb"/>angelis naturaliter insunt hae vires.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e244">
<lb ed="#Qb"/>g. Item, distinguuntur hae tres virtutes, fides,
<lb ed="#Qb"/>spes, caritas, ut fides sit respectu veri, spes
<lb ed="#Qb"/>respectu ardui, caritas respectu boni: secun<lb ed="#Qb"/>dum
rationalem fides, secundum concupiscibi<lb ed="#Qb"/>lem.
caritas, secundum irascibilem spes; cum
<lb ed="#Qb"/>ergo cognitio aeternorum et confidentia habendi<!--r-->
<lb ed="#Qb"/>poterit convenire angelis et dilectio, erunt tres
<lb ed="#Qb"/>vires in angelis, secundum quas haec insunt.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e264">
<lb ed="#Qb"/>h. Item, angelus naturaliter movebatur<!--s--> in ve<lb ed="#Qb"/>rum
et bonum et arduum; sed motus est natu<lb ed="#Qb"/>raliter
secundum vires motivas; ergo habuit na<lb ed="#Qb"/>turaliter
vires motivas respondentes; sed hae sunt
<lb ed="#Qb"/>tres vires praedictae.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e278">
<lb ed="#Qb"/>Contra: 1. Laetitia est secundum concupisci<lb ed="#Qb"/>bilem,
ira est<!--t--> secundum irascibilem<!--5-->; sed ista
<lb ed="#Qb"/>non insunt naturaliter angelo; ergo nec potentiae
<lb ed="#Qb"/>iis respondentes. —- Quod autem laetitia
<lb ed="#Qb"/>non insit<!--u-->, habetur per hoc quod <name>Damasce<lb ed="#Qb"/>nus</name><!--6-->
dividit laetitiam in animalem et corporalem;
<pb ed="#Qb" n="213"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>sed nec animalis nec corporalis inest angelo
<lb ed="#Qb"/>naturaliter; ergo nec concupiscibilis potentia,
<lb ed="#Qb"/>quae est illius propria. Similiter tristitia, quae
<lb ed="#Qb"/>ei opponitur, <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e306">cuius partes sunt acidia, achos,
<lb ed="#Qb"/>invidia, misericordia<!--1--></quote>: istae enim sunt compas<lb ed="#Qb"/>siones
vel passiones<!--a-->; sed passiones vel com<lb ed="#Qb"/>passiones
non insunt naturaliter angelis; ergo etc.
-— Similiter ostenditur de ira: <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e315">Ira enim est fervor
<lb ed="#Qb"/>eius, qui circa cor est, sanguinis ex evapora<lb ed="#Qb"/>tione</quote>.
Sed iste fervor non inest<!--b--> naturaliter
<lb ed="#Qb"/>angelis; ergo nec ira; ergo<!--c--> nec irascibilis, cuius<!--d-->
<lb ed="#Qb"/>propria passio vel actus dicitur ira<!--2-->. Praeterea,
<lb ed="#Qb"/>dicitur ibidem<!--2-->: <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e329">Cum concupiscimus quid et
<lb ed="#Qb"/>prohibemur ab aliquo, irascimur adversus eum,
<lb ed="#Qb"/>ut iniusta passi, mente scilicet iudicante dignum
<lb ed="#Qb"/>angustia</quote>. Sed hoc non est naturaliter in angelis;
<lb ed="#Qb"/>ergo nec ira. Item, ira est appetitus poenae prop<lb ed="#Qb"/>ter<!--f-->
apparentem exinanitionem<!--g-->; sed apparens
<lb ed="#Qb"/>exinanitio<!--h--> non est in angelis naturaliter; ergo
<lb ed="#Qb"/>nec ira.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e348">
<lb ed="#Qb"/>2. Item, <name ref="#Augustine">Augustinus</name>, in libro <title>De civitate
<lb ed="#Qb"/>Dei</title><!--3-->, dicit quod sunt quatuor perturbationes: lae<lb ed="#Qb"/>titia<!--i-->,
gaudium, metus et spes; hae autem per<lb ed="#Qb"/>turbationes
non insunt naturaliter angelis, et sunt
<lb ed="#Qb"/>propriae illarum virium; ergo nec illae vires.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e365">
<lb ed="#Qb"/>3. Praeterea, dicit <name>Beda</name><!--4-->: <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e369">Fortitudo est in
<lb ed="#Qb"/>perferendis molestiis, temperantia in coercendis
<lb ed="#Qb"/>delectationibus, prudentia in praecavendis<!--k--> insi<lb ed="#Qb"/>diis</quote>.
Sed haec non insunt naturaliter angelis;
<lb ed="#Qb"/>ergo nec fortitudo nec temperantia nec prudentia<!--l-->;
<lb ed="#Qb"/>sed hae sunt perfectiones potentiarum praedicta<lb ed="#Qb"/>rum;
ergo rationabilis, irascibilis, concupiscibilis
<lb ed="#Qb"/>non insunt naturaliter angelis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e388">
<lb ed="#Qb"/>4. Praeterea, victoria tentationum convenit pro<lb ed="#Qb"/>prie
irascibili; concupiscentiae. autem, sicut dicit
<lb ed="#Qb"/><name>Chrysostomus</name><!--5-->, principium est indigentia;
<lb ed="#Qb"/>ergo, cum<!--m--> tentationes non sint in angelis, nec
<lb ed="#Qb"/>victoria tentationum inest; ergo nec irascibilis,
<lb ed="#Qb"/>cuius est hoc proprium. Similiter indigentia non
<lb ed="#Qb"/>fuit naturaliter in angelis secundum primum sta<lb ed="#Qb"/>tum;
ergo nec concupiscentia quae consequitur
<lb ed="#Qb"/>indigentiam.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e410">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum quod concupisci<lb ed="#Qb"/>bilis,
prout actus eius est appetitus boni, et ira<lb ed="#Qb"/>scibilis,
prout actus eius est fuga mali, secundum
<lb ed="#Qb"/>quod dicitur, in libro <title>De anima et spiritu</title><!--6-->, quod<!--n-->
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>per concupiscibilitatem et irascibilitatem est ha<lb ed="#Qb"/>bilitas
affectionis ad appetendum vel fugiendum,
<lb ed="#Qb"/>amandum vel odiendum, sunt naturaliter in an<lb ed="#Qb"/>gelis;
prout autem ira est appetitus nocendi, non
<lb ed="#Qb"/>est naturaliter in angelis secundum naturam pri<lb ed="#Qb"/>mitus
institutam; similiter concupiscentia, prout
<lb ed="#Qb"/>procedit ex indigentia poena, non fuit in angelis
<lb ed="#Qb"/>secundum statum innocentiae.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e441">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad illud quod obicitur
<lb ed="#Qb"/>primo, dicendum quod laetitia animalis dicitur
<lb ed="#Qb"/>dupliciter: vel ipsius animae in se, secundum
<lb ed="#Qb"/>quod habet potentias non dependentes a corpore,
<lb ed="#Qb"/>et sic dicitur laetitia in angelis, quia illa est<!--o-->
<lb ed="#Qb"/>quae dividitur ex opposito contra corporalem;
<lb ed="#Qb"/>alio modo dicitur animalis ipsius animae, prout
<lb ed="#Qb"/>consideratur in<!--p--> coniunctione ad corpus, prout
<lb ed="#Qb"/>est alicuius potentiae cuius<!--q--> actus dependet a
<lb ed="#Qb"/>corpore, et sic non est laetitia animalis in angelis.
— Similiter ad illud quod obicitur de tristitia,
<lb ed="#Qb"/>dicendum quod, licet duae primae differentiae non
<lb ed="#Qb"/>sint in angelis, scilicet acidia et achos, nihilo<lb ed="#Qb"/>minus
aliae duae differentiae, scilicet misericordia
<lb ed="#Qb"/>et invidia, possunt esse in angelis, ut misericordia
<lb ed="#Qb"/>in bonis et invidia in malis, sed non secundum
<lb ed="#Qb"/>naturam primitus institutam, sed secundum na<lb ed="#Qb"/>turam
corruptam. — Ad id<!--r--> quod obicitur quod
<lb ed="#Qb"/><mentioned>passio vel compassio non est in angelis natu<lb ed="#Qb"/>raliter</mentioned>:
dicendum quod hoc est verum secundum
<lb ed="#Qb"/>quod passio sonat in poenam, tamen secundum
<lb ed="#Qb"/>quod' passio dicitur a <!--should be a greek word necem--> graece, quod est
<lb ed="#Qb"/>informatio, dicuntur in eis esse passiones<!--3-->. — Ad
<lb ed="#Qb"/>hoc<!--t--> quod obicitur quod <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e490">ira<!--u--> est fervor eius,
<lb ed="#Qb"/>qui circa cor est, sanguinis</quote>: dicendum quod haec
<lb ed="#Qb"/>est definitio irae secundum quod est in homine
<lb ed="#Qb"/>tantum et non in angelo. — Ad aliud quod
<lb ed="#Qb"/>obicitur quod <quote xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-Qd1e502">cum concupiscimus quid et<!--v--> pro<lb ed="#Qb"/>hibemur,
irascimur tamquam iniusta passi</quote> etc.:
<lb ed="#Qb"/>dicendum quod ira secundum hanc rationem non
<lb ed="#Qb"/>est in angelis secundum naturam primitus insti<lb ed="#Qb"/>tutam,
potest tamen esse in<!--x--> angelis malis se<lb ed="#Qb"/>cundum
naturam corruptam. -— Et eodem modo
<lb ed="#Qb"/>respondendum est ad illud <mentioned>ira est appetitus
<lb ed="#Qb"/>poenae</mentioned> etc.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e522">
<lb ed="#Qb"/>2. Ad illud quod dicit <name ref="#Augustine">Augustinus</name><!--y-->
<lb ed="#Qb"/>quod <mentioned>quatuor sunt perturbationes</mentioned> etc.: respon<lb ed="#Qb"/>deo<!--z-->
quod facienda est vis in hoc quod dicit
<pb ed="#Qb" n="214"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/><mentioned>perturbationes</mentioned>, quia secundum quod sunt pertur<lb ed="#Qb"/>bationes,
non sunt in angelis secundum naturam
<lb ed="#Qb"/>primitus institutam, licet sint in daemonibus secun<lb ed="#Qb"/>dum
naturam corruptam in eis; secundum tamen
<lb ed="#Qb"/>quod passio dicitur, ut supra<!--1-->, a <!--greak word mean--> graece,
<lb ed="#Qb"/>quod est informare, potest<!--a--> esse passio laetitiae
<lb ed="#Qb"/>in angelis<!--b--> secundum primum statum naturae.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e554">
<lb ed="#Qb"/>3. Ad aliud dicendum quod, licet prudentia
<lb ed="#Qb"/>et temperantia et fortitudo non sint in angelis
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>quantum ad omnem<!--c--> actum, utpote quantum ad
<lb ed="#Qb"/>actus supra dictos, sunt<!--d--> tamen in eis quantum
<lb ed="#Qb"/>ad aliquos actus nobiliores, secundum quos etiam
<lb ed="#Qb"/>actus remanebunt huiusmodi Virtutes in animabus
<lb ed="#Qb"/>glorificatis, sicut dicit <name ref="#Augustine">Augustinus</name><!--3-->.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d1m2c3-d1e577">
<lb ed="#Qb"/>4. Ad ultimum dicendum quod, licet non sit
<lb ed="#Qb"/>irascibilis in angelis, quantum ad hunc actum,
<lb ed="#Qb"/>scilicet vincere tentationes, tamen est in eis quan<lb ed="#Qb"/>tum
ad alios<!--e--> actus.
</p>
</div>
</body>
</text>
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