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ahsh-l2Ai2t3s2q2t1d2m1c3.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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<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 2, M. 1, C. 3</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. 2, T. 1, D. 2, M. 1, C. 3</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="224"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3">
<head xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 2, M. 1, C. 3</head>
<head xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-Hd1e110" type="question-title">UTRUM SIT DILECTIO NATURALIS IN MALIS ANGELIS<!--2-->.</head>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e113">
<lb ed="#Qb"/>Deinde procedendum est ad considerationem
<lb ed="#Qb"/>dilectionis naturalis in daemonibus. Et quae<lb ed="#Qb"/>ritur
I. utrum actus dilectionis naturalis sit in
<lb ed="#Qb"/>daemonibus aut non. Et hoc attenditur ratione
<lb ed="#Qb"/>actus naturalis Dei.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e126">
<lb ed="#Qb"/>Et videtur quod illa dilectio naturalis actua<lb ed="#Qb"/>lis
sit in eis: 1. Quia cognoscunt<!--m--> Deum creato<lb ed="#Qb"/>rem
et gubernatorem, et ita ab eo esse et<!--n--> conser<lb ed="#Qb"/>vari
in esse; sed dilectio naturalis est respectu
<lb ed="#Qb"/>Creatoris et Gubernatoris; ergo naturaliter dili<lb ed="#Qb"/>gunt
daemones Deum. — Praeterea, naturalis di<lb ed="#Qb"/>lectio
potest stare cum dilectione culpabili; cum
<lb ed="#Qb"/>ergo culpabilis sit in illis, non per illam tolletur
<lb ed="#Qb"/>dilectio naturalis nec aliquid est aliud quod tollat
<lb ed="#Qb"/>illam; ergo est in illis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e150">
<lb ed="#Qb"/>2. Item, omnis creatura naturaliter appetit
<lb ed="#Qb"/>esse; quare multo fortius intellectualis creatura;
<lb ed="#Qb"/>ergo angelus naturaliter appetit esse; ergo et
<lb ed="#Qb"/>diabolus, cum sit angelus; sed si appetit esse,
<lb ed="#Qb"/>appetit illud sine quo non potest conservari in
<lb ed="#Qb"/>esse; sed Deus est sine quo non potest conser<lb ed="#Qb"/>vari
in esse<!--o-->; ergo diligit naturaliter Deum; ergo
<lb ed="#Qb"/>habet naturalem dilectionem Dei.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e171">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>Contra: a. Odium in actu et dilectio in actu
<lb ed="#Qb"/>naturaliter sunt opposita; ergo non simul sunt in
<lb ed="#Qb"/>esse respectu eiusdem rei; sed conscientia dia<lb ed="#Qb"/>boli,
sicut videtur dicere <name ref="#Augustine">Augustinus</name>, in libro
<lb ed="#Qb"/><title>Retractationum</title><!--3-->, odio habet Deum; ergo non di<lb ed="#Qb"/>ligit
Deum actu, sive natura inclinante sive libero
<lb ed="#Qb"/>arbitrio.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e194">
<lb ed="#Qb"/>b. Item, aliquis homo ita est infectus odio alte<lb ed="#Qb"/>rius
hominis quod natura non potest inclinare li<lb ed="#Qb"/>berum
arbitrium illius ad hoc quod diligat eum,
<lb ed="#Qb"/>etiam naturaliter; cum ergo multo magis sit in<lb ed="#Qb"/>fectus
diabolus odio —- <quote>superbia enim eorum, qui
<lb ed="#Qb"/>te oderunt, ascendit semper</quote><!--4--> — in tantum ergo
<lb ed="#Qb"/>inficitur affectus eius quod natura non potest in<lb ed="#Qb"/>clinare
ipsum ad hoc quod diligat eum, etiam
<lb ed="#Qb"/>naturaliter.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e216">
<lb ed="#Qb"/>c. Praeterea, desperati homines volunt non esse;
<lb ed="#Qb"/>sed si volunt non esse,, nolunt Dei conservatio<lb ed="#Qb"/>nem;
ergo non diligunt conservatorem; sed sciunt
<lb ed="#Qb"/>quod Deus est conservator eorum in esse; ergo
<lb ed="#Qb"/>non diligunt Deum; sed daemones multo magis
<lb ed="#Qb"/>sunt desperati quam homines; ergo volunt non
<lb ed="#Qb"/>esse; ergo non diligunt Deum<!--p-->, qui est conser<lb ed="#Qb"/>vator
esse eorum.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e236">
<pb ed="#Qb" n="225"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>d. Item, certum est apud<!--a--> daemones quod ma<lb ed="#Qb"/>nentes
in esse nunquam evadent miseriam vel
<lb ed="#Qb"/>poenam in qua sunt vel evadere possunt nisi
<lb ed="#Qb"/>non essent; ergo vellent non esse; ergo non di<lb ed="#Qb"/>ligunt
Deum qui tenet eos in esse; sed dilectio
<lb ed="#Qb"/>huiusmodi conservatoris est naturalis; ergo haec
<lb ed="#Qb"/>dilectio conservatoris<!--b--> non est in malis angelis
<lb ed="#Qb"/>respectu Dei.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e260">
<lb ed="#Qb"/>II. Item, de dilectione sui quaeritur si malus
<lb ed="#Qb"/>angelus diligit se naturaliter.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e267">
<lb ed="#Qb"/>1. Diligere enim se naturaliter est diligere esse
<lb ed="#Qb"/>suum et vitam suam; si ergo propter vitationem
<lb ed="#Qb"/>miseriae vellet non esse vel non vivere vel non
<lb ed="#Qb"/>intelligere poenam suam, ergo non diligit se di<lb ed="#Qb"/>lectione
a naturali.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e281">
<lb ed="#Qb"/>Sed contrarium videtur: a. Quia<!--d--> nullius est
<lb ed="#Qb"/>habere se odio, vel iusti vel peccatoris. Peccator
<lb ed="#Qb"/>enim ex libidine diligit quod diligit, libido au<lb ed="#Qb"/>tem<!--e-->
non est sine substrata<!--f--> natura, necesse
<lb ed="#Qb"/>est8 ex consequenti quod diligat<!--h--> se. Similiter
<lb ed="#Qb"/>iustus, cum diligat se ex gratia<!--i-->, in quantum<!--k-->
<lb ed="#Qb"/>huiusmodi; gratia autem habet substratam<!--l--> na<lb ed="#Qb"/>turam;
ergo vult naturam esse, sine qua gratia
<lb ed="#Qb"/>non potest esse; ergo diligit se. Ergo diabolus
<lb ed="#Qb"/>naturaliter diligit se.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e305">
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>[Solutio]: I. Ad quod dicunt quidam quod di<lb ed="#Qb"/>lectio
naturalis habitu<!--m--> est in daemonibus re<lb ed="#Qb"/>spectu
Dei, non tamen exit in actum, eo quod
<lb ed="#Qb"/>vis dilectiva ita sopita est<!--n--> per peccatum in ipso
<lb ed="#Qb"/>quod non excitatur in actum naturalis dilec<lb ed="#Qb"/>tionis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e323">
<lb ed="#Qb"/>[Ad obiecta]: 1. Secundum hoc posset respon<lb ed="#Qb"/>deri
ad obiecta in contrarium quod, licet habeat
<lb ed="#Qb"/>cognitionem creatoris et gubernatoris, illa cogni<lb ed="#Qb"/>tio
non est sufficiens ad inclinandum dilectionem
<lb ed="#Qb"/>propter contrarium appetitum: vellet enim iusti<lb ed="#Qb"/>tiam
Dei non esse, respectu poenarum, quas scit
<lb ed="#Qb"/>semper<!--o--> esse, dum est.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e341">
<lb ed="#Qb"/>2. Ad secundum vero dicendum quod crea<lb ed="#Qb"/>tura
intellectualis habet appetitum habitualem sui
<lb ed="#Qb"/>esse et exiret in actum nisi esset contrarius ap<lb ed="#Qb"/>petitus,
qui dominatur in vi illa, respectu illius
<lb ed="#Qb"/>per quem conservatur esse.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m1c3-d1e354">
<lb ed="#Qb"/>II. Ad id vero quod obicitur de dilectione na<lb ed="#Qb"/>turali
sui esse, videtur aliter dicendum quod<!--p-->
<lb ed="#Qb"/>nunquam tollatur iste actus a natura, manente na<lb ed="#Qb"/>tura.
Nam quod dicitur quod damnati vellent non
<lb ed="#Qb"/>esse, hoc non est<!--q--> non-esse simpliciter, sed non
<lb ed="#Qb"/>esse in' illa miseria. Unde quod<!--s--> mali volunt
<lb ed="#Qb"/>mortem aliquando, hoc est quia vellent esse sine
<lb ed="#Qb"/>miseria.
</p>
</div>
</body>
</text>
</TEI>