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ahsh-l2Ai2t3s2q2t1d2m2c4.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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<titleStmt>
<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 2, M. 2, 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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<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 2, M. 2, C. 4</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>
<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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<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="228"/>
<cb ed="#Qb" n="a"/>
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<body>
<div xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4">
<head xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 1, D. 2, M. 2, C. 4</head>
<head xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-Hd1e110" type="question-title">UTRUM DILECTIONE ELECTIVA ANGELUS DILIGAT SE ET ALIUM ANGELUM.</head>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-d1e113">
<pb ed="#Qb" n="228"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Quarto quaeritur utrum angelus diligat se et
<lb ed="#Qb"/>alium angelum dilectione electiva sive ratio<lb ed="#Qb"/>nali<!--a-->,
secundum quod supra dictum est.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-d1e126">
<lb ed="#Qb"/>Et videtur quod non: 1. Quia dilectio ratio<lb ed="#Qb"/>nalis<!--b-->
tendit in alterum ut sit dilectio<!--2-->; ergo, cum
<lb ed="#Qb"/>ipse non sit alter a se, rationalis dilectio non
<lb ed="#Qb"/>tendit in se.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-d1e137">
<lb ed="#Qb"/>2. Praeterea, si alius angelus diligitur<!--c--> ista di<lb ed="#Qb"/>lectione,
hoc est vel secundum quod participat
<lb ed="#Qb"/>cum ipso in natura vel in quantum participat
<lb ed="#Qb"/>cum ipso in<!--d--> ratione imaginis divinae vel in
<lb ed="#Qb"/>quantum potest participare gratiam aut gloriam
<lb ed="#Qb"/>sive participat. Si secundum primum modum,
<lb ed="#Qb"/>non distinguetur<!--e--> dilectio naturalis a rationali.
<lb ed="#Qb"/>Si modo secundo, hoc non videtur: non enim
<lb ed="#Qb"/>videtur quod ratio cognoscat se imaginem vel
<lb ed="#Qb"/>ad imaginem nisi ex aliqua gratia sibi<!--f--> data;
<lb ed="#Qb"/>ergo per consequens non diligit se illa dilectione
<lb ed="#Qb"/>nisi ex aliqua gratia sibi data; ergo ratio ex se
<lb ed="#Qb"/>ipsa non habet dilectionem sui vel alterius angeli
<lb ed="#Qb"/>sub hac ratione. Sed nec tertio modo videtur,
<lb ed="#Qb"/>quia diligere se vel alium angelum ex conside<lb ed="#Qb"/>ratione
participationis gratiae vel gloriae est ultra
<lb ed="#Qb"/>se; ergo angelus non diligit se dilectione ratio<lb ed="#Qb"/>nali<!--g-->
ex consideratione istius participationis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-d1e180">
<lb ed="#Qb"/>Contra: Sed videtur contrarium. a. Dei enim,
<lb ed="#Qb"/>cuius est summa dilectio, est diligere se; angelus
<lb ed="#Qb"/>ergo, si diligit se dilectione rationali sive intel<lb ed="#Qb"/>lectuali,
in hoc<!--h--> assimilatur Deo; sed multo maior
<lb ed="#Qb"/>est indivisio inter diligentem et dilectum, cum
<lb ed="#Qb"/>Deus diligit se, quia est summa indivisio, quam
<lb ed="#Qb"/>sit inter diligentem et dilectum, cum angelus di<lb ed="#Qb"/>ligit
se; ergo non repugnat dilectioni<!--i--> rationali
<lb ed="#Qb"/>sive intellectuali quod angelus diligat se.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-d1e202">
<lb ed="#Qb"/>b. Praeterea, quod angelus diligat angelum, ad
<lb ed="#Qb"/>hoc inclinat natura et ad hoc inclinat gratia;
<lb ed="#Qb"/>ergo ratio, quae est media, sive intellectus ex
<lb ed="#Qb"/>cognitione sibi data ad hoc inclinat; ergo angelus
<lb ed="#Qb"/>diligit alium angelum dilectione huiusmodi.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-d1e215">
<lb ed="#Qb"/>Respondeo quod angelus et se ipsum et alium
<lb ed="#Qb"/>angelum diligit dilectione electiva.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-d1e222">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad primum autem<!--k--> dicendum
<lb ed="#Qb"/>quod illud verbum <mentioned>dilectio ut sit, semper in alte<lb ed="#Qb"/>rum
tendit</mentioned> excludit proprium et privatum amorem,
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>et loquitur de dilectione gratuita, quae nunquam
<lb ed="#Qb"/>reflectitur in diligentem per praecisionem. Unde
<lb ed="#Qb"/>ex verbo illo non habetur quin et dilectio electiva
<lb ed="#Qb"/>et naturalis sit respectu diligentis<!--l-->. — Praeterea,
<lb ed="#Qb"/>ut tactum est supra<!--3-->, angelus diligens se est alter
<lb ed="#Qb"/>in quantum diligit et in quantum diligitur, quia
<lb ed="#Qb"/>diligit suum esse, suam vitam, quae est altera
<lb ed="#Qb"/>ab ipso.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-d1e251">
<lb ed="#Qb"/>2. Ad aliud dicendum4 quod angelus diligit
<lb ed="#Qb"/>alium angelum dilectione electiva, et ratione par<lb ed="#Qb"/>ticipationis
eiusdem naturae et ratione qua par<lb ed="#Qb"/>ticipat
cum ipso in ratione imaginis. — Ad illud
<lb ed="#Qb"/>quod obicitur quod tunc non distinguitur a di<lb ed="#Qb"/>lectione
naturali, dicendum quod non sequitur;
<lb ed="#Qb"/>idem enim, cum diversimode accipitur, potest esse
<lb ed="#Qb"/>ratio diversorum modorum diligendi, sicut in di<lb ed="#Qb"/>lectione
mercenaria et filiali: in utraque enim est
<lb ed="#Qb"/>bonitas prima ratio diligendi, sed in una est ratio
<lb ed="#Qb"/>ipsa bonitas in quantum est bonitas, in alia<!--m--> ipsa
<lb ed="#Qb"/>bonitas in quantum est benefica. Similiter in pro<lb ed="#Qb"/>posito.
Unde participatio<!--n--> eiusdem naturae est ra<lb ed="#Qb"/>tio
dilectionis naturalis, in quantum consideratur
<lb ed="#Qb"/>ut ens absolute: simile enim<!--o--> natura movetur ad
<lb ed="#Qb"/>diligendum sibi simile, in quantum est simile,
<lb ed="#Qb"/><title>Eccli.</title> 13,19: <quote xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-Qd1e290" source="http://scta.info/resource/sir13_19">Omne animal diligit sibi simile</quote>.
<lb ed="#Qb"/>Participatio autem eiusdem naturae, ut cadit sub
<lb ed="#Qb"/>iudicio debiti diligendi<!--P-->, est ratio dilectionis elec<lb ed="#Qb"/>tivae:
intellectus enim angeli<!--4-->, cognoscens aliquid
<lb ed="#Qb"/>esse simile alteri, iudicat<!--q--> illud debere diligi ab
<lb ed="#Qb"/>illo, et ita conformitas sive participatio eiusdem<!--s-->
<lb ed="#Qb"/>naturae, ut cadit<!--t--> sub iudicio debiti diligendi,
<lb ed="#Qb"/>est ratio dilectionis electivae. Praeterea, confor<lb ed="#Qb"/>mitas
in imagine fuit ratio diligendi dilectione
<lb ed="#Qb"/>electiva: cognoverunt enim<!--u-->, ad minus indistincte,
<lb ed="#Qb"/>quod erant conditi ad imaginem Dei, scilicet in
<lb ed="#Qb"/>quantum imago dicitur<!--5--> <quote xml:id="ahsh-l2Ai2t3s2q2t1d2m2c4-Qd1e317">expressa similitudo</quote>.
<lb ed="#Qb"/>Bene enim sciverunt naturali cognitione nullam
<lb ed="#Qb"/>creaturam Deo similiorem illis, sed gratia addita
<lb ed="#Qb"/>distinctius et clarius cognoverunt se esse ad ima<lb ed="#Qb"/>ginem,
scientes per essentiae simplicitatem et di<lb ed="#Qb"/>stinctionem
potentiarum naturalium sive habi<lb ed="#Qb"/>tuum
se expressissime<!--v-->, prout possibile fuit
<lb ed="#Qb"/>creaturae, ad<!--x--> Dei imitationem, quantum ad uni<lb ed="#Qb"/>tatem
essentiae et distinctionem personarum, con<lb ed="#Qb"/>ditos
esse. Secundum igitur quod cognoverunt,
<pb ed="#Qb" n="229"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>dilexerunt: unde cognoscentes se esse ad imagi<lb ed="#Qb"/>nem
Dei conditos, se mutuo dilexerunt dilectione
<lb ed="#Qb"/>electiva. -— Ad id ergo quod obicitur quod <mentioned>natu<lb ed="#Qb"/>rali
cognitione<!--a--> sine gratia non cognoverunt se
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>esse ad imaginem</mentioned>: dicendum quod, etsi non di<lb ed="#Qb"/>stincte
cognoverunt, indistincte tamen<!--b-->, scientes
<lb ed="#Qb"/>nullam creaturam Deo similiorem illis, et ita illos
<lb ed="#Qb"/>expressissime ad imaginem Dei conditos esse.
</p>
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