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ahsh-l2Ai2t3s2q2t2m2c2.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. 2, M. 2, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 2, M. 2, C. 2</title>
<date when="2017-06-27">June 27, 2017</date>
</edition>
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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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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="244"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai2t3s2q2t2m2c2">
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 2, T. 2, M. 2, C. 2</head>
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e110" type="question-title">DE ACTIBUS ANGELI PER CORPUS ASSUMPTUM.</head>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e113">
<lb ed="#Qb"/>Habita consideratione de assumptione corpo<lb ed="#Qb"/>rum
ab angelis, sequitur consideratio de motu
<lb ed="#Qb"/>facto in corpore per angelum; et quia duplex
<lb ed="#Qb"/>motus distinguitur ex parte animae — quidam
<lb ed="#Qb"/>enim est ad animam sicut per organa sensibilia,
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>quidam vero ab anima, et ille duplex est: est enim<!--k-->
<lb ed="#Qb"/>totius corporis et ille dicitur motus localis; est
<lb ed="#Qb"/>alius particularis, qui est cum organa moventur
<lb ed="#Qb"/>ad locutionem faciendam vel operationem — de
<lb ed="#Qb"/>utroque<!--l--> autem quaerendum est.
</p>
<div xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Dd1e139" type="articulus">
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e141">ARTICULUS I</head>
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e144" type="question-title">An motus sensitivus sit in corpore assumpta ab angelo<!--1-->.</head>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e147">
<pb ed="#Qb" n="245"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Quaeritur<!--a--> ergo primo si motus sensitivus sit
<lb ed="#Qb"/>in corpore assumpto ab angelo, utpote ad au<lb ed="#Qb"/>diendum
vel videndum vel gustandum.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e160">
<lb ed="#Qb"/>Et videtur quod sic: 1. Si enim organa sunt de<lb ed="#Qb"/>terminata
in corpore illo, ut oculi, aures et huius<lb ed="#Qb"/>modi,
et exterius sunt illa quae conveniunt im<lb ed="#Qb"/>mutationi
sensibili, ergo in effectu potest fieri
<lb ed="#Qb"/>immutatio sensibilis et ita sensus.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e173">
<lb ed="#Qb"/>2. Praeterea, sicut locutio vel percussio potest
<lb ed="#Qb"/>fieri per huiusmodi organa, quare similiter non
<lb ed="#Qb"/>fieret visio vel auditio?
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e183">
<lb ed="#Qb"/>Sed contrarium videtur: a. Si enim vis intellec<lb ed="#Qb"/>tiva
in homine sufficienter cognosceret res sen<lb ed="#Qb"/>sibiles
per se sine adiutorio sensuum, non essent
<lb ed="#Qb"/>sibi necessarii<!--b--> huiusmodi sensus; ergo, cum vis
<lb ed="#Qb"/>intellectiva angelica sufficienter cognoscat per<!--c-->
<lb ed="#Qb"/>se res sensibiles, non est aliqua necessitas sen<lb ed="#Qb"/>suum;
ergo superflue ponerentur virtutes sensi<lb ed="#Qb"/>biles
in organis illis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e203">
<lb ed="#Qb"/>b. Praeterea, sensus attestatur vitae sensibili,
<lb ed="#Qb"/>vita autem sensibilis ipsi essentiae animae; ergo
<lb ed="#Qb"/>deficiente principio deficit in eis sensus.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e212">
<lb ed="#Qb"/>[Solutio]: Ad quod<!--d--> videtur dicendum, sine
<lb ed="#Qb"/>praeiudicio melioris sententiae, quod non est in
<lb ed="#Qb"/>huiusmodi organis sensus proprie dictus, sed si
<lb ed="#Qb"/>est, dicitur ibi esse illud sentire, de quo dicit
<lb ed="#Qb"/><name ref="#Augustine">Augustinus</name>, in libro <title>De civitate Dei</title><!--2-->, quod
<lb ed="#Qb"/>angeli praeter hoc quod intelligunt, sentiunt; sed
<lb ed="#Qb"/>non credo unum fieri ex potentia sensibili et or<lb ed="#Qb"/>gano
et quod non aliter fiat immutatio in organo
<lb ed="#Qb"/>tali quam illo modo quo fit<!--e--> resultatio in speculo:
<lb ed="#Qb"/>in speculo enim resultat similitudo sensibilis, sed
<lb ed="#Qb"/>non est vis sensibilis unita quae illam formam ac<lb ed="#Qb"/>cipiat
et per illam<!--f--> de re iudicet<!--g-->. Nec oportet
<lb ed="#Qb"/>quod, si sit forma similis organis sensibilibus,
<lb ed="#Qb"/>quod propter hoc sint organa sensibilia: oculus
<lb ed="#Qb"/>enim, qui amisit usum videndi, nihilominus for<lb ed="#Qb"/>mam
oculi tenet. Nec oportet quod, si fiat locutio
<lb ed="#Qb"/>vel<!--h--> huiusmodi operatio, quae est quasi ab intra
<lb ed="#Qb"/>ad extra, quae fiunt ad aliquid significandum vel
<lb ed="#Qb"/>operandum in nobis, quod propter hoc fiat visio
<lb ed="#Qb"/>vel auditio vel huiusmodi aliquid, quod fit quasi
<lb ed="#Qb"/>ab extra ad intra, cum ipsis angelis virtute intel<lb ed="#Qb"/>lectiva
sufficienter innotescant quae sensibus a<!--i-->
<lb ed="#Qb"/>nobis cognoscuntur sive comprehenduntur.
</p>
</div>
<div xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Dd1e269" type="articulus">
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e271">ARTICULUS II</head>
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e274">Utrum in corpore assumpto sit vera comestio<!--3-->.</head>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e277">
<lb ed="#Qb"/>Deinde quaeri potest ex parte comestionis, si
<lb ed="#Qb"/>est ibi vera comestio.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e284">
<lb ed="#Qb"/>Quod autem sit<!--k-->, videtur a. per hoc<!--l--> quod
<lb ed="#Qb"/>dicit <name ref="#Augustine">Augustinus</name>, in libro <title>De sex quaestio<lb ed="#Qb"/>nibus</title><!--m-->
contra paganos<!--4-->: <quote xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Qd1e295"> Legimus angelos sump<lb ed="#Qb"/>sisse
escas, non ficte aut phantastice, sed mani<lb ed="#Qb"/>festissima
veritate</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e303">
<lb ed="#Qb"/>b. Praeterea, <name>Gregorius</name>, in <title>Moralibus</title><!--n-->, li<lb ed="#Qb"/>bro
XXVIII<!--5-->: <quote xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Qd1e309">Cibos cum Abraham angeli non
<lb ed="#Qb"/>caperent, nisi propter nos solidum aliquid ex cae<lb ed="#Qb"/>lesti
elemento gustarent</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e318">
<lb ed="#Qb"/>c. Praeterea, si non vere sumerent<!--o--> cibos, ad
<lb ed="#Qb"/>quid facerent quod Abraham eis cibos praepa<lb ed="#Qb"/>raret?
Numquid volebant ei illudere? Quod non
<lb ed="#Qb"/>est credendum.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e329">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>Quod autem non fuerit vera comestio, sic
<lb ed="#Qb"/>obicitur 1. per hoc quod dicitur <title>Tob.</title> 12, 19: <quote xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Qd1e337" ana="tob12_19">Ego
<lb ed="#Qb"/>videbar<!--p--> vobis comedere, sed ego invisibili cibo
<lb ed="#Qb"/>utor</quote>; ergo, sicut apparet ex iis, videtur quod ibi
<lb ed="#Qb"/>tantum esset apparentia comestionis: nam si esset
<lb ed="#Qb"/>ibi veritas, non dixisset: <quote>Ego videbar</quote>, sed <mentioned>ego<!--q-->
<lb ed="#Qb"/>comedebam</mentioned>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e352">
<lb ed="#Qb"/>2. Item, si vere comedebatur, cibus traiciebatur
<lb ed="#Qb"/>in ventrem, et numquid per secessum exiit<!--6-->?
<lb ed="#Qb"/>quod nefas est de angelis credere, sicut habetur
<lb ed="#Qb"/>in libro <title>De collationibus<!--r--> sanctorum</title><!--7-->. — Item,
<lb ed="#Qb"/>in angelis nulla est necessitas incorporationis;
<lb ed="#Qb"/>comestio autem est propter incorporationem; ergo
<lb ed="#Qb"/>non fuit vera comestio.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e370">
<lb ed="#Qb"/>Respondeo quod vera fuit comestio. Sed duplex
<lb ed="#Qb"/>est veritas comestionis: vel propter necessitatem
<pb ed="#Qb" n="246"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>comedentis, et sic non fuit ibi comestio; vel
<lb ed="#Qb"/>propter potestatem ostendendam et familiaritatem
<lb ed="#Qb"/>habendam cum quibus comedebant, et secundum
<lb ed="#Qb"/>hoc vera est comestio. Unde <name ref="#Augustine">Augustinus</name><!--1-->;
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Qd1e392"> Potestate comedebant, non necessitate</quote>, et ponit
<lb ed="#Qb"/>exemplum de radio consumente aquam et de terra
.absorbente: radius enim sua potestate consumit,
<lb ed="#Qb"/>sed terra propter<!--a--> suam necessitatem absorbet.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e401">
[Ad obiecta]: 1. Per<!--b--> hoc possunt solvi quae
<lb ed="#Qb"/>obiecta sunt. Quod enim dicitur<!--c--> <title>Tob.</title> 12,19:
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Qd1e409" source="http://scta.info/resource/tob12_19">Videbat vobis</quote>,exponitur<!--2-->: <quote xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Qd1e412">Ex necessitate sci<lb ed="#Qb"/>licet<!--d-->
comedere, sed meus cibus est caelestis,
<lb ed="#Qb"/>quo utor</quote>. Erat ergo ibi apparentia comestio<lb ed="#Qb"/>nis
ex indigentia, sed veritas comestionis pote<lb ed="#Qb"/>stative.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e425">
<lb ed="#Qb"/>2. Ad secundum vero dicendum quod, licet
<lb ed="#Qb"/>esset ibi veritas comestionis quoad masticatio<lb ed="#Qb"/>nem<!--e-->,
non tamen quoad proiectionem in ventrem
<lb ed="#Qb"/>oportebat fieri vel quoad incorporationem, cum
<lb ed="#Qb"/>haec ad indigentiam pertineant.
</p>
</div>
<div xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Dd1e440" type="articulus">
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e442">ARTICULUS III</head>
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e445" type="question-title">Utrum motus ille fiat subito vel in tempore.</head>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e448">
<lb ed="#Qb"/>Deinde quaeritur de motu procedente a spirituali
<lb ed="#Qb"/>substantia, qui est motus localis totius corporis. Et
<lb ed="#Qb"/>quaeritur si corpus illud, quod assumitur<!--f-->, sit de
<lb ed="#Qb"/>aere vel de aethere<!--3-->, ut dicit <name>Gregorius</name>, in <title>Mo<lb ed="#Qb"/>ralibus</title><!--4-->:
<quote xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Qd1e461">Nisi<!--g--> angeli quidam nobis<!--h--> interna
<lb ed="#Qb"/>nuntiantes ad tempus ex acre corpora sumerent<!--i-->,
<lb ed="#Qb"/>exterioribus nostris obtutibus non apparerent</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e469">
<lb ed="#Qb"/>1. Ex quo accipitur quod corpus assumptum ab
<lb ed="#Qb"/>angelis est de aere; aer vero densatus habet
<lb ed="#Qb"/>tempus sibi determinatum in motu maius<!--k--> quam
<lb ed="#Qb"/>aer rarefactus, et aer rarefactus maius habet tem<lb ed="#Qb"/>pus
in suo motu quam habeat ignis, ignis vero
<lb ed="#Qb"/>non repente fertur sursum, sed in tempore visibili;
<lb ed="#Qb"/>ergo corpus assumptum ab angelo movetur in
<lb ed="#Qb"/>tempore visibili maiori vel minori; ergo et an<lb ed="#Qb"/>gelus,
qui movetur assumpto corpore; non ergo
<lb ed="#Qb"/>repente est angelus ubi vult, sed secundum cor<lb ed="#Qb"/>poris,
quod fert, determinationem.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e495">
<lb ed="#Qb"/>Sed videtur contrarium.: a. Quia<!--l--> in corpori<lb ed="#Qb"/>bus,
ubi est motus naturalis vel violentus et ad<lb ed="#Qb"/>ditur
virtus, adiuvantis ad hunc motum vel illum,
<lb ed="#Qb"/>tanto est motus velocior quanto maior est virtus
<lb ed="#Qb"/>adiuvans; ergo, cum virtus angeli<!--m--> sit impropor<lb ed="#Qb"/>tionalis<!--n-->
cuicumque virtuti corporali, erit effectus
<lb ed="#Qb"/>improportionalis et ita corpus motum citissime
<lb ed="#Qb"/>movebitur; ergo repente.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e516">
<lb ed="#Qb"/>Respondeo ad hoc quod ita citissime movebi<lb ed="#Qb"/>tur,
quantum permittet<!--o--> natura eius corporis quod
<lb ed="#Qb"/>movetur et quanta est intensio virtutis ex parte
<lb ed="#Qb"/>moventis. Unde non sic movebitur corpus illud
<lb ed="#Qb"/>sicut si suae naturae relictum esset: tunc enim
<lb ed="#Qb"/>in sensibili tempore moveretur<!--p-->, nunc autem mo<lb ed="#Qb"/>vetur<!--q-->
secundum virtutem angeli influentis ei vir<lb ed="#Qb"/>tutem,
et ita nobis insensibiliter.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e536">
<lb ed="#Qb"/>[Ad obiecta]: 1. Et per hoc patet solutio ad
<lb ed="#Qb"/>obiectum: nam procedit ac si corpus assumptum
<lb ed="#Qb"/>tantum propria virtute moveretur.
</p>
</div>
<div xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Dd1e546" type="articulus">
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e548">ARTICULUS IV</head>
<head xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Hd1e551" type="question-title">Utrum angelus Possit formare sensibilem vacem sine debito organo<!--5-->.</head>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e554">
<lb ed="#Qb"/>Deinde quaeritur de motu locutionis quo mo<lb ed="#Qb"/>vetur
lingua assumpti corporis. Quaeritur ergo
<lb ed="#Qb"/>utrum, non existente debito organo ad formam,
<lb ed="#Qb"/>dum vocem, posset angelus formare sensibilem
<lb ed="#Qb"/>vocem.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e567">
<lb ed="#Qb"/>Quod videtur a. per hoc quod angelus formae
<lb ed="#Qb"/>vit vocem in asina Balaam<!--6-->, lingua autem eius
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>non fuit debitum instrumentum ad formandum
<lb ed="#Qb"/>locutionem; ergo eadem ratione in corpore as<lb ed="#Qb"/>sumpto,
licet non habeat debitum organum, po<lb ed="#Qb"/>test
formari locutio ab angelo.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e585">
<lb ed="#Qb"/>b. Item, dicit <name>B. Gregorius</name><!--7-->: <quote xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Qd1e589">Aliquando
<lb ed="#Qb"/>loquitur Dominus per angelum caelestibus substan<lb ed="#Qb"/>tiis,
aliquando terrenis</quote>; et ponit<!--r--> exemplum de
<lb ed="#Qb"/>caelestibus, cum vox facta est de nube<!--8-->: <quote xml:id="ahsh-l2Ai2t3s2q2t2m2c2-Qd1e598">Hic
<pb ed="#Qb" n="247"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>est Filius meus dilectus</quote> ; formatio ergo illius in
<lb ed="#Qb"/>aere facta est ministerio angeli; quod si est, ergo
<lb ed="#Qb"/>angeli habent potestatem ad formandum vocem
<lb ed="#Qb"/>sive locutionem sensibilem sine organo; ergo non
<lb ed="#Qb"/>est necesse corpus assumptum habere organum
<lb ed="#Qb"/>locutionis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e620">
<lb ed="#Qb"/>Contra: 1. Omnis operatio animalis fit mediante
<lb ed="#Qb"/>instrumento corporeo; sed locutio est operatio
<lb ed="#Qb"/>animalis; ergo non fit sine instrumento sive or<lb ed="#Qb"/>gano
corporeo; ergo angelus in formando locutio<lb ed="#Qb"/>nem
indiget huiusmodi instrumento.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e633">
<lb ed="#Qb"/>2. Item, locutio est actus virtutis rationalis<!--1-->;
<lb ed="#Qb"/>sed solum convenit ' rationale' hominibus et non
<lb ed="#Qb"/>angelis, cum <mentioned>rationale</mentioned> sit propria differentia
<lb ed="#Qb"/>hominis; ergo locutio convenit tantum homini et
<lb ed="#Qb"/>non angelo.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e646">
<lb ed="#Qb"/>3. Item, locutio est vox articulata<!--2-->; sed vox ar<lb ed="#Qb"/>ticulata
non fit sine instrumento apto ad articula<lb ed="#Qb"/>tionem
vocis; ergo ad formationem locutionis
<lb ed="#Qb"/>indiget angelus<!--a--> debito instrumento.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e657">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum quod angelus
<lb ed="#Qb"/>habet potestatem formandi locutionem in aere,
<lb ed="#Qb"/>etiam sine instrumento vel sine instrumento<!--b--> ad
<lb ed="#Qb"/>hoc determinato.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e668">
<lb ed="#Qb"/>Ad obiecta in contrarium dicendum<!--c--> 1. quod,
<lb ed="#Qb"/>cum locutio est operatio animalis, requirit in<lb ed="#Qb"/>strumentum
corporeum; cum autem est operatio
<lb ed="#Qb"/>angeli, qui secundum se est substantia separata
<lb ed="#Qb"/>a corpore, non requiritur instrumentum corpo<lb ed="#Qb"/>reum,
sed determinata materia. Quod enim agit
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>anima, quae coniuncta est corporeo organo, per
<lb ed="#Qb"/>organum, et<!--d--> hoc facit spiritus separatus sine or<lb ed="#Qb"/>gano
vel organo<!--e--> ad hoc determinato: et hoc,
<lb ed="#Qb"/>quia superior substantia hoc uno potest facere
<lb ed="#Qb"/>quod-inferior mediantibus multis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e697">
<lb ed="#Qb"/>2. Ad secundum<!--f--> dicendum est quod, licet
<lb ed="#Qb"/>locutio sit proprie actus rationalis, nihilominus
<lb ed="#Qb"/>superiori substantiae convenit, quae hoc agit<!--g-->
<lb ed="#Qb"/>intellectu quod interior agit<!--h--> ratione. Solent ta<lb ed="#Qb"/>men
uti Sancti nomine <mentioned>rationis</mentioned> non tantum in ho<lb ed="#Qb"/>minibus,
sed etiam in angelis: et ita sicut locutio
<lb ed="#Qb"/>est communis, ita rationis intentio est communis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q2t2m2c2-d1e716">
<lb ed="#Qb"/>3. Ad tertium dicendum quod, licet locutio
<lb ed="#Qb"/>sit vox articulata, articulatio<!--i--> autem fiat per vo<lb ed="#Qb"/>cem,
labia et dentes, quae sunt instrumenta vo<lb ed="#Qb"/>calia<!--3-->
quae faciunt quamdam in aere impressio<lb ed="#Qb"/>nem,
angelus autem non habeat ista instrumenta,
<lb ed="#Qb"/>aliquando nihilominus easdem impressiones potest
facere quas anima facit mediantibus huiusmodi
<lb ed="#Qb"/>instrumentis; potest etiam angelus in corpore
<lb ed="#Qb"/>assumpto habere consimilia instrumenta ad for<lb ed="#Qb"/>mationem
locutionis, sed non est necesse. Si enim
<lb ed="#Qb"/>erat formata vox ab asina Balaam ministerio
<lb ed="#Qb"/>angelico, non propter hoc oportuit, sicut dicit
<lb ed="#Qb"/><title>Glossa</title><!--4--> ibi, quod anima asinae mutaretur in
<lb ed="#Qb"/>rationalem nec oportuit quod instrumentum vo<lb ed="#Qb"/>cale
mutaretur<!--k--> in instrumentum humanum. Ea
<lb ed="#Qb"/>autem quae sunt supra rationem nostram magis
<lb ed="#Qb"/>oportet ex Scripturis, quantum docent<!--l-->, accipere
<lb ed="#Qb"/>quam indiscrete perscrutari.
</p>
</div>
</div>
</body>
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