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ahsh-l2Ai2t3s2q3t2m2c4.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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<titleStmt>
<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 3, T. 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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 3, T. 2, M. 2, 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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<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="261"/>
<cb ed="#Qb" n="a"/>
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</front>
<body>
<div xml:id="ahsh-l2Ai2t3s2q3t2m2c4">
<head xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 3, T. 2, M. 2, C. 4</head>
<head xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Hd1e110" type="question-title">QUOMODO ANGELI DICANTUR INCENDERE COGITATIONES BONAS.</head>
<p xml:id="ahsh-l2Ai2t3s2q3t2m2c4-d1e113">
<lb ed="#Qb"/>Quarto quaeritur quomodo dicantur<!--p--> incendere
<lb ed="#Qb"/>cogitationes bonas, utrum secundum operatio<lb ed="#Qb"/>nem
interiorem factam in ipsis phantasmatibus aut
<lb ed="#Qb"/>secundum operationem tactam in ipsis<!--q--> speciebus
<lb ed="#Qb"/>abstractis.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m2c4-d1e126">
<lb ed="#Qb"/>Et videtur 1. quod non secundum<!--r--> operatio<lb ed="#Qb"/>nem
factam in ipsis phantasmatibus: talis enim<!--s-->
<lb ed="#Qb"/>operatio fit in dormientibus, in quibus non est
<lb ed="#Qb"/>huiusmodi incensio.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m2c4-d1e137">
<lb ed="#Qb"/>2. Nec secundum operationem tactam in ipsis
<lb ed="#Qb"/>speciebus: non enim possunt angeli coniungere
<lb ed="#Qb"/>vel disiungere species existentes apud intellec<lb ed="#Qb"/>tum
humanum. — Praeterea, super illud<!--6-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Qd1e147">Ma<lb ed="#Qb"/>nus
tuae fecerunt me</quote>, <title>Glossa</title><!--7-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Qd1e153">Dicitur an<lb ed="#Qb"/>gelus
intellectum dare homini<!--t--> ut dicitur quis
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>dare lumen domui, cui fenestram facit, cum eam
<lb ed="#Qb"/>non sua luce<!--u--> penetret vel illustret</quote>. Ergo illud
<lb ed="#Qb"/><mentioned>incendere cogitationem</mentioned><!--v--> non videtur aliud esse
<lb ed="#Qb"/>nisi removere impedimentum<!--x-->. Sed quomodo re<lb ed="#Qb"/>movet
impedimentum? — Item, <name ref="#Augustine">Augustinus</name>,
<lb ed="#Qb"/>in libro <title>83 Quaestionum</title><!--8-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Qd1e173"> Malignus spiritus,
<lb ed="#Qb"/>cum a Deo permittitur, obstruit quibusdam ne<lb ed="#Qb"/>bulis
meatus intelligentiae<!--y-->, per quam pandere
<lb ed="#Qb"/>lumen rationis radius aeternae lucis solet</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m2c4-d1e184">
<lb ed="#Qb"/>[Solutio]: Ad hoc potest dici quod, ut dictum
<lb ed="#Qb"/>est<!--9-->, incensio bonarum cogitationum est excitatio
<lb ed="#Qb"/>sive habilitatio intellectus ad illas. Et hoc potest
<lb ed="#Qb"/>esse pluribus modis, scilicet operando aliqua in
<lb ed="#Qb"/>phantasmatibus sive circa phantasmata et infor<lb ed="#Qb"/>mando
quodam modo spiritum et cognitivam
<lb ed="#Qb"/>expediendo per remotionem impedimentorum:
<pb ed="#Qb" n="262"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>operatur enim aliqua in phantasmatibus sive circa
<lb ed="#Qb"/>phantasmata. — Quod patere potest sic:
<lb ed="#Qb"/>Sensibilia, gignendo similitudines<!--a--> suas de se et
<lb ed="#Qb"/>immittentes eas per sensus, imprimunt eas in or<lb ed="#Qb"/>gano
sensus communis sive in phantasmate; ex
<lb ed="#Qb"/>qua impressione efficitur quod anima intelligat
<lb ed="#Qb"/>illud cuius impressio relinquitur in<!--b--> phantasmate
<lb ed="#Qb"/>sive in<!--c--> organo sensus communis, eo quod virtutes
<lb ed="#Qb"/>interiores cognitivae<!--d--> deserviunt intellectivae ut<!--e-->
<lb ed="#Qb"/>a quibus accipit intellectiva<!--f--> per maiorem abstrac<lb ed="#Qb"/>tionem.
Consimili modo angelus potest imprimere
<lb ed="#Qb"/>consimiles species illis quas facerent sensibilia,
<lb ed="#Qb"/>si essent praesentia, per ipsos<!--g--> sensus, et hoc
<lb ed="#Qb"/>possunt in dormientibus et vigilantibus. Et sic se<lb ed="#Qb"/>cundum
hanc viam facere potest ut repraesentetur
<lb ed="#Qb"/>intellectui unde<!--h--> habilitetur et excitetur intel<lb ed="#Qb"/>lectus
ad bonas cogitationes, sicut supra dictum
<lb ed="#Qb"/>est1; eo quod angelus bonus habet posse super
<lb ed="#Qb"/>sensitivam interiorem et exteriorem, habet ex hac
<lb ed="#Qb"/>parte posse habilitare et<!--i--> excitare intellectivam,
<lb ed="#Qb"/>et hoc ad cogitandum bona.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m2c4-d1e252">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad id quod obicitur quod <mentioned>ope<lb ed="#Qb"/>ratio
facta in phantasmate<!--k--> est [sicut] operatio
<lb ed="#Qb"/>facta in dormientibus</mentioned>: dicendum<!--l--> quod et sic et
<lb ed="#Qb"/>aliter. Quod autem aliter, dicit <name ref="#Augustine">Augustinus</name>, in
<lb ed="#Qb"/>libro <title>De anima et spiritu</title><!--2-->; postquam enim locutus
<lb ed="#Qb"/>est<!--m--> de revelationibus quae fiunt ab angelis in
<lb ed="#Qb"/>somnis dormientibus, subdit: <quote xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Qd1e272"> Vigilantibus etiam
<lb ed="#Qb"/>occulto<!--n--> quodam instinctu ingestas esse cogita<lb ed="#Qb"/>tiones,
quas divinarent<!--o-->, novimus, sicut Caiphas
<lb ed="#Qb"/>pontifex prophetavit<!--3-->, cum eius intentio volunta<lb ed="#Qb"/>tem
prophetandi non haberet</quote>. Adhuc<!--p--> intelligen<lb ed="#Qb"/>dum
est quod angelus habilitat ad bonam cogita<lb ed="#Qb"/>tionem<!--q-->,
informando ipsum spiritum sive ipsam
<lb ed="#Qb"/>intellectivam aliter quam per viam phantasiae,
<lb ed="#Qb"/>scilicet per immediatam irradiationem sive com<lb ed="#Qb"/>municationem
suarum visionum. Ut enim dicit
<lb ed="#Qb"/><name ref="#Augustine">Augustinus</name>, <title>Super Genesim</title>, XII<!--4-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Qd1e299">Sancti
<lb ed="#Qb"/>angeli visionem suam quodam ineffabili modo in
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>spiritu nostro infundunt, et Visa sua quadam<!--a-->
<lb ed="#Qb"/>praepotenti unitione nostra esse faciunt</quote>. Quod
<lb ed="#Qb"/>aliquo modo tali exemplo patere potest: spiri<lb ed="#Qb"/>tuales
creaturae, sicut angeli et animae, specula
<lb ed="#Qb"/>Sunt spiritualia, sicut dicit <name>Dionysius</name>, in libro
<lb ed="#Qb"/><title>De divitiis nominibus</title><!--5-->; unde sicut speculo ma<lb ed="#Qb"/>teriali
obiecto alii speculo materiali species re<lb ed="#Qb"/>sultantes<!--b-->
in uno gignunt se in alio, ita potest
<lb ed="#Qb"/>esse, licet similitudine distante, quod speculum
<lb ed="#Qb"/>spirituale<!--c-->, scilicet angelus, obicit se animae, quo
<lb ed="#Qb"/>existente, visa sive species existentes in ipso an<lb ed="#Qb"/>gelo
relinquuntur in anima sive accipiuntur ab
<lb ed="#Qb"/>illa, quae quidem<!--d--> visa habilitant et excitant in<lb ed="#Qb"/>tellectivam
ad bonam cogitationem<!--e-->.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m2c4-d1e337">
<lb ed="#Qb"/>2. As id igitur quod obicitur quod <mentioned>angeli non
<lb ed="#Qb"/>possunt coniungere vel disiungere<!--f--> species exi<lb ed="#Qb"/>stentes
apud humanum intellectum</mentioned> dicendum
<lb ed="#Qb"/>quod coniungere possunt aliquo modo, species
<lb ed="#Qb"/>sive visa offerendo, ut dictum est<!--6-->. Adhuc intelli<lb ed="#Qb"/>gendum
est<!--g--> quod, sicut dicitur <title>Sap.</title> 9,15: <quote xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Qd1e352" source="http://scta.info/resource/sap9_15">Corpus,
<lb ed="#Qb"/>quod corrumpitur, aggravat animam et terrena
<lb ed="#Qb"/>inhabitatio deprimit sensum multa cogitantem</quote>. Ex
<lb ed="#Qb"/>corruptione igitur ista est<!--i--> facilitas in anima sive
<lb ed="#Qb"/>pronitas ad minus ordinatas cogitationes, secun<lb ed="#Qb"/>dum
quod dicitur <title>Gen.</title> 8, 21 <quote xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Qd1e365" source="http://scta.info/resource/gen8_21">Proni sunt sensus
<lb ed="#Qb"/>hominis ab adolescentia sua<!--k--> in malum</quote>. Prae<lb ed="#Qb"/>terea,
ut dicit <name ref="#Augustine">Augustinus</name>, in libro <title>83 Quae<lb ed="#Qb"/>stionum</title><!--l--><!--7-->:
<quote xml:id="ahsh-l2Ai2t3s2q3t2m2c4-Qd1e378"> Malignus spiritus<!--m--> obstruit meatus
<lb ed="#Qb"/>intelligentiae, per quos pandere lumen rationis
<lb ed="#Qb"/>radius aeternae lucis solet</quote>. Ratione corruptionis
<lb ed="#Qb"/>contractae in anima et obtenebrationis ex<!--n--> ob<lb ed="#Qb"/>structione
meatus intelligentiae impeditur anima
<lb ed="#Qb"/>ne erigat se ad bonas cogitationes. Contra haec
<lb ed="#Qb"/>duo impedimenta dupliciter expedit angelus bonus
<lb ed="#Qb"/>animam, scilicet illuminando ad intuitionem spi<lb ed="#Qb"/>ritualium,
ex quibus intuitis excitatur ad bonas
<lb ed="#Qb"/>cogitationes, ut iam dictum est<!--8-->, et arcendo con<lb ed="#Qb"/>trarias
potestates ab illatione<!--o--> impedimentorum<!--p-->
<lb ed="#Qb"/>huiusmodi.
</p>
</div>
</body>
</text>
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