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ahsh-l2Ai2t3s2q3t2m3c6.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. 3, T. 2, M. 3, C. 6</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 3, T. 2, M. 3, C. 6</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="275"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai2t3s2q3t2m3c6">
<head xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Hd1e107">Ia-IIae, Inq. 2, Tract. 3, S. 2, Q. 3, T. 2, M. 3, C. 6</head>
<head xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Hd1e110" type="question-title">UTRUM ALIQUANDO ANGELUS PECCET CIRCA CUSTODIAM HOMINIS.</head>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e113">
<lb ed="#Qb"/>Sequitur de conditionibus ex parte angelorum
<lb ed="#Qb"/>custodientium.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e120">
<lb ed="#Qb"/>Primo ergo quaeritur utrum angeli aliquando<!--m-->
<lb ed="#Qb"/>negligant vel negligere possint circa custodiam;
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>secundo, utrum velint praescitum salvari vel
<lb ed="#Qb"/>tristentur de eius<!--n--> damnatione<!--o-->;
<lb ed="#Qb"/>tertio, utrum angelus resistat alii angelo cu<lb ed="#Qb"/>stodienti.
</p>
<div xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Dd1e136" type="articulus">
<head xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Hd1e138">ARTICULUS I.</head>
<head xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Hd1e141" type="question-title">Utrum aliquando angeli negligant circa custodiam.</head>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e144">
<lb ed="#Qb"/>Ad. primum sic: 1. <title>Num.</title> 18,12: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e148" source="http://scta.info/resource/num18_12">Quidquid offe<lb ed="#Qb"/>runt
primitiarum</quote>, <title>Glossa Origenis</title><!--7-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e153">Tra<lb ed="#Qb"/>huntur
angeli in iudicium, utrum ex ipsorum<!--p-->
<lb ed="#Qb"/>negligentia aut ex hominum ignavia tot lapsi
<lb ed="#Qb"/>sunt</quote>; sed hoc nihil esset dictu<!--q--> nisi in angelis
<lb ed="#Qb"/>esset vel<!--r--> posset esse negligentia; ergo videtur
<lb ed="#Qb"/>quod in angelis sit negligentia vel possit esse.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e167">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>2. Item<!--s-->, <title>Num.</title> 25,3: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e173" source="http://scta.info/resource/num25_3">Initiatus est Beelphegor</quote>,
<lb ed="#Qb"/><title>Glossa</title><!--8-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e178">Praeest angelus bonus, qui pro bene
<lb ed="#Qb"/>gestis laudatur et pro delictis culpatur</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e184">
<lb ed="#Qb"/>Contra: a. <name>Dionysius</name><!--9-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e188">Non angelorum
<lb ed="#Qb"/>rectos principatus accusari contingit de<!--t--> gentium
<lb ed="#Qb"/>ad non existentia erratione, sed ad illa propriis
<lb ed="#Qb"/>inflexionibus</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e199">
<pb ed="#Qb" n="276"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Solutio: Dicimus quod non est negligentia in
<lb ed="#Qb"/>angelis, quia faciunt quidquid in se est circa illos<!--a-->
<lb ed="#Qb"/>quibus deputantur nec aliquid omittunt de con<lb ed="#Qb"/>tingentibus.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e215">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad id quod obicitur<!--b--> de
<lb ed="#Qb"/><title>Glossa</title> illa <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e221">trahuntur in iudicium</quote> etc., respon<lb ed="#Qb"/>deo:
<quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e226">trahuntur in iudicium</quote>, non ut ipsi ex hoc
<lb ed="#Qb"/>iudicentur, sed ut ipsi homines eorum testimonio
<lb ed="#Qb"/>iudicentur. Unde Origenes ibi loquitur per quam<lb ed="#Qb"/>dam
similitudinem, quasi diceret: venient ambo
<lb ed="#Qb"/>in iudicium, scilicet angeli et homines quibus
<lb ed="#Qb"/>deputati sunt<!--c-->, et manifestum erit angelos non
<lb ed="#Qb"/>fuisse circa eos<!--d--> negligentes. Unde gravius iudi<lb ed="#Qb"/>cabuntur
homines qui eis fuerunt inobedientes
<lb ed="#Qb"/>ex ignavia sua. Unde<!--e--> super illud <title>Mich.</title> 5,1:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e249">Contende adversus montes</quote>, Glossa<!--1-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e252">Montes
<lb ed="#Qb"/>sunt administratorii spiritus, quibus promissa est
<lb ed="#Qb"/>procuratio humanarum rerum; adversus hos iu<lb ed="#Qb"/>betur
contendere iudicio, ut<!--f--> si illi montes vel
<lb ed="#Qb"/>colles inventi fuerint non bene procurasse popu<lb ed="#Qb"/>lum,
videatur si vel culpa Dei sit<!--g-->, qui non ido<lb ed="#Qb"/>neos
eos praeposuit<!--h-->, vel ipsorum angelorum, si
<lb ed="#Qb"/>non egerint quae ad officium eorum pertinebant,
<lb ed="#Qb"/>vel populi, qui bonis praelatis obedire contempsit;
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>et cum nec in Deo nec in angelis culpa possit<!--i-->
<lb ed="#Qb"/>inveniri, restat quod in populo inveniatur et iuste
<lb ed="#Qb"/>puniatur</quote>. Et hoc est etiam<!--k--> quod dicit <title>Glossa</title>,
<lb ed="#Qb"/>super illud <title>Num.</title> 25, 4: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e284" source="http://scta.info/resource/num25_4">Tolle cunctos principes</quote>,
<lb ed="#Qb"/>dicit <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e289">Si princeps, id est angelus,
<lb ed="#Qb"/>commonuit et locutus est in corde meo dumtaxat,
<lb ed="#Qb"/>in quo meam conscientiam revocat a peccato, et
<lb ed="#Qb"/>ego, spretis eius monitis et<!--l--> conscientiae retina<lb ed="#Qb"/>culo,
in peccatis prorupi, duplicabitur mihi poena
<lb ed="#Qb"/>pro contemptu monitoris et facinoris<!--m--> commissi</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e303">
<lb ed="#Qb"/>2. Ad aliam Glossam quae dicit <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e307">pro
<lb ed="#Qb"/>delictis culpatur</quote>, dicimus quod, etsi pro ista
<lb ed="#Qb"/>parte amputata<!--n--> sive falsa sit haec <title>Glossa</title><!--o-->,
<lb ed="#Qb"/>tamen potest intelligi <mentioned>culpatur</mentioned>, id est non tan<lb ed="#Qb"/>tum
vel in tot laudatur vel<!--p--> non pro tot, quia
<lb ed="#Qb"/>laudem habet angelus pro unoquoque ab eo cu<lb ed="#Qb"/>stodito
et<!--q--> sic salvato, et<!--r--> quanto plures sunt
<lb ed="#Qb"/>salvati de eis quorum curam gessit, tanto in plu<lb ed="#Qb"/>ribus
sive pro pluribus habet gloriam, loquendo
<lb ed="#Qb"/>de gloria accidentali, sicut est de homine prae<lb ed="#Qb"/>lato.
aliis faciente quod in se est, tamen etsi
<lb ed="#Qb"/>non omnes salventur, nihilominus habet suum
<lb ed="#Qb"/>praemium pro suo ministerio, sed non tantum
<lb ed="#Qb"/>sive pro tot.
</p>
</div>
<div xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Dd1e341" type="articulus">
<head xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Hd1e343">ARTICULUS II</head>
<head xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Hd1e346" type="question-title">Utrum angelus custodiens velit praescitum custoditum salvari vel tristetur de damnatione eius<!--3-->.</head>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e349">
<lb ed="#Qb"/>Deinde quaeritur utrum angelus custodiens
<lb ed="#Qb"/>velit praescitum custoditum, scilicet quem scit
<lb ed="#Qb"/>damnari, esse salvandum vel tristetur de damna<lb ed="#Qb"/>tione
eius.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e360">
<lb ed="#Qb"/>I. Quod autem velit ipsum salvari, videtur:
a. Nam custos tenetur velle profectum<!--s--> eius quem
<lb ed="#Qb"/>custodit et salutem.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e367">
<lb ed="#Qb"/>b. Item, vult suam operationem non esse irri<lb ed="#Qb"/>tam;
sed operatur ad hoc ut iste praescitus sal<lb ed="#Qb"/>vetur;
ergo vult ipsum salvari.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e377">
<lb ed="#Qb"/>Contra: 1. Scit voluntatem Dei esse ut iste
<lb ed="#Qb"/>damnetur —- ponatur quod illud<!--t--> reveletur ei -—
<lb ed="#Qb"/>sed tenetur conformare voluntatem suam voluntati
<lb ed="#Qb"/>divinae; ergo tenetur velle quod iste<!--u--> damnetur.
— Praeterea, ex hoc videtur quod teneatur re<lb ed="#Qb"/>linquere
eum, id est non apponere curam circa
<lb ed="#Qb"/>eum.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e393">
<lb ed="#Qb"/>2. Si dicatur quod angelus ex voluntate
<lb ed="#Qb"/>gratiae, qua tenetur conformare voluntatem suam<!--v-->
<lb ed="#Qb"/>voluntati divinae, vult eum esse damnandum, ni<lb ed="#Qb"/>hilominus
tamen voluntate naturae, qua ei coope<lb ed="#Qb"/>ratur<!--x-->
suo modo tamquam eius custos, vult eum
<lb ed="#Qb"/>esse salvandum — contra: custodire est a natura
<lb ed="#Qb"/>et a<!--y--> gratia<!--4-->, et voluntas similiter<!--2-->, qua vult dam<lb ed="#Qb"/>nationem,
est a gratia: hoc constat; ergo oppositae
<lb ed="#Qb"/>sunt in eo voluntates et ex eodem principio.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e415">
<lb ed="#Qb"/>II. Item<!--5-->, quaeritur utrum angeli tristentur ex
<lb ed="#Qb"/>damnatione hominum quibus deputantur<!--6-->.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e422">
<lb ed="#Qb"/>Et videtur quod sic: 1. Nam delectantur, cum
<lb ed="#Qb"/>iustificentur; ergo tristantur, cum peccant.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e429">
<lb ed="#Qb"/>2. Item, <title>Isai.</title> 33,7: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e433" source="http://scta.info/resource/is33_7">Angeli pacis amare flebunt</quote>,
<lb ed="#Qb"/><title>Glossa</title><!--7-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e438">De perditione suae gentis</quote>. Ergo etc.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e442">
<lb ed="#Qb"/>Contra: a. Tristitia poena est; poena autem non
<lb ed="#Qb"/>est nisi eius cui inest vel intuit vel inesse potest
<pb ed="#Qb" n="277"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>peccatum; sed in angelis bonis nec est nec infuit
<lb ed="#Qb"/>nec inesse<!--a--> potest peccatum; ergo in eis non
<lb ed="#Qb"/>potest esse tristitia.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e461">
<lb ed="#Qb"/>b. Item, super illud <title>Dan.</title> 10, 13: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e465" source="http://scta.info/resource/10_13">Princeps Per<lb ed="#Qb"/>sarum</quote>
etc., <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e470">Angelicos spiritus recte
<lb ed="#Qb"/>milites dicimus, quia contra aereas potestates eos
<lb ed="#Qb"/>decertare non ignoramus</quote>; hoc autem non la<lb ed="#Qb"/>bore,
sed imperio peragunt<!--b-->, et similiter sine do<lb ed="#Qb"/>lore;
ergo non contristantur.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e482">
<lb ed="#Qb"/>Solutio: I. 1. Dicimus quod<!--c-->, quamvis alicui
<lb ed="#Qb"/>angelo reveletur damnatio eius cui deputatus est<!--d-->,
<lb ed="#Qb"/>tamen non revelatur ei quantitas damnationis,
<lb ed="#Qb"/>scilicet quanta futura est eius damnatio: hoc enim
<lb ed="#Qb"/>est de secretissimis Dei. Unde quamvis eum dam<lb ed="#Qb"/>nandum
esse sciat per revelationem et sic scit
<lb ed="#Qb"/>se nihil profecturum<!--e--> circa eum quantum ad hoc
<lb ed="#Qb"/>quod<!--f--> salvetur, tamen quia nescit quanta futura
<lb ed="#Qb"/>est eius damnatio, ideo nescit an profecturus sit
<lb ed="#Qb"/>circa eum quantum ad hoc quod minor sit eius
<lb ed="#Qb"/>poena sive damnatio. Unde adhuc curam apponit
<lb ed="#Qb"/>circa eum nec derelinquit eum ex toto. Nec dis<lb ed="#Qb"/>sonat<!--g-->
hoc a voluntate<!--h--> divina. Unde quamvis
<lb ed="#Qb"/>non operetur circa eum ad trahendum eum ad
<lb ed="#Qb"/>salutem, tamen operatur ad retrahendum eum a
<lb ed="#Qb"/>maiore<!--i--> damnatione, quam scilicet incurreret nisi
<lb ed="#Qb"/>angelus custodiret eum.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e521">
<lb ed="#Qb"/>2. Ad hoc ergo quod obicitur quod <mentioned>ex eo<lb ed="#Qb"/>dem
principio velit angelus contraria</mentioned>: dicimus
<lb ed="#Qb"/>quod revera ex principio, quod est gratia, pro<lb ed="#Qb"/>venit
utrumque. Sed dicimus quod duplex est
<lb ed="#Qb"/>gratia in angelis, scilicet quaedam fixa et quaedam
<lb ed="#Qb"/>influens<!--k-->, scilicet continue vel quasi de novo<!--2-->.
<lb ed="#Qb"/>Gratia influens est gratia qua nunc revelatur ei
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>de novo damnatio illius hominis: et secundum
<lb ed="#Qb"/>hanc<!--l--> vult quod Deus vult<!--m--> absolute, id est vult
<lb ed="#Qb"/>damnationem huius hominis secundum quod ei
<lb ed="#Qb"/>revelatur. Gratia autem fixa est gratia quae data
<lb ed="#Qb"/>est ei in confirmatione<!--n-->, qua habet potestatem
<lb ed="#Qb"/>custodiendi et custodit, et secundum hanc adhuc
<lb ed="#Qb"/>habet duplicem respectum: unum respectum ha<lb ed="#Qb"/>bet
ad hominem, quem custodire habet, et se<lb ed="#Qb"/>cundum
hunc respectum dicimus quod vellet sa<lb ed="#Qb"/>lutem
illius; alium respectum habet ad Deum,
<lb ed="#Qb"/>secundum quod per illam gratiam fruitur Deo et
<lb ed="#Qb"/>legit in speculo aeterno quid Deus vult fieri: et
<lb ed="#Qb"/>secundum hoc tenetur voluntatem suam contor<lb ed="#Qb"/>mare
voluntati divinae. Unde sicut Deus vult
<lb ed="#Qb"/>hunc damnari et ipsi angelo revelat hoc, ita ipse
<lb ed="#Qb"/>angelus vult ipsum damnari; nec est hic oppositio
<lb ed="#Qb"/>in volendo opposita secundum diversos respectus.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e578">
<lb ed="#Qb"/>II. Ad<!--3--> hoc quod quaeritur utrum angeli tri<lb ed="#Qb"/>stentur
de damnatione praesciti, dicendum quod in
<lb ed="#Qb"/>angelis non est tristitia, sicut habetur super illud
<lb ed="#Qb"/>ad <title>Rom.</title> 8,22: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e588" source="http://scta.info/resource/rom8_22">Omnis creatura</quote> etc., <title>Glossa</title><!--4-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e592">Etsi nos adiuvant angeli, hoc sine labore agere
<lb ed="#Qb"/>credendi sunt, ne miseri aestimentur</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e598">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad obiectum dicendum
<lb ed="#Qb"/>quod non sequitur; sequeretur autem si essent
<lb ed="#Qb"/>illis aliqua causa peccati, sicut sunt aliqua oc<lb ed="#Qb"/>casio
vel etiam dispositio ad bonam voluntatem;
<lb ed="#Qb"/>sunt autem dispositio ad bonam voluntatem, non
<lb ed="#Qb"/>ad peccatum, sed tota causa est in ipso peccante.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e614">
<lb ed="#Qb"/>2. Ad aliud quod dicitur <title>Isai.</title> 33,7: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e618" source="http://scta.info/resource/is33_7">Angeli
<lb ed="#Qb"/>pacis amare flebunt</quote>: dicendum quod istud<!--o--> in<lb ed="#Qb"/>telligitur
moraliter de praelatis, qui sunt nuntii
<lb ed="#Qb"/>reconciliationis, sicut dicit <title>Glossa</title><!--5-->.
</p>
</div>
<div xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Dd1e629" type="articulus">
<head xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Hd1e631">ARTICULUS III</head>
<head xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Hd1e634" type="question-title">Utrum unus angelus custodiens resistat alii custodienti<!--6-->.</head>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e637">
<lb ed="#Qb"/>Deinde quaeritur utrum unus angelus custo<lb ed="#Qb"/>diens
resistat alii bono angelo custodienti.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e644">
<lb ed="#Qb"/>Quod non, videtur: a. Quia, cum uterque mini<lb ed="#Qb"/>stret
sub Deo, habent concordes voluntates, quia
<lb ed="#Qb"/>si alter exequatur quod Deus iniungit, alter re<lb ed="#Qb"/>sistere
non debet.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e655">
<lb ed="#Qb"/>Contra: 1. <title>Dan.</title> 10,13: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e659" source="http://scta.info/resource/dan10_13">Princeps regni Per<lb ed="#Qb"/>sarum
restitit mihi viginti et uno diebus</quote>, ita
<lb ed="#Qb"/>dicit angelus Danieli oranti pro liberatione populi.
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>— Quod autem de bono angelo intelli<lb ed="#Qb"/>gendum
sit, videtur per Glossam <name>Gre<lb ed="#Qb"/>gorii</name><!--7-->
ibi: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e675">Est adhuc</quote>, inquit, <quote>quod in eo<lb ed="#Qb"/>dem
populo sub iugo Persarum purgetur; unde<!--q-->
<lb ed="#Qb"/>de ereptione illius princeps mihi iure contradi<lb ed="#Qb"/>cit</quote>;
sed malus angelus nihil iure facit; erit ergo
<lb ed="#Qb"/>bonus angelus. —- Contra: <title>Glossa</title> <name>Hiero<lb ed="#Qb"/>nymi</name><!--8-->
quae sic incipit: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e688">Videtur mihi</quote> etc.,
<lb ed="#Qb"/>ubi ita dicit: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e694">Isti<!--r--> sunt principes de quibus
<lb ed="#Qb"/><name>Paulus</name>, <title>I Cor.</title> 2,6-8: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e698">Sapientiam loquimur inter
<pb ed="#Qb" n="278"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>perfectos, quam nullus principatu huius mundi
<lb ed="#Qb"/>cognovit: si enim cognovissent nunquam Domi<lb ed="#Qb"/>num
gloriae crucifixissent</quote>
</quote>. —- Et Glossa <name>Gre<lb ed="#Qb"/>gorii</name><!--1-->
super eumdem locum: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e714">Angelicos spi<lb ed="#Qb"/>ritus
recte milites dicimus, quia decertare eos<!--a-->
<lb ed="#Qb"/>contra aereas potestates non ignoramus; quae
<lb ed="#Qb"/>tamen certamina non labore, sed<!--b--> imperio pe<lb ed="#Qb"/>ragunt,
quia quidquid agere contra immundos
<lb ed="#Qb"/>spiritus appetunt, ex adiutorio cuncta regentis
<lb ed="#Qb"/>possunt</quote>.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e732">
<lb ed="#Qb"/>2. Item, si <quote>princeps Persarum</quote> iuste restitit, ergo
<lb ed="#Qb"/>iniuste <name>Gabriel</name> populum<!--c--> liberare volebat.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e739">
<lb ed="#Qb"/>Respondeo: Intelligendum est de malo angelo.
<lb ed="#Qb"/>Quod autem dicitur <mentioned>iure<!--d--> restitisse</mentioned>, hoc est
<lb ed="#Qb"/>comparatione habita ad merita populi qui non<lb ed="#Qb"/>dum
erat purgatus, sed non quantum ad intentio<lb ed="#Qb"/>nem
eius qui non intendebat populi purgationem,
<lb ed="#Qb"/>sed oppressionem. Simile habetur <title>Isai.</title> 10, 5—7:
<lb ed="#Qb"/><quote>Virga furoris mei Assur</quote> etc., <quote>ipse autem non sic
<lb ed="#Qb"/>aestimabit, sed cor eius erit ad conferendum</quote>. <name>Ga<lb ed="#Qb"/>briel</name>
autem non peccabat volens liberationem po<lb ed="#Qb"/>puli<!--e-->:
licet enim non esset liberandus quantum
<lb ed="#Qb"/>ad exigentiam meritorum, tamen quantum ad me<lb ed="#Qb"/>rita<!--f-->
precum, scilicet Danielis, de misericordia
<lb ed="#Qb"/>decebat<!--g--> hoc fieri. De hoc <name>Glossa</name> <name>Gregorii</name><!--2-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e769">Precum merita exigunt ut Israeliticus populus
<lb ed="#Qb"/>a iugo captivitatis suae eruatur<!--h-->, sed adhuc est
<lb ed="#Qb"/>in eodem quod iugo Persarum a Domino pur<lb ed="#Qb"/>getur</quote>.
Haec opinio videtur esse secundum <name>Hie<lb ed="#Qb"/>ronymum</name><!--3-->.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e781">
<lb ed="#Qb"/>Notandum tamen quod, secundum <name>Grego<lb ed="#Qb"/>rium</name>,
<quote>princeps</quote> iste dicitur angelus bonus. Ad
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>hoc autem quod quaeritur qualiter angelus bo<lb ed="#Qb"/>nus
dicitur resistere angelo bono, sic respondet
<lb ed="#Qb"/><name>B. Gregorius</name><!--4-->: <quote xml:id="ahsh-l2Ai2t3s2q3t2m3c6-Qd1e796">Sublimes spiritus eisdem gen<lb ed="#Qb"/>tibus
principantes nequaquam pro iniuste agenti<lb ed="#Qb"/>bus
decertant<!--i-->, sed eorum facta iuste<!--k--> iudicantes
<lb ed="#Qb"/>examinent. Cumque<!--l--> uniuscuiusque gentis culpa
<lb ed="#Qb"/>vel<!--m--> iustitia ad supernae curiae consilium ducitur,
<lb ed="#Qb"/>eiusdem gentis praepositus vel obtinuisse vel non
<lb ed="#Qb"/>obtinuisse perhibetur<!--n-->, quorum tamen omnium
<lb ed="#Qb"/>victoria est sui<!--o--> super se opificis voluntas summa:
<lb ed="#Qb"/>quam dum semper aspiciunt, quod obtinere non
<lb ed="#Qb"/>valent<!--p-->, nunquam volunt, eosdem quoque ange<lb ed="#Qb"/>licos
spiritus decertare contra potestates aereas
<lb ed="#Qb"/>non ignoramus</quote>. Recte ergo dicitur quod contra
<lb ed="#Qb"/>se angeli veniunt, quia subiectarum sibi gentium
<lb ed="#Qb"/>merita contradicunt. Aliquo ergo modo resistunt
<lb ed="#Qb"/>boni bonis, quando scilicet merita populi contra<lb ed="#Qb"/>dicunt.
Unde oratio Danielis merebatur liberatio<lb ed="#Qb"/>nem
populi, sed merita populi exigebant ut adhuc
<lb ed="#Qb"/>in captivitate detinerentur, quia nondum erant
<lb ed="#Qb"/>sufficienter purgati; et ideo quantum ad hoc di<lb ed="#Qb"/>cebantur
certare angeli, qui tamen<!--q--> concordabant
<lb ed="#Qb"/>in voluntate Dei. Angelus vero bonus dicitur re<lb ed="#Qb"/>sistere
angelo malo, quando coarctat potestatem
<lb ed="#Qb"/>eius ne impediat; angelus vero malus dicitur re<lb ed="#Qb"/>sistere
angelo bono, quando illud, quod intendit
<lb ed="#Qb"/>angelus bonus, nititur malus angelus impedire.
</p>
<p xml:id="ahsh-l2Ai2t3s2q3t2m3c6-d1e851">
<lb ed="#Qb"/>Et sic differenter intelligitur resistentia, secun<lb ed="#Qb"/>dum
quod princeps dicitur angelus malus se<lb ed="#Qb"/>cundum
opinionem <name>Hieronymi</name>, et secundum
<lb ed="#Qb"/>quod dicitur angelus bonus secundum opinionem<!--r-->
<lb ed="#Qb"/><name>Gregorii</name>.
</p>
</div>
</div>
</body>
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