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ahsh-l2Ai3t2q2t1m2c2.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. 3, Tract. 2, Q. 2, T. 1, M. 2, C. 2 DE ORDINE VERBORUM GENESEOS 1,3-5.</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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<title>Ia-IIae, Inq. 3, Tract. 2, Q. 2, T. 1, M. 2, C. 2 DE ORDINE VERBORUM GENESEOS 1,3-5.</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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<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="334"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai3t2q2t1m2c2">
<head xml:id="ahsh-l2Ai3t2q2t1m2c2-Hd1e107">Ia-IIae, Inq. 3, Tract. 2, Q. 2, T. 1, M. 2, C. 2</head>
<head xml:id="ahsh-l2Ai3t2q2t1m2c2-Hd1e110">DE ORDINE VERBORUM GENESEOS 1,3-5.</head>
<div xml:id="ahsh-l2Ai3t2q2t1m2c2-Dd1e113" type="articulus">
<head xml:id="ahsh-l2Ai3t2q2t1m2c2-Hd1e115">ARTICULUS I</head>
<head xml:id="ahsh-l2Ai3t2q2t1m2c2-Hd1e118" type="question-title">De verbis <mentioned>Fiat lux</mentioned> et <mentioned>Vidit Deus lucem quod esset bona</mentioned> et <mentioned>Divisit Deus lucem et tenebras</mentioned>.</head>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e121">
<lb ed="#Qb"/>Quaeritur secundo de ordine verborum.
<lb ed="#Qb"/>I. Primo ergo quaeritur quare non dicitur:
<lb ed="#Qb"/><mentioned>Fiat caelum et terra</mentioned>, sicut dicitur: <quote>Fiat lux</quote> etc.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e130">
<lb ed="#Qb"/>Respondeo, secundum <name ref="#Augustine">Augustinum</name>, <title>Super
<lb ed="#Qb"/>Genesim</title><!--2-->, quod tam in opere creationis quam in
<lb ed="#Qb"/>opere conditionis sive factionis intelligitur tota
<lb ed="#Qb"/>Trinitas. Cum enim dicitur<!--3-->: <quote>In principio creavit
<lb ed="#Qb"/>Deus<!--d--></quote>, per hoc quod dicitur <mentioned>Deus</mentioned> intelligitur
<lb ed="#Qb"/>Pater, per <mentioned>principium</mentioned> vero intelligitur Filius,
<lb ed="#Qb"/>qui est principium<!--e--> de principio, Spiritus Sanc<lb ed="#Qb"/>tus
intelligitur per hoc quod dicitur<!--4-->: <quote>Spiritus Do<lb ed="#Qb"/>mini
ferebatur</quote> etc. Similiter, cum dicitur<!--f--><!--5-->: <quote>Dixit
<lb ed="#Qb"/>Deus</quote>: Fiat etc.<!--g-->, per hoc quod dicitur <mentioned>Deus</mentioned> in<lb ed="#Qb"/>telligitur
Deus Pater, per hoc quod dicitur <mentioned>dixit</mentioned>
<lb ed="#Qb"/>intelligitur Filius, qui est Verbum, per hoc vero
<lb ed="#Qb"/>quod dicitur<!--6-->: <quote>Vidit Deus lucem, quod esset bona</quote>,
<lb ed="#Qb"/>intelligitur Spiritus Sanctus, cui appropriatur bo<lb ed="#Qb"/>nitas.
Quare vero in opere creationis ponitur prin<lb ed="#Qb"/>cipium,
in opere distinctionis ponitur Verbum,
<lb ed="#Qb"/>dictum est supra<!--7-->.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e173">
<lb ed="#Qb"/>II. 1. Item, quaeritur de hoc quod dicitur<!--8-->: <quote>Vi<lb ed="#Qb"/>dit
Deus lucem quod esset bona</quote>, quare non simi<lb ed="#Qb"/>liter
dictum est in creatione: vidit Deus caelum
<lb ed="#Qb"/>et terram quod essent bona?
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e185">
<lb ed="#Qb"/>2. Item, quaeritur de hoc quod dicitur<!--h-->: <quote>Vidit</quote>.
<lb ed="#Qb"/>Numquid enim prius non viderat<!--i-->?
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e192">
<lb ed="#Qb"/>[Solutio]: 1. Ad primum respondet <name>Augu<lb ed="#Qb"/>stinus</name>,
<lb ed="#Qb"/><title>Super Genesim ad litteram</title><!--9-->, ita dicens:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai3t2q2t1m2c2-Qd1e202">Duo sunt propter quae amat. Deus creaturam
<lb ed="#Qb"/>suam, scilicet ut sit et ut maneat. Ut ergo esset
<lb ed="#Qb"/>quod maneret, <quote>spiritus Dei superferebatur<!--k-->: super
<lb ed="#Qb"/>aquam</quote>; ut autem maneret, <quote>vidit Deus quia bona
<lb ed="#Qb"/>est</quote>. Et quod de luce dictum est<!--l-->, hoc de om<lb ed="#Qb"/>nibus</quote>
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e216">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>2. Ad secundum respondet <name>Augusti<lb ed="#Qb"/>nus</name>,
<lb ed="#Qb"/>in libro <title>Contra Manichaeos</title><!--10-->, ita dicens:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai3t2q2t1m2c2-Qd1e226"> Numquid quia placet ei, ideo non noverat bo<lb ed="#Qb"/>num?
Prorsus noverat intus in animo<!--n-->, ubi ars
<lb ed="#Qb"/>ipsa pulcrior est quam illa quae arte fabrican<lb ed="#Qb"/>tur.
Sed quod videt artifex intus in arte, hoc
<lb ed="#Qb"/>probat foris in opere et hoc est perfectum quod
<lb ed="#Qb"/>artifici suo placet. <quote>Vidit</quote> ergo <quote>Deus lucem quia
<lb ed="#Qb"/>bona est</quote>: quibus verbis non ostenditur<!--o--> elu<lb ed="#Qb"/>xisse
Deo quod bonum est, sed placuisse per<lb ed="#Qb"/>fectum.
Quid si dictum esset <mentioned>miratus est Deus
<lb ed="#Qb"/>lucem quia bona est</mentioned>? Quantum clamarent, quan<lb ed="#Qb"/>tum
litigarent! Admiratio enim revera de rebus
<lb ed="#Qb"/>insperatis nasci solet. Et tamen legunt isti et lau<lb ed="#Qb"/>dant
in Evangelio Dominum nostrum iesum Chri<lb ed="#Qb"/>stum
admiratum esse iidem credentium<!--11-->. Quis
<lb ed="#Qb"/>autem illis fecerat ipsam fidem, nisi ille qui eam
<lb ed="#Qb"/>mirabatur?</quote>
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e262">
<lb ed="#Qb"/>III. Item, quaeritur de hoc quod dicitur<!--12-->: <quote>Divisit
<lb ed="#Qb"/>Deus lucem et tenebras</quote>, quare non superius dictae
<lb ed="#Qb"/>sunt tenebrae factae sicut dicuntur distinctae.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e271">
<lb ed="#Qb"/>[Solutio]: Ad quod <name ref="#Augustine">Augustinus</name>, in libro<!--p-->
<lb ed="#Qb"/><title>Contra Manichaeos</title><!--13-->, sic respondet: <quote xml:id="ahsh-l2Ai3t2q2t1m2c2-Qd1e280">Hic non
<lb ed="#Qb"/>dictum est <mentioned>fecit Deus tenebras</mentioned>, quia tenebra,
<lb ed="#Qb"/>sicut dictum est<!--14-->, lucis absentia est; distinctio
<lb ed="#Qb"/>tamen<!--q--> facta est inter lucem et tenebras. Quem<lb ed="#Qb"/>admodum
nos clamando facimus vocem, silen<lb ed="#Qb"/>tium
autem non sonando facimus, quia cessatio
<lb ed="#Qb"/>vocis silentium est: distinguimus tamen<!--r--> sensu
<lb ed="#Qb"/>quidem inter vocem et silentium et illud vocamus
<lb ed="#Qb"/>vocem, illud silentium. Quemadmodum ergo recte
<lb ed="#Qb"/>dicimur<!--s--> tacere silentium, sic recte multis divi<lb ed="#Qb"/>narum<!--t-->
Scripturarum locis Deus dicitur iacere
<lb ed="#Qb"/>tenebras<!--15-->, quia lucem quibus vult temporibus
<lb ed="#Qb"/>et locis vel non dat vel detrahit</quote>.
</p>
</div>
<div xml:id="ahsh-l2Ai3t2q2t1m2c2-Dd1e311" type="articulus">
<head xml:id="ahsh-l2Ai3t2q2t1m2c2-Hd1e313">ARTICULUS II.</head>
<head xml:id="ahsh-l2Ai3t2q2t1m2c2-Hd1e316" type="question-title">De verbis <mentioned>Factum est vespere et mane dies unus</mentioned>.</head>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e319">
<pb ed="#Qb" n="335"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Item, quaeritur I. de hoc quod dicitur<!--a--><!--1-->: <quote>Fac<lb ed="#Qb"/>tum
est vespere et mane</quote> etc.
<lb ed="#Qb"/>Videtur enim 1. quod deberet mane praeordi<lb ed="#Qb"/>nari
vesperi, quia nobilius est: nobilior enim
<lb ed="#Qb"/>est<!--b--> cognitio in Verbo cognitione in propria na<lb ed="#Qb"/>tura,
et ita prior est natura vel dignitate<!--c-->.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e339">
<lb ed="#Qb"/>2. Item, prius naturaliter cognovit angelus in
<lb ed="#Qb"/>Verbo quam in propria natura; in proprio ergo
<lb ed="#Qb"/>genere mane praeordinari debet vesperi.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e348">
<lb ed="#Qb"/>Respondeo: 1. Ibi accipit <name ref="#Augustine">Augustinus</name><!--2--> <mentioned>mane</mentioned>
<lb ed="#Qb"/>proprie pro<!--d--> cognitione angeli, quae est de re fa<lb ed="#Qb"/>cienda
in quantum huiusmodi, et quia non cognovit
<lb ed="#Qb"/>se faciendum, ideo proprie non habuit cognitionem
<lb ed="#Qb"/>matutinam de se, sed de aliis<!--3-->; <mentioned>vespere</mentioned> autem
<lb ed="#Qb"/>intelligit <name ref="#Augustine">Augustinus</name> pro cognitione de re facta
<lb ed="#Qb"/>in proprio genere, et hanc bene habuit angelus
<lb ed="#Qb"/>de se. Quia ergo angelus prius cognovit se fac<lb ed="#Qb"/>tum
quam cetera facienda, prius dico secundum
<lb ed="#Qb"/>naturam, ideo vespere ibi praeordinatur mane.
<lb ed="#Qb"/>Unde ibi est duplex modus ordinandi: unus quoad
<lb ed="#Qb"/>cognita, et sic ordinatur vespere ante mane, ut
<lb ed="#Qb"/>nunc<!--e--> dictum est; alius quoad modos cogno<lb ed="#Qb"/>scendi,
et sic deberet praeordinari mane secun<lb ed="#Qb"/>dum
quod probat obiectio prima.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e390">
<lb ed="#Qb"/>2. Ad secundum dicendum quod revera
<lb ed="#Qb"/>cognovit se angelus in Verbo, sed non eo
<lb ed="#Qb"/>modo quo accipitur, quia non cognovit nec co<lb ed="#Qb"/>gnoscere
potuit se faciendum, sed se iam exi<lb ed="#Qb"/>stentem<!--f-->.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e403">
<lb ed="#Qb"/>II. Item, quaeritur utrum unus erat dies aut
<lb ed="#Qb"/>plures.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e410">
<lb ed="#Qb"/>Videtur quod unus: 1. Dies enim distinguitur,
<lb ed="#Qb"/>ut dictum est<!--4-->, secundum cognitionem angeli; sed
<lb ed="#Qb"/>constat quod, secundum <name>Augustinum</name><!--5-->, omnia
<lb ed="#Qb"/>simul facta sunt; sed angelus non cognoscit per
<lb ed="#Qb"/>successionem sicut anima, sicut dicit <name>Augusti<lb ed="#Qb"/>nus</name>,
supra<!--6-->: <quote xml:id="ahsh-l2Ai3t2q2t1m2c2-Qd1e425">Non sicut nos<!--g--> ad percipien<lb ed="#Qb"/>dam
sapientiam proficiebant</quote> etc. Ergo si intel<lb ed="#Qb"/>ligit
quaecumque sunt, ut videtur, ergo simul
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>cognoscebat omnia, cum simul facta essent; ergo
<lb ed="#Qb"/>nouerat nisi unicus dies.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e437">
<lb ed="#Qb"/>Contra: a. Attingere ad multa simul, ita quod
<lb ed="#Qb"/>non ad unum post aliud, proprium est sapien<lb ed="#Qb"/>tiae
increatae<!--7-->, de qua <title>Sap.</title> 7,24: <quote>Attingit ubique
<lb ed="#Qb"/>propter sui<!--h--> munditiam</quote>; ergo non convenit an<lb ed="#Qb"/>gelo;
sed attingere angeli est per cognitionem;
<lb ed="#Qb"/>ergo non simul multa cognoscit.
</p>
<p xml:id="ahsh-l2Ai3t2q2t1m2c2-d1e453">
<lb ed="#Qb"/>Solutio: Dicendum quod multi sunt dies spi<lb ed="#Qb"/>rituales,
secundum <name ref="#Augustine">Augustinum</name><!--8-->, et accipitur
<lb ed="#Qb"/>eorum distinctio a parte cognitorum, quae diversa
<lb ed="#Qb"/>erant in genere vel in specie et ordinem natu<lb ed="#Qb"/>ralem
habebant<!--i-->: unde propter praesentiam co<lb ed="#Qb"/>gnitionis
significatae super res factas, compu<lb ed="#Qb"/>tantur
dies diversi. Accipitur etiam distinctio a
<lb ed="#Qb"/>parte cognitionis angelicae: sicut enim<!--k--> nunc ul<lb ed="#Qb"/>timo
probatum est<!--9-->, non simul, id est non in uno
<mentioned>nunc</mentioned> simul, intelligebat multa, sed unum post
<lb ed="#Qb"/>aliud, quamvis omnia simul facta essent, nisi di<lb ed="#Qb"/>catur
<mentioned>simul</mentioned>, id est repente, quia non apparet
<lb ed="#Qb"/>differentia inter cognitionem et cognitionem, sicut
<lb ed="#Qb"/>apparet in homine<!--10-->: et hoc dicit <name>Augustinus</name><!--11-->,
<lb ed="#Qb"/>ponens exemplum de visu nostro secundum opi<lb ed="#Qb"/>nionem
quae dicit quod videmus extra mittentes<!--12-->.
<lb ed="#Qb"/>Radius visibilis in ictu pertransit propinquiora et
<lb ed="#Qb"/>remotiora spatia simul, id est repente, non omnino
<lb ed="#Qb"/>aeque cito vel subito, quia impossibile est corpus
<lb ed="#Qb"/>aliquod subito pertransire. Et accipit illud pro con<lb ed="#Qb"/>cordantia
<title>I Thess.</title> 4<!--13-->: <quote>In ictu oculi</quote> etc.; in diver<lb ed="#Qb"/>sis
enim locis erunt corpora resurgentia et non ae<lb ed="#Qb"/>que
distabunt a loco iudicii et tamen <quote>in ictu oculi</quote>,
<lb ed="#Qb"/>id est repente, convenient. Multo autem maior cele<lb ed="#Qb"/>ritas
est in cognitione angelica quam in huiusmodi
<lb ed="#Qb"/>corporibus vel quam in radio visibili. Unde dicit
<lb ed="#Qb"/><name>Augustinus</name><!--14-->: <quote xml:id="ahsh-l2Ai3t2q2t1m2c2-Qd1e514">Si oculorum carnalium acies
<lb ed="#Qb"/>celeritate tantum potest, quid mentis acies huma<lb ed="#Qb"/>nae,
quanto magis angelicae!</quote> Unde multo magis
<lb ed="#Qb"/>ponendum est<!--l--> quod repente multa cognoscit<!--m-->,
<lb ed="#Qb"/>non tamen subito, sed ibi est posterioritas de
<mentioned>nunc</mentioned> in cognoscendo unum ad <mentioned>nunc</mentioned> in cogno<lb ed="#Qb"/>scendo
aliud et ob hoc est diversitas in diebus.
</p>
</div>
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