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ahsh-l2Ai4t1s1q2t2c3.xml
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ahsh-l2Ai4t1s1q2t2c3.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>
<fileDesc>
<titleStmt>
<title>Ia-IIae, Inq. 4, Tract. 1, S. 1, Q. 2, T. 2, C. 3</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. 4, Tract. 1, S. 1, Q. 2, T. 2, C. 3</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>
</p>
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<listWit>
<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="401"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai4t1s1q2t2c3">
<head xml:id="ahsh-l2Ai4t1s1q2t2c3-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 1, Q. 2, T. 2, C. 3</head>
<head xml:id="ahsh-l2Ai4t1s1q2t2c3-Hd1e110" type="question-title">DE CAUSA FINALI ANIMAE RATIONALIS<!--11-->.</head>
<p xml:id="ahsh-l2Ai4t1s1q2t2c3-d1e113">
<lb ed="#Qb"/>Deinde quaeritur de causa finali animae ratio<lb ed="#Qb"/>nalis.
</p>
<p xml:id="ahsh-l2Ai4t1s1q2t2c3-d1e120">
<lb ed="#Qb"/>Et videtur a. propter hoc quod dicitur, in <title>En<lb ed="#Qb"/>chiridion</title><!--12-->,
quod finis sit<!--q--> reparatio ruinae an<lb ed="#Qb"/>gelicae.
Et similiter dicit <name>Anselmus</name>, in libro
<lb ed="#Qb"/><title>De casa diaboli</title><!--13--> et <title>Cur Deus homo</title><!--14-->; et videtur
<lb ed="#Qb"/>accipi ex ilio verbo <title>Deuter.</title><!--15-->: <quote>Statuit terminos
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>gentium iuxta numerum angelorum Dei</quote>, secundum
<lb ed="#Qb"/>aliam<!--r--> translationem<!--16-->,
</p>
<p xml:id="ahsh-l2Ai4t1s1q2t2c3-d1e140">
<lb ed="#Qb"/>Sed obicitur contra hoc: l. Si enim haec<!--s-->
<lb ed="#Qb"/>esset ratio finalis, non existente casu angelorum
<lb ed="#Qb"/>non esset creatio animarum rationalium; sed con<lb ed="#Qb"/>trarium
cernitur, cum alterius speciei sit ista
<lb ed="#Qb"/>essentia quam illa et congruebat Creatori ad
<lb ed="#Qb"/>perfectionem universitatis universitatem generum
<pb ed="#Qb" n="402"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>et specierum condere, ut in quo manifestetur
<lb ed="#Qb"/>sapientia, potentia et bonitas Dei; ergo non est
<lb ed="#Qb"/>ille finis conditionis animae rationalis.
</p>
<p xml:id="ahsh-l2Ai4t1s1q2t2c3-d1e167">
<lb ed="#Qb"/>2. Praeterea, si esset finis principalis, aut ergo
<lb ed="#Qb"/>esset propter bonos angelos aut propter malos:
<lb ed="#Qb"/>non propter bonos, cum non indigeant repara<lb ed="#Qb"/>tione;
nec propter malos, cum impossibilis sit
<lb ed="#Qb"/>eorum reparatio.
</p>
<p xml:id="ahsh-l2Ai4t1s1q2t2c3-d1e180">
<lb ed="#Qb"/>[Solutio]: Ad quod dicendum quod finis prin<lb ed="#Qb"/>cipalis
est participatio beatitudinis<!--1-->, secundum
<lb ed="#Qb"/>quod dicitur <title>I Tim.</title> 2,4: <quote>Qui vult omnes homi<lb ed="#Qb"/>nes
salvos fieri et ad agnitionem veritatis venire</quote>;
<lb ed="#Qb"/>finis vero secundarius est reparatio angelicae
<lb ed="#Qb"/>ruinae.
</p>
<p xml:id="ahsh-l2Ai4t1s1q2t2c3-d1e196">
<lb ed="#Qb"/>[Ad obiecta.]:1. Ad obiectum ergo primum
<lb ed="#Qb"/>respondendum<!--a--> quod, cum sit finis secundarius,
<lb ed="#Qb"/>licet starent angeli et sic non minueretur numerus
<lb ed="#Qb"/>angelorum fruentium et<!--b--> sic non esset finis se<lb ed="#Qb"/>cundarius
hominum, nihilominus esset finis prin<lb ed="#Qb"/>cipalis.
</p>
<p xml:id="ahsh-l2Ai4t1s1q2t2c3-d1e212">
<lb ed="#Qb"/>2. Ad secundum dicendum<!--c--> quod est finis
<lb ed="#Qb"/>principalis angelorum, et quantum ad hoc non
<lb ed="#Qb"/>fit reparatio angelicae ruinae; et est finis se<lb ed="#Qb"/>cundarius,
scilicet delectatio<!--d--> in multitudine con<lb ed="#Qb"/>sortii
<lb ed="#Qb"/>sortii angelorum fruentium, et quantum ad hunc
<lb ed="#Qb"/>finem, sicut minuebatur numerus fruentium per
<lb ed="#Qb"/>numerum [malorum] angelorum, ita augetur per
<lb ed="#Qb"/>profectum bonorum hominum.
</p>
<p xml:id="ahsh-l2Ai4t1s1q2t2c3-d1e232">
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>Assignat iterum <name ref="#Lombard">Magister</name>, in libro <title>Senten<lb ed="#Qb"/>tiarum</title><!--2-->,
finem animae rationalis, dicens quod
<lb ed="#Qb"/>creata est <quote xml:id="ahsh-l2Ai4t1s1q2t2c3-Qd1e249">ut intelligeret summam bonitatem
<lb ed="#Qb"/>et intelligendo amaret et amando possideret et
<lb ed="#Qb"/>possidendo frueretur</quote>. Animae vero assignatur
<lb ed="#Qb"/>finis in tribus differentiis, ut scilicet laudaret, ser<lb ed="#Qb"/>viret
et frueretur<!--3-->. Alibi<!--4--> etiam, secundum <name>Augu<lb ed="#Qb"/>stinum</name><!--5-->,
ut videret, laudaret atque<!--e--> gauderet
<lb ed="#Qb"/>sive diligeret. Quarum differentiarum ratio sic
<lb ed="#Qb"/>potest attendi, ut <mentioned>intelligere</mentioned> sit respectu primae
<lb ed="#Qb"/>veritatis et pertineat ad intelligentiam, <mentioned>amare</mentioned> vero
<lb ed="#Qb"/>respectu summae bonitatis et pertineat ad volun<lb ed="#Qb"/>tatem,
<mentioned>possidere</mentioned> vero sit respectu aeternitatis et
<lb ed="#Qb"/>pertineat ad mentem sive ad<!--f--> memoriam, secun<lb ed="#Qb"/>dum
quod trinitas est in anima penes intelligen<lb ed="#Qb"/>tiam<!--g-->,
voluntatem et memoriam — quam memo<lb ed="#Qb"/>riam
quidam. praemittunt duabus aliis, quidam
<lb ed="#Qb"/>subiungunt secundum diversam sui intentionem —
<mentioned>frui</mentioned> vero pertineat ad ipsam essentiam divini<lb ed="#Qb"/>tatis
vel ex tribus praedictis relinquatur<!--h--><!--6-->. Tres
<lb ed="#Qb"/>autem differentiae sic possunt distingui, ut <mentioned>frui</mentioned>
<lb ed="#Qb"/>pertineat ad actum cordis, <mentioned>servire</mentioned><!--i--> ad actum
<lb ed="#Qb"/>operis exterioris, <mentioned>laudare</mentioned> vero ad actum oris.
<lb ed="#Qb"/>Aliae vero tres differentiae sic distinguuntur, ut
<mentioned>videre</mentioned> pertineat ad actum rationis, <mentioned>amare</mentioned><!--k-->
<lb ed="#Qb"/>ad actum voluntatis sive gaudere, <mentioned>laudare</mentioned> vero
<lb ed="#Qb"/>ad actum sermonis, ut fiat protestatio summae
<lb ed="#Qb"/>maiestatis, sapientiae et bonitatis.
</p>
</div>
</body>
</text>
</TEI>