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ahsh-l2Bi2t2s1q2t1m2c4.xml
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ahsh-l2Bi2t2s1q2t1m2c4.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
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<titleStmt>
<title>IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 2, T. 1, 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>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 2, T. 1, M. 2, C. 4</title>
<date when="2017-08-19">August 19, 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-sa/4.0">Creative Commons Attribution 4.0 International</ref>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
</listWit>
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<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
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<change when="2017-08-19" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi2t2s1q2t1m2c4">
<head xml:id="ahsh-l2Bi2t2s1q2t1m2c4-Hd1e100">IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 2, T. 1, M. 2, C. 4</head>
<head xml:id="ahsh-l2Bi2t2s1q2t1m2c4-Hd1e103" type="question-title">DE PRIVATIONE COGNITIONIS DAEMONUM QUANTUM AD RES.</head>
<p xml:id="ahsh-l2Bi2t2s1q2t1m2c4-d1e106">
<lb ed="#Qc"/>Quarto quaeritur de privatione cognitionis re<lb ed="#Qc"/>rum
in proprio<!--v--> genere.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m2c4-d1e113">
<lb ed="#Qc"/>Et videtur quod sint privati perfecta cogni<lb ed="#Qc"/>tione
rerum in suo genere. 1. Cognitio enim
<lb ed="#Qc"/>rerum in proprio genere perfecta dicitur, <title>In Ge<lb ed="#Qc"/>nesim</title>,
ab <name>Augustino</name><!--3--> cognitio vespertina; sed
<lb ed="#Qc"/>cognitio vespertina determinatur ibi post discre<lb ed="#Qc"/>tionem
tenebrarum a luce<!--4-->; ergo cognitio vesper<lb ed="#Qc"/>tina
non est in angelis qui tenebrae dicuntur;
<lb ed="#Qc"/>sed cognitio perfecta rerum in proprio genere dici<lb ed="#Qc"/>tur
vespertina<!--x-->; ergo angeli, qui dicuntur tenebrae,
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>privati sunt perfecta cognitione rerum in pro<lb ed="#Qc"/>prio
genere.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m2c4-d1e144">
<lb ed="#Qc"/>2. Praeterea, duplex erat cognitio bonorum an<lb ed="#Qc"/>gelorum:
matutina et vespertina; sed matutina
<lb ed="#Qc"/>privati sunt omnino daemones; ergo vespertina
<lb ed="#Qc"/>vel omnino est ablata ab eis vel diminuta.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m2c4-d1e156">
<lb ed="#Qc"/>Contra. a. Videtur quod cognitio rerum in
<lb ed="#Qc"/>proprio genere creverit in daemonibus: plurium
<lb ed="#Qc"/>enim habent nunc daemones cognitionem quam
<lb ed="#Qc"/>a principio habuerunt, et<!--y--> hoc videtur per hoc
<lb ed="#Qc"/>quod dicit <name>Isidorus</name>, in libro <title>De summo bono</title><!--5-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s1q2t1m2c4-Qd1e169">Triplici acumine scientiae vigent daemones,
<pb ed="#Qc" n="136"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>subtilitate naturae, experientia temporum, reve<lb ed="#Qc"/>latione
supernorum spirituum</quote>. Si ergo viget
<lb ed="#Qc"/>acumen<!--a--> scientiae in eis experientia temporum<!--b-->,
<lb ed="#Qc"/>plura cognoscunt modo daemones quam prius
<lb ed="#Qc"/>cognoverunt.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m2c4-d1e187">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod non sunt
<lb ed="#Qc"/>privati cognitione rerum in proprio genere. Sed
<lb ed="#Qc"/>est duplex cognitio rerum in proprio genere:
<lb ed="#Qc"/>una, quae data fuit a principio, cum res in pro<lb ed="#Qc"/>priis
generibus erant creatae; alia, quae augetur
<lb ed="#Qc"/>per experientiam temporum. Prima vero duplex
<lb ed="#Qc"/>est: una est naturalis sive cum natura primitus
<lb ed="#Qc"/>instituta; altera vero ex gratia. Cognitio autem
<lb ed="#Qc"/>vespertina dicitur illa quae est cognitio rerum in
<lb ed="#Qc"/>proprio genere ex gratia: et secundum hunc mo<lb ed="#Qc"/>dum<!--c-->
habuerunt boni angeli cognitionem rerum
<lb ed="#Qc"/>in proprio genere<!--d--><!--1-->. Alio vero modo habue<lb ed="#Qc"/>runt
cognitionem rerum in proprio genere angeli
<lb ed="#Qc"/>ex suo primo statu. Tertio vero modo sibi acqui<lb ed="#Qc"/>runt
mali angeli cognitionem<!--2-->.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m2c4-d1e222">
<lb ed="#Qc"/>[Ad obiecta]: 1. Cum ergo obicitur quod cogni<lb ed="#Qc"/>tio
rerum in proprio genere fuit<!--e--> vespertina, hoc
<lb ed="#Qc"/>intelligitur de cognitione appropriata bonis angelis;
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>si autem<!--f--> loquimur de cognitione alia, illa habet
<lb ed="#Qc"/>remanere in damnatis. Si vero communiter acci<lb ed="#Qc"/>piatur
cognitio vespertina, nihil prohibet malos
<lb ed="#Qc"/>angelos habere cognitionem vespertinam, et tunc
<lb ed="#Qc"/>non distinguuntur<!--g--> a bonis nisi in hoc quod boni
<lb ed="#Qc"/>habent cognitionem matutinam, mali vero ea pri<lb ed="#Qc"/>vantur.
Et secundum hunc modum cognitio ve<lb ed="#Qc"/>spertina
non esset data bonis angelis post<!--h--> di<lb ed="#Qc"/>visionem
lucis a tenebris.
</p>
<p xml:id="ahsh-l2Bi2t2s1q2t1m2c4-d1e255">
<lb ed="#Qc"/>2. Ad aliud<!--i--> dicendum quod nihil prohibet
<lb ed="#Qc"/>uno modo cognitionem rerum in proprio genere
<lb ed="#Qc"/>crescere in daemonibus. Illo vero modo<!--k--> non
<lb ed="#Qc"/>crescit, quo cognitio rerum in proprio genere di<lb ed="#Qc"/>citur
cognitio generum vel specierum; sicut enim
<lb ed="#Qc"/>non augetur numerus generum aut specierum<!--l-->,
<lb ed="#Qc"/>sed idem est modo qui fuit a principio<!--3-->, ita nec<!--m-->
<lb ed="#Qc"/>crescit cognitio. Sed individuorum in generibus
<lb ed="#Qc"/>et speciebus contentorum potest crescere cognitio
<lb ed="#Qc"/>et<!--n--> effectuum qui procedunt ex coniunctionibus
<lb ed="#Qc"/>rerum diversis. Si autem<!--o--> poena aliqua dicitur
<lb ed="#Qc"/>in eis ratione cognitionis rerum in proprio ge<lb ed="#Qc"/>nere,
hoc non est quia pauciora cognoscant, sed
<lb ed="#Qc"/>quia non ita clare cognoscunt.
</p>
</div>
</body>
</text>
</TEI>