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ahsh-l3p2in1q1c1.xml
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ahsh-l3p2in1q1c1.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>III, P. 2, Inq. 1, Q. 1, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>III, P. 2, Inq. 1, Q. 1, C. 1</title>
<date when="2017-10-16">October 16, 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="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p2in1q1c1">
<head xml:id="ahsh-l3p2in1q1c1-Hd1e102">III, P. 2, Inq. 1, Q. 1, C. 1</head>
<head xml:id="ahsh-l3p2in1q1c1-Hd1e105" type="question-title">AN SIT LEX AETERNA.</head>
<p xml:id="ahsh-l3p2in1q1c1-d1e108">
<lb ed="#Qd"/>Ad primum. a. <name>Isidorus</name>, in <title>II Etymologia<lb ed="#Qd"/>rum</title><!--2-->:
<quote xml:id="ahsh-l3p2in1q1c1-Qd1e114">Si ratione lex constat, lex erit omne
<lb ed="#Qd"/>quod ratione constiterit</quote>. Si ergo providentia Dei
<lb ed="#Qd"/>constat ratione, ergo providentia Dei est lex; sed
<lb ed="#Qd"/>nonnisi<!--h--> aeterna; cum ergo providentia divina sit,
<lb ed="#Qd"/>constat legem aeternam esse. — Minor patet;
<lb ed="#Qd"/>nam, sicut dicit <name>Boethius</name><!--3-->: <quote xml:id="ahsh-l3p2in1q1c1-Qd1e128">Providentia est
<lb ed="#Qd"/>divina ratio in summo Principe constituta, qua
<lb ed="#Qd"/>cuncta disponit</quote>.
</p>
<p xml:id="ahsh-l3p2in1q1c1-d1e136">
<lb ed="#Qd"/>b. Amplius, <name>Augustinus</name>, in libro <title>De libero
<lb ed="#Qd"/>arbitrio</title><!--4-->: <quote xml:id="ahsh-l3p2in1q1c1-Qd1e142">Videtur lex ista, quae regendis civi<lb ed="#Qd"/>tatibus
fertur, multa concedere atque impunita
<lb ed="#Qd"/>relinquere quae per divinam providentiam vindi<lb ed="#Qd"/>cantur</quote>.
Et intendit ibi<!--i--> <name ref="#Augustine">Augustinus</name> assu<lb ed="#Qd"/>mere
istam propositionem, quod nullum malum
<lb ed="#Qd"/>debet esse impunitum et quod<!--k--> similiter omne
<lb ed="#Qd"/>malum punitur secundum aliquam<!--l--> legem. Si
<lb ed="#Qd"/>ergo est aliquod malum quod non punitur per
<lb ed="#Qd"/>legem temporalem, et non relinquitur impunitum,
<lb ed="#Qd"/>ergo punietur per legem aeternam; ergo ipsa est.
</p>
<p xml:id="ahsh-l3p2in1q1c1-d1e168">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>c. Item, <name ref="#Augustine">Augustinus</name>, in libro I<!--m--> <title>De libero
<lb ed="#Qd"/>arbitrio</title><!--5-->: <quote xml:id="ahsh-l3p2in1q1c1-Qd1e179">Duae leges ita sibi videntur contrariae
<lb ed="#Qd"/>ut una earum honorum<!--n--> dandorum populo tribuat
<lb ed="#Qd"/>potestatem, alia non, ut nullo modo in una ci<lb ed="#Qd"/>vitate
simul esse possint<!--o-->. Numquid dicemus
<lb ed="#Qd"/>aliquam illarum iniustam esse et terri minime
<lb ed="#Qd"/>debuisse?</quote> quasi<!--p--> dicat: non. Et<!--q--> ita utraque est
<lb ed="#Qd"/>iusta. Ex<!--r--> hoc obicitur: Impossibile est leges
<lb ed="#Qd"/>contrarias temporales conciliarit<!--s--> in ratione iusti<lb ed="#Qd"/>tiae
nisi per legem non habentem contrarium
<lb ed="#Qd"/>conciliantem<!--t--> illas: quam legem aeternam ap<lb ed="#Qd"/>pellamus.
</p>
<p xml:id="ahsh-l3p2in1q1c1-d1e205">
<lb ed="#Qd"/>In<!--u--> partem oppositum arguitur: 1. Lex habet
<lb ed="#Qd"/>statum in dispositione latoris, et, sic non meretur
<lb ed="#Qd"/>nomen legis, quia, quamdiu est in dispositione,
<lb ed="#Qd"/>adhuc non obligat.
</p>
<p xml:id="ahsh-l3p2in1q1c1-d1e216">
<lb ed="#Qd"/>2. Item, habet esse in promulgatione, et tunc
<lb ed="#Qd"/>meretur nomen legis<!--6-->, quia tunc<!--v--> ligat; lex
<lb ed="#Qd"/>ergo non potest dici ex dispositione, sed ex
<lb ed="#Qd"/>promulgatione. Si ergo promulgatio aliquorum
<pb ed="#Qd" n="315"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>faciendorum vel vitandorum non potest esse ae<lb ed="#Qd"/>terna,
quia promulgatio fit creaturae, constat
<lb ed="#Qd"/>quod non potest lex esse aeterna<!--a-->.
</p>
<p xml:id="ahsh-l3p2in1q1c1-d1e238">
<lb ed="#Qd"/>3. Item, si lex non esset impressa creaturae<!--b-->
<lb ed="#Qd"/>rationali, non ligaret eam: cuius signum est
<lb ed="#Qd"/>quod non ligat creaturas irrationales, quibus non
<lb ed="#Qd"/>est impressa; non est igitur lex nisi ex impressione
<lb ed="#Qd"/>ad rationem sive quod imprimitur rationi; sed
<lb ed="#Qd"/>haec impressio est<!--c--> temporalis et non aeterna;
<lb ed="#Qd"/>ergo intentio legis est temporalis et non aeterna.
</p>
<p xml:id="ahsh-l3p2in1q1c1-d1e256">
<lb ed="#Qd"/>Solutio: Dicendum, secundum quod dicit <name>Au<lb ed="#Qd"/>stinus</name>,
in libro <title>De veru religione</title><!--1-->: menti no<lb ed="#Qd"/>strae
concessum est videre legem veritatis im<lb ed="#Qd"/>mutabilem.
Mens enim nostra iudicat de veritate
<lb ed="#Qd"/>immutabili, ut iudicat<!--d--> istam propositionem: iu<lb ed="#Qd"/>stum
est ut omnia sint ordinatissima. Cum ergo<!--e-->
<lb ed="#Qd"/>ipsa, scilicet <quote xml:id="ahsh-l3p2in1q1c1-Qd1e273">mens humana, mutabilitatem pati
<lb ed="#Qd"/>possit erroris, apparet supra mentem nostram
<lb ed="#Qd"/>esse legem, quae veritas dicitur</quote>; haec autem lex
<lb ed="#Qd"/>est<!--f--> aeterna: quod enim est supra mentem no<lb ed="#Qd"/>stram<!--g-->
est aeternum.
</p>
<p xml:id="ahsh-l3p2in1q1c1-d1e285">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primo obiectum<!--h--> dicen<lb ed="#Qd"/>dum,
sicut dicit <name>Isidorus</name>, II <title>Etymologiarum</title><!--2-->:
<lb ed="#Qd"/>lex uno modo dicitur a legendo, alio modo a
<lb ed="#Qd"/>ligando. Secundum quod dicitur a legendo, extenso
<lb ed="#Qd"/>nomine lectionis non solum ad lectionem tempo<lb ed="#Qd"/>ralem,
sed ad lectionem secundum quod legitur<!--i-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>in mente, sic<!--k--> lex est in dispositione. Lex au<lb ed="#Qd"/>tem,
prout est<!--l--> in promulgatione, dicitur a li<lb ed="#Qd"/>gando.
Primo ergo modo est aeterna, secundo
<lb ed="#Qd"/>modo non. Tamen potest distingui, cum dicitur<!--m-->:
<lb ed="#Qb"/><mentioned>Lex ligat</mentioned>, quia <mentioned>ligare</mentioned> potest sumi active vel
<lb ed="#Qd"/>passive. Si active, sic lex aeterna in Deo dicitur
<lb ed="#Qd"/>a ligando; secundum quod accipitur<!--n--> passive
<lb ed="#Qd"/>dicitur respectu creaturae. Sed adhuc distinguen<lb ed="#Qd"/>dum
de lege ligante in Deo, sicut de dominio
<lb ed="#Qd"/>in Deo<!--3-->. Dominium enim est potestas coercendi<!--o-->
<lb ed="#Qd"/>subditos, et sic dicitur secundum habitum; vel
<lb ed="#Qd"/>potest dici secundum actum, et sic dominium est
<lb ed="#Qd"/>actus coercendi subditos; et utrobique conno<lb ed="#Qd"/>tatur
respectus ad creaturam, sed primo modo in
<lb ed="#Qd"/>habitu, secundo in actu. Sicut ergo dominium<!--p-->
<lb ed="#Qd"/>in habitu de Deo dicitur ab aeterno, dominium
<lb ed="#Qd"/>in actu<!--q--> ex tempore, ita lex, si importet<!--r--> habi<lb ed="#Qd"/>tum
ligandi, sic ab aeterno est in dispositione
<lb ed="#Qd"/>ad ligandum, et hoc modo dicitur lex aeterna;
<lb ed="#Qd"/>sed, si importet actum<!--s--> ligandi, non.
</p>
<p xml:id="ahsh-l3p2in1q1c1-d1e344">
<lb ed="#Qd"/>2. Et per hoc patet responsio ad secundum.
</p>
<p xml:id="ahsh-l3p2in1q1c1-d1e350">
<lb ed="#Qd"/>3. Ad tertium patet solutio. Nam, licet im<lb ed="#Qd"/>pressio
ab aeterno non sit in effectu<!--t-->, tamen est
<lb ed="#Qd"/>in ratione ab aeterno. Unde lex ab aeterno est
<lb ed="#Qd"/>in dispositione et ad hoc ut animae rationali<!--u-->
<lb ed="#Qd"/>imprimatur, licet ab aeterno non imprimatur in
<lb ed="#Qd"/>effectu.
</p>
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