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ahsh-l3p2in2q4m2c1.xml
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ahsh-l3p2in2q4m2c1.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. 2, Q. 4, M. 2, 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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<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 2, Q. 4, M. 2, C. 1</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
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<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<p>Published under a <ref target="https://creativecommons.org/licenses/by-sa/4.0">Creative Commons Attribution 4.0 International</ref>
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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-l3p2in2q4m2c1">
<head xml:id="ahsh-l3p2in2q4m2c1-Hd1e102">III, P. 2, Inq. 2, Q. 4, M. 2, C. 1</head>
<head xml:id="ahsh-l3p2in2q4m2c1-Hd1e105" type="question-title">UTRUM LEX NATURALIS CONTINEAT PRAECEPTUM ORDINANS AD DEUM</head>
<p xml:id="ahsh-l3p2in2q4m2c1-d1e108">
<pb ed="#Qd" n="353"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Quantum ad primum sic: a. <title>Eccli.</title> 17, 9: <quote>Addi<lb ed="#Qd"/>dit
illis disciplinam</quote> etc., <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l3p2in2q4m2c1-Qd1e118"> Disci<lb ed="#Qd"/>plinam<!--a-->
et legem naturalem, quam dedit homini
<lb ed="#Qd"/>ut subiceretur suo Creatori et bonorum operum
<lb ed="#Qd"/>in se honorificentiam custodiret</quote>. Ergo in lege
<lb ed="#Qd"/>naturali est quod homo subicitur<!--b--> suo Creatori
<lb ed="#Qd"/>et quod ad ipsum ordinetur per obedientiam.
</p>
<p xml:id="ahsh-l3p2in2q4m2c1-d1e133">
<lb ed="#Qd"/>b. Secunda ratio. <name>Tullius</name>, in fine <title>Rhetoricae</title><!--2-->,
<lb ed="#Qd"/>dicit quod ius naturale <quote xml:id="ahsh-l3p2in2q4m2c1-Qd1e139">est quod non opinio ge<lb ed="#Qd"/>nuit<!--c-->,
sed quaedam innata vis inseruit, ut reli<lb ed="#Qd"/>gionem,
pietatem</quote> etc. Et dicit<!--3--> quod <quote>religio est<!--d-->
<lb ed="#Qd"/>quae superioris cuiusdam naturae, quam divinam
<lb ed="#Qd"/>vocant<!--e-->, cultum caerimoniamque affert</quote>. Religio
<lb ed="#Qd"/>ergo consistit in cultu divinae naturae; si ergo<!--f-->
<lb ed="#Qd"/>religio est pars iuris naturalis, ergo ius naturale
<lb ed="#Qd"/>ordinat ad Deum et ad cultum eius.
</p>
<p xml:id="ahsh-l3p2in2q4m2c1-d1e158">
<lb ed="#Qd"/>Ad oppositum: 1. <name>Hugo de S. Victore</name><!--4-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in2q4m2c1-Qd1e162">In lege naturali tantum duo praecepta fuerunt,
<lb ed="#Qd"/>scilicet: Quod tibi non vis fieri, alii non<!--g--> facias,
<lb ed="#Qd"/><title>Tob.</title> 4, 16, et: <quote>Quaecumque vultis ut faciant vo<lb ed="#Qd"/>bis</quote><!--h--> etc., Matth. 7,12 </quote>. Sed per haec praecepta
<lb ed="#Qd"/>ordinatur solum rationalis creatura ad proximum
<lb ed="#Qd"/>et non ad Deum; ergo aut insufficienter<!--i--> dividit
<lb ed="#Qd"/><name>Hugo</name> aut lex non ordinat ad Deum<!--k-->.
</p>
<p xml:id="ahsh-l3p2in2q4m2c1-d1e179">
<lb ed="#Qd"/>2. Secunda ratio. <title>Rom.</title> 2, 14: <quote>Cum gentes</quote> etc.,
<lb ed="#Qd"/><title>Glossa</title><!--5-->: <quote xml:id="ahsh-l3p2in2q4m2c1-Qd1e185">Lex naturalis est iniuriam nemini
<lb ed="#Qd"/>inferre, nihil<!--l--> alienum praeripere, a fraude et
<lb ed="#Qd"/>periurio abstinere et huiusmodi, et, ut breviter di<lb ed="#Qd"/>catur,
nolle alii facere quod tibi non vis fieri,
<lb ed="#Qd"/>quod evangelicae concordat doctrinae</quote>, <title>Matth.</title>
<lb ed="#Qd"/>7, 12. Ex quo patet quod praecepta legis natu<lb ed="#Qd"/>ralis
reducuntur ad istud: <quote>Quaecumque vultis ut
<lb ed="#Qd"/>faciant vobis homines</quote> etc. Si ergo istud ordinat
<lb ed="#Qd"/>ad proximum et non ad Deum, patet quod non
<lb ed="#Qd"/>habet lex naturalis praecepta ordinantia ad Deum.
</p>
<p xml:id="ahsh-l3p2in2q4m2c1-d1e208">
<lb ed="#Qd"/>Solutio: Dicendum, sicut habetur <title>Rom.</title> 2, 14:
<lb ed="#Qd"/><quote>Cum gentes</quote> etc., ibi<!--m--> dicit <title>Glossa</title><!--6--> quod ex
<lb ed="#Qd"/>hoc quod homo est ad imaginem et similitudi<lb ed="#Qd"/>nem
Dei, <quote xml:id="ahsh-l3p2in2q4m2c1-Qd1e218">habet legem qua intelligit et sibi con<lb ed="#Qd"/>scius
est quid bonum et quid malum</quote>. In eo enim
<lb ed="#Qd"/>quod homo est ad imaginem, habet cognitionem
<lb ed="#Qd"/>primae veritatis, quae Deus est, quia, secundum
<lb ed="#Qd"/><name ref="#Augustine">Augustinum</name><!--7-->, imago attenditur in potentia
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>cognoscendi. Ex hoc vero quod est ad similitudi<lb ed="#Qd"/>nem,
est in potentia et debito diligendi summam
<lb ed="#Qd"/>bonitatem, quia similitudo attenditur in potentia
<lb ed="#Qd"/>diligendi<!--a-->, ut dicit <name ref="#Augustine">Augustinus</name><!--8-->, et propter
<lb ed="#Qd"/>hoc in lege est quod per ipsam ordinetur homo
<lb ed="#Qd"/>ad Deum et etiam<!--b--> ad proximum.
</p>
<p xml:id="ahsh-l3p2in2q4m2c1-d1e252">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primam rationem in
<lb ed="#Qd"/>contrarium dicendum quod in illis mandatis in<lb ed="#Qd"/>telligitur
ordo hominis ad Deum. Nam sicut in
<lb ed="#Qd"/>dilectione et mandatis de dilectione<!--c--> proximi in<lb ed="#Qd"/>telligitur
dilectio sui — quod patet, cum dicitur:
<lb ed="#Qd"/><quote>Non furtum facies</quote> etc., istud reducitur ad istud
<lb ed="#Qd"/>mandatum: Non facias alii etc.<!--d-->, et istud ad il<lb ed="#Qd"/>lud:
Fac alii quod tibi vis fieri, id est fac alii<!--e-->
<lb ed="#Qd"/>bonum quod tibi vis fieri bonum; hic enim in<lb ed="#Qd"/>telligitur
dilectio sui - sic<!--f--> ex parte ista est re<lb ed="#Qd"/>solvere
mandata legis naturalis ad dilectionem
<lb ed="#Qd"/>sui, resolvendo ipsam, et in ipsa intelligitur; hoc
<lb ed="#Qd"/>autem <quote>quaecumque vultis</quote> resolvitur ad dilec<lb ed="#Qd"/>tionem
sui, sicut visum est<!--9-->, et sic mandatum de
<lb ed="#Qd"/>dilectione sui est illud in<!--g--> quo fundantur man<lb ed="#Qd"/>data
iuris naturalis. Sed in hoc quod est dili<lb ed="#Qd"/>gere
se<!--h-->, prout homo diligit se ordinate et ad
<lb ed="#Qd"/>finem bonum, intelligitur dilectio Dei et dilectio
<lb ed="#Qd"/>proximi. Si enim diligo me et meum esse, diligo
<lb ed="#Qd"/>per naturam principium<!--i--> mei esse et conserva<lb ed="#Qd"/>tionis
eius; hoc autem est Deus, et sic in hoc
<lb ed="#Qd"/>naturaliter tundatur dilectio Dei. - Item, unum<lb ed="#Qd"/>quodque
per naturam diligit sibi simile in specie,
<lb ed="#Qd"/>quia natura appetit suum simile, et sic in hoc in<lb ed="#Qd"/>telligitur
dilectio proximi: diligendo enim me, di<lb ed="#Qd"/>ligo<!--k-->
naturaliter meam speciem et mihi simile in
<lb ed="#Qd"/>specie. Alio tamen modo dicitur dilectio sui funda<lb ed="#Qd"/>mentum
civitatis diaboli, scilicet prout non est<!--l-->
<lb ed="#Qd"/>ordinata ad finem debitum, sed sic non<!--m--> loquimur
<lb ed="#Qd"/>hic de ipsa. Et sic praecepta naturae<!--n-->, in quantum
<lb ed="#Qd"/>naturae sunt, fundantur supra illud <mentioned>diligere se</mentioned>.
<lb ed="#Qd"/>Et sic patet quo modo ordinant<!--o--> ad Deum et
<lb ed="#Qd"/>ad proximum, quia in dilectione sui intelligitur
<lb ed="#Qd"/>dilectio Dei et proximi; et<!--p--> ex hoc sequitur: Fac
<lb ed="#Qd"/>alii quod tibi<!--q--> vis fieri. Lex autem gratiae elevat
<lb ed="#Qd"/>naturam, quia ponit omnium fundamentum<!--r--> di<lb ed="#Qd"/>lectionem
Dei. Et sic patet responsio.
</p>
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