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ahsh-l3p2in4t2q4m2c1.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. 4, T. 2, Q. 4, M. 2, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 4, T. 2, Q. 4, M. 2, 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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<body>
<div xml:id="ahsh-l3p2in4t2q4m2c1">
<head xml:id="ahsh-l3p2in4t2q4m2c1-Hd1e102">III, P. 2, Inq. 4, T. 2, Q. 4, M. 2, C. 1</head>
<head xml:id="ahsh-l3p2in4t2q4m2c1-Hd1e105" type="question-title">UTRUM, MANENTE SIMPLICITATE INTENTIONIS, POSSINT CONSTITUI DUO FINES.</head>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e108">
<lb ed="#Qd"/>Circa primum quaeritur utrum aliquis possit
<lb ed="#Qd"/>sibi constituere duos fines, temporalem et<!--v-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>aeternum, ut ire ad ecclesiam propter Deum et
<lb ed="#Qd"/>propter nummos et huiusmodi.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e121">
<lb ed="#Qd"/>Ad quod sic: 1. Nihil prohibet eumdem mo<lb ed="#Qd"/>tum
esse gratiae et naturae, verbi gratia, dili<lb ed="#Qd"/>gere
Deum quia beneficus, quod respicit natura,
<lb ed="#Qd"/>et diligere quia bonus, quod respicit gratia. Ergo
<lb ed="#Qd"/>nihil prohibebit eumdem actum referri<!--a--> ad finem
<lb ed="#Qd"/>naturae et finem gratiae; sed<!--b--> finis naturae sem<lb ed="#Qd"/>per
est in creatura, finis gratiae<!--c--> in Creatore;
<lb ed="#Qd"/>unius ergo<!--d--> et eiusdem actus poterunt constitui
<lb ed="#Qd"/>duo fines, non reterendo unum ad alterum.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e143">
<lb ed="#Qd"/>2. Item, cum ratio sit una potentia habens
<lb ed="#Qd"/>partem superiorem et interiorem, ratione supe<lb ed="#Qd"/>rioris
potest movere in Deum, ratione vero in<lb ed="#Qd"/>terioris,
quae<!--e--> coniuncta est sensualitati, in id
<lb ed="#Qd"/>quod est naturae necessarium, ita tamen quod
<lb ed="#Qd"/>nec hunc<!--f--> finem ponat ordinatum ad illum.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e160">
<lb ed="#Qd"/>3. Item<!--g--> hoc idem potest probari per simile
<lb ed="#Qd"/>in Christo. Ratio enim voluit non mori, cum
<lb ed="#Qd"/>dixit<!--1-->: <quote>Pater, si possibile est<!--h-->, transeat a me
<lb ed="#Qd"/>calix</quote>, secundum partem illam qua coniungitur
<lb ed="#Qd"/>sensualitati; item, secundum partem superiorem
<lb ed="#Qd"/>voluit mori, quia<!--i--> dixit: <quote>Verumtamen non sicut
<lb ed="#Qd"/>ego volo, sed sicut tu</quote>. Ergo pari ratione vis ra<lb ed="#Qd"/>tionalis
potest sibi duos fines constituere.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e180">
<lb ed="#Qd"/>4. Item, aliquis potest ire ad <name>S. Iacobum</name> ex
<lb ed="#Qd"/>voto facto in caritate; item potest ire ex natu<lb ed="#Qd"/>rali
pietate ad videndum fratrem suum; ergo
<lb ed="#Qd"/>eadem actio potest esse ex caritate et ex natu<lb ed="#Qd"/>rali
pietate; sed caritas refertur ad finem aeter<lb ed="#Qd"/>num,
naturalis pietas ad finem temporalem; ergo
<lb ed="#Qd"/>possunt constitui duo fines unius actionis, tem<lb ed="#Qd"/>poralis
scilicet et<!--k--> aeternus.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e200">
<lb ed="#Qd"/>5. Item, aliquis motus potest esse simul na<lb ed="#Qd"/>turalis
et violentus, ut si lapis impellatur deor<lb ed="#Qd"/>sum:
in quantum pellitur, violentus est<!--l-->, in quan<lb ed="#Qd"/>tum
vero deorsum inclinatur, naturalis<!--m-->; sed
<lb ed="#Qd"/>maior est differentia inter motum naturalem et
<lb ed="#Qd"/>violentum quam inter motum ex naturali pietate
<lb ed="#Qd"/>et ex caritate; ergo idem potest esse motus ex
<lb ed="#Qd"/>caritate et ex naturali pietate.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e220">
<lb ed="#Qd"/>Contra: a. <name ref="#Augustine">Augustinus</name>, in <title>Sermone Domini
<lb ed="#Qd"/>de<!--n--> monte</title><!--2-->, exponens illud<!--3-->: <quote>Si oculus tuus fuerit
<lb ed="#Qd"/>simplex</quote> etc.: <quote xml:id="ahsh-l3p2in4t2q4m2c1-Qd1e231">Nisi cor simplex iuerit, mundum
<lb ed="#Qd"/>non erit; simplex autem quomodo erit, si duobus
<lb ed="#Qd"/>dominis serviatur, nec una intentione rerum ae<lb ed="#Qd"/>ternarum<!--o-->
purificet aciem suam, sed eam mor<lb ed="#Qd"/>talium
rerum amore obnubilet?</quote> Non potest igi<lb ed="#Qd"/>tur
mundum et simplex cor esse, si dividatur
<lb ed="#Qd"/>intentio et constituantur duo fines, in tempora<lb ed="#Qd"/>libus
et<!--p--> aeternis.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e250">
<lb ed="#Qd"/>b. Item, <name ref="#Augustine">Augustinus</name>, in eodem<!--4-->: Cor non
<lb ed="#Qd"/>mundat nisi una et simplex intentio in aeternam
<lb ed="#Qd"/>vitam et<!--a--> solo et puro amore sapientiae. Ergo,
<lb ed="#Qd"/>manente<!--b--> simplicitate intentionis, non potest con<lb ed="#Qd"/>stitui
duplex finis.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e267">
<lb ed="#Qd"/>c. Item, <title>Matth.</title> 6, 24: <quote xml:id="ahsh-l3p2in4t2q4m2c1-Qd1e271">Nemo potest duabus do<lb ed="#Qd"/>minis
servire</quote>, <name ref="#Augustine">Augustinus</name><!--5-->: <quote xml:id="ahsh-l3p2in4t2q4m2c1-Qd1e279">Simplici corde
<lb ed="#Qd"/>tantummodo propter regnum Dei debemus ope<lb ed="#Qd"/>rari
bonum ad omnes, non<!--c--> autem in hac ope<lb ed="#Qd"/>ratione
vel solam vel cum regno Dei mercedem
<lb ed="#Qd"/>temporalium cogitare</quote>. Non ergo cum regno Dei,
<lb ed="#Qd"/>qui est finis aeternus<!--d-->, potest constitui finis tem<lb ed="#Qd"/>poralis.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e297">
<lb ed="#Qd"/>d. Item: <quote>Quaerite primum regnum Dei, et
<lb ed="#Qd"/>haec omnia adicientur vobis</quote>, <title>Matth.</title> 6, 33: <quote>Adi<lb ed="#Qd"/>cientur</quote><!--e-->,
dicit <name ref="#Augustine">Augustinus</name>, in <title>Sermone Do<lb ed="#Qd"/>mini
de monte</title><!--6-->, <quote xml:id="ahsh-l3p2in4t2q4m2c1-Qd1e311">id est, consequentur; ne<!--f-->, cum
<lb ed="#Qd"/>ista quaeritis, illum avertamini, aut ne duos fines
<lb ed="#Qd"/>constituatis, ut et regnum Dei propter se appe<lb ed="#Qd"/>tatis
et ista necessaria</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e321">
<lb ed="#Qd"/>e. Item, <name ref="#Augustine">Augustinus</name><!--7-->, exponens illud: <quote>Nemo
<lb ed="#Qd"/>potest duobus dominis servire</quote>: <quote xml:id="ahsh-l3p2in4t2q4m2c1-Qd1e330">Duobus dominis
<lb ed="#Qd"/>servire<!--g--> conatur qui et regnum Dei pro magno
<lb ed="#Qd"/>bono appetit et haec temporalia. Non poterit
<lb ed="#Qd"/>autem simplicem habere oculum et uni Domino
<lb ed="#Qd"/>Deo servire, nisi, quaecumque sunt cetera, si
<lb ed="#Qd"/>sunt<!--h--> necessaria, propter hoc unum assumat, id
<lb ed="#Qd"/>est propter regnum Dei</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e347">
<lb ed="#Qd"/>f. Item: <quote>Vae ingredienti terram duabus viis</quote>,
<lb ed="#Qd"/><title>Eccli.</title> 2, 14.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e354">
<lb ed="#Qd"/>g. Item, si possunt constitui duo fines, tempo<lb ed="#Qd"/>ralis
et aeternus, et<!--i--> secundum hoc una et ea<lb ed="#Qd"/>dem<!--k-->
actio erit meritoria, et tota non meritoria.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e363">
<lb ed="#Qd"/>h. Item, summum bonum non solum dicitur
<lb ed="#Qd"/>summum per remotionem superioris, sed etiam
<lb ed="#Qd"/>per remotionem paris; sed secundum rationem
<lb ed="#Qd"/>boni est finis; ergo removet praepositionem finis
<lb ed="#Qd"/>et coaequalitatem in ratione finis; ergo non erit
<lb ed="#Qd"/>ponere ipsum cum alio sicut duos fines, nisi
<lb ed="#Qd"/>illud alterum referatur ad ipsum, ita quod actio
<lb ed="#Qd"/>non sit demeritoria. Constituere ergo duos fines,
<lb ed="#Qd"/>Deum scilicet et creaturam, est simpliciter pec<lb ed="#Qd"/>catum.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e387">
<lb ed="#Qd"/>i. Item, associare aliquid summo bono in ra<lb ed="#Qd"/>tione
finis, cum ipsum sit summus tinis, est<!--l-->
<lb ed="#Qd"/>pervertere ordinem. Si ergo hoc fiat, sequetur
<lb ed="#Qd"/>necessario contemptus summi boni.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e399">
<lb ed="#Qd"/>k. Item, circa casum propositum<!--8--> obicitur: ire<!--m-->
<lb ed="#Qd"/>ad ecclesiam non est ordinatum ad habendum
<pb ed="#Qd" n="932"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>denarios nisi ratione orationum quas facere te<lb ed="#Qd"/>nentur,
quia non dantur ad surgendum, sed ad
<lb ed="#Qd"/>officium divinum implendum. Sed orare pro num<lb ed="#Qd"/>mis
est ponere corporale finem spiritualis, et hoc
<lb ed="#Qd"/>est simoniacum, quia iam ponitur<!--a--> impretiabile
<lb ed="#Qd"/>sub pretio. Relinquitur igitur quod non potest quis
<lb ed="#Qd"/>licite ire ad ecclesiam ut ponat finem<!--b--> nummos.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e425">
<lb ed="#Qd"/>Respondeo<!--1-->: Constituere duos fines, scilicet
<lb ed="#Qd"/>temporalem et aeternum, contingit ita quod<!--c-->
<lb ed="#Qd"/>sint coordinati<!--d-->, ut unus propter alium, et hoc
<lb ed="#Qd"/>contingit dupliciter: ita quod ponatur aeternum
<lb ed="#Qd"/>finis ultimus, temporale vero finis proximus vel
<lb ed="#Qd"/>e converso; vel ita quod non sint coordinati<!--e-->,
<lb ed="#Qd"/>sed utrumque principaliter intendatur, tempo<lb ed="#Qd"/>rale
et aeternum. Si ponatur aeternum finis ul<lb ed="#Qd"/>timus
et temporale finis ordinatus<!--f--> ad finem,
<lb ed="#Qd"/>distinguerent aliqui<!--g--> sic: quia aut actio spiri<lb ed="#Qd"/>tualis
est aut corporalis est. Si spiritualis est<!--h-->,
<lb ed="#Qd"/>ut praedicatio, oratio et huiusmodi, non potest
<lb ed="#Qd"/>referri ad finem temporalem, velut ad pecuniam,
<lb ed="#Qd"/>et per consequens ad finem aeternum Deum.
<lb ed="#Qd"/>Unde fas non esset ut aliquis praedicaret vel<!--i-->
<lb ed="#Qd"/>celebraret divina isto fine ut acquireret tempo<lb ed="#Qd"/>ralia
de quibus sustentaretur ad servitium Dei.
<lb ed="#Qd"/>Si vero sit actio corporalis, sicut est laborare
<lb ed="#Qd"/>in vinea, dicunt quod potest referri ad finem
<lb ed="#Qd"/>temporalem, dum tamen referatur<!--k--> postmodum
<lb ed="#Qd"/>ad Deum, ut fodere in vinea ad pecuniam acqui<lb ed="#Qd"/>rendam,
qua sustentetur in servitium Dei. Sed hoc
<lb ed="#Qd"/>plenius infra manifestabitur<!--2-->. — Si autem e con<lb ed="#Qd"/>verso
finis proximus ponatur Deus et finis ulti<lb ed="#Qd"/>mus
temporale, perversissimum est: haec est
<lb ed="#Qd"/>enim perversitas in utendo fruendis, de qua di<lb ed="#Qd"/>cit
<name ref="#Augustine">Augustinus</name><!--3-->: <quote xml:id="ahsh-l3p2in4t2q4m2c1-Qd1e488">Humana perversitas est
<lb ed="#Qd"/>fruendis uti</quote>, hoc est divina<!--l--> ad finem alium re<lb ed="#Qd"/>ferre;
et secundum hoc etiam<!--m--> exponitur illud
<lb ed="#Qd"/><title>Eccli.</title> 2, 14: <quote>Vae ingredienti terram duabus viis</quote>,
<lb ed="#Qd"/><title>Glossa</title><!--4-->: <quote>Duabus viis</quote> ingreditur qui quod Dei
<lb ed="#Qd"/>est opere exhibet et quod mundi est cogitatione
<lb ed="#Qd"/>quaerit. Si vero constituantur duo fines com<lb ed="#Qd"/>principales<!--n-->,
temporale et aeternum, accidit per<lb ed="#Qd"/>versitas,
de qua dicit <name>Augustinus</name><!--5--> quod <quote xml:id="ahsh-l3p2in4t2q4m2c1-Qd1e509">per<lb ed="#Qd"/>versitas
est utendis frui</quote>, hoc est temporalia,
<lb ed="#Qd"/>quibus est utendum, non referre ad aeterna,
<lb ed="#Qd"/>quibus est fruendum. Secundum hoc accipitur
<lb ed="#Qd"/>illud <title>Eccli.</title> 1, 36: <quote>Non accesseris ad illum duplici
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>corde</quote>; et illud <title>Iac.</title> 1, 8: <quote>Vir duplex<!--a--> animo in<lb ed="#Qd"/>constans
est in omnibus viis suis</quote>, <title>Glossa</title><!--6-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t2q4m2c1-Qd1e527">Duplex est animo qui vult gaudere cum saeculo
<lb ed="#Qd"/>et vult gaudere cum Deo</quote>.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e533">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum ergo quod
<lb ed="#Qd"/>obicit, dicendum<!--b--> quod motus naturae ordina<lb ed="#Qd"/>tur
ad motum gratiae: gratia enim perfectio est
<lb ed="#Qd"/>naturae. Unde in ordine quodam se habent na<lb ed="#Qd"/>tura
et gratia, ut in dilectione primo diligitur
<lb ed="#Qd"/>Deus quia beneficus, et postmodum, extensa con<lb ed="#Qd"/>sideratione,
diligitur quia bonus; et forsitan non
<lb ed="#Qd"/>erit idem motus numero, sed duo motus coordi<lb ed="#Qd"/>nati<!--c-->.
Unde ad illud quod dicit quod <mentioned>finis na<lb ed="#Qd"/>turae
est in creatura</mentioned>, intelligendum est quod
<lb ed="#Qd"/>aliter tinis naturae est in creatura<!--d--> et aliter
<lb ed="#Qd"/>finis<!--e--> voluntatis perversae. Voluntas enim per<lb ed="#Qd"/>versa
ponit finem in creatura excludendo finem
<lb ed="#Qd"/>summum; natura ponit finem in creatura<!--f--> ordi<lb ed="#Qd"/>nabilem
ad finem summum<!--g-->. Non erit ergo si<lb ed="#Qd"/>mile
de motu naturae et gratiae et motu volun<lb ed="#Qd"/>tatis
in<!--h--> finem temporalem et aeternum.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e572">
<lb ed="#Qd"/>2. Ad secundum dicendum quod ratio non
<lb ed="#Qd"/>potest ordinate moveri, si secundum deliberatio<lb ed="#Qd"/>nem
aequaliter constitueret finem Deum et id
<lb ed="#Qd"/>quod est naturae necessarium. Nam motus infe<lb ed="#Qd"/>rioris
partis rationis debet ordinari et sequi mo<lb ed="#Qd"/>tum
superioris partis rationis, quia<!--i--> aliter per
<lb ed="#Qd"/>verteretur ordo.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e590">
<lb ed="#Qd"/>3. Ad tertium quod obicitur de Christo,
<lb ed="#Qd"/>dicendum quod non est simile. Nam voluntas
<lb ed="#Qd"/>illa, qua voluit non mori, fuit motus sensualitatis;
<lb ed="#Qd"/>voluntas vero, qua voluit mori, fuit rationis. Et
<lb ed="#Qd"/>si<!--k--> dicatur quod oratio fuit rationis<!--l-->, qua dixit:
<lb ed="#Qd"/><quote>Transeat a me calix</quote><!--m-->, dicendum est<!--n-->, secundum
<lb ed="#Qd"/><name>Hilarium</name>, in libro <title>De Trinitate</title><!--7-->, quod ratio<!--o-->
<lb ed="#Qd"/>illud oravit ut advocatus sensualitatis<!--8-->. Item, si
<lb ed="#Qd"/>dicatur quod voluntas illa fuit rationis, dicendum
<lb ed="#Qd"/>quod non fuit rationis ut ratio, sed rationis ut
<lb ed="#Qd"/>natura<!--p-->, et ideo non est simile. Nos<!--q--> enim hic
<lb ed="#Qd"/>loquimur,de motu rationis ut ratio est, utrum
<lb ed="#Qd"/>possit constituere duos fines.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e621">
<lb ed="#Qd"/>4. Ad quartum respondeo quod, cum ratio
<lb ed="#Qd"/>deliberat de fine naturalis pietatis et de fine ca<lb ed="#Qd"/>ritatis,
ad hoc quod sit ordinatus motus et me<lb ed="#Qd"/>ritorius
necesse est ut finis principalis sit finis
<lb ed="#Qd"/>caritatis. Bene potest tamen tinis naturalis pietatis,
<pb ed="#Q" n="933"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>scilicet visio<!--a--> fratris apud <name>S. Iacobum</name>, esse
<lb ed="#Qd"/>causa accelerationis motus, non tamen ex hoc
<lb ed="#Qd"/>constituetur<!--b--> duplex finis principalis.
</p>
<p xml:id="ahsh-l3p2in4t2q4m2c1-d1e644">
<lb ed="#Qd"/>5. Ad ultimum iam patet responsio et con<lb ed="#Qd"/>cedendum
est quod idem actus potest esse ex
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>natura et<!--c--> gratia, ut subvenire isti quia homo<!--d-->
<lb ed="#Qd"/>indigens est conformis in natura, et subvenire
<lb ed="#Qd"/>isti quia ad imaginem Dei est; non tamen con<lb ed="#Qd"/>stituuntur
duo fines aeque primi, quia finis na<lb ed="#Qd"/>turae
ordinabilis est ad finem gratiae.
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