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ahsh-l3p3i1t1q7c2.xml
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ahsh-l3p3i1t1q7c2.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>
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<titleStmt>
<title>III, P. 3, Inq. 1, T. 1, Q. 7, C. 2</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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<edition n="0.0.0-dev">
<title>III, P. 3, Inq. 1, T. 1, Q. 7, C. 2</title>
<date when="2017-10-16">October 16, 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>
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<sourceDesc>
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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-l3p3i1t1q7c2">
<head xml:id="ahsh-l3p3i1t1q7c2-Hd1e102">III, P. 3, Inq. 1, T. 1, Q. 7, C. 2</head>
<head xml:id="ahsh-l3p3i1t1q7c2-Hd1e105" type="question-title">DE COGNITIONE GRATIAE IN SPECIALI.</head>
<p xml:id="ahsh-l3p3i1t1q7c2-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur de cognitione gratiae in
<lb ed="#Qd"/>speciali.
</p>
<p xml:id="ahsh-l3p3i1t1q7c2-d1e115">
<lb ed="#Qd"/>Ad quod sic: 1. Oppositorum eadem est scien<lb ed="#Qd"/>tia<!--3-->;
cum ergo gratia et peccatum sint opposita,
<lb ed="#Qd"/>eadem est eorum scientia; ergo, cum peccatum
<lb ed="#Qd"/>sciatur in ratione propria, patet quod gratia est
<lb ed="#Qd"/>scibilis in ratione propria.
</p>
<p xml:id="ahsh-l3p3i1t1q7c2-d1e128">
<lb ed="#Qd"/>2. Item, verius cognoscitur lux quam tenebra,
<lb ed="#Qd"/>quia lux est principium cognitionis sui et tene<lb ed="#Qd"/>brae:
unde manifestat se et tenebram; sed gratia
<lb ed="#Qd"/>est ut<!--f--> lux, sicut dicit <name>Ioannes Damasce<lb ed="#Qd"/>nus</name><!--4-->,
peccatum tenebra; ergo verius cognoscitur
<lb ed="#Qd"/>gratia quam peccatum; si ergo peccatum cogno<lb ed="#Qd"/>scitur
in ratione propria, multo fortius et gratia.
</p>
<p xml:id="ahsh-l3p3i1t1q7c2-d1e147">
<lb ed="#Qd"/>3. Item, verius cognoscitur rectitudo quam obli<lb ed="#Qd"/>quitas,
quia non cognoscitur obliquitas nec ma<lb ed="#Qd"/>nifestatur
nisi per rectitudinem, ut: obliquum est
<lb ed="#Qd"/>quod deficit a rectitudine; sed gratia est rectitudo,
<lb ed="#Qd"/>peccatum obliquitas; ergo verius cognoscitur
<lb ed="#Qd"/>gratia quam peccatum; si ergo peccatum cogno<lb ed="#Qd"/>sciturin
propria ratione<!--g-->, multo magis et gratia.
</p>
<p xml:id="ahsh-l3p3i1t1q7c2-d1e165">
<lb ed="#Qd"/>Contra: a. <title>Iob</title> 9, 11: <quote>Si venerit ad me, non
<lb ed="#Qd"/>videbo eum; si abierit<!--h-->, non intelligam</quote>. Sed ad<lb ed="#Qd"/>ventus
Dei ad animam est per gratiam, recessus
<lb ed="#Qd"/>vero Dei ab anima est per peccatum; si ergo
<lb ed="#Qd"/>non intelligitur suum venire nec suum recedere,
<lb ed="#Qd"/>ergo nec gratia intelligitur nec peccatum; ergo
<lb ed="#Qd"/>gratia non est cognoscibilis in ratione propria.
</p>
<p xml:id="ahsh-l3p3i1t1q7c2-d1e183">
<lb ed="#Qd"/>Respondeo<!--i-->: 1. Ad primum dicendum quod
<lb ed="#Qd"/>cognitio in propria ratione potest esse dupliciter,
<lb ed="#Qd"/>quia vel in propria ratione speciei vel singularis.
<cb ed="#Qd" n="b"/>
<lb ed="#Qb"/>Primo modo cognoscibilis est gratia in propria
<lb ed="#Qd"/>ratione sicut peccatum, et quantum ad hoc eo<lb ed="#Qd"/>rum<!--k-->
est eadem disciplina, sed non in ratione<!--l-->
<lb ed="#Qd"/>singularis, sicut videbitur<!--5-->.
</p>
<p xml:id="ahsh-l3p3i1t1q7c2-d1e201">
<lb ed="#Qd"/>2-3. Ad secundum et tertium dicendum
<lb ed="#Qd"/>quod est cognitio rectitudinis in ratione speciei
<lb ed="#Qd"/>vel singularis. Primo modo verius cognoscitur
<lb ed="#Qd"/>rectitudo quam obliquitas et lux quam tenebra
<lb ed="#Qd"/>et gratia quam peccatum et sanitas quam infir<lb ed="#Qd"/>mitas.
Unde medicus per rationem medicinae uni<lb ed="#Qd"/>versalem
certius cognoscit sanitatem quam ae<lb ed="#Qd"/>gritudinem,
quia non cognoscit hoc modo aegri<lb ed="#Qd"/>tudinem
nisi quia est detectus sanitatis; hoc
<lb ed="#Qd"/>enim modo privatio cognoscitur per habitum<!--6-->,
<lb ed="#Qd"/>quia cognitio in specie est cognitio definitiva,
<lb ed="#Qd"/>privatio autem definitur per habitum. Cognitione
<lb ed="#Qd"/>vero quae est in<!--m--> particulari sic certius cogno<lb ed="#Qd"/>scitur
privatio quam habitus, ut obliquum quam
<lb ed="#Qd"/>rectum et sic de aliis, quia plura requiruntur ad
<lb ed="#Qd"/>cognitionem habitus quam privationis in sui co<lb ed="#Qd"/>gnitione
particulari. Unde medicus certius cogno<lb ed="#Qd"/>sceret
aegritudinem in particulari quam sanita<lb ed="#Qd"/>tem,
quia ad cognitionem sanitatis in particulari
<lb ed="#Qd"/>vel ad sanitatem in particulari requiruntur<!--n--> mul<lb ed="#Qd"/>tae
adaequationes, scilicet in spiritibus, in<!--o--> hu<lb ed="#Qd"/>moribus,
in<!--p--> membris, et, nisi sit omnimoda
<lb ed="#Qd"/>adaequatio, non erit sanitas; aegritudo autem
<lb ed="#Qd"/>dicitur per detectum ab aliqua istarum adaequa<lb ed="#Qd"/>tionum,
quaecumque sit illa; hoc autem certius
<lb ed="#Qd"/>cognoscitur quam adaequatio omnimoda. Simi<lb ed="#Qd"/>liter
ad hoc quod sit rectitudo oportet quod
<lb ed="#Qd"/>omnes partes magnitudinis adaequentur principio
<pb ed="#Q" n="1011"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>et fini; unde rectum est cuius partes mediae non
<lb ed="#Qd"/>exeunt ab extremis, obliquitas autem est<!--a--> per
<lb ed="#Qd"/>exitum unius solius partis; exitus autem illius
<lb ed="#Qd"/>partis certius cognoscitur et videtur quam omni<lb ed="#Qd"/>moda
adaequatio omnium partium. Similiter est
<lb ed="#Qd"/>de peccato et gratia, quia plura requiruntur ad,
<lb ed="#Qd"/>gratiam quam ad peccatum, et ideo certius co<lb ed="#Qd"/>gnoscitur
peccatum in particulari quam gratia,
<lb ed="#Qd"/>sed e converso in universali.
</p>
<p xml:id="ahsh-l3p3i1t1q7c2-d1e286">
<cb ed="#Q" n="b"/>
<lb ed="#Qd"/>1. Ad rationem in oppositum dicendum
<lb ed="#Qd"/>quod non vult<!--b--> dicere beatus Iob quod peccatum
<lb ed="#Qd"/>et gratia non cognoscantur, sed vult dicere quod,
<lb ed="#Qd"/>si Deus accedat ad animam vel recedat ab ipsa,
<lb ed="#Qd"/>non sequitur necessario quod videatur, quia po<lb ed="#Qd"/>test
esse quod veniet, homo tamen nesciet, sicut
<lb ed="#Qd"/>in parvulis; et<!--c--> multis etiam claudit Dominus
<lb ed="#Qd"/>cognitionem huiusmodi ad removendam prae<lb ed="#Qd"/>sumptionem
ab ipsis et ut excitet eos ad timorem.
</p>
</div>
</body>
</text>
</TEI>