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ahsh-l3p3i1t1q8c3.xml
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ahsh-l3p3i1t1q8c3.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>
<fileDesc>
<titleStmt>
<title>III, P. 3, Inq. 1, T. 1, Q. 8, C. 3</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>III, P. 3, Inq. 1, T. 1, Q. 8, C. 3</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>
</p>
</availability>
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<sourceDesc>
<listWit>
<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
</listWit>
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guidelines for a critical edition.</p>
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<revisionDesc status="draft">
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p3i1t1q8c3">
<head xml:id="ahsh-l3p3i1t1q8c3-Hd1e102">III, P. 3, Inq. 1, T. 1, Q. 8, C. 3</head>
<head xml:id="ahsh-l3p3i1t1q8c3-Hd1e105" type="question-title">PROPTER QUID HAEC OMNIA NECESSARIA SINT.</head>
<p xml:id="ahsh-l3p3i1t1q8c3-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur propter quid haec omnia
<lb ed="#Qd"/>necessaria sunt<!--1-->.
</p>
<p xml:id="ahsh-l3p3i1t1q8c3-d1e115">
<lb ed="#Qd"/>Et arguitur sic: 1. Virtus est ultimum poten<lb ed="#Qd"/>tiae<!--2-->;
ergo per virtutes sunt ipsae vires in suo
<lb ed="#Qd"/>ultimo; si ergo ultra ultimum nihil est, ad nihil
<lb ed="#Qd"/>videntur esse necessaria dona et alia quae se<lb ed="#Qd"/>quuntur.
</p>
<p xml:id="ahsh-l3p3i1t1q8c3-d1e128">
<lb ed="#Qd"/>2. Item, virtus est dispositio perfecti ad opti<lb ed="#Qd"/>mum<!--3-->;
habens ergo virtutem perfectum est; defini<lb ed="#Qd"/>tur
enim virtus<!--4-->: quae subiectum perficit et actum
<lb ed="#Qd"/>eius bonum reddit. Quare, si perfecto<!--a--> non est pos<lb ed="#Qd"/>sibilis
additio<!--5-->, videtur quod in<!--b--> qualibet vi de<lb ed="#Qd"/>beat
sufficere unus habitus. unius solum<!--c--> virtutis.
</p>
<p xml:id="ahsh-l3p3i1t1q8c3-d1e145">
<lb ed="#Qd"/>3. Praeterea, non est habitus elicitivus unius
<lb ed="#Qd"/>actus tantum, immo quasi infinitorum; si ergo
<lb ed="#Qd"/>virtus est habitus potentiae vel vis, secundum
<lb ed="#Qd"/>virtutem poterit potentia elicere omnes actus suos;
<lb ed="#Qd"/>ex quo neque dona neque ea quae sequuntur<!--d-->
<lb ed="#Qd"/>videntur necessaria esse.
</p>
<p xml:id="ahsh-l3p3i1t1q8c3-d1e161">
<lb ed="#Qd"/>[Solutio]: Sed haec omnia faciliter possunt
<lb ed="#Qd"/>solvi, intellectis quae<!--e--> dicta sunt<!--6-->.
</p>
<p xml:id="ahsh-l3p3i1t1q8c3-d1e168">
<lb ed="#Qd"/>1. Quod enim dicitur quod <mentioned>ultra perfectum
<lb ed="#Qd"/>nihil est</mentioned>, intelligendum est in illo genere in quo
<lb ed="#Qd"/>illud ultimum est.
</p>
<p xml:id="ahsh-l3p3i1t1q8c3-d1e177">
<lb ed="#Qd"/>2. Similiter, et quod <mentioned>perfecto<!--f--> non est possi<lb ed="#Qd"/>bilis
additio</mentioned>, intelligitur in illa via qua perfec<lb ed="#Qd"/>tum
est solum.
</p>
<p xml:id="ahsh-l3p3i1t1q8c3-d1e186">
<lb ed="#Qd"/>3. Similiter<!--g-->, quod dicitur quod <mentioned>habitus potest
<lb ed="#Qd"/>regulare potentiam ad eliciendum, non tantum<!--h-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>unum actum, sed omnem</mentioned>, hoc intelligitur de
<lb ed="#Qd"/>omni actu sui generis, et non de omni quod
<lb ed="#Qd"/>potest elicere potentia; aliter esset hoc falsum,
<lb ed="#Qd"/>quia secundum diversos habitus potest eadem
<lb ed="#Qd"/>potentia diversos actus elicere, in quos utrosque
<lb ed="#Qd"/>non sufficeret alter illorum habituum. Dicimus
<lb ed="#Qd"/>ergo quod in eadem potentia diversa sunt ul<lb ed="#Qd"/>tima.
Et, ut melius videatur<!--i-->, potest sumi exem<lb ed="#Qd"/>plum
in ipsa rationali, et sicut dicetur in hac,
<lb ed="#Qd"/>potest intelligi in aliis. Dicimus ergo quod, etsi<!--k-->
<lb ed="#Qd"/>in genere fidei est ultimum assentire primae Ve<lb ed="#Qd"/>ritati
propter se, tamen<!--l-->, quia assentire dicit mo<lb ed="#Qd"/>tum
formatum proprie ex affectu, requirebatur
<lb ed="#Qd"/>ulterius ultimum ex parte cognitionis, videlicet
<lb ed="#Qd"/>ut videret et gustaret, et<!--m--> hoc fuit per dona in<lb ed="#Qd"/>tellectus
et sapientiae. Ulterius dico quod, si in
<lb ed="#Qd"/>videndo et<!--n--> gustando sit delectatio, tamen ipsum
<lb ed="#Qd"/>videre vel gustare non est ipsum delectari, et
<lb ed="#Qd"/>ideo<!--o--> necessaria erat delectatio ultra ipsa dona.
<lb ed="#Qd"/>Sed haec potuit esse dupliciter<!--p-->, ut praedictum
<lb ed="#Qd"/>est<!--7-->: vel in ipso actu, et sic est fructus; vel in
<lb ed="#Qd"/>fine actus, et sic est<!--q--> beatitudo, quae est ultima
<lb ed="#Qd"/>et consummatio inter habitus qui sunt in via, et
<lb ed="#Qd"/>ideo necesse<!--r--> est haec quatuor esse. Et sicut:
<lb ed="#Qd"/>positum est exemplum in hac, potest intelligi in
<lb ed="#Qd"/>aliis. Non ergo sequitur ex praedictis argumentis
<lb ed="#Qd"/>quod alia a virtutibus superfluant, sed hoc ve<lb ed="#Qd"/>rum<!--t-->
esset, si non essent ad alios actus vel<!--u-->
<lb ed="#Qd"/>alios modos eliciendos<!--v--> quam sunt actus vir<lb ed="#Qd"/>tutum.
</p>
</div>
</body>
</text>
</TEI>