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cod-al7b26_alalal-cc1013.xml
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cod-al7b26_alalal-cc1013.xml
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<title>Articulus 3</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 3</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Bb" n="cod-al7b26">Paris 1894, v. 26</witness>
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<body>
<div xml:id="alalal-cc1013"><!-- l1d26a3 -->
<head xml:id="alalal-cc1013-Hd1e99">Articulus 3</head>
<head xml:id="alalal-cc1013-Hd1e101" type="question-title">Quomodo hypostasis se habet ad
essentiam ?</head>
<p xml:id="alalal-cc1013-d1e104">
<lb ed="#Bb" n="38"/>ARTICULUS III.
<lb ed="#Bb" n="39"/>Quomodo hypostasis se habet ad
essen<lb break="no" ed="#Bb" n="40"/>tiam ?
</p>
<p xml:id="alalal-cc1013-d1e113">
<lb ed="#Bb" n="41"/>Tertio queritur, Quomodo hypostasis
<lb ed="#Bb" n="42"/>se habet ad essentiam ?
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="43"/>Videtur autem, quod essentia sit de
<lb ed="#Bb" n="44"/>intellectu ejus :
</p>
<p xml:id="alalal-cc1013-d1e126">
<lb ed="#Bb" n="45"/>1. Predicatum enim essentiale est de
<lb ed="#Bb" n="46"/>intellectu subjecti, sicut animal de
intel<lb break="no" ed="#Bb" n="47"/>lectu hominis, et homo de intellectu
hu<lb break="no" ed="#Bb" n="48"/>jus hominis: sed cum dicitur, hac
<lb ed="#Bb" n="49"/>hypostasis est Deus, vel essentia
divi<lb break="no" ed="#Bb" n="50"/>na, est praedicatio essentialis et in recto :
<lb ed="#Bb" n="51"/>ergo haec est de intellectu hypostasis.
</p>
<p xml:id="alalal-cc1013-d1e145">
<lb ed="#Bb" n="52"/>2. Praeterea, ‘Yrostzs:¢ dicitur ab ipso
<lb ed="#Bb" n="53"/>bno quod est sub, et g4co15, quod est
posi<lb break="no" ed="#Bb" n="54"/>tio: ergo est alicui suppositum : est
<lb ed="#Bb" n="55"/>autem eadem ratio subjecti et
supposi<lb break="no" ed="#Bb" n="56"/>ti, quantum ad ly 6x0 sub : ergo
hyposta<lb break="no" ed="#Bb" n="57"/>sis dicit id quod positum est sub natura
<lb ed="#Bb" n="58"/>communi: ergo natura communis est
<lb ed="#Bb" n="59"/>in ipso : ergo se habet ad naturam,
sic<lb break="no" ed="#Bb" n="60"/>ut id in quo natura est et intelligitur.
</p>
<p xml:id="alalal-cc1013-d1e167">
<lb ed="#Bb" n="61"/>3. Item, Philosophus dicit, quod
di<lb break="no" ed="#Bb" n="62"/>cens unum quodammodo dicit multa:
<lb ed="#Bb" n="63"/>quia dicit ea quae per intellectum sunt in
<lb ed="#Bb" n="64"/>illo actu : superiora autem actu sunt in
<lb ed="#Bb" n="65"/>inferioribus, et inferiora potentia in
su<lb break="no" ed="#Bb" n="66"/>perioribus : cum ergo hypostasis sit
in<lb break="no" ed="#Bb" n="67"/>communicabile, in ipso autem actu
in<lb break="no" ed="#Bb" n="68"/>telligitur natura communis, et eadem
<lb ed="#Bb" n="69"/>rationes sunt de persona : ergo videtur,
<lb ed="#Bb" n="70"/>quod tam hypostasis quam persona hoc
<lb ed="#Bb" n="71"/>modo significent commune.
</p>
<p xml:id="alalal-cc1013-d1e193">
<lb ed="#Bb" n="72"/>SED CONTRA :
<lb ed="#Bb" n="73"/>1. Omne inferius in quo actualiter
in<lb break="no" ed="#Bb" n="74"/>telligitur suum superius, ex additione se
<lb ed="#Bb" n="75"/>habet ad suum superius, et est majoris
<lb ed="#Bb" n="76"/>compositionis quam illud: hypostasis
<lb ed="#Bb" n="77"/>et persona non se habent ex additione
<lb ed="#Bb" n="78"/>ad superius : ergo non sunt majoris
<lb ed="#Bb" n="79"/>compositionis quam illud : ergo non se
<lb ed="#Bb" n="80"/>habent ut inferius incommunicabile ad
<lb ed="#Bb" n="81"/>essentiam.
</p>
<p xml:id="alalal-cc1013-d1e217">
<lb ed="#Bb" n="82"/>2. Item, Si hypostasis aliquid
adde<lb break="no" ed="#Bb" n="83"/>ret : aut hoc esset idem ei cui additur,
<lb ed="#Bb" n="84"/>aut diversum. Si idem : ergo non
adde<lb break="no" ed="#Bb" n="85"/>retur, quia idem non additur sibi. Si
<lb ed="#Bb" n="86"/>diversum: tune necessario induceret
<lb ed="#Bb" n="87"/>compositionem, quod est heresis, quia
<lb ed="#Bb" n="88"/>nihil compositum est in Deo. Si forte
<lb ed="#Bb" n="89"/>dicas, sicut communiter dicitur, quod
<lb ed="#Bb" n="90"/>additum est idem re, sed diversum in
<lb ed="#Bb" n="91"/>modo intelligendi, Contra : Huic modo
<pb ed="#Bb" n="7"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>intelligendi, aut aliquid respondet in re,
<lb ed="#Bb" n="2"/>aut nihil. Si nihil: tune est cassus et
<lb ed="#Bb" n="3"/>vanus, ut dicit Boetius. Si autem
ali<lb break="no" ed="#Bb" n="4"/>quid respondet in re, func sequitur
<lb ed="#Bb" n="5"/>idem quod prius. Si dicas, quod non
<lb ed="#Bb" n="6"/>est cassus et vanus, quia ad esse non
<lb ed="#Bb" n="7"/>refertur : sicut dicit Philosophus, quod
<lb ed="#Bb" n="8"/>abstrahentium non est mendacium, quia
<lb ed="#Bb" n="9"/>non refertur ad esse: et sic dicit, quod
<lb ed="#Bb" n="10"/>non est mendacium demonstrando
li<lb break="no" ed="#Bb" n="11"/>neam esse monopedalem, quae non est
<lb ed="#Bb" n="12"/>monopedalis. Hoc nihil cst : iste enim
<lb ed="#Bb" n="13"/>non est intellectus Philosophi : nec enim
<lb ed="#Bb" n="14"/>hoc umquam intellexit aliquis
Phi<lb break="no" ed="#Bb" n="15"/>losophus, quod intellectus rei qui
nul<lb break="no" ed="#Bb" n="16"/>lo modo potest referri ad rem, non sit
<lb ed="#Bb" n="17"/>cassus et vanus: licet enim
demon<lb break="no" ed="#Bb" n="18"/>stratio qua demonstro quod rectum
<lb ed="#Bb" n="19"/>tangit spheram, non possit referri ad
<lb ed="#Bb" n="20"/>esse rei quante quae lignea est vel
<lb ed="#Bb" n="21"/>plumbea: tamen refero ad rem que
<lb ed="#Bb" n="22"/>est natura quantilatis : et licet
demon<lb break="no" ed="#Bb" n="23"/>strarem de linea non monopedali, quod
<lb ed="#Bb" n="24"/>sit monopedalis, tamen refero ad rem
<lb ed="#Bb" n="25"/>que est linea intellecta per istam quam
<lb ed="#Bb" n="26"/>protraxi in continuo : iste autem
mo<lb break="no" ed="#Bb" n="27"/>dus intelligendi nullo modo potest ad
<lb ed="#Bb" n="28"/>rem de qua est, referri. Si forte
di<lb break="no" ed="#Bb" n="29"/>cas, ut quidam dicunt, quod iste est
<lb ed="#Bb" n="30"/>modus intelligendi pro nomen: hoc
<lb ed="#Bb" n="31"/>nihil est : quia de communi
significa<lb break="no" ed="#Bb" n="32"/>tione nominis non queritur hic, sed
<lb ed="#Bb" n="33"/>potius de re divina quae significatur in
<lb ed="#Bb" n="34"/>nomine.
</p>
<p xml:id="alalal-cc1013-d1e319">
<lb ed="#Bb" n="35"/>Si forte propter hoc dicatur, quod
<lb ed="#Bb" n="36"/>nihil addit essentia. Conrra :
Quaecum<lb break="no" ed="#Bb" n="37"/>que omnino sunt idem, quidquid
dici<lb break="no" ed="#Bb" n="38"/>tur de uno, dicitur etiam de altero : sed
<lb ed="#Bb" n="39"/>de essentia dicitur, quod unum est re :
<lb ed="#Bb" n="40"/>ergo de hypostasi dicetur idem.
</p>
<p xml:id="alalal-cc1013-d1e335">
<lb ed="#Bb" n="41"/>Solutio. Dicendum sine prejudicio,
<lb ed="#Bb" n="42"/>quod in hypostasi significatur essentia,
<lb ed="#Bb" n="43"/>ut natura communis significatur et
di<lb break="no" ed="#Bb" n="44"/>citur in suo inferiori: non quod in
<lb ed="#Bb" n="45"/>divinis sit universale et particulare, sed
<lb ed="#Bb" n="46"/>quia est ibi communicabile, sicut
pro<lb break="no" ed="#Bb" n="47"/>bant rationes primo inductae.
</p>
<p xml:id="alalal-cc1013-d1e354">
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="48"/>Ad hoc autem quod queritur, Utrum
<lb ed="#Bb" n="49"/>aliquid addat ? Videtur mihi quod non
<lb ed="#Bb" n="50"/>addat re, sed modo intelligendi, qui
<lb ed="#Bb" n="51"/>modus intelligendi realiter significatur,
<lb ed="#Bb" n="52"/>cum dicitur, hypostasis est distincta,
<lb ed="#Bb" n="53"/>vel hypostasis est incommunicabilis.
<lb ed="#Bb" n="54"/>Unde dicendum, quod licet non omni
<lb ed="#Bb" n="55"/>modo ad rem retorqueri possit, tamen
<lb ed="#Bb" n="56"/>retorquetur ad rem aliquo modo. Et hoe
<lb ed="#Bb" n="57"/>ut intelligi possit, notanda est sententia
<lb ed="#Bb" n="58"/>antiquorum Doctorum de hoc, quia
ali<lb break="no" ed="#Bb" n="59"/>quid addi alii, duobus modis cognoscitur,
<lb ed="#Bb" n="60"/>scilicet quia facit compositionem, vel
<lb ed="#Bb" n="61"/>quia convenit ei quod alii non convenit,
<lb ed="#Bb" n="62"/>et in inferioribus est utroque modo:
<lb ed="#Bb" n="63"/>hoc enim et hoc facitunt compositionem,
<lb ed="#Bb" n="64"/>et huic convenit incommunicabile esse
<lb ed="#Bb" n="65"/>et distinctum in individuantibus, quod
<lb ed="#Bb" n="66"/>non convenit homini secundum se : in
<lb ed="#Bb" n="67"/>divinis autem alterum tantum est, quia
<lb ed="#Bb" n="68"/>additum non inducit compositionem, eo
<lb ed="#Bb" n="69"/>quod realiter est idem, sed inducit
di<lb break="no" ed="#Bb" n="70"/>versam suppositionem, ut dicunt
anti<lb break="no" ed="#Bb" n="71"/>qui et bene, ut mihi videtur: quia
sup<lb break="no" ed="#Bb" n="72"/>posito uno non supponitur alterum, eo
<lb ed="#Bb" n="73"/>quod aliquid convenit uni quod non
<lb ed="#Bb" n="74"/>alii : convenit enim hypostasi distingui,
<lb ed="#Bb" n="75"/>et generare, et esse numerabilem
nu<lb break="no" ed="#Bb" n="76"/>mero tali, qualis est in divinis : quorum
<lb ed="#Bb" n="77"/>nullum convenit essentie. Et hujus
<lb ed="#Bb" n="78"/>inventionis auctor fuit Prapositivus.
<lb ed="#Bb" n="79"/>Per hoc ergo patet solutio ad totum.
</p>
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