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ahsh-l1p1i1t1q3c3.xml
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ahsh-l1p1i1t1q3c3.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:xi="http://www.w3.org/2001/XInclude">
<teiHeader>
<fileDesc>
<titleStmt>
<title>I, Pars 1, Inq. 1, Tract. 1, Q. 3, 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>I, Pars 1, Inq. 1, Tract. 1, Q. 3, C. 3</title>
<date when="2017-02-13">February 13, 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="http://creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License</ref>
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<listWit> <witness xml:id="Q" n="quaracchi1924">Quaracchi 1924</witness> <witness xml:id="V" n="vatlat701">Vat lat 701</witness> <witness xml:id="B" n="borghlat359">Borgh. lat 359</witness> <witness xml:id="U" n="urblat123">Urb lat 123</witness> <witness xml:id="Pa" n="bnf15331">BnF 15331</witness> </listWit>
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<text xml:lang="la">
<front>
<div xml:id="include-list">
<xi:include href="https://raw.githubusercontent.com/lombardpress/lombardpress-lists/master/workscited.xml" xpointer="worksCited"/>
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<pb ed="#Q" n="52"/><cb ed="#Q" n="a"/>
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<body>
<div xml:id="ahsh-l1p1i1t1q3c3">
<head xml:id="ahsh-l1p1i1t1q3c3-Hd1e3732">I, Pars 1, Inq. 1, Tract. 1, Q. 3, C. 3</head>
<head xml:id="ahsh-l1p1i1t1q3c3-Hd1e3735" type="questionTitle">AN SIMPLICITAS SIT PROPRIUM DIVINAE ESSENTIAE.</head>
<p xml:id="ahsh-l1p1i1t1q3c3-d1e3738">
<lb ed="#Q"/>Consequenter quaeritur an simplicitas sit pro<lb ed="#Q"/>prium
divinae essentiae ita quod nulli alii rei
<lb ed="#Q"/>conveniat<!--9-->.
</p>
<p xml:id="ahsh-l1p1i1t1q3c3-d1e3747">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Ad quod sic obicitur: 1. Omne quod non ha<lb ed="#Q"/>bet
compositionem partium vel accidentium vel
<lb ed="#Q"/>formarum est summe et vere simplex, sicut patet
<pb ed="#Q" n="53"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>ex <ref target="http://scta.info/resource/pl-l1d8c3">dist. 8, I libri <title>Sententiarum</title></ref>;
sed prima ma<lb ed="#Q"/>teria
non habet compositionem partium nec ac<lb ed="#Q"/>cidentium
nec formarum; ergo prima materia est
<lb ed="#Q"/>in simplicitate. Non enim habet compositionem<!--a-->
<lb ed="#Q"/>integralium partium: cum abstrahamus ab ipsa
<lb ed="#Q"/>quantitatem; nec compositionem essentialium,
<lb ed="#Q"/>sicut materiae et formae: quia<!--b--> sic esset materia
<lb ed="#Q"/>de materia et ita non esset prima; nec etiam acci<lb ed="#Q"/>dentium:
quia intelligimus eam spoliatam<!--c--> om<lb ed="#Q"/>nibus
accidentibus; nec formarum: quia intelli<lb ed="#Q"/>gimus
eam nudam ab omni forma. Similiter obi<lb ed="#Q"/>citur
de forma.
</p>
<p xml:id="ahsh-l1p1i1t1q3c3-d1e3794">
<lb ed="#Q"/>2. Item, de specie sive forma universali obi<lb ed="#Q"/>citur
quia, sicut dicit <name ref="#Aristotle">Philosophus</name><!--2-->, <quote>forma
<lb ed="#Q"/>est compositioni contingens, simplici et invariabili
<lb ed="#Q"/>essentia consistens</quote>. Ergo, cum sit in simplici et
<lb ed="#Q"/>invariabili essentia, relinquitur quod simplicitas
<lb ed="#Q"/>vera conveniet ei.— Si vero diceretur quod
<lb ed="#Q"/>simplicitas formae universalis est compositioni
<lb ed="#Q"/>contingens, simplicitas vero divinae essentiae non,
<lb ed="#Q"/>unde non est comparabilis simplicitas simplicitati
- contra: divina essentia est unibilis humanae,
<lb ed="#Q"/>quae quidem est composita ex anima et corpore;
<lb ed="#Q"/>ergo est adveniens compositioni, cum unitur hu<lb ed="#Q"/>manae
naturae, nec<!--d--> aliquid detrahitur eius sim<lb ed="#Q"/>plicitati
et invariabilitati<!--e--> essentiae. Relinquitur
<lb ed="#Q"/>ergo quod nec ipsi formae universali, quantum
<lb ed="#Q"/>ad simplicitatem, detrahetur ex hoc quod est com<lb ed="#Q"/>positioni
contingens.
</p>
<p xml:id="ahsh-l1p1i1t1q3c3-d1e3832">
<lb ed="#Q"/>3. Item, <name>Boethius</name>, in libro <title>De Trinitate</title><!--3-->:
«<quote>In omni eo quod est citra primum, differt <mentioned>quod
<lb ed="#Q"/>est</mentioned> et <mentioned>quo est</mentioned></quote>; sed ipsum <mentioned>quod est</mentioned> aut
<lb ed="#Q"/>est aliquid citra primum aut nihil; constans est
<lb ed="#Q"/>quod non nihil; ergo aliquid; in<!--f--> eo ergo erit
<lb ed="#Q"/>differentia eius <mentioned>quod est</mentioned> et <mentioned>quo est</mentioned>, et ita
<lb ed="#Q"/>in infinitum; aut erit dicere ipsum <mentioned>quod est</mentioned>
<lb ed="#Q"/>et ipsum <mentioned>quo est</mentioned> ita esse simplicia sicut pri<lb ed="#Q"/>mum.
</p>
<p xml:id="ahsh-l1p1i1t1q3c3-d1e3852">
<lb ed="#Q"/>Respondeo: Vere<!--g--> et summe simplex excludit
<lb ed="#Q"/>tria: compositionem, componibilitatem et compo<lb ed="#Q"/>sitioni
contingentiam, ita quod illud vere et pro<lb ed="#Q"/>prie
est simplex quod non est compositum nec
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>componibile nec compositioni contingens. Nec
<lb ed="#Q"/>compositum ex aliis: sicut est in omni creatura
<lb ed="#Q"/>per se existenti; nec componibile cum alio: sicut
<lb ed="#Q"/>est materia, quae est componibilis formae, et forma
<lb ed="#Q"/>componibilis materiae, et ipsum <mentioned>quo est</mentioned><!--h--> compo<lb ed="#Q"/>nibile
ei <mentioned>quod est</mentioned>; nec compositioni contingens:
<lb ed="#Q"/>sicut est forma universalis, quae supponit ante
<lb ed="#Q"/>se compositionem ex materia et forma: est enim
<lb ed="#Q"/>forma materiae, ut est anima<!--i--> forma corporis; et
<lb ed="#Q"/>est forma compositioni contingens, sicut ex ipsa
<lb ed="#Q"/>compositione adveniens, sicut forma universalis
<mentioned>homo</mentioned> vel <mentioned>humanitas</mentioned>, quae advenit constituto
<lb ed="#Q"/>ex anima rationali et corpore <!--4-->.
</p>
<p xml:id="ahsh-l1p1i1t1q3c3-d1e3891">
<lb ed="#Q"/>[Ad obiecta]: 1-2. Et per hoc patet responsio
<lb ed="#Q"/>ad duo prima. — Ad illud vero quod
<lb ed="#Q"/>obicitur<!--k--> de divina essentia, quae est unibilis<!--l-->
<lb ed="#Q"/>et ita compositioni contingens: dicendum quod
<lb ed="#Q"/>non sequitur. Nam hoc quod dico <mentioned>contingens
<lb ed="#Q"/>compositioni</mentioned><!--m--> importat dependentiam ab ipsa
<lb ed="#Q"/>compositione, ita quod nec habeat subsistere sine
<lb ed="#Q"/>ipsa, sicut humanitas non subsistit nisi manente
<lb ed="#Q"/>compositione animae et corporis. Divina autem
<lb ed="#Q"/>essentia nullo modo habet dependentiam ab hu<lb ed="#Q"/>mana,
immo sine ipsa consistit; unde hoc ipsum
<lb ed="#Q"/>quod unibilis est vel unita divina natura huma<lb ed="#Q"/>nae
non dicit dependentiam vel dispositionem
<lb ed="#Q"/>in ipsa, sed in ipsa humana natura, quae qui<lb ed="#Q"/>dem
unibilis est et unita.
</p>
<p xml:id="ahsh-l1p1i1t1q3c3-d1e3926">
<lb ed="#Q"/>3. Ad aliud vero quod obicit ultimo, quod
<lb ed="#Q"/>dicit <name>Boethius</name> <quote>in eo quod est citra pri<lb ed="#Q"/>mum</quote>
etc.: intelligitur de iis quae secundum se
<lb ed="#Q"/>habent esse; <mentioned>quod est</mentioned> autem<!--n--> et <mentioned>quo est</mentioned>, prout
<lb ed="#Q"/>dicunt principia esse cuiusque, non habent esse
<lb ed="#Q"/>ut ens, sed sunt entis: ut distinguamus quod quae<lb ed="#Q"/>dam
sunt entia, quaedam vero entium, ut dispo<lb ed="#Q"/>sitiones<!--o-->
vel partes, et ista non sunt entia sim<lb ed="#Q"/>pliciter,
sed sunt entium. ,Non tamen sequitur
<lb ed="#Q"/>quod sint nihil: <mentioned>nihil</mentioned> enim negat et quod est ens
<lb ed="#Q"/>et quod est entis <!--p-->. Praeterea, ea quae sunt en<lb ed="#Q"/>tium
iam habent dependentiam a se ipsis et com<lb ed="#Q"/>ponibilia
sunt<!--q--> ad invicem et propterea non sunt <!--r-->
<lb ed="#Q"/>vere simplicia.
</p>
</div>
</body>
</text>
</TEI>