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ahsh-l1p1i1t2q3t2c3.xml
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<title>I, P. 1, Inq. 1, Tract. 2, Q. 3, Tit. 2, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<div xml:id="ahsh-l1p1i1t2q3t2c3">
<head xml:id="ahsh-l1p1i1t2q3t2c3-Hd1e3729">I, P. 1, Inq. 1, Tract. 2, Q. 3, Tit. 2, C. 3</head>
<head xml:id="ahsh-l1p1i1t2q3t2c3-Hd1e3732" type="question-title">QUID SIT DEUM ESSE UBIQUE.</head>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3735">
<lb ed="#Q"/>Tertio quaeritur quid est Deum esse ubique,
<lb ed="#Q"/>scilicet utrum sit idem quod Deum esse in
<lb ed="#Q"/>omnibus locis<!--7-->.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3744">
<lb ed="#Q"/>I. Ad quod sic: a. Deus est in omnibus rebus
<lb ed="#Q"/>continentibus et non continentibus, et hoc ponit
<lb ed="#Q"/>suum esse ubique; sed locus est solummodo con<pb ed="#Q" n="67"/><cb ed="#Q" n="a"/><lb ed="#Q"/>tinens;
ergo plus dicit esse ubique quam esse<!--a-->
in omni loco.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3757">
<lb ed="#Q"/>Ad oppositum: 1. <name ref="#Augustine">Augustinus</name><!--b-->, in libro <title>De
<lb ed="#Q"/>anima et spiritu</title><!--1-->: <quote>Ex eo intellectuales naturas
<lb ed="#Q"/>corporeas dicimus, quia loco circumscribuntur</quote>;
<lb ed="#Q"/>sed quod in<!--c--> loco circumscribitur, locale est;
<lb ed="#Q"/>ergo omnis natura spiritualis localis est, multo
<lb ed="#Q"/>fortius et natura corporalis; ergo omnis creatura
<lb ed="#Q"/>localis est; ergo per hoc quod<!--d--> ponitur esse in
<lb ed="#Q"/>omni re, ponetur esse in omni loco; sed hoc po<lb ed="#Q"/>nitur
per hoc quod est Deum esse ubique, sci<lb ed="#Q"/>licet
quod sit in omnibus rebus; ergo et quod
<lb ed="#Q"/>sit in omnibus locis, et ita<!--e--> idem est dicere <mentioned>Deus
<lb ed="#Q"/>est ubique</mentioned> et<!--f--> <mentioned>Deus est in omnibus locis</mentioned>.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3787">
<lb ed="#Q"/>II. Item, gratia huius quaeritur utrum idem sit
<lb ed="#Q"/>dicere <mentioned>Deus est ubique</mentioned> quod <mentioned>Deus est in
<lb ed="#Q"/>omni re</mentioned>.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3796">
<lb ed="#Q"/>Quod non, videtur: a. Quia cum dico <mentioned>Deus
<lb ed="#Q"/>est in omni re</mentioned>, dico habitudinem conservantis ad
<lb ed="#Q"/>conservatum; sed conservatum magis est in con<lb ed="#Q"/>servante
quam e converso, quia conservans con<lb ed="#Q"/>tinet
conservatum ad minus virtualiter; ergo ex
<lb ed="#Q"/>hoc quod dicitur <mentioned>Deus est in omni re</mentioned><!--g--> ponitur
<lb ed="#Q"/>quod res sint<!--h--> in Deo, et contineantur<!--i--> ab illo,
<lb ed="#Q"/>et non e converso. Sed cum dico <mentioned>Deus est ubi<lb ed="#Q"/>que</mentioned>
nihil pono esse in Deo, sed pono ipsum re<lb ed="#Q"/>plere
omnia <mentioned>ubi</mentioned>; ergo non est idem dicere etc.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3820">
<lb ed="#Q"/>b. Item, destructo omni loco et manentibus
<lb ed="#Q"/>adhuc rebus, adhuc esset dicere <mentioned>Deus est in omni
<lb ed="#Q"/>re</mentioned>, sed non contingeret dicere <mentioned>Deus est ubique</mentioned>,
<lb ed="#Q"/>quia <mentioned>ubique</mentioned><!--k--> ponit aggregationem locorum;
<lb ed="#Q"/>ergo aliud est dicere hoc et illud.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3833">
<lb ed="#Q"/>Respondeo quod est locus corporalis, de quo
<lb ed="#Q"/><name>Damascenus</name> ait<!--l--><!--2-->: <quote>Locus corporalis est finis
<lb ed="#Q"/>eius quod continet secundum id quod continet
<lb ed="#Q"/>quod continetur</quote>. — Est etiam locus spiritualis, de
<lb ed="#Q"/>quo idem<!--m--> <name>Damascenus</name><!--3-->: <quote>Est autem intelli<lb ed="#Q"/>gibilis
locus, ubi intelligitur et est intellectualis et
<lb ed="#Q"/>incorporea natura; et non corporaliter continetur,
<lb ed="#Q"/>sed intelligibiliter</quote>. - Est autem<!--n--> locus corporalis
<lb ed="#Q"/>communis, scilicet primum caelum, quod continet
<lb ed="#Q"/>visibilia et invisibilia, de quo <name>Damascenus</name><!--4-->:
<quote>Caelum est continentia visibilium et invisibilium
<lb ed="#Q"/>creaturarum; intra enim ipsum intellectuales an<cb ed="#Q" n="b"/><lb ed="#Q"/>gelorum
virtutes et omnia sensibilia concluduntur
<lb ed="#Q"/>et circumterminantur<!--o--></quote>. — Similiter est locus
<lb ed="#Q"/>spiritualis communis<!--p-->, scilicet divina virtus sive
<lb ed="#Q"/>potentia, de qua<!--q--> dicit <name ref="#GregoryGreat">Gregorius</name><!--5--> quod <quote>quo<lb ed="#Q"/>libet
mittantur angeli, intra Deum currunt</quote>. —
<lb ed="#Q"/>Est iterum locus spiritualis specialis, scilicet li<lb ed="#Q"/>mitatio
sive terminatio propriae potentiae. Unde
<lb ed="#Q"/><name>Ambrosius</name>, in libro <title>De Spiritu Sancto</title><!--6-->:<quote> Om<lb ed="#Q"/>nis
creatura certis naturae suae circumscripta est
<lb ed="#Q"/>limitibus</quote>.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3882">
<lb ed="#Q"/>Modis propriis loci respondent modi proprii
<lb ed="#Q"/>eius quod est <mentioned>ubi</mentioned>. Unde modo proprio loci cor<lb ed="#Q"/>poralis
respondet modus proprius eius quod est
<mentioned>ubi</mentioned><!--r--> secundum quod describit <name ref="#Aristotle">Philosophus</name><!--7-->
<lb ed="#Q"/>dicens: <quote><mentioned>Ubi</mentioned> est circumscriptio corporis a loci
<lb ed="#Q"/>circumscriptione procedens</quote>. - Similiter modo
<lb ed="#Q"/>proprio loci spiritualis respondet <mentioned>ubi</mentioned> de quo
<lb ed="#Q"/><name>Augustinus</name>, in libro <title>De anima et spiritus</title><!--8-->:
<quote>Sicut Deus ubique<!--s--> est in semetipso, sic anima
<lb ed="#Q"/>ubique est in semetipsa quodammodo</quote>.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3902">
<lb ed="#Q"/>Sumendo igitur <mentioned>ubi</mentioned> communiter, prout res<lb ed="#Q"/>pondet
loco corporali et spirituali, Deum esse
<lb ed="#Q"/>ubique est Deum adesse omni <mentioned>ubi</mentioned> et nulli <mentioned>ubi</mentioned>
<lb ed="#Q"/>deesse; et hoc est quod dicit <name ref="#Augustine">Augustinus</name><!--9-->,
<lb ed="#Q"/>quod<!--t--> Deum esse ubique est nusquam Deum
<lb ed="#Q"/>abesse. Sic igitur sumpto <mentioned>ubi</mentioned>, omnia habent
<mentioned>ubi</mentioned>: spiritualia, <mentioned>ubi</mentioned> quod respondet loco pro<lb ed="#Q"/>prio
spirituali; et corporalia, <mentioned>ubi</mentioned> quod respon<lb ed="#Q"/>det
loco proprio corporali. -— Si<!--u--> obicitur
<lb ed="#Q"/>quod primum caelum<!--v--> non habet locum corpora<lb ed="#Q"/>lem
nec spiritualem: dicendum quod quoad<!--x-->
<lb ed="#Q"/>esse partium habet locum proprium corporalem;
<lb ed="#Q"/>quoad esse totius habet locum proprium spiritua<lb ed="#Q"/>lem,
qui est limitatio suae essentiae et potentiae.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3934">
<lb ed="#Q"/>Dicendum ergo quod differt Deum esse in
<lb ed="#Q"/>omni loco et ubique et in omni re. Cum ergo
<lb ed="#Q"/>dicitur <mentioned>Deus est ubique</mentioned>, notatur habitudo re<lb ed="#Q"/>plentis
ad repletum; unde sensus est: <mentioned>Deus est
<lb ed="#Q"/>ubique</mentioned>, id est <mentioned>Deus est praesens omni ubi et
<lb ed="#Q"/>replens omne ubi</mentioned>; et similiter <mentioned>Deus est in
<lb ed="#Q"/>omni loco</mentioned>, id est <mentioned>Deus est praesens<!--y--> omni
<lb ed="#Q"/>loco et replens omnem locum</mentioned>. Unde aliud et aliud
<lb ed="#Q"/>dicitur per ista. Cum autem dicitur <mentioned>Deus est in
<lb ed="#Q"/>omni re</mentioned>, notatur habitudo conservantis ad con<lb ed="#Q"/>servatum
per hanc praepositionem <mentioned>in</mentioned>.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3960">
<pb ed="#Q" n="68"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>[Ad obiecta]: 1. Ad hoc quod obicitur
<lb ed="#Q"/>quod <mentioned>omnis creatura est corporalis</mentioned>: dicendum
<lb ed="#Q"/>quod spiritualis creatura non est corporalis sim<lb ed="#Q"/>pliciter;
dicitur tamen corporalis, habito<!--a--> res<lb ed="#Q"/>pectu
ad simplicitatem primi<!--1-->. Unde dicit <name>Da<lb ed="#Q"/>mascenus</name><!--2-->:
<quote>Omne quod est, comparatum ad
<lb ed="#Q"/>Deum, qui solus est incorporalis, grossum et ma<lb ed="#Q"/>teriale
invenitur; solus enim essentialiter immate<lb ed="#Q"/>rialis<!--b-->
et incorporeus Deus est</quote>. Unde ex tali
<lb ed="#Q"/>modo existendi corporalis non sequitur quod sit
<lb ed="#Q"/>localis nisi nomine extenso, eo modo quo locus
<lb ed="#Q"/>dicitur limitatio essentiae et potentiae rei.
</p>
<p xml:id="ahsh-l1p1i1t2q3t2c3-d1e3993">
<lb ed="#Q"/>II. Ad aliud dicendum quod duplex est conti<lb ed="#Q"/>nens,
scilicet virtuale et dimensivum. Virtuale est
<lb ed="#Q"/>duplex, scilicet extra et intra: intra<!--c-->, sicut anima
<lb ed="#Q"/>virtualiter continet corpus; Deus autem est vir<lb ed="#Q"/>tuale
continens intra et extra: ipse enim <quote>est intra
<lb ed="#Q"/>omnia non inclusus et extra omnia non exclu<lb ed="#Q"/>sus</quote><!--3-->
Ea ergo<!--d--> ratione qua ipse est continens
<lb ed="#Q"/>intra, sicut anima corpus, dicitur esse in rebus,
<lb ed="#Q"/>sicut anima in suo corpore et in singulis mem<lb ed="#Q"/>bris
tota; ea vero ratione qua ipse est<!--e--> continens
<lb ed="#Q"/>extra, dicuntur res esse in Deo. Et sic cum dici<lb ed="#Q"/>tur
<mentioned>Deus est in omni loco</mentioned>, notatur habitudo re<lb ed="#Q"/>plentis
ad omnem locum; et similiter cum dici<lb ed="#Q"/>tur
<mentioned>Deus est ubique</mentioned>, notatur<!--f--> habitudo ut re<lb ed="#Q"/>plentis
et praesentis ad omne <mentioned>ubi</mentioned>; cum dicitur
<mentioned>Deus est in rebus</mentioned>, notatur habitudo continentis
<lb ed="#Q"/>intra ad ea quae continet; cum dicitur <mentioned>res sunt
<lb ed="#Q"/>in Deo</mentioned>, notatur habitudo continentis extra ad ea
<lb ed="#Q"/>quae continet. Et sic patet qualiter Deus est<!--g--> in
<lb ed="#Q"/>rebus, et etiam qualiter res sunt in Deo.
</p>
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