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ahsh-l1p1i1t2q4m1c1.xml
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<title>I, P. 1, Inq. 1, Tract. 2, Q. 4, Mem. I, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<front>
<div xml:id="include-list">
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<pb ed="#Q" n="84"/><cb ed="#Q" n="a"/>
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<body>
<div xml:id="ahsh-l1p1i1t2q4m1c1">
<head xml:id="ahsh-l1p1i1t2q4m1c1-Hd1e3729">I, P. 1, Inq. 1, Tract. 2, Q. 4, Mem. I, C. 1</head>
<head xml:id="ahsh-l1p1i1t2q4m1c1-Hd1e3732" type="question-title">QUID SIT AETERNITAS SECUNDUM NOMEN.</head>
<!-- quaestio praeambula NOT membra praeambula -->
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3737">
<lb ed="#Q"/>Consequens<!--a--> est inquirere de immensitate divinae essentiae quantum ad aeter<lb ed="#Q"/>nitatem.
Et multiplicantur quaestiones in hac parte per hunc modum:
Primo<!--b--> quaeritur quid sit ae<lb ed="#Q"/>ternitas
secundum nomen;
<lb ed="#Q"/>secundo, quid sit<!--c--> secundum rem;
<lb ed="#Q"/>tertio, quid<!--d--> secundum definitionem;
<lb ed="#Q"/>quarto, quomodo probetur aeternitas de
<lb ed="#Q"/>divina essentia<!--e-->;
<lb ed="#Q"/>quinto, de immensitate aeternitatis;
<lb ed="#Q"/>sexto, de invariabilitate aeternitatis;
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>septimo, de unitate aeternitatis;
<lb ed="#Q"/>octavo, de incommunicabilitate<!--f--> aeterni<lb ed="#Q"/>tatis;
<lb ed="#Q"/>nono, de comparatione aeternitatis ad
<lb ed="#Q"/>aevum
<lb ed="#Q"/>decimo, de comparatione aeternitatis ad
<lb ed="#Q"/>tempus.
</p>
<!-- end praeam -->
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3779">
<lb ed="#Q"/>Quantum ad primum quaeruntur duo:
<lb ed="#Q"/>Unum est si eadem est intentio nominis
<lb ed="#Q"/>aeternitatis et sempiternitatis;
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>secundum, cum aeternum dicatur de Creatore
<lb ed="#Q"/>et creaturis, an<!--g--> univoce vel aequivoce di<lb ed="#Q"/>catur.
</p>
<div xml:id="ahsh-l1p1i1t2q4m1c1-Dd1e3797" type="articulus">
<head xml:id="ahsh-l1p1i1t2q4m1c1-Hd1e3799">Articulus 1</head>
<head xml:id="ahsh-l1p1i1t2q4m1c1-Hd1e3802" type="question-title">Utrum eadem est intentio nominis aeternitatis et sempiternitatis.</head>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3805">
<lb ed="#Q"/>Ad primum obicitur sic: a. <name>Boethius</name>, in li<lb ed="#Q"/>bro
<title>De Trinitate</title><!--1-->: <quote>Tantum interest inter nostrum
<lb ed="#Q"/>praesens, quod est<!--h--> <mentioned>nunc</mentioned>, et divinum<!--i-->, quod
<lb ed="#Q"/>nostrum <mentioned>nunc</mentioned>, quasi currens tempus, facit sem<lb ed="#Q"/>piternitatem;
divinum vero <mentioned>nunc</mentioned>, permanens nec
<lb ed="#Q"/>movens sese atque consistens<!--k-->, aeternitatem fa<lb ed="#Q"/>cit</quote>
Ex hoc ergo relinquitur quod diversa est
<lb ed="#Q"/>intentio sempiternitatis et aeternitatis, quia<!--l--> sem<lb ed="#Q"/>piternitas
constituitur ex nostro <mentioned>nunc</mentioned>, aeternitas
<lb ed="#Q"/>vero ex divino <mentioned>nunc</mentioned>.
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3829">
<lb ed="#Q"/>b. Item, quidquid est semper est sempiternum;
<lb ed="#Q"/>sed quidquid est<!--m--> omni tempore est semper;
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>ergo quidquid est<!--n--> omni tempore est sempiter<lb ed="#Q"/>num;
cum ergo angeli sint omni tempore et sem<lb ed="#Q"/>per,
sunt sempiterni: <name ref="#Augustine">Augustinus</name>, XII <title>De ci<lb ed="#Q"/>vitate
Dei</title><!--2-->: <quote>Angeli semper</quote>, id est <quote>omni
<lb ed="#Q"/>tempore, fuerunt</quote>. Sed constat quod de ipsis
<lb ed="#Q"/>angelis proprie<!--o--> dicitur quod non sint aeterni;
<lb ed="#Q"/>de aliquo ergo est dicere <mentioned>sempiternum</mentioned><!--p-->, de
<lb ed="#Q"/>quo non est dicere <mentioned>aeternum</mentioned><!--q-->; ergo non est
<lb ed="#Q"/>idem<!--r--> aeternitas et sempiternitas<!--3-->.
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3858">
<lb ed="#Q"/>Contra: 1. <name ref="#Augustine">Augustinus</name>, in XI <title>Confessionum</title><!--4-->:
<quote>Praeteritum iam non est, futurum nondum est,
<lb ed="#Q"/>praesens<!--s--> autem, si semper esset praesens, iam
<pb ed="#Q" n="85"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>non esset tempus, sed aeternitas</quote>. Ad semper
<lb ed="#Q"/>ergo esse praesens sequitur aeternum; sempiter<lb ed="#Q"/>nitas
ergo, quae habet intentionem ex <mentioned>semper
<lb ed="#Q"/>esse</mentioned>, erit aeternitas.
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3879">
<lb ed="#Q"/>2. Item, <name>Boethius</name>, in libro <title>De Trinitate</title><!--1-->:
<quote>Divino <mentioned>nunc</mentioned> si adicias <mentioned>semper</mentioned>, facies
<lb ed="#Q"/>eius quod est <mentioned>nunc</mentioned> vigere perpetuum cur<lb ed="#Q"/>sum,
quod est sempiternitas</quote>. Ex quo relinquitur
<lb ed="#Q"/>primum. ,
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3890">
<lb ed="#Q"/>Respondeo: Sicut <mentioned>semper esse</mentioned> dicitur duobus
<lb ed="#Q"/>modis, ita et sempiternitas: semper enim esse uno
<lb ed="#Q"/>modo dicitur<!--a--> omni tempore esse; alio modo
<mentioned>semper esse</mentioned> dicitur nunquam non esse, sed sine
<lb ed="#Q"/>principio esse et sine fine<!--2-->. Unde <name ref="#Augustine">Augustinus</name>,
<lb ed="#Q"/>XII <title>De civitate Dei</title><!--3-->: <quote>Angeli semper fuerunt,
<lb ed="#Q"/>quia<!--b--> omni tempore fuerunt; nec tamen coaeterni
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Deo sunt, quia ille semper fuit aeternitate</quote>. Primo
<lb ed="#Q"/>ergo modo differt sempiternitas et re et nominis
<lb ed="#Q"/>intentione ab aeternitate; secundo modo non differt
<lb ed="#Q"/>re, sed sola nominis ratione. Unde <name>Richardus</name>
<lb ed="#Q"/>de S. Victore, in libro <title>De Trinitate</title><!--4-->: <quote>Aliud
<lb ed="#Q"/>videtur sonare aeternum, aliud sempiternum. Sem<lb ed="#Q"/>piternum
namque esse videtur quod caret initio
<lb ed="#Q"/>et fine; aeternum vero quod caret principio et
<lb ed="#Q"/>fine et omni<!--c--> mutabilitate et, quamvis forsitan
<lb ed="#Q"/>neutrum sine <!--d--> altero inveniatur, recte tamen inter
<lb ed="#Q"/>nominum significationes distinguitur</quote>.
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3932">
<lb ed="#Q"/>[Ad obiecta]: Ex hoc ergo patet responsio ad
<lb ed="#Q"/>obiecta et relinquitur quid sit aeternitas secun<lb ed="#Q"/>dum
nominis rationem. Unde <name>Richardus</name><!--5-->:
<quote>Quid est aeternitas? nisi diuturnitas sine initio,
<lb ed="#Q"/>sine fine, carens omni mutabilitate</quote>.
</p>
</div>
<div xml:id="ahsh-l1p1i1t2q4m1c1-Dd1e3944" type="articulus">
<head xml:id="ahsh-l1p1i1t2q4m1c1-Hd1e3946">Articulus 2</head>
<head xml:id="ahsh-l1p1i1t2q4m1c1-Hd1e3949" type="question-title">An aeternum dicatur univoce vel aequivoce de Deo et de creaturis.</head>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3952">
<lb ed="#Q"/>Deinde quaeritur, cum aeternum dicatur de crea<lb ed="#Q"/>turis
— ut de angelis, in <title>Psalmo</title><!--6-->: <quote>Elevamini
<lb ed="#Q"/>portae aeternales</quote>; et de corporibus caelestibus,
<lb ed="#Q"/>in <title>Psalmo</title>7: <quote>Statuit ea in aeternum</quote>; et de sup<lb ed="#Q"/>pliciis
malorum, in <title>Ioan.</title><!--8-->: <quote>Ibunt hi in suppli<lb ed="#Q"/>cium
aeternum</quote>; et de tempore, <title>Rom.</title> ultimo, 25:
<lb ed="#Q"/><quote>Secundum revelationem mysterii a<!--f--> temporibus ae<lb ed="#Q"/>ternis</quote>
-— et aeternum dicatur de Deo, utrum di<lb ed="#Q"/>catur
univoce, secundum quod dicitur<!--g--> de Deo et
<lb ed="#Q"/>de<!--h--> creaturis, vel aequivoce.
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3976">
<lb ed="#Q"/>Et, cum non videatur aliquid commune conve<lb ed="#Q"/>nire
secundum rationem substantiae tempori, aevo
<lb ed="#Q"/>et aeternitati, ergo aeternum aequivoce dicetur
<lb ed="#Q"/>et aeternitas, secundum<!--i--> quod de temporali di<lb ed="#Q"/>citur
et aeviterno<!--k--> et aeterno.
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e3989">
<lb ed="#Q"/>Contra: a. <name ref="#Augustine">Augustinus</name>, in<!--l--> 83 <title>Quaestion.</title>,
<lb ed="#Q"/>quaestione 23<!--9-->: <quote>Anima aeternitatem creditur con<lb ed="#Q"/>sequi,
sed haec aeterna aeternitatis participatione
<lb ed="#Q"/>fit</quote>; quae autem<!--m--> dicuntur de Deo per essentiam,
<lb ed="#Q"/>de creaturis per participationem, non dicuntur
<lb ed="#Q"/>aequivoce, sed magis analogice: quemadmodum
<lb ed="#Q"/>bonum et iustum, sapientia et vita. Cum ergo ae<lb ed="#Q"/>ternum
sive aeternitas de Deo dicatur per essen<lb ed="#Q"/>tiam,
de creatura vero per participationem, cum<!--n-->
<lb ed="#Q"/>dicitur <mentioned>Deus aeternus</mentioned><!--o-->, dico aeternitatem per es<lb ed="#Q"/>sentiam,
quia sua essentia est sua aeternitas; et
<lb ed="#Q"/>cum dicitur <mentioned>angelus aeternus</mentioned>, non dico aeterni<cb ed="#Q" n="b"/><lb ed="#Q"/>tatem
per essentiam, cum essentia non sit aeter<lb ed="#Q"/>nitas,
sed dico per participationem, eo quod sit<!--p-->
<lb ed="#Q"/>in participatione divinae aeternitatis. Relinquitur
<lb ed="#Q"/>ergo quod non dicitur<!--q--> aequivoce; erit igitur com<lb ed="#Q"/>munis
aliqua ratio, et si non omni modo, tamen
<lb ed="#Q"/>secundum prius et posterius accepta.
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e4033">
<lb ed="#Q"/>[Solutio]: Quod concedendum est. Dicendum
<lb ed="#Q"/>ergo quod aeternitas, dicta de Deo, de angelo, de
<lb ed="#Q"/>poena aeterna et de<!--r--> tempore, dicitur analogice,
<lb ed="#Q"/>scilicet<!--s--> secundum prius et posterius. Et in hac
<lb ed="#Q"/>ratione, secundum quod aeternitas dicitur diutur<lb ed="#Q"/>nitas
non habens finem, per prius ergo dicitur
<lb ed="#Q"/>de diuturnitate divina, quae est diuturnitas non
<lb ed="#Q"/>habens finem nec principium nec mutabilitatem
<lb ed="#Q"/>ex se nec ex alio; per consequens vero dicitur
<lb ed="#Q"/>de diuturnitate substantiae aeviterni, ut angeli,
<lb ed="#Q"/>quae est diuturnitas non habens finem, nec ex se
<lb ed="#Q"/>nec ex alio nec mutabilitatem, tamen habens
<lb ed="#Q"/>principium; per posterius vero dicitur de diutur<lb ed="#Q"/>nitate
poenae reproborum, quae est diuturnitas
<lb ed="#Q"/>non habens finem nec ex se nec ex alio, tamen
<lb ed="#Q"/>habens mutabilitatem et principium. Postremo
<lb ed="#Q"/>vero dicitur de diuturnitate temporis, quae est
<lb ed="#Q"/>diuturnitas non habens finem ex se, sed ex alio, et
<lb ed="#Q"/>habet mutabilitatem et principium. Tempus enim
<lb ed="#Q"/>non habet aliquam<!--t--> rationem defectus in se —— nisi
<lb ed="#Q"/>in illa ratione qua dicitur esse de nihilo, quemad<pb ed="#Q" n="86"/><cb ed="#Q" n="a"/><lb ed="#Q"/>modum
et quaelibet creatura —- quia motus primi
<lb ed="#Q"/>mobilis<!--1--> non habet aliquam rationem deficiendi,
<lb ed="#Q"/>quantum est de se; nec ex parte mobilis: quam<lb ed="#Q"/>vis
et tempus et motus primi mobilis rationem ha<lb ed="#Q"/>beant
deficiendi ex alio, scilicet ex voluntate Crea<lb ed="#Q"/>toris
velut causae agentis, et ex parte hominis, ad
<lb ed="#Q"/>cuius multiplicationem ordinatur motus et tem<lb ed="#Q"/>pus.
Unde multiplicato numero electorum<!--a--> homi<lb ed="#Q"/>num
praeordinato a Deo, cessare debet motus et
<lb ed="#Q"/>tempus<!--2-->. Ex fine ergo et efficiente primo habet
<lb ed="#Q"/>rationem deficiendi tempus, quamvis non habeat
<lb ed="#Q"/>ex parte subiecti, sicut primi mobilis, nec etiam
<lb ed="#Q"/>ex sui forma, quae intelligitur ut circulus, quem<lb ed="#Q"/>admodum
et motus primus. Unde <name>Boethius</name>
<lb ed="#Q"/>hac ratione dicit, ultimo <title>De consolatione</title><!--3-->, quod
<lb ed="#Q"/>aeternitatem <quote>infinitus temporalium motus imi<lb ed="#Q"/>tatur,
sed quoniam manere<!--b--> non potuit in infi<lb ed="#Q"/>nitum
temporis iter arripuit; sicque factum est
<lb ed="#Q"/>ut continuaret eundo vitam</quote>, hoc est esse, <quote>cuius
<lb ed="#Q"/>plenitudinem complecti non valuit permanendo</quote>.
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e4127">
<lb ed="#Q"/>Ad illud<!--c--> vero quod dicitur in <title>Psalmo</title> de
<lb ed="#Q"/>corporibus caelestibus: <quote>Statuit ea in aeternum</quote>,
<lb ed="#Q"/>intelligendum<!--d--> quod illud refertur ad substan<cb ed="#Q" n="b"/><lb ed="#Q"/>tiam
corporum, non ad motum; et ibi <mentioned>aeternum</mentioned>
<lb ed="#Q"/>accipitur pro perpetuo: manebunt enim perpetuo
<lb ed="#Q"/>quantum ad substantiam.
</p>
<p xml:id="ahsh-l1p1i1t2q4m1c1-d1e4144">
<lb ed="#Q"/>Ad illud etiam quod dicitur <title>Rom.</title> ultimo,25:
<lb ed="#Q"/><quote>temporibus aeternis</quote>, dicendum quod intelligitur
<lb ed="#Q"/>uno modo, ut dicit <name>Augustinus</name>, ut tempus acci<lb ed="#Q"/>piatur
pro aevo, in libro 83 <title>Quaestionum</title>, 72 quae<lb ed="#Q"/>stione<!--e--><!--4-->.
— Alio modo exponitur in <title>Glossa</title><!--5-->:
<quote>Aeterna tempora dicit quae praecesserunt mundi
<lb ed="#Q"/>exordium</quote>. Quod intelligendum est ut <quote>mundi
<lb ed="#Q"/>exordium</quote> intelligatur constitutio<!--f--> mundi com<lb ed="#Q"/>pleti
in generibus et speciebus, ante quam constitu<lb ed="#Q"/>tionem
praeintelligitur conditio et distinctio et dis<lb ed="#Q"/>positio
rerum secundum opera sex dierum, secun<lb ed="#Q"/>dum
quas mutationes<!--g--> per quamdam improprie<lb ed="#Q"/>tatem
dicuntur tempora aeterna; et hoc modo ex<lb ed="#Q"/>ponunt
quidam<!--6-->. Vel <mentioned>tempora aeterna</mentioned> dicit
<lb ed="#Q"/>tempora in divina dispositione, non in sui na<lb ed="#Q"/>tura;
et tunc determinatio <mentioned>aeterni</mentioned> trahit tempus
<lb ed="#Q"/>extra suam rationem ut non supponantur<!--h--> per
<mentioned>aeterna tempora</mentioned> tempora in rerum natura, sed
<lb ed="#Q"/>rationes temporum, quae sunt in divina dispo<lb ed="#Q"/>sitione.
</p>
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