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ahsh-l1p1i1t3q1m2c2.xml
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<title>I, P. 1, Inq. 1, Tract. 3, Q. 1, Mem. II, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<body>
<div xml:id="ahsh-l1p1i1t3q1m2c2">
<head xml:id="ahsh-l1p1i1t3q1m2c2-Hd1e3729">I, P. 1, Inq. 1, Tract. 3, Q. 1, M. 2, C. 2</head>
<head xml:id="ahsh-l1p1i1t3q1m2c2-Hd1e3732" type="question-title">AN DIVINA UNITAS SECUM COMPATIATUR PLURALITATEM NATURARUM.</head>
<p xml:id="ahsh-l1p1i1t3q1m2c2-d1e3735">
<lb ed="#Q"/>Consequenter quaeritur an divinum esse secum
<lb ed="#Q"/>compatiatur<!--a--> pluralitatem naturarum, ita quod<!--b-->
<lb ed="#Q"/>dicerentur plures dii<!--1-->.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c2-d1e3744">
<lb ed="#Q"/>Ad quod sic: a. <name>Damascenus</name><!--2-->: <quote>Si poneren<lb ed="#Q"/>tur
plures dii, differentiam oporteret considerare.
<lb ed="#Q"/>Si enim nulla differentia est<!--c--> in eis, unus magis
<lb ed="#Q"/>est et non multi. Si vero differentia est in eis, ubi
<lb ed="#Q"/>ergo est perfectio? sive secundum bonitatem sive
<lb ed="#Q"/>secundum sapientiam sive secundum tempus sive
<lb ed="#Q"/>secundum locum deficiat a perfectione, nequaquam
<lb ed="#Q"/>erit Deus; nulla igitur differentia est in eis; si
<lb ed="#Q"/>vero per omnia est identitas: unus magis est<!--d--> et
<lb ed="#Q"/>non multi</quote>. Relinquitur ergo unum esse Deum
<lb ed="#Q"/>et non multos.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c2-d1e3770">
<lb ed="#Q"/>b. Item, secunda ratio <name>Richardi</name><!--3-->: <quote>Divini<lb ed="#Q"/>tas
aut est incommunicabilis aut aliquibus com<lb ed="#Q"/>munis.
Si est incommunicabilis: consequens est
<lb ed="#Q"/>quod non est nisi unus Deus. Si autem aliquibus<!--e-->
<lb ed="#Q"/>communis fuerit: communis utique erit et sub<lb ed="#Q"/>stantia
illa, quae non est aliud quam divinitas ipsa;
<lb ed="#Q"/>sed substantia una non potest esse communis plu<lb ed="#Q"/>ribus
substantiis, alioquin una eademque<!--f--> sub<lb ed="#Q"/>stantia
esset<!--g--> plures et plures una. Si vero di<lb ed="#Q"/>citur
esse communis pluribus personis: erit utique
<lb ed="#Q"/>et communis eis substantia illa, quae non est aliud
<lb ed="#Q"/>quam divinitas ipsa; iuxta hoc utique erunt in
<lb ed="#Q"/>divinitate plures personae, sed nonnisi una sub<lb ed="#Q"/>stantia</quote>.
Non est igitur in divino esse pluralitas
<lb ed="#Q"/>naturarum.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c2-d1e3806">
<lb ed="#Q"/>c. Item, <name>Boethius</name>, in libro <title>De Trinitate</title><!--4-->:
<quote>Nulla est in Deo diversitas, nulla<!--h--> ex diversi<lb ed="#Q"/>tate
pluralitas, nulla ex accidentibus multitudo:
<lb ed="#Q"/>Deus enim a Deo nullo differt, nec accidentalibus<!--i-->
<lb ed="#Q"/>nec substantialibus differentiis; ubi vero nulla est
<lb ed="#Q"/>differentia, nulla est diversitas, quare nec nume<lb ed="#Q"/>rus;
igitur unitas tantum</quote>. Nullam autem diver<lb ed="#Q"/>sitatem
esse in Deo superius probatum est<!--5--> per
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>simplicitatem; nulla igitur est<!--k--> differentia vel di<lb ed="#Q"/>versitas
divini esse in natura.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c2-d1e3830">
<lb ed="#Q"/>Contra: 1. <mentioned>Esse ab alio</mentioned>, <mentioned>non esse ab alio</mentioned> fa<lb ed="#Q"/>ciunt
diversitatem in natura: per hoc enim differt
<lb ed="#Q"/>natura creata ab increata; similiter faciunt diffe<lb ed="#Q"/>rentiam
in personis, sicut demonstrato Patre, qui
<lb ed="#Q"/>est persona ens non ab alio, et demonstrato Filio,
<lb ed="#Q"/>qui est persona ens ab alio, <mentioned>non esse ab alio</mentioned> et
<mentioned>esse ab alio</mentioned> facient differentiam in diis; et ita<!--l-->
<lb ed="#Q"/>in Deo est pluralitas naturarum. Arguitur<!--m--> ergo
<lb ed="#Q"/>sic: Filius est Deus ab alio; Pater est Deus non
<lb ed="#Q"/>ab alio; ergo duo dii; ergo cum <mentioned>dii</mentioned> dicat plura<lb ed="#Q"/>litatem
divinae naturae, in Deo erit pluralitas na<lb ed="#Q"/>turarum.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c2-d1e3856">
<lb ed="#Q"/>2. Item, <name ref="#Augustine">Augustinus</name>, in libro De Trini<lb ed="#Q"/>tate<!--6-->:
<quote>Non dicimus Trinitatem descendisse in
<lb ed="#Q"/>columbae specie, sed solum Spiritum Sanctum;
<lb ed="#Q"/>nec dicimus Trinitatem sonuisse, quando vox au<lb ed="#Q"/>dita
est: <quote>Hic est Filius meus dilectus</quote><!--7-->; simili<lb ed="#Q"/>ter
dicimus solum Filium incarnatum, non Pa<lb ed="#Q"/>trem
aut Spiritum Sanctum</quote>. In divinis ergo in<lb ed="#Q"/>venitur
diversitas operationis, ita quod operatio
<lb ed="#Q"/>Patris non est operatio Filii aut Spiritus Sancti<!--n-->
<lb ed="#Q"/>et e converso; sed in divinis est idem substan<lb ed="#Q"/>tia,
virtus et operatio; cum ergo ibi inveniatur
<lb ed="#Q"/>diversitas operationis, ergo<!--o--> et virtutis, et ita
<lb ed="#Q"/>essentiae vel<!--p--> naturae; plures ergo divinitates
<lb ed="#Q"/>et plures dii.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c2-d1e3889">
<lb ed="#Q"/>Solutio: Dicimus quod unitas divini esse nullo
<lb ed="#Q"/>modo secum compatitur pluralitatem naturae nec
<lb ed="#Q"/>divinitatis nec bonitatis, sicut patet per supradic<lb ed="#Q"/>tam
auctoritatem <name>Boethii</name>, <title>De Trinitate</title><!--8-->, quod
<quote>nulla est in Deo diversitas</quote> etc. Ex quo pa<lb ed="#Q"/>tet
quod est<!--q--> unitas naturae tantum in divino
<lb ed="#Q"/>esse. Hoc etiam praedicta auctoritas <name>Richardi</name><!--9-->
<lb ed="#Q"/>attestatur quod <quote>divinitas aut est communicabilis
<lb ed="#Q"/>aut incommunicabilis</quote> etc., ex quo vult arguere
<lb ed="#Q"/>quod ibi est tantum unitas substantiae.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c2-d1e3911">
<pb ed="#Q" n="125"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>[Ad obiecta]: 1. Ad hoc quod primo obi<lb ed="#Q"/>citur quod
<quote>esse ab alio, non esse ab alio iaciunt
<lb ed="#Q"/>differentiam in natura</quote>: dicendum quod istud ve<lb ed="#Q"/>rum
est quando respiciunt<!--a--> formas diversas et sup<lb ed="#Q"/>posita.
Verbi gratia: cum dico <mentioned>naturam entem ab
<lb ed="#Q"/>alio, naturam non entem ab alio</mentioned>, hic respiciunt<!--b-->
<lb ed="#Q"/>formas diversas et supposita diversa. Similiter,
<lb ed="#Q"/>cum dico <mentioned>personam entem ab alio</mentioned> pro Filio et
<mentioned>personam non entem ab alio</mentioned> pro Patre, hic re<lb ed="#Q"/>spiciunt
proprietates diversas quasi formas et sup<lb ed="#Q"/>posita
diversa, quia Filius dicitur esse ab alio
<lb ed="#Q"/>ratione filiationis, Pater vero non esse ab alio
<lb ed="#Q"/>ratione paternitatis; sed hoc non facit differentiam
<lb ed="#Q"/>in natura, sed in personis, et propter hoc Pater
<lb ed="#Q"/>et Filius sunt differentes personae, sed non natu<lb ed="#Q"/>rae.
Sed<!--c--> cum dico <mentioned>Deus de Deo</mentioned>, hic dico
<lb ed="#Q"/>Deum ab alio et Deum non ab alio et a quo alius,
<lb ed="#Q"/>dico tamen formam eamdem ex utraque parte.
<lb ed="#Q"/>Unde <mentioned>esse ab alio, non esse ab alio</mentioned> non respi<lb ed="#Q"/>ciunt
ibi diversam formam, sed differentia sup<lb ed="#Q"/>posita,
quia una et eadem est forma sicut una
<lb ed="#Q"/>divinitas in Patre et Filio. Et ideo, sicut dicit
<lb ed="#Q"/><name>Boethius</name><!--1-->, sequitur: <quote>Pater est Deus, Filius
<lb ed="#Q"/>est Deus, ergo sunt unus Deus</quote>; sed non se<lb ed="#Q"/>quitur:
<mentioned>Sortes est homo, Plato est homo, ergo
<lb ed="#Q"/>sunt unus homo</mentioned>. Quia<!--d--> ergo in Deo, sive in
<lb ed="#Q"/>Patre et Filio<!--e-->, non invenitur differens forma,
<lb ed="#Q"/>sicut in Sorte et Platone, non habet ibi locum
<lb ed="#Q"/>ratio.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c2-d1e3979">
<pb ed="#Q" n="b"/>
<lb ed="#Q"/>2. Ad secundum dicendum quod nunquam
<lb ed="#Q"/>differens est actio Patris et Filii et Spiritus Sancti.
— Quod ergo obicitur quod <mentioned>solus Filius
<lb ed="#Q"/>incarnatur</mentioned>: dicendum quod hic dicuntur duo,
<lb ed="#Q"/>scilicet ipsa actio et relatio connotata quae venit
<lb ed="#Q"/>in proprietatem personae, quia <mentioned>incarnari Dei</mentioned>
<lb ed="#Q"/>dicit sibi unire humanitatem vel<!--f--> carnem. Per
<lb ed="#Q"/>hoc quod est <mentioned>unire</mentioned>, ipsam tango<!--g--> actionem,
<lb ed="#Q"/>et hoc convenit toti Trinitati; per hoc quod<!--h--> est
<mentioned>sibi</mentioned> tango relationem, quae solum ad Filium
<lb ed="#Q"/>refertur: tota enim Trinitas soli Filio unit huma<lb ed="#Q"/>nitatem.
-— Similiter, cum dico<!--i--> <mentioned>solus Pater
<lb ed="#Q"/>dixit: <quote>Hic est Filius meus</quote></mentioned><!--k--><!--2--> etc., hic tango
<lb ed="#Q"/>actionem quae est facere vocem, et hoc convenit
<lb ed="#Q"/>toti Trinitati; item, per hanc vocem significatur
<lb ed="#Q"/>aliquis habere Filium, et haec est ipsa relatio,
<lb ed="#Q"/>et hoc convenit soli Patri, qui<!--l--> solus habet Fi<lb ed="#Q"/>lium.
— Similiter, cum dico quod<!--m--> <mentioned>solus Spi<lb ed="#Q"/>ritus
Sanctus apparuit in columbae specie</mentioned>, hic
<lb ed="#Q"/>est ipsa actio et relatio veniens in proprietatem
<lb ed="#Q"/>personae; ipsa actio est ipsa demonstratio vel
<lb ed="#Q"/>significatio, quod<!--n--> scilicet per hoc significatur
<lb ed="#Q"/>Spiritus Sanctus, et hoc facit tota Trinitas. Simi<lb ed="#Q"/>liter
ibi est relatio ad Spiritum Sanctum, quod solus
<lb ed="#Q"/>ibi significetur; Trinitas ergo hoc fecit<!--o-->, ut scilicet
<lb ed="#Q"/>per hoc significaretur<!--p--> Spiritus Sanctus. Et sic
<lb ed="#Q"/>non dicitur hoc ratione<!--q--> actionis, quod sit differens
<lb ed="#Q"/>actio vel operatio horum, sed ratione habitudinis
<lb ed="#Q"/>actionis. Et sic patet solutio istius rationis<!--r-->.
</p>
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