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ahsh-l1p1i1t3q1m2c5.xml
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ahsh-l1p1i1t3q1m2c5.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, P. 1, Inq. 1, Tract. 3, Q. 1, Mem. II, C. 5</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<editionStmt>
<edition n="0.0.0-dev">
<date when="2017-02-09">February 09, 2017</date>
</edition>
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<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"/>
<xi:include href="https://raw.githubusercontent.com/lombardpress/lombardpress-lists/master/Prosopography.xml" xpointer="prosopography"/>
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<pb ed="#Q" n="132"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t3q1m2c5">
<head xml:id="ahsh-l1p1i1t3q1m2c5-Hd1e3729">I, P. 1, Inq. 1, Tract. 3, Q. 1, M. 2, C. 5</head>
<head xml:id="ahsh-l1p1i1t3q1m2c5-Hd1e3732" type="question-title">UTRUM UNITAS DIVINA COMPATIATUR SECUM PLURALITATEM PERSONARUM.</head>
<p xml:id="ahsh-l1p1i1t3q1m2c5-d1e3735">
<lb ed="#Q"/>Consequenter quaeritur utrum unitas divini esse
<lb ed="#Q"/>compatiatur secum pluralitatem personarum<!--3-->.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c5-d1e3742">
<lb ed="#Q"/>Ad quod sic obicitur: a. Supposita proposi<lb ed="#Q"/>tione
per se nota, scilicet quod divinum esse est
<lb ed="#Q"/>exemplar omnis esse creati<!--4-->; item, supposita alia
<lb ed="#Q"/>propositione per se nota, quod unitas non potest
<lb ed="#Q"/>esse causa multitudinis, nisi intelligatur repetita<!--5-->;
<lb ed="#Q"/>item, supposita alia, scilicet quod divinum esse
<lb ed="#Q"/>est unum in natura<!--6-->, ex iis arguitur: in esse creato
<lb ed="#Q"/>est differentia unius et multorum; ergo divinum
<lb ed="#Q"/>esse est exemplar unius et multorum, quod patet
<lb ed="#Q"/>per primam propositionem; sed divinum esse est
<lb ed="#Q"/>unitas, quod patet per tertiam propositionem;
<lb ed="#Q"/>ergo divinum esse est unitas exemplaris unius
<lb ed="#Q"/>et multorum; sed unitas non est exemplar mul<lb ed="#Q"/>titudinis,
nisi intelligatur repetita, sicut patet per
<lb ed="#Q"/>secundam propositionem; relinquitur ergo quod
<lb ed="#Q"/>divinum esse est unitas repetita; sed non est
<lb ed="#Q"/>repetita in aliquibus pluribus naturis; relinquitur
<lb ed="#Q"/>ergo quod est repetita in aliquibus pluribus per<lb ed="#Q"/>sonis.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c5-d1e3786">
<lb ed="#Q"/>b. Item, hoc patet per connexionem perfectionis
<lb ed="#Q"/>universi. Est esse naturas plurium personarum,
<lb ed="#Q"/>sicut patet, demonstrato homine uno et angelo
<lb ed="#Q"/>uno; et est<!--d--> esse plures naturas unius personae,
<lb ed="#Q"/>sicut patet in uno homine. Si<!--e--> ergo duo sunt
<lb ed="#Q"/>extrema in rerum natura<!--f-->, et etiam unum me<lb ed="#Q"/>dium
est accipere quod similiter necessario in<lb ed="#Q"/>telligitur
inter extrema, scilicet unam naturam
<lb ed="#Q"/>plurium personarum; sed non invenitur in esse
<lb ed="#Q"/>creato; relinquitur ergo quod est in esse divino.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c5-d1e3811">
<lb ed="#Q"/>Contra: 1. <name>Richardus de S. Victore</name><!--7-->: <quote>Ubi
<lb ed="#Q"/>nulla differentia, nulla pluralitas esse potest</quote>;
<lb ed="#Q"/>ubi autem est summe simplex, nulla potest esse
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>differentia; ergo nulla pluralitas; sed divinum
<lb ed="#Q"/>esse est summe simplex; ergo nulla differentia,
<lb ed="#Q"/>nulla pluralitas est in illo; non ergo pluralitas
<lb ed="#Q"/>personarum est in illo<!--g-->.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c5-d1e3831">
<lb ed="#Q"/>2. Item, <name>Boethius</name>, in libro <title>De Trinitate</title><!--8-->:
<quote>Deus nullas habet differentias; ubi autem dif<lb ed="#Q"/>ferentiae
absunt, abest et pluralitas</quote>. Ergo ibi
<lb ed="#Q"/>non est pluralitas personarum.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c5-d1e3840">
<lb ed="#Q"/>Solutio: Dicendum<!--h--> secundum primas ratio<lb ed="#Q"/>nes,
quod divinum esse est unitas existens in
<lb ed="#Q"/>pluralitate personali.
</p>
<p xml:id="ahsh-l1p1i1t3q1m2c5-d1e3849">
<lb ed="#Q"/>1-2. Ad rationes in contrarium dicendum quod
<lb ed="#Q"/>triplex est differentia: differentia<!--i--> secundum sub<lb ed="#Q"/>stantiam,
differentia secundum accidens et diffe<lb ed="#Q"/>rentia
secundum originem sive secundum rela<lb ed="#Q"/>tionem.
Cum ergo dicit <name>Boethius</name> quod<!--k--> in Deo
<lb ed="#Q"/>nulla est differentia, intendit excludere a Deo
<lb ed="#Q"/>differentiam secundum substantiam et differen<lb ed="#Q"/>tiam
secundum accidens, sed non differentiam
<lb ed="#Q"/>secundum originem, immo ponit eam in unitate
<lb ed="#Q"/>divini esse: et hoc facit differentiam personalem
<lb ed="#Q"/>in divino esse. Immo dicit <name>Boethius</name>, in libro
<lb ed="#Q"/><title>De Trinitate</title><!--9-->: Quia <quote>nulla relatio ad se ipsam re<lb ed="#Q"/>ferri
potest, facta est quidem Trinitatis numero<lb ed="#Q"/>sitas
in eo quod est praedicatio relationis, ser<lb ed="#Q"/>vata
vero unitas in eo quod est indifferentia sub<lb ed="#Q"/>stantiae
et operationis</quote>. Ex quo concludit<!--10-->: <quote>Ita
<lb ed="#Q"/>igitur substantia continet unitatem, relatio multi<lb ed="#Q"/>plicat
Trinitatem</quote>, quae provenit ex differentia
<lb ed="#Q"/>originis. Similiter <name>Richardus</name>, in libro <title>De Tri<lb ed="#Q"/>nitate</title><!--11-->:
<quote>Tres illae in Trinitate, sive dicantur
<lb ed="#Q"/>personae sive subsistentiae sive substantiae, nihil
<lb ed="#Q"/>aliud oportet intelligere quam habentes substan<lb ed="#Q"/>tiale
esse sub discreta et differenti proprietate</quote>:
<lb ed="#Q"/>et haec est differentia in persona, ad quam con<pb ed="#Q" n="133"/><lb ed="#Q" n="b"/><lb ed="#Q"/>sequitur
pluralitas non in essentia, sed in per<lb ed="#Q"/>sona.
Sic ergo in Deo non est differentia secun<lb ed="#Q"/>dum
substantiam nec secundum accidens, quia ibi
<lb ed="#Q"/>non est accidens, sed solum originis: quia<!--a--> est
<lb ed="#Q"/>ibi habens naturam non ab alio, et<!--b--> habens na<lb ed="#Q"/>turam
ab alio per generationem, et habens ab alio
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>per processionem. Et sic illa proprietas diffe<lb ed="#Q"/>rens,
de qua loquitur <name>Richardus</name>, non est acci<lb ed="#Q"/>dentalis<!--d-->
neque substantialis, sed est proprietas
<lb ed="#Q"/>originis sive habitudinis, quae simplicitati divinae
<lb ed="#Q"/>substantiae<!--e--> non derogat. Et sic patet veritas
<lb ed="#Q"/>quaestionis.
</p>
</div>
</body>
</text>
</TEI>