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ahsh-l1p1i1t5s1q1m3c2.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>I, P. 1, Inq. 1, Tract. 5, S. 1, Q. 1, M. 3, C. 2</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">
<date when="2017-03-08">March 08, 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>
</p>
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<sourceDesc>
<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>
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<p>Created file for the first time.</p>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="251"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t5s1q1m3c2">
<head xml:id="ahsh-l1p1i1t5s1q1m3c2-Hd1e3741">I, P. 1, Inq. 1, Tract. 5, S. 1, Q. 1, M. 3, C. 2</head>
<head xml:id="ahsh-l1p1i1t5s1q1m3c2-Hd1e3744" type="question-title">UTRUM SCIENTIA DEI SIT INFINITORUM.</head>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3747">
<lb ed="#Q"/>Consequenter quaeritur utrum scientia<!--l--> Dei sit
<lb ed="#Q"/>infinitorum<!--1-->.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3754">
<lb ed="#Q"/>Et videtur quod sic: a. Quia sapientia eius se
<lb ed="#Q"/>extendit ad ea quorum non est numerus, <title>Psalm.</title><!--2-->:
<lb ed="#Q"/><quote>Sapientiae eius non est<!--m--> numerus</quote>; igitur sapien<lb ed="#Q"/>tia
eius est infinitorum; ergo et<!--n--> scientia. Unde
<lb ed="#Q"/><name>Augustinus</name>, <title>De civitate Dei</title>, XII<!--3-->: <quote>Sunt
<lb ed="#Q"/>quidam qui in tantam prorumpunt insaniam ut
<lb ed="#Q"/>dicant Deum non omnium habere notitiam, quia
<lb ed="#Q"/>infinita sunt: quod in numeris oportet concedere;
<lb ed="#Q"/>sed apud illum infinitorum certus est numerus,
<lb ed="#Q"/>cuius <quote>sapientiae non est numerus</quote></quote>.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3778">
<lb ed="#Q"/>b. Item, infinitum est cuius quantitatem acci<lb ed="#Q"/>piendo<!--o-->
semper est aliquid extra sumere<!--4-->. Infi<lb ed="#Q"/>nitum
etiam dicit non tot quin plura; sed non
<lb ed="#Q"/>est ponere tot scita a Deo quin plura<!--p-->; ergo scit
<lb ed="#Q"/>infinita.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3795">
<lb ed="#Q"/>c. Item<!--q-->, scientia Dei comprehendit eius poten<cb ed="#Q" n="b"/><lb ed="#Q"/>tiam
et se extendit scientia ad quaecumque se
<lb ed="#Q"/>extendit potentia<!--5-->; sed potentia eius<!--r--> est infini<lb ed="#Q"/>torum,
<title>Psalm.</title><!--5-->: <quote xml:id="ahsh-l1p1i1t5s1q1m3c2-Qd1e3806">Magnitudinis eius non est finis</quote>;
<lb ed="#Q"/>ergo et scientia.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3813">
<lb ed="#Q"/>d. Item, infinitum potentia dicitur dupliciter: in<lb ed="#Q"/>finitum
divisione, ut in quantitate continua; infi<lb ed="#Q"/>nitum
additione, ut in quantitate discreta<!--7-->. Si
<lb ed="#Q"/>ergo Deus cognoscit potentiam continui, quae est<!--s-->
<lb ed="#Q"/>ad divisionem in infinitum<!--t-->, et potentiam<!--u--> discreti,
<lb ed="#Q"/>quae est ad multiplicationem in infinitum<!--v-->, ergo
<lb ed="#Q"/>scit infinita; et quamvis ista potentia non sit re<lb ed="#Q"/>ducibilis
ad actum, tamen ex quo est potentia,
<lb ed="#Q"/>oportet quod Deus sciat illam secundum suam
<lb ed="#Q"/>extensionem, cum non extendat se<!--x--> potentia in
<lb ed="#Q"/>plus quam scientia<!--8-->.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3839">
<lb ed="#Q"/>e. Item, in Deo non differt posse et esse; ergo
<lb ed="#Q"/>idem erit scire potentiam divisionis in infinitum
<lb ed="#Q"/>et scire infinita; sed scit potentiam respectu divi<lb ed="#Q"/>sionis
in infinitum<!--y-->; ergo habet scientiam infiniti.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3850">
<pb ed="#Q" n="252"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>f. Item, infinitum fuit institutum ad significan<lb ed="#Q"/>dum
aliquid; illud ergo fuit comprehensibile vel
<lb ed="#Q"/>non. Si est comprehensibile a nobis, ergo et a
<lb ed="#Q"/>Deo; si non est comprehensibile, quomodo ergo
<lb ed="#Q"/>est institutum<!--a-->?
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3868">
<lb ed="#Q"/>Contra: 1. <quote>Scientia est existentium</quote>, sicut
<lb ed="#Q"/>dicit <name>Hugo</name>, in suis <title>Sententiis</title><!--1-->; existentia autem
<lb ed="#Q"/>sunt finita; ergo scientia est finitorum solum<!--b--> etc.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3877">
<lb ed="#Q"/>2. Item, omne quod scitur comprehenditur scien<lb ed="#Q"/>tis
Scientia<!--2-->; omne autem, autem quod compre<lb ed="#Q"/>henditur,
finitur<!--3-->; ergo omne quod scitur a Deo,
<lb ed="#Q"/>finitur eius scientia.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3889">
<lb ed="#Q"/>3. Item, scientia Dei de rebus est per ideas<!--4-->;
<lb ed="#Q"/>sed ideae non sunt infinitae; ergo nec scientia Dei
<lb ed="#Q"/>infinitorum est. — Quod autem ideae vel
<lb ed="#Q"/>rationes non sint infinitae probatur:
<lb ed="#Q"/>quia aut tot sunt quot sunt res aut plures. Si tot:
<lb ed="#Q"/>et res sunt finitae, ergo et ideae. Si plures: sed
<lb ed="#Q"/>idea est exemplar ad aliquam rem; si ergo illa
<lb ed="#Q"/>res non est futura, frustra est illa idea; restat
<lb ed="#Q"/>ergo quod non sunt plures. — Item, idea relative
<lb ed="#Q"/>dicitur ad ideatum ; si ergo ideata finita sunt,
<lb ed="#Q"/>ergo<!--c--> et ideae.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3915">
<lb ed="#Q"/>Respondeo: Cum quaeritur an scientia Dei sit
<lb ed="#Q"/>infinitorum, dicendum quod scientia Dei est de
<lb ed="#Q"/>rebus, et hoc per se causam. Causa autem po<lb ed="#Q"/>test
considerari ut potens operari: et sic scien<lb ed="#Q"/>tia
Dei, quae est per causam, est infinitorum,
<lb ed="#Q"/>quia ipsa potentia causa est infinitorum; sed si
<lb ed="#Q"/>consideretur causa ut disponens: sic Dei scientia
<lb ed="#Q"/>de rebus per se causam est finitorum, quia dis<lb ed="#Q"/>positio
est finitorum<!--5-->. Similiter ad illud
<lb ed="#Q"/>quod obicitur de divisione continui in<!--d--> infinitum.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3939">
<lb ed="#Q"/>[Ad obiecta]: 1. Et ad illud<!--e--> quod <quote>scien<lb ed="#Q"/>tia
est existentium</quote>: verum est, existentium in
<lb ed="#Q"/>causa. Sed res potest existere in causa duplici<lb ed="#Q"/>ter:
vel in causa potente, et sic existentia sunt
<lb ed="#Q"/>infinita; vel in causa disponente, et sic existentia
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>sunt finita. Et scientia, ut dictum est<!--6-->, primo modo
<lb ed="#Q"/>est infinitorum, secundo modo finitorum.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3959">
<lb ed="#Q"/>2. Ad id<!--f--> quod obicitur <mentioned>omne quod scitur,
<lb ed="#Q"/>scientis scientia<!--g--> comprehenditur</mentioned>: dicendum, se<lb ed="#Q"/>cundum
<name>Dionysium</name>, <title>De divinis nominibus</title><!--7-->:
<quote>Sapientia divina se ipsam cognoscens, cognoscit
<lb ed="#Q"/>omnia: materialia immaterialiter<!--h-->, non partite par<lb ed="#Q"/>tita,
finite infinita</quote><!--i-->. Non valet ergo: si sunt finita
<lb ed="#Q"/>in eius cognitione, quod sint finita simpliciter;
<lb ed="#Q"/>nam infinita cognoscit<!--k--> per finita sibi.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3977">
<lb ed="#Q"/>3. Item, ad illud quod obicitur quod <mentioned>scientia
<lb ed="#Q"/>est per rationem vel per ideam</mentioned>: dicendum quod
<lb ed="#Q"/>est scientia simplicis notitiae, quae non est per
<lb ed="#Q"/>rationem vel<!--l--> ideam, quia illa est etiam malorum,
<lb ed="#Q"/>quae non habent in Deo rationem vel ideam
<lb ed="#Q"/>propriam; est iterum scientia approbationis<!--8-->,
<lb ed="#Q"/>quae habet<!--m--> in Deo rationem et ideam, et haec
<lb ed="#Q"/>est finitorum: nam cognitio eorum quae debet
<lb ed="#Q"/>operari, solummodo dicitur per ideam.
</p>
<p xml:id="ahsh-l1p1i1t5s1q1m3c2-d1e3999">
<lb ed="#Q"/>f. Item<!--n-->, ad illud quod obicitur quod infi<lb ed="#Q"/>nita<!--o-->
possunt comprehendi scientia humana: di<lb ed="#Q"/>cendum
quod institutio nominum est dupliciter,
<lb ed="#Q"/>et quaedam accipit intellectus et quaedam non.
<lb ed="#Q"/>Quandoque enim nomen significat quid est res et
<lb ed="#Q"/>imponitur<!--p--> ad significandum quid de re, et hic non
<lb ed="#Q"/>deficit intellectus imponentis. Quandoque vero<!--q-->
<lb ed="#Q"/>significat nomen quid non est: et hic deficit in<lb ed="#Q"/>tellectus
in<!--r--> comprehensione, et ideo imponitur
<lb ed="#Q"/>ad significandum quid non est, sicut patet in impo<lb ed="#Q"/>sitione<!--s-->
divinorum nominum: non enim potest
<lb ed="#Q"/>intellectus capere quid sit Deus, et ideo imponi<lb ed="#Q"/>tur
nomen quod significat<!--t--> quid non est Deus,
<lb ed="#Q"/>ut immensus et huiusmodi. Similiter dicendum
<lb ed="#Q"/>quod in<!--u--> impositione huius nominis <mentioned>infinitum</mentioned>
<lb ed="#Q"/>deficit intellectus in comprehensione, et ideo im<lb ed="#Q"/>positum
fuit ad significandum quid<!--v--> non est, non
<lb ed="#Q"/>quid esset. Nec sequitur: si fuit impositum, quod
<lb ed="#Q"/>comprehensum fuerit ab intellectu instituentis.
</p>
</div>
</body>
</text>
</TEI>