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ahsh-l1p1i2t1q5c4.xml
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ahsh-l1p1i2t1q5c4.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/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/master/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. 2, Tract. 1, Q. 5, C. 4</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="2017-04-13">April 13, 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>
</availability>
</publicationStmt>
<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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<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
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<revisionDesc status="draft">
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<change when="2017-04-13" status="draft" n="0.0.0">
<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="487"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i2t1q5c4">
<head xml:id="ahsh-l1p1i2t1q5c4-Hd1e118">I, P. 1, Inq. 2, Tract. 1, Q. 5, C. 4</head>
<head xml:id="ahsh-l1p1i2t1q5c4-Hd1e121" type="question-title">UTRUM UNA PERSONA SIT AEQUALIS DUABUS VEL IPSI TRINITATI.</head>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e124">
<lb ed="#Q"/>Quarto quaeritur utrum una persona sit aequalis
<lb ed="#Q"/>duabus vel ipsi<!--a--> Trinitati.
</p>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e133">
<lb ed="#Q"/>Quod sic videtur: a. <ref>I <title>Sententiarum</title>, 19 dist.</ref><!--1-->,
<lb ed="#Q"/>dicitur: <quote xml:id="ahsh-l1p1i2t1q5c4-Qd1e144" source="http://scta.info/resource/pll1d19c3-d1e3480">Pater non est maior Filio nec Pater
<lb ed="#Q"/>vel<!--b--> Filius maior Spiritu Sancto nec maius ali<lb ed="#Q"/>quid
duae personae sunt simul quam una nec
<lb ed="#Q"/>tres magis aliquid<!--c--> quam duae</quote>.
</p>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e154">
<lb ed="#Q"/>Contra<!--d-->: 1. Pars in nullo genere partis est
<lb ed="#Q"/>aequalis toti<!--2-->; sed una persona est pars Trinitatis
<lb ed="#Q"/>— quod videtur, <title>Levit.</title> 5, 11: <quote>Decima pars ephi</quote>,
<!--</p>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e162">-->
<lb ed="#Q"/><title>Glossa</title><!--3-->: <quote>Pars in Trinitate est Christus<!--e--></quote>, et
<lb ed="#Q"/>constat quod loquitur de Christo in quantum est
<lb ed="#Q"/>persona — ergo non est aequalis ipsi Trinitati.
</p>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e171">
<lb ed="#Q"/>2. Item<!--f-->, si virtus aequalis esset trium perso<lb ed="#Q"/>narum
creatarum vel etiam si eadem esset, sup<lb ed="#Q"/>posito
hoc per<!--g--> impossibile, virtus unius non
<lb ed="#Q"/>posset tantum quantum virtus duarum nec etiam<!--h-->
<lb ed="#Q"/>esset aequalis virtuti duarum; similiter videtur de
<lb ed="#Q"/>virtute personarum increatarum.
</p>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e187">
<lb ed="#Q"/>3. Item, aequalitas<!--i--> in divinis attenditur penes
<lb ed="#Q"/>identitatem et distinctionem<!--4-->: si enim nulla esset
<lb ed="#Q"/>in divinis distinctio, non esset aequalitas ibi; sed
<lb ed="#Q"/>habito respectu ad distinctionem, non est una
<lb ed="#Q"/>persona aequalis duabus sicut nec unitas duali<lb ed="#Q"/>tati;
similiter nec una erit aequalis duabus<!--k-->, ha<lb ed="#Q"/>bito
respectu ad identitatem.
</p>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e205">
<lb ed="#Q"/>Respondeo quod summa aequalitas est in di<lb ed="#Q"/>vinis
personis; unde una est aequalis duabus om<lb ed="#Q"/>nino.
Unde <name>Richardus de S. Victore</name><!--5-->: <quote>At<lb ed="#Q"/>tende
illa conformis et omnifaria<!--'--> magnitudinis
<lb ed="#Q"/>coaequalitas in illa summa Trinitate quam in<lb ed="#Q"/>comprehensibilis
sit, ubi unitas pluralitati non
<lb ed="#Q"/>cedit nec pluralitas unitatem excedit</quote>.
</p>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e223">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad id<!--m--> quod primo obicitur
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>dicendum quod nulla persona dicitur pars in illa
<lb ed="#Q"/>summa Trinitate. Unde <name ref="#Augustine">Augustinus</name>, in libro
<lb ed="#Q"/><title>Contra Maximinum</title><!--6-->: <quote>Pars Trinitatis esse non
<lb ed="#Q"/>potest quicumque unus in tribus nec huius Tri<lb ed="#Q"/>nitatis
tertia pars est nec maius<!--n--> aliquid duo
<lb ed="#Q"/>quam unus nec maius aliquid<!--o--> omnes quam
<lb ed="#Q"/>singuli</quote>. Ratio autem quare non est dicenda
<lb ed="#Q"/>pars in Trinitate est<!--p-->, quia pars est in potentia et
<lb ed="#Q"/>habens esse finitum et diminutum et imperfectum<!--7-->
<lb ed="#Q"/>in quantum huiusmodi: quod non convenit per<lb ed="#Q"/>sonae
in divinis. — Ad illam <title>Glossam</title> quae
<lb ed="#Q"/>dicit quod <quote>Christus est pars in Trinitate</quote>: di<lb ed="#Q"/>cendum
quod intellectus <title>Glossae</title> est de Chri<lb ed="#Q"/>sto
in quantum est sub signo; significatur enim
<lb ed="#Q"/>per tertiam partem <quote>ephi</quote>: unde sic est pars in
<lb ed="#Q"/>quantum est sub signo, id est significatur per illud
<lb ed="#Q"/>quod est pars, non tamen propter hoc est pars.
</p>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e267">
<lb ed="#Q"/>2. Ad aliud dicendum quod non est simile
<lb ed="#Q"/>de personis creatis, quarum est potentia finita et
<lb ed="#Q"/>essentia, et de personis increatis, quarum essentia
<lb ed="#Q"/>et potentia est summe infinita. Quia enim in di<lb ed="#Q"/>vinis
personis potentia et magnitudo et omnia ea,
<lb ed="#Q"/>penes quae est aequalitas, sunt summe infinita,
<lb ed="#Q"/>liceat sic loqui, magnitudo trium non excedit ma<lb ed="#Q"/>gnitudinem
unius nec potentia potentiam<!--q-->.
</p>
<p xml:id="ahsh-l1p1i2t1q5c4-d1e288">
<lb ed="#Q"/>3. Ad tertium dicendum quod aequalitas
<lb ed="#Q"/>quodammodo importat<!--r--> distinctionem, quia dis<lb ed="#Q"/>tinctio
cadit ibi oblique; proprie et per se re<lb ed="#Q"/>spicit<!--s-->
unitatem et identitatem, quia aequalitas
<lb ed="#Q"/>non est aliud quam personarum distinctarum iden<lb ed="#Q"/>titas
in quantitate sive quasi quantitate<!--t-->; propter
<lb ed="#Q"/>quod magis attenditur aequalitas penes identitatem
<lb ed="#Q"/>quam distinctionem. Unde quia illud, penes quod
<lb ed="#Q"/>est unitas sive identitas, indifferens est omnino in
<lb ed="#Q"/>una persona et in tribus, una est aequalis tribus.
</p>
</div>
</body>
</text>
</TEI>