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ahsh-l1p2i1t1q1c3.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">
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<title>I, P. 2, Inq. 1, Tract. 1, Q. 1, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<front>
<div xml:id="starts-on">
<pb ed="#Q" n="496"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i1t1q1c3">
<head xml:id="ahsh-l1p2i1t1q1c3-Hd1e118">I, P. 2, Inq. 1, Tract. 1, Q. 1, C. 3</head>
<head xml:id="ahsh-l1p2i1t1q1c3-Hd1e121" type="question-title">UNDE SIT MULTIPLICITAS NOMINUM DIVINORUM.</head>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e124">
<lb ed="#Q"/>Consequenter quaeritur de multiplicitate<!--u--> nomi<lb ed="#Q"/>num
divinorum.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e131">
<lb ed="#Q"/>I. Quaeritur ergo primo unde sit multiplicitas
<lb ed="#Q"/>sive pluralitas nominum divinorum, et maxime
<lb ed="#Q"/>ex parte essentiae.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e140">
<lb ed="#Q"/>1. Cum enim divina essentia sit simplex omni
<lb ed="#Q"/>modo in fine simplicitatis, in ea nulla est multi<lb ed="#Q"/>plicitas
et ita nec diversitas a qua multiplicitas
<lb ed="#Q"/>nominum sumi possit.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e152">
<lb ed="#Q"/>2. Item, multiplicitas opponitur unitati<!--4-->. Si ergo
<lb ed="#Q"/>multiplicitas est in nominibus et non est in re,
<lb ed="#Q"/>vanus autem est sermo qui non habet rem quam
<lb ed="#Q"/>indicat, id est cui nihil respondet in re: ergo
<lb ed="#Q"/>omnes tales nominationes sunt vanae.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e165">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>3. Si respondeatur secundum quosdam
<lb ed="#Q"/>quod est considerare divinam essentiam in se et in
<lb ed="#Q"/>suo effectu: nominatur ergo multipliciter, non quia
<lb ed="#Q"/>sit in re, id est in ipso, multiplicitas, sed propter
<lb ed="#Q"/>multiplicitatem effectuum, sicut Spiritus Sanctus
<lb ed="#Q"/>dicitur<!--5--> unicus in essentia, <quote>multiplex</quote> in effectu —
<lb ed="#Q"/>contra: multa sunt nomina quae non dicunt
<lb ed="#Q"/>effectum in creatura, ut immensus, infinitus, in<lb ed="#Q"/>creabilis<!--v-->
et huiusmodi; ergo multiplicitas nomi<lb ed="#Q"/>num
non est propter multiplicitatem effectuum.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e191">
<lb ed="#Q"/>Respondeo 6: Multiplicitas nominum divinorum
<lb ed="#Q"/>est, non ex<!--x--> multiplicitate essentiae vel effectuum,
<lb ed="#Q"/>sed ex<!--y--> consideratione intellectus conferentis ef<lb ed="#Q"/>fectus
ad causam divinam. Quod potest esse
<lb ed="#Q"/>dupliciter: secundum differentiam et secundum
<pb ed="#Q" n="497"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>convenientiam. Secundum differentiam nominatur
<lb ed="#Q"/>per haec nomina: increabile, incorporale<!--a--> et huius<lb ed="#Q"/>modi,
quae dicunt de Deo non quid<!--b--> est, sed
<lb ed="#Q"/>quid non est<!--1-->. Secundum convenientiam est col<lb ed="#Q"/>latio
effectus ad causam dupliciter: secundum
<lb ed="#Q"/>esse et secundum bene esse. Secundum collatio<lb ed="#Q"/>nem
ipsius esse creaturae ad causam nominatur
<lb ed="#Q"/>per nomina sumpta ex proprietate rei corporalis
<lb ed="#Q"/>vel spiritualis, sicut supra dictum est<!--2-->. Secundum
<lb ed="#Q"/>vero collationem ipsius bene esse creaturae ad
<lb ed="#Q"/>causam sic nominatur per<!--c--> superexcellentiam, ut
<lb ed="#Q"/>quando dicitur non solum ens, sed etiam su<lb ed="#Q"/>perens,
non solum bonus, sed etiam superbonus,
<lb ed="#Q"/>non solum potens, sed etiam superpotens et hu<lb ed="#Q"/>iusmodi.
Secundum hoc ergo manifestum est quod
<lb ed="#Q"/>triplex est modus nominandi Deum: per nega<lb ed="#Q"/>tionem,
per excellentiam, per causam, sicut su<lb ed="#Q"/>pra
patuit per <name>B. Dionysium</name><!--d3-->.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e248">
<lb ed="#Q"/>II. Item, quaeritur utrum Deus sit nominabilis
<lb ed="#Q"/>omni nomine.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e255">
<lb ed="#Q"/>Quod videtur a. per <name>B. Dionysium</name>, in pro<lb ed="#Q"/>logo
<title>De divinis nominibus</title><!--4-->: <quote>Theologi tamquam
<lb ed="#Q"/>innominabilem Deum laudant et ex omni no<lb ed="#Q"/>mine</quote>.
Ergo est nominabilis omni nomine.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e266">
<lb ed="#Q"/>b. Item, <name>Trismegistus</name><!--5-->: <quote>Deus non est
<lb ed="#Q"/>uninominabilis, sed omninominabilis</quote>.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e274">
<lb ed="#Q"/>c. Item, <name ref="#Dionysius">Dionysius</name>, in <title>Hierarchia angelica</title><!--6-->:
<lb ed="#Q"/><quote>Nihil eorum quae sunt este universaliter boni
<lb ed="#Q"/>participatione privatum, siquidem, ut Eloquio<lb ed="#Q"/>rum<!--f-->
veritas ait<!--7-->, omnia <quote>valde bona</quote>; est ergo
<lb ed="#Q"/>ex omnibus intelligere bonas speculationes</quote>. Re<lb ed="#Q"/>linquitur
igitur quod ex omnibus possunt intel<lb ed="#Q"/>ligi
nomina ad Deum.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e290">
<lb ed="#Q"/>Contra: 1. In libro <title>De regulis fidei</title><!--8-->: <quote>Nullum
<lb ed="#Q"/>nomen privationis vel obnoxietatis vel violentiae
<lb ed="#Q"/>designativum cadit in Deum. Nomen enim priva<lb ed="#Q"/>tivum
non potest dici de Deo per similitudinem
<lb ed="#Q"/>vel per causam</quote>, quia nulla similitudo est pri<lb ed="#Q"/>vationis
ad Deum. Praeterea, privationes non ha<lb ed="#Q"/>bent
causas nisi deficientes et destructivas, Deus
<lb ed="#Q"/>autem<!--g--> est causa efficiens et constructiva. — Prae<lb ed="#Q"/>terea,
nomina obnoxietatis sunt necessitatis; in
<lb ed="#Q"/>Deum autem non cadit necessitas; unde non di<lb ed="#Q"/>citur
<mentioned>Deus debet hoc facere</mentioned> vel <quote>tenetur hoc
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>facere<!--i9--></quote>. — Praeterea, <quote>nullum nomen impor<lb ed="#Q"/>tans
violentiam de Deo dicitur</quote>; unde non dici<lb ed="#Q"/>mus<!--k-->
<quote>Deum nolle aliquid, ne<!--l--> violentia ibi in<lb ed="#Q"/>telligatur;
unde Deus multa non voluit, sed nulla
<lb ed="#Q"/>noluit</quote>; unde concedendum est <quote>quod Deus non
<lb ed="#Q"/>vult mala, sed non quod nolit<!--m--> mala</quote>.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e332">
<lb ed="#Q"/>2. Item, <name>Boethius</name>, in libro <title>De Trinitate</title><!--10-->: <quote>Si<lb ed="#Q"/>tum
et passionem non oportet requirere in Deo</quote>.
<lb ed="#Q"/>Ergo in Deo non est aliquod<!--n--> nomen situs vel
<lb ed="#Q"/>passionis, id est significans situm vel passionem.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e343">
<lb ed="#Q"/>3. Item, <name>Damascenus</name><!--11-->: <quote>Non possibile est
<lb ed="#Q"/>praeter ea, quae divinis<!--o--> Eloquiis Veteris et Novi
<lb ed="#Q"/>Testamenti enarrata sunt, de Deo dicere vel uni<lb ed="#Q"/>versaliter
intelligere</quote>. Ergo non omni nomine. —
<lb ed="#Q"/>Item, cum multa sint quibus loquimur de Trini<lb ed="#Q"/>tate,
ut paternitas, filiatio, persona et essentia et
<lb ed="#Q"/>huiusmodi, quae non inveniuntur in Scriptura,
<lb ed="#Q"/>non videtur verum dicere <name>Damascenus</name>.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e363">
<lb ed="#Q"/>Respondeo: Nominari potest proprie et transla<lb ed="#Q"/>tive<!--p-->.
Proprie non potest nominari omni nomine,
<lb ed="#Q"/>sed solum secundum quod supra dictum est<!--12-->;
<lb ed="#Q"/>translative vero<!--q--> nominari potest per omne nomen
<lb ed="#Q"/>quod potest dici secundum rationem veri et boni<!--13-->.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e376">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad illud quod primo obi<lb ed="#Q"/>citur
de nominibus privationis vel obnoxietatis
<lb ed="#Q"/>vel violentiae: dicendum est quod huiusmodi no<lb ed="#Q"/>minibus
non debemus uti secundum consuetu<lb ed="#Q"/>dinem<!--r-->
humani sermonis, sed solum secundum
<lb ed="#Q"/>consuetudinem Scripturarum, quae sunt dictatae
<lb ed="#Q"/>a Spiritu Sancto, secundum quam est elicere ex
<lb ed="#Q"/>omnibus convenientem speculationem, secundum
<lb ed="#Q"/><name>B. Dionysium</name>. Unde in <title>Angelica hierarchia</title><!--14-->:
<quote>Furor, qui irrationabilibus ex passibili motu est,
<lb ed="#Q"/>in<!--s--> intellectualibus altero modo oportet intelli<lb ed="#Q"/>gere,
declarans, ut aestimo, eorum virilem ratio<lb ed="#Q"/>nabilitatem.
Eodem modo concupiscentiam dici<lb ed="#Q"/>mus
in irrationabilibus inconsultam ex naturali
<lb ed="#Q"/>motu, in mutabilibus incontinenter ingenitam pas<lb ed="#Q"/>sibilitatem<!--t-->;
in intellectualibus vero <!--u--> divinum
<lb ed="#Q"/>amorem vel concupiscentiam circumformamus, et
<lb ed="#Q"/>inflexibile et non<!--v--> indigens desiderium castae
<lb ed="#Q"/>et incompassibilis contemplationis ad illam pu<lb ed="#Q"/>ram
et sublimissimam<!--x--> claritatem</quote>. — Item,
<lb ed="#Q"/><name>Damascenus</name><!--15-->: <quote>Iram<!--y--> et furorem Dei dici<lb ed="#Q"/>mus
eam, quae est ad malitiam<!--z-->, inimicitiam et
<pb ed="#Q" n="498"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>adversationem<!--a--> — etenim nos contraria<!--b--> mentis
<lb ed="#Q"/>nostrae<!--c--> odio habentes, irascimur et avertimur<!--d--> —
<lb ed="#Q"/>oblivionem vero, somnum et dormitationem<!--e-->, dila<lb ed="#Q"/>tionem
eius quae ad inimicos est ultionis et con<lb ed="#Q"/>sueti
ad familiarem auxilii retardationem<!--f--></quote>.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e440">
<lb ed="#Q"/>2. Ad secundum dicendum quod situm, se<lb ed="#Q"/>cundum
proprium modum loquendi, non est re<lb ed="#Q"/>quirere<!--g-->
in Deo; tamen secundum modum trans<lb ed="#Q"/>lativum
in Scripturis dicitur aliquid secundum
<lb ed="#Q"/>situm et passionem: secundum<!--h--> situm, sicut di<lb ed="#Q"/>citur
<title>Isai.</title> 6, 1: <quote>Vidi Dominum sedentem super so<lb ed="#Q"/>lium</quote>
etc.; secundum passionem, sicut dicitur
<lb ed="#Q"/><title>Isai.</title> 46, 4: <quote>Ego feci et ego feram</quote>. Tamen ista
<lb ed="#Q"/>duo genera, situm scilicet et passionem, magis
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>excludit <name>Boethius</name> quam alia, quia situs non
<lb ed="#Q"/>est nisi materialium, passio vero non est nisi
<lb ed="#Q"/>habentium materiam vel materialem modum: quae
<lb ed="#Q"/>maxime removentur a Deo.
</p>
<p xml:id="ahsh-l1p2i1t1q1c3-d1e473">
<lb ed="#Q"/>3. Ad ultimum dicendum quod nominatio
<lb ed="#Q"/>divina aliquando sumitur ex verbis Scripturae,
<lb ed="#Q"/>aliquando ex fide consona verbis Scripturae. Ex
<lb ed="#Q"/>verbis Scripturae<!--i-->: sicut Pater, Filius, Spiritus
<lb ed="#Q"/>Sanctus; ex fide consona: sicut essentia<!--k-->, filiatio,
<lb ed="#Q"/>paternitas, persona, in quibus verbis servatur<!--l-->
<lb ed="#Q"/>intellectus Scripturae<!--m-->, etsi non sonus, intellectus
<lb ed="#Q"/>rei, etsi non sonus verbi, quia sicut dicit <name>Hila<lb ed="#Q"/>rius</name>,
IV libro <title>De Trinitate</title><!--1-->: <quote>Non sermoni<!--n-->
<lb ed="#Q"/>res, sed rei sermo est subiectus</quote>.
</p>
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</body>
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