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ahsh-l1p2i2t1q1m2c2.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. 2, Tract. 1, Q. 1, M. 2, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<date when="2017-04-15">April 15, 2017</date>
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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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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="521"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t1q1m2c2">
<head xml:id="ahsh-l1p2i2t1q1m2c2-Hd1e118">I, P. 2, Inq. 2, Tract. 1, Q.1, M. 2, C. 2</head>
<head xml:id="ahsh-l1p2i2t1q1m2c2-Hd1e121" type="question-title">DE NOMINE <mentioned>qui est</mentioned>.</head>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e124">
<lb ed="#Q"/>Consequenter quaeritur de hoc<!--i--> nomine <mentioned>qui
est</mentioned>, de quo <title>Exod.</title> 3, 14: <quote>Qui est misit me
<lb ed="#Q"/>ad vos</quote>.
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Et quaeruntur duo:
<lb ed="#Q"/>Primo, an sit personale an<!--k--> essentiale;
<lb ed="#Q"/>secundo, de ordine istius nominis ad alia.
</p>
<div xml:id="ahsh-l1p2i2t1q1m2c2-Dd1e140" type="articulus">
<head xml:id="ahsh-l1p2i2t1q1m2c2-Hd1e142">ARTICULUS I.</head>
<head xml:id="ahsh-l1p2i2t1q1m2c2-Hd1e145" type="question-title">An nomen <mentioned>qui est</mentioned> sit personale an essentiale.</head>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e148">
<lb ed="#Q"/>Ad primum sic: a. <name ref="#Augustine">Augustinus</name>, V <title>De Trin<lb ed="#Q"/>nitate</title><!--7-->:
<quote>Sicut ab eo quod est<!--l--> sapere dicitur
<lb ed="#Q"/>sapientia, ita ab eo quod est<!--m--> esse dicitur es<lb ed="#Q"/>sentia.
Et quis magis est quam ille qui dixit fa<lb ed="#Q"/>mulo
suo Moysi<!--8-->: <quote>Ego sum qui sum; haec dices
<lb ed="#Q"/>filiis Israel: Qui est misit me ad vos?</quote></quote> Ex quo<!--n-->
<lb ed="#Q"/>relinquitur quod hoc nomen <mentioned>qui est</mentioned> est es<lb ed="#Q"/>sentiale.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e168">
<lb ed="#Q"/>b. Item, <name ref="#Dionysius">Dionysius</name>, in libro <title>De divinis no<lb ed="#Q"/>minibus</title><!--9-->:
<lb ed="#Q"/><quote>Si<!--o--> non de tota aiunt divinitate lau<lb ed="#Q"/>dari,
cum dicitur: <quote>Ego sum qui sum</quote>, et<!--p-->: <quote>Qui est
<lb ed="#Q"/>misit me ad vos</quote>, sed secundum unam partem cir<lb ed="#Q"/>cumscribere
conantur, quomodo audient<!--q10-->: <quote>Qui
<lb ed="#Q"/>est et<!--r--> qui erat et qui venturus est</quote> omnipotens?</quote>
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Ex hoc videtur quod dicitur de divinitate et ita
<lb ed="#Q"/>quod<!--s--> sit essentiale.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e192">
<lb ed="#Q"/>c. Item, <name>Ioannes Damascenus</name><!--11-->: <quote>Princi<lb ed="#Q"/>palius
eorum quae de Deo dicuntur nominibus
<lb ed="#Q"/>est <mentioned>qui est</mentioned><!--t-->, sicut ipse loquens in oraculo Moysi
<lb ed="#Q"/>ait, totum in se ipso comprehendens velut quod<lb ed="#Q"/>dam
pelagus substantiae infinitum et indetermi<lb ed="#Q"/>natum</quote>.
Ex quo manifeste relinquitur quod est
<lb ed="#Q"/>essentiale et supponit essentiam.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e211">
<lb ed="#Q"/>Contra: 1. <title>Isai.</title> 73<!--12-->: <quote>Ecce ego ad gentes.</quote>
<lb ed="#Q"/><title>Glossa</title><!--13-->: <quote>Filius<!--u--> loquitur, qui dixit Moysi:
<lb ed="#Q"/><quote>Ego sum qui sum</quote></quote>.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e220">
<lb ed="#Q"/>2. Item, obicit <name>Praepositinus</name><!--14-->: <quote>Si ibi lo<lb ed="#Q"/>quitur
Trinitas, ergo Moyses potuit dicere <mentioned>ille
<pb ed="#Q" n="522"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>qui est Pater et Filius et Spiritus Sanctus<!--a--> misit
<lb ed="#Q"/>me ad vos</mentioned>. Si hoc: ergo ille qui est Pater, est
<lb ed="#Q"/>Filius</quote>; quod est falsum, quia<!--b--> sicut dicit <name>Au<lb ed="#Q"/>gustinus</name>,
in I<!--c--> <title>De Trinitate</title><!--1-->: <quote>Non sunt
<lb ed="#Q"/>tres Dii, sed unus<!--d--> Deus, licet<!--e--> Pater Filium ge<lb ed="#Q"/>nuerit
et ideo non Filius sit qui Pater est</quote>.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e242">
<lb ed="#Q"/>3. Sed tamen contra hoc obiciet aliquis: Deus
<lb ed="#Q"/>est Pater, Deus est Filius; ergo qui est Pater, est
<lb ed="#Q"/>Filius; medium sumitur personaliter, ergo con<lb ed="#Q"/>clusio
debet sumi personaliter; melius ergo in<lb ed="#Q"/>fertur:
<mentioned>qui est Pater, est Filius</mentioned> quam <mentioned>quod
<lb ed="#Q"/>est Pater, est Filius</mentioned>.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e258">
<lb ed="#Q"/>Respondeo 1. quod hoc nomen <mentioned>qui est</mentioned> potest
<lb ed="#Q"/>duobus modis considerari. Uno modo secundum
<lb ed="#Q"/>quod hoc nomen <mentioned>qui</mentioned> est<!--f--> nomen infinitum: et
<lb ed="#Q"/>hoc modo est nomen essentiale; et sic, secun<lb ed="#Q"/>dum
<name>Damascenum</name><!--2-->, significat divinam essen<lb ed="#Q"/>tiam
<quote>velut quoddam pelagus substantiae infi<lb ed="#Q"/>nitae
et<!--g--> indeterminatae</quote>. Vel potest considerari
<lb ed="#Q"/>ut relativum, et hoc duobus modis: secundum
<lb ed="#Q"/>proprietatem sermonis, in qua dictum est: <quote>Qui
<lb ed="#Q"/>est misit me</quote>, aut secundum appropriationem. Si
<lb ed="#Q"/>respiciatur proprietas sermonis, determinatur per
<lb ed="#Q"/>substantivum antecedens, quod est essentiale; unde
<lb ed="#Q"/>ibi dicitur<!--3-->: <quote>Deus patrum nostrorum misit me</quote>, et
<lb ed="#Q"/>sequitur: <quote>Si dixerint: quod est nomen eius</quote>? <quote>Dices:
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Qui est misit me ad vos</quote>. Si vero respiciatur ap<lb ed="#Q"/>propriatio,
tunc hoc nomen <mentioned>qui est</mentioned> attribuitur
<lb ed="#Q"/>Filio, sicut et liberatio humani generis, quae ibi
<lb ed="#Q"/>figurabatur. Praeterea<!--h-->, ut est relativum, habet in
<lb ed="#Q"/>intellectu suo articulum subiectivi<!--i--> ratione cuius
<lb ed="#Q"/>arctatur ad supponendum personam et non quam<lb ed="#Q"/>libet,
sed personam Filii: articulus enim discre<lb ed="#Q"/>tionem
sive notitiam importat, quae appropriatur
<lb ed="#Q"/>Filio.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e313">
<lb ed="#Q"/>2. Ad illud ergo quod obicit <name>Praepositi<lb ed="#Q"/>nus</name>,
patet responsio: procedit enim ab hoc no<lb ed="#Q"/>mine
<mentioned>qui</mentioned> sumpto infinite ad sumptum relative.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e322">
<lb ed="#Q"/>3. Ad illud vero quod obicitur<!--k--> ultimo<!--l-->
<lb ed="#Q"/><mentioned>Deus est Pater, Deus est Filius, ergo qui est
<lb ed="#Q"/>Pater, est Filius</mentioned>: dicendum quod non sequitur;
<lb ed="#Q"/>sed debet inferri: <mentioned>ergo quod est Pater</mentioned>. Et ratio
<lb ed="#Q"/>est: quia <mentioned>qui</mentioned> dicit substantiam personaliter et
<lb ed="#Q"/>praeterea identitatem, cum dicitur <mentioned>qui est Pater,
<lb ed="#Q"/>est Filius</mentioned>, quoniam ratione articuli consignificatio
<lb ed="#Q"/>generis masculini trahit in personalem identita<lb ed="#Q"/>tem.
Cum vero dicitur <mentioned>Deus est Pater, Deus est
<lb ed="#Q"/>Filius</mentioned>, quamvis hoc nomen <mentioned>Deus</mentioned><!--m--> utrobique
<lb ed="#Q"/>supponat personaliter, tamen utrobique significatur
<lb ed="#Q"/>una eadem essentia, non persona, et ideo neutrum
<lb ed="#Q"/>debet inferri, scilicet<!--n--> <mentioned>quod est Pater, est Filius</mentioned>,
<lb ed="#Q"/>quia <mentioned>quod</mentioned><!--o--> dicit identitatem essentiae.
</p>
</div>
<div xml:id="ahsh-l1p2i2t1q1m2c2-Dd1e354" type="articulus">
<head xml:id="ahsh-l1p2i2t1q1m2c2-Hd1e356">ARTICULUS II</head>
<head xml:id="ahsh-l1p2i2t1q1m2c2-Hd1e359" type="question-title">De ordine nominis <mentioned>qui est</mentioned> ad alia nomina.</head>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e362">
<lb ed="#Q"/>Consequenter quaeritur de ordine huius nomi<lb ed="#Q"/>nis
<mentioned>qui est</mentioned> ad alia nomina.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e369">
<lb ed="#Q"/>Ad quod a. dicit <name>Damascenus</name><!--4--> quod primum
<lb ed="#Q"/>et principale nominum divinorum est <mentioned>qui est</mentioned>.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e376">
<lb ed="#Q"/>b. Item<!--p-->, hoc idem ostenditur ratione. Nam ens<!--q-->
<lb ed="#Q"/>est primum intelligibile et imaginabile intellectu;
<lb ed="#Q"/>sed quod est primo intelligibile<!--r--> est primo nomi<lb ed="#Q"/>nabile;
<mentioned>ens</mentioned> autem et <mentioned>qui est</mentioned> nominant ipsum
<lb ed="#Q"/>esse absolutum, quamvis differenter: nam <mentioned>ens</mentioned>
<lb ed="#Q"/>nominat communiter, <mentioned>qui est</mentioned> vero nominat ut
<lb ed="#Q"/>appropriabile enti quod est Deus, tum ratione<!--s-->
<lb ed="#Q"/>infinitatis substantiae designatae hoc nomine <mentioned>qui</mentioned>,
<lb ed="#Q"/>tum ratione actualitatis sive aeternitatis vel<!--t--> im<lb ed="#Q"/>mutabilitatis
designatae per adiunctum <mentioned>est</mentioned>, quod
<lb ed="#Q"/>significat essentiam ut actum et praesenter<!--u-->, velut
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>in nunc sive praesenti immutabili; ergo primum
<lb ed="#Q"/>inter nomina erit <mentioned>qui est</mentioned>.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e410">
<lb ed="#Q"/>Contra: 1. <name>Dionysius</name>, in libro<!--v--> <title>De divinis
<lb ed="#Q"/>nominibus</title><!--5-->, primum nomen constituit bonum;
<lb ed="#Q"/>unde prius declarat nomen boni quam entis.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e419">
<lb ed="#Q"/>[Solutio]: Ad hoc fuerunt<!--6--> qui dicerent<!--x--> quod
<lb ed="#Q"/>in via qua consideratur Deus sicut efficiens, pri<lb ed="#Q"/>mum
eius nomen est <mentioned>ens</mentioned>, quia intentio effi<lb ed="#Q"/>cientis
est ad hoc ut res sit. Si vero consideretur
<lb ed="#Q"/>ut finis, bonum autem est ratio<!--y--> finis, secun<lb ed="#Q"/>dum
hanc considerationem primum eius nomen
<lb ed="#Q"/>est <mentioned>bonum</mentioned>.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e437">
<lb ed="#Q"/>Sed obicitur: Cum, sicut dicit <name>Boethius</name>,
<lb ed="#Q"/>in libro <title>De consolatione</title><!--7-->: <quote>Omnia appetunt esse</quote>;
<lb ed="#Q"/>sed quod appetitur est in ratione finis; ergo ens
<lb ed="#Q"/>est in ratione finis. — Ad quod posset dici
<pb ed="#Q" n="523"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>quod <mentioned>ens</mentioned>, si moveat appetitum, non movet nisi
<lb ed="#Q"/>in quantum induit rationem boni; sed ex hoc non
<lb ed="#Q"/>sequitur quod <mentioned>ens</mentioned> secundum se nominet in ra<lb ed="#Q"/>tione
finis.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e461">
<lb ed="#Q"/>Sed tamen adhuc obicitur quia <mentioned>ens</mentioned>
<lb ed="#Q"/>et <mentioned>qui est</mentioned> significant in omnimoda absolu<lb ed="#Q"/>tione;
ergo significant praeter intentionem cau<lb ed="#Q"/>salitatis
efficientis vel finalis<!--a-->.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e472">
<lb ed="#Q"/>Quod concedendum est et dicendum quod
<quote><mentioned>qui est</mentioned> simpliciter est primum nomen, quoad
<lb ed="#Q"/>nos vero primum nomen est <mentioned>bonum</mentioned><!--1--></quote>. Divinum
<lb ed="#Q"/>enim esse potest considerari secundum se ut ab<lb ed="#Q"/>solute:
et sic consideratur ut infinitum pelagus
<lb ed="#Q"/>sive abyssus divinae essentialitatis; et hoc modo
<lb ed="#Q"/>proprie significatur<!--b--> nomine <mentioned>qui est</mentioned>. Nota ta<lb ed="#Q"/>men,
sicut supra tactum est<!--2-->, quod <mentioned>qui est</mentioned> uno
<lb ed="#Q"/>modo<!--c--> appropriatur Filio, alio modo significat
<lb ed="#Q"/>essentiam, quae quidem est communis<!--d--> tribus per<lb ed="#Q"/>sonis.
Nam si respiciatur substantia infinita cum
<lb ed="#Q"/>qualitate generali, quae designatur hoc nomine
<mentioned>qui</mentioned>, proprie<!--e--> hoc nomen <mentioned>qui est</mentioned> nominat
<lb ed="#Q"/>essentiam, ut dictum est<!--3-->. Si vero respiciatur
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>vis articuli, quae potest subintelligi hoc no<lb ed="#Q"/>mine
<mentioned>qui</mentioned><!--f--> et est nota distinctionis<!--g-->, appro<lb ed="#Q"/>priatur
personae Filii. — Item, potest considerari
<lb ed="#Q"/>divinum esse ut causa, et secundum hoc conside<lb ed="#Q"/>ratur
in ratione boni <mentioned>Bonum</mentioned> enim dicit con<lb ed="#Q"/>ditionem
efficientis; unde dicit <name>Augustinus</name><!--4-->:
<quote>Quia bonus est, sumus</quote>. Item, <mentioned>bonum</mentioned> dicit
<lb ed="#Q"/>conditionem finis; unde <name>Boethius</name> dicit, in libro
<lb ed="#Q"/><title>De consolatione</title><!--5-->, quod omnia bonum exoptant;
<lb ed="#Q"/>quod declaratum est supra, Quaestione De boni<lb ed="#Q"/>tate<!--6-->.
Bonum ergo dicit rationem <quote>secundum
<lb ed="#Q"/>quam est <quote>alpha et omega</quote><!--7--></quote>, hoc est principium
<lb ed="#Q"/>et finis: <quote>bonitas enim Dei quasi movit eum ut
<lb ed="#Q"/>faceret creaturas et ad hoc ut essent participes
<lb ed="#Q"/>suae bonitatis</quote>. Prima consideratio est prior
<lb ed="#Q"/>simpliciter, secunda vero est prior<!--h--> quoad nos.
<lb ed="#Q"/><name>Damascenus</name> ergo intendit quod est prius sim<lb ed="#Q"/>pliciter,
<name>Dionysius</name> quod est prius quoad nos<!--8-->.
</p>
<p xml:id="ahsh-l1p2i2t1q1m2c2-d1e540">
<lb ed="#Q"/>In hunc ergo modum quaeritur de divino
<lb ed="#Q"/>esse secundum quod significatur absolute nomi<lb ed="#Q"/>naliter.
</p>
</div>
</div>
</body>
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