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ahsh-l1p2i2t1q4c3.xml
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ahsh-l1p2i2t1q4c3.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. 2, Inq. 2, Tract. 1, Q. 4, C. 3</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="2017-04-21">April 21, 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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guidelines for a critical edition.</p>
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<revisionDesc status="draft">
<listChange>
<change when="2017-04-21" 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="548"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t1q4c3">
<head xml:id="ahsh-l1p2i2t1q4c3-Hd1e118">I, P. 2, Inq. 2, Tract. 1, Q. 4, C. 2</head>
<head xml:id="ahsh-l1p2i2t1q4c3-Hd1e121" type="question-title">AN <mentioned>IUSTUM</mentioned> ET HUIUSMODI CONNOTENT EFFECTUM</head>
<p xml:id="ahsh-l1p2i2t1q4c3-d1e124">
<lb ed="#Q"/>Deinde quaeritur an <mentioned>iustum</mentioned> connotet effec<lb ed="#Q"/>tum
in creatura.
</p>
<p xml:id="ahsh-l1p2i2t1q4c3-d1e131">
<lb ed="#Q"/>1. <name>Boethius</name><!--6-->: <quote>Deus est substantia super
<lb ed="#Q"/>omnem substantiam et iustitia super omnem iu<lb ed="#Q"/>stitiam</quote>;
sed cum dicitur <mentioned>homo est iustus</mentioned>,
<lb ed="#Q"/>nihil praedicatur vel compraedicatur sive conno<lb ed="#Q"/>tatur
nisi iustitia hominis; ergo cum dicitur
<lb ed="#Q"/><mentioned>Deus<!--g--> iustus</mentioned>, nihil praedicatur vel comprae<lb ed="#Q"/>dicatur
nisi iustitia Dei.
</p>
<p xml:id="ahsh-l1p2i2t1q4c3-d1e147">
<lb ed="#Q"/>2. Item, sicut prima veritas influit super ef<lb ed="#Q"/>fectus
suos, sic summa bonitas vel summum ens;
<lb ed="#Q"/>sed cum dicitur <mentioned>Deus est<!--h--> bonus, Deus est
<lb ed="#Q"/>ens</mentioned>, nullus effectus praedicatur vel compraedi<lb ed="#Q"/>catur
vel connotatur; ergo nec<!--i--> cum dicitur
<lb ed="#Q"/><mentioned>Deus<!--k--> iustus</mentioned><!--7-->.
</p>
<p xml:id="ahsh-l1p2i2t1q4c3-d1e161">
<lb ed="#Q"/>3. Item, si connotatur effectus, cum dicitur
<lb ed="#Q"/><mentioned>Deus est iustus</mentioned>, ergo hoc nomen <mentioned>iustus</mentioned> dicit
<lb ed="#Q"/>respectum ad creaturam: nam effectus est in crea<lb ed="#Q"/>tura;
sed omne nomen designans respectum est
<lb ed="#Q"/>nomen habitudinis, quae est quinta differentia no<lb ed="#Q"/>minum
essentialium, secundum <name>Damascenum</name>,
<lb ed="#Q"/>ut <mentioned>Creator et Dominus</mentioned>; non ergo esset in
<lb ed="#Q"/>opposita differentia.
</p>
<p xml:id="ahsh-l1p2i2t1q4c3-d1e179">
<lb ed="#Q"/>Contra: Sive dicatur <mentioned>Deus iustus</mentioned> sive <mentioned>homo
<lb ed="#Q"/>iustus</mentioned>, semper ponitur redditio unicuique eius<!--l-->
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>quod suum est. Effectus igitur iste aut signifi<lb ed="#Q"/>catur,
cum dicitur <mentioned>Deus iustus</mentioned>, aut connotatur
<lb ed="#Q"/>cum principali significato; sed non significatur:
<lb ed="#Q"/>nam significatum est divina iustitia, quae est di<lb ed="#Q"/>vina
essentia, ut dicit <name>Boethius</name><!--8-->; ergo con<lb ed="#Q"/>notatur.
</p>
<p xml:id="ahsh-l1p2i2t1q4c3-d1e201">
<lb ed="#Q"/>Respondeo: Cum divinum esse significetur mul<lb ed="#Q"/>tis
modis — ut<!--m--> substantia, cum dicitur <mentioned>Deus</mentioned>,
<lb ed="#Q"/>ut quantitas, cum dicitur <mentioned>magnus</mentioned>, ut qualitas,
<lb ed="#Q"/>cum dicitur <mentioned>sapiens, iustus</mentioned> et sic de ceteris ge<lb ed="#Q"/>neribus,
ut supra declaratum est<!--9--> — attendendum
<lb ed="#Q"/>est<!--n--> regulariter utrum nomen divinum significet
<lb ed="#Q"/>differentiam<!--o--> alicuius, generis absolutam: et tunc
<lb ed="#Q"/>non<!--p--> connotatur effectus, sed solum significatur
<lb ed="#Q"/>divina essentia, sicut cum dicitur <mentioned>magnus</mentioned>. Si
<lb ed="#Q"/>vero secundum differentiam comparatam<!--q-->, consi<lb ed="#Q"/>derandum
an comparatio sit determinata<!--r--> ad ac<lb ed="#Q"/>tum
temporalem vel ad actum aeternum, liceat sic
<lb ed="#Q"/>loqui, ut <mentioned>sapere, generare, communicare</mentioned>, quae
<lb ed="#Q"/>significant divina per modum actus. Si signifi<lb ed="#Q"/>cent
secundum differentiam generis comparatam
<lb ed="#Q"/>ad actum temporalem, connotatur effectus in
<lb ed="#Q"/>creatura. Verbi gratia, <mentioned>iustus vel iustitia, mise<lb ed="#Q"/>ricors
vel misericordia</mentioned> significant divinam es<lb ed="#Q"/>sentiam
per modum habitus, habitus autem com<lb ed="#Q"/>parationem
habet ad actum; huiusmodi autem
<pb ed="#Q" n="549"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>comparationem habent ad actum retribuendi, ad
<lb ed="#Q"/>actum miserendi, et ideo cum<!--a--> dicitur <mentioned>misericors,
<lb ed="#Q"/>iustus</mentioned>, praedicatur divina essentia et connotatur
<lb ed="#Q"/>vel compraedicatur<!--b--> actus retributionis. Si vero
<lb ed="#Q"/>significent secundum differentiam generis com<lb ed="#Q"/>paratam,
sed non determinate<!--c--> ad actum tempo<lb ed="#Q"/>ralem,
immo indifferenter ad<!--d--> actum temporalem
<lb ed="#Q"/>et aeternum, non connotatur effectus temporalis.
<lb ed="#Q"/>Verbi gratia, cum dicitur <mentioned>sapiens, potens vel
<lb ed="#Q"/>bonus</mentioned> de Deo, significatur divina essentia per
<lb ed="#Q"/>modum habitus et ideo in comparatione<!--1-->; sed
<lb ed="#Q"/>comparatio huiusmodi non determinatur ad ac<lb ed="#Q"/>tum
temporalem: <mentioned>sapiens</mentioned> enim<!--e--> vel <mentioned>sapien<lb ed="#Q"/>tia</mentioned>
dicitur in comparatione ad sapere, qui non
<lb ed="#Q"/>determinatur ad temporale, cum dicitur Deus sa<lb ed="#Q"/>pere
se. Similiter <mentioned>potens</mentioned> vel <mentioned>potentia</mentioned> non de<lb ed="#Q"/>terminatur
ad temporale<!--f-->, quia dicitur posse ge<lb ed="#Q"/>nerare,
posse cognoscere; similiter <mentioned>bonus</mentioned> vel
<lb ed="#Q"/><mentioned>bonitas</mentioned>, quae dicuntur ad hunc actum <mentioned>com<lb ed="#Q"/>municare</mentioned>
vel <mentioned>se diffundere</mentioned>, quia communi<lb ed="#Q"/>catio
est aeterna in divinis<!--g--> personis.
</p>
<p xml:id="ahsh-l1p2i2t1q4c3-d1e295">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad illud<!--2--> quod obicitur
<mentioned>cum dicitur homo iustus, nihil connotatur</mentioned>:
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>dico quod praedicatur habitus qui est virtus iu<lb ed="#Q"/>stitiae
et per consequens connotatur effectus qui
<lb ed="#Q"/>est reddere unicuique etc., quia habitus dicit com<lb ed="#Q"/>parationem
ad actum.
</p>
<p xml:id="ahsh-l1p2i2t1q4c3-d1e311">
<lb ed="#Q"/>2. Ad secundum iam<!--h--> patet responsio, quo<lb ed="#Q"/>niam
non est simile de hoc nomine <mentioned>ens</mentioned> vel
<lb ed="#Q"/>de hoc nomine<!--i--> <mentioned>bonus</mentioned> et de hoc nomine
<mentioned>iustus</mentioned>.
</p>
<p xml:id="ahsh-l1p2i2t1q4c3-d1e320">
<lb ed="#Q"/>3. Ad tertium dicendum quod nomen desi<lb ed="#Q"/>gnans
comparationem est duobus modis: aut
<lb ed="#Q"/>enim designatur comparatio in actu aut in habitu.
<lb ed="#Q"/>Si in actu: tunc dicitur tale<!--k--> nomen habitudinis,
<lb ed="#Q"/>sicut <mentioned>miserator, creator</mentioned>; si vero in habitu: non
<lb ed="#Q"/>dicitur nomen habitudinis nisi principaliter si<lb ed="#Q"/>gnificaretur
ipsa comparatio, sicut hoc nomine
<lb ed="#Q"/><mentioned>Dominus</mentioned>. Inde est quod hoc nomen <mentioned>miseri<lb ed="#Q"/>cors</mentioned>,
quod significat divinam essentiam et con<lb ed="#Q"/>notat
aptitudinem<!--l--> ad miserendum, non est no<lb ed="#Q"/>men
habitudinis; similiter nec<!--m--> hoc nomen <mentioned>ius<lb ed="#Q"/>tus</mentioned>,
quod significat divinam essentiam et con<lb ed="#Q"/>notat
aptitudinem ad effectum retributionis: unde
<lb ed="#Q"/>et dicitur misericors et iustus ab aeterno, mise<lb ed="#Q"/>rator
vero<!--n--> et retributor ex tempore.
</p>
</div>
</body>
</text>
</TEI>