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ahsh-l1p2i2t2s1q1m2c1.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. 2, S. 1, Q. 1, M. 2, C. 1</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="582"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t2s1q1m2c1">
<head xml:id="ahsh-l1p2i2t2s1q1m2c1-Hd1e118">I, P. 2, Inq. 2, Tract. 2, S. 1, Q. 1, M. 2, C. 1</head>
<head xml:id="ahsh-l1p2i2t2s1q1m2c1-Hd1e121" type="question-title">AN NOMINA USIA, USIOSIS, HYPOSTASIS, PROSOPON SINT PONENDA IN DIVINIS<!--2-->.</head>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e124">
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>Quantum ad primum obicitur: a. <name>Augusti<lb ed="#Q"/>nus</name>,
VII <title>De Trinitate</title><!--3-->: <quote><mentioned>Subsistere vel
<lb ed="#Q"/>substare</mentioned>, dicitur de rebus in quibus sunt ea quae
<lb ed="#Q"/>sunt in subiecto<!--f--></quote>, ut accidentia. Si ergo in re
<lb ed="#Q"/>simplici, quae est Deus, nihil est sicut in subiecto
<lb ed="#Q"/>— quia, sicut dicit <name>Boethius</name>, in libro <title>De Tri<lb ed="#Q"/>nitate</title><!--4-->:
<quote>Deus nulli est subiectum</quote> — ergo in
<lb ed="#Q"/>Deo<!--g--> non dicitur <mentioned>subsistere vel substare</mentioned>; sed
<lb ed="#Q"/>ubi non est vel dicitur <mentioned>subsistere vel substare</mentioned><!--h-->,
<lb ed="#Q"/>non potest dici subsistentia vel substantia; ergo
<lb ed="#Q"/>in Deo non dicetur subsistentia vel substantia<!--i-->,
<lb ed="#Q"/>id est usiosis vel hypostasis.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e153">
<lb ed="#Q"/>b. Item, ubi dicitur <mentioned>sub</mentioned>, notatur respectus ad
<lb ed="#Q"/>aliquid quod est supra; cum ergo in divinis non
<lb ed="#Q"/>sit <mentioned>supra</mentioned> et <mentioned>sub</mentioned>, non poterit ibi dici subsi<lb ed="#Q"/>stentia
vel substantia. — Quod autem ita
<lb ed="#Q"/>sit, dicit <name>Hieronymus</name>, in <title>Expositione fidei
<lb ed="#Q"/>catholicae ad <name>Alypium</name> et <name ref="#Augustine">Augustinum</name></title><!--5-->: <quote>Non est
<lb ed="#Q"/>prorsus aliquis in Trinitate gradus nihilque quod<!--k-->
<lb ed="#Q"/>interius superiusque dici possit</quote>.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e173">
<lb ed="#Q"/>c. Item, <title>Exod.</title> 20, 26: <quote>Non ascendes ad altare
<lb ed="#Q"/>meum per gradus</quote>, et exponitur<!--6-->: <mentioned>altare</mentioned> fides
<lb ed="#Q"/>Trinitatis, in qua Trinitate non sunt faciendi gra<lb ed="#Q"/>dus;
sed qui dicit <mentioned>sub</mentioned> respectu alicuius <mentioned>supra</mentioned>,
<lb ed="#Q"/>dicit gradum; ergo non est dicere <mentioned>sub</mentioned> in Trini<lb ed="#Q"/>tate;
ergo nec substantiam nec subsistentiam<!--l-->.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e190">
<lb ed="#Q"/>Contra: 1. <name ref="#Augustine">Augustinus</name>, XI <title>Confessionum</title><!--7-->:
<lb ed="#Q"/><quote>Pater et Filius non differunt in substantia, sed
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>causa et<!--m--> gradu</quote>. Differentia igitur est Patris et
<lb ed="#Q"/>Filii secundum gradum; non ergo absurde dicitur
<lb ed="#Q"/>gradus in divinis.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e203">
<lb ed="#Q"/>2. Item, <name>Augustinus</name>, <title>Contra Maximinum</title><!--8-->:
<lb ed="#Q"/>Cum dicitur Filius a Patre genitus, <quote>non ostenditur
<lb ed="#Q"/>inaequalitas Substantiae, sed ordo naturae</quote>; sed
<lb ed="#Q"/>ubi ordo unius ab alio, ibi videtur differentia
<lb ed="#Q"/>gradus; erit igitur gradus in divinis.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e216">
<lb ed="#Q"/>3. Item, persona substat essentiae, quia est sup<lb ed="#Q"/>positum
essentiae; unde <name>Damascenus</name><!--9-->: <quote>Dei<lb ed="#Q"/>tas
naturam manifestat, Pater hypostasim</quote>; sed
<lb ed="#Q"/>hypostasis idem est quod suppositum; ergo in
<lb ed="#Q"/>divinis est <mentioned>sub</mentioned> et substantia et subsistentia.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e229">
<lb ed="#Q"/>4. Item, ubicumque dicitur [magis] commune
<lb ed="#Q"/>respectu minus communis, dicitur inferius et su<lb ed="#Q"/>perius;
sed in divinis dicitur essentia sicut ma<lb ed="#Q"/>gis
commune, divinitas sicut minus commune.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e240">
<lb ed="#Q"/>5. Item, quaeret aliquis: cum haec nomina non
<lb ed="#Q"/>inveniantur ex Scriptura, qua auctoritate possunt
<lb ed="#Q"/>poni ad significanda divina? Nam, sicut dicit <name>Dio<lb ed="#Q"/>nysius</name>
in libro <title>De divinis nominibus</title><!--10-->: <quote>Univer<lb ed="#Q"/>saliter
non audendum<!--n--> dicere vel intelligere quid
<lb ed="#Q"/>de superessentiali et occulta divinitate praeter di<lb ed="#Q"/>vinitus
nobis ex sacris Eloquiis expressa</quote>. Item,
<lb ed="#Q"/><name>Hilarius</name>, IV libro <title>De Trinitate</title><!--11-->: <quote>Ipsi Deo de
<lb ed="#Q"/>se credendum est, et iis, quae cognitioni nostrae
<lb ed="#Q"/>de se tribuit<!--o-->, obsequendum; non potest aliter de
<lb ed="#Q"/>eo quam ut ipse de se<!--p--> testatus est intelligi</quote>.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e266">
<pb ed="#Q" n="583"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>6. Item, cum maior sit simplicitas incomparabili<lb ed="#Q"/>ter
in divinis quam in creaturis, in creaturis autem
<lb ed="#Q"/>non sint nisi duo genera nominum — nomen uni<lb ed="#Q"/>versalis
et nomen particularis, quibus in divinis
<lb ed="#Q"/>respondent<!--a--> nomen essentiae, quae est communis,
<lb ed="#Q"/>et nomen personae, quae est incommunicabilis —
<lb ed="#Q"/>ergo solum in divinis nomina generalia debent esse
<lb ed="#Q"/>nomen essentiae, nomen personae; superfluunt
<lb ed="#Q"/>igitur nomen substantiae, nomen subsistentiae.
<!--this needs a paragraph break with an id-->
<lb ed="#Q"/>Respondeo: Dicendum quod sicut subsistere
<lb ed="#Q"/>vel substare dicitur duobus modis, ita et subsi<lb ed="#Q"/>stentia
vel<!--b--> substantia. Uno modo subsistere di<lb ed="#Q"/>citur
quod<!--c--> stat in se et substantia dicitur se<lb ed="#Q"/>cundum
hoc quod est ens per se, non indigens
<lb ed="#Q"/>alio ut sit, secundum quod dicit <name>Hilarius</name>, in
<lb ed="#Q"/>libro <title>De Synodis</title><!--1-->: <quote>Proprie essentia idcirco dicta
<lb ed="#Q"/>est quia semper est; idcirco etiam<!--d--> substantia
<lb ed="#Q"/>est, quia res, quae est, necesse est: subsistat in
<lb ed="#Q"/>sese</quote>. Alio modo subsistere dicitur a <mentioned>stando
<lb ed="#Q"/>sub</mentioned>; unde <name ref="#Augustine">Augustinus</name>, Vii <title>De Trinitate</title><!--2-->:
<lb ed="#Q"/><quote>Si subsistit Deus, ut proprie substantia<!--f--> dici
<lb ed="#Q"/>possit, inest in eo aliquid tamquam in subiecto
<lb ed="#Q"/>et non est simplex; nefas autem est dicere ut
<lb ed="#Q"/>subsistat Deus bonitati suae atque illa bonitas
<lb ed="#Q"/>non sit essentia; manifestum est igitur Deum abu<lb ed="#Q"/>sive
substantiam nuncupari</quote>. Patet igitur quod
<lb ed="#Q"/>uno modo in divinis convenienter dicitur substan<lb ed="#Q"/>tia
et subsistentia, alio modo non.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e332">
<lb ed="#Q"/>[Ad obiecta]: a. Ad<!--g--> illud tamen quod primo
<lb ed="#Q"/>obicitur, notandum quod respicientes ad rationem
<lb ed="#Q"/>substandi et subsistendi, minus proprie dicitur in
<lb ed="#Q"/>Deo substantia quam subsistentia, quia, sicut dicit
<lb ed="#Q"/><name>Boethius</name>, in libro <title>De duabus naturis et una
<lb ed="#Q"/>persona Christi</title><!--3-->, differt subsistere et substare:
<lb ed="#Q"/><quote>Ipsum autem subsistit quod accidentibus, ut pos<lb ed="#Q"/>sit
esse, non indiget; substat autem quod acci<lb ed="#Q"/>dentibus
subiectum quoddam, ut esse valeant,
<lb ed="#Q"/>subministrat: sub illis enim stat, dum subiectum
<lb ed="#Q"/>est accidentibus. Itaque genera et species sub<lb ed="#Q"/>sistunt
tantum: neque enim accidentia generibus
<lb ed="#Q"/>speciebusve contingunt; individua vero non tan<lb ed="#Q"/>tummodo
subsistunt<!--h-->, sed subsunt</quote>. Ex hoc ergo
<lb ed="#Q"/>relinquitur, cum substantia dicatur a<!--i--> <mentioned>substare</mentioned>,
<lb ed="#Q"/>subsistentia a <mentioned>subsistere</mentioned>, ratio<!--k--> eius quod est
<lb ed="#Q"/><mentioned>subsistere</mentioned> magis convenit<!--l--> divinis, quia negat
<lb ed="#Q"/>accidens et ponit esse per se.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e374">
<lb ed="#Q"/>b. Ad secundum dicendum quod in divinis
<lb ed="#Q"/>non dicitur <mentioned>sub</mentioned> respectu eius quod est<!--m--> <mentioned>su<lb ed="#Q"/>pra</mentioned>
secundum rem, sed solum secundum<!--n--> in<lb ed="#Q"/>telligentiae
rationem; noster<!--o--> enim intellectus
<lb ed="#Q"/>propter sui compositionem non potest intelligere
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>vel eloqui illam simplicitatem quae est divinae
<lb ed="#Q"/>essentiae. Tamen nota quod duobus modis in di<lb ed="#Q"/>vinis
secundum rationem intelligentiae dicitur
<lb ed="#Q"/><mentioned>sub</mentioned>: uno modo <mentioned>sub</mentioned> dicitur respectu essen<lb ed="#Q"/>tiae
communis, alio modo <mentioned>sub</mentioned> dicitur respectu
<lb ed="#Q"/>proprietatis. Unde secundum rationem intelligen<lb ed="#Q"/>tiae<!--p-->
substans vel subsistens essentiae dicitur
<lb ed="#Q"/>vel substans vel subsistens proprietati. Secundum
<lb ed="#Q"/>haec variatur intentio eius quod est substantia
<lb ed="#Q"/>vel subsistentia, sicut iam patebit<!--4-->.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e409">
<lb ed="#Q"/>c. Ad illud vero quod obicitur de gradu:
<lb ed="#Q"/>dicendum quod in Trinitate non est gradus, sed
<lb ed="#Q"/>ordo naturae solum. Differunt autem ordo et gradus
<lb ed="#Q"/>sicut unitas et punctus: punctus enim est unitas
<lb ed="#Q"/>habens positionem, unitas vero non habens positio<lb ed="#Q"/>nem;
quia ergo positio et situs sunt solum in rebus
<lb ed="#Q"/>materialibus<!--q-->, ideo et punctus solum in illis est;
<lb ed="#Q"/>unitas vero, quae abstrahit a positione et situ, est
<lb ed="#Q"/>in spiritualibus. Similiter dicendum de gradu et
<lb ed="#Q"/>ordine, quoniam gradus dicit positionem et situm,
<lb ed="#Q"/>et ideo non<!--r--> debet poni in divinis<!--s-->; ordo vero
<lb ed="#Q"/>non, et ideo ordo ponitur in divinis, non gradus.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e438">
<lb ed="#Q"/>1. Ad illud vero quod obicitur ex auctori<lb ed="#Q"/>tate
<name ref="#Augustine">Augustini</name> quod <mentioned>differunt gradu Pater et
<lb ed="#Q"/>Filius</mentioned>, volunt quidam distinguere, quia aliqua
<lb ed="#Q"/>dicuntur differre gradu dupliciter: uno modo,
<lb ed="#Q"/>quando<!--t--> utrumque participat differentem gradum,
<lb ed="#Q"/>ut quando iste maior, ille minor, et hoc modo
<lb ed="#Q"/>non est verum quod Pater differat a Filio gradu;
<lb ed="#Q"/>alio modo dicuntur differre gradu<!--u-->, quando in
<lb ed="#Q"/>altero tantum ponitur gradus, id est proprietas di<lb ed="#Q"/>gnitatis,
quae non in altero, et hoc modo dicit
<lb ed="#Q"/><name>Hilarius</name>, in libro <title>De Trinitate</title><!--5-->: <quote>Pater est
<lb ed="#Q"/>maior Filio generatione, non genere; non tamen
<lb ed="#Q"/>Filius minor est, sed aequalis</quote>. Et<!--v--> hoc modo di<lb ed="#Q"/>citur
Pater a Filio differre gradu, sed<!--x--> ille gradus
<lb ed="#Q"/>non dicit excessum in Patre respectu Filii, sed
<lb ed="#Q"/>solum auctoritatem. Tamen posset dici quod lo<lb ed="#Q"/>quitur
<name ref="#Augustine">Augustinus</name> de gradu quantum ad actum
<lb ed="#Q"/>intelligendi, non quantum ad inaequalitatem exis<lb ed="#Q"/>tendi,
quia Pater sub proprietate innascibilitatis
<lb ed="#Q"/>prius intelligitur quam Filius, quia innascibilitas
<lb ed="#Q"/>non ponit per intellectum generationem.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e486">
<lb ed="#Q"/>2. Ad auctoritatem <name ref="#Augustine">Augustini</name>, <title>Contra
<lb ed="#Q"/>Maximinum</title>, iam<!--y--> patet responsio.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e493">
<lb ed="#Q"/>3. Ad illud quod dicit quod <mentioned>persona sub<lb ed="#Q"/>stat
essentiae, ergo ibi est supra et sub</mentioned>: di<lb ed="#Q"/>cendum
quod non sequitur. Nam haec nomina<!--z-->
<lb ed="#Q"/>proprie dicuntur ubi unum est materiale, alterum
<lb ed="#Q"/>formale. In divinis autem transumuntur et se<lb ed="#Q"/>cundum
rationem intelligendi Deum et secundum
<pb ed="#Q" n="584"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>modum nostri intellectus iuxta similitudinem crea<lb ed="#Q"/>turarum:
quia aliter non potest capere illam sum<lb ed="#Q"/>mam
simplicitatem, ponit ista nomina in divinis.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e520">
<lb ed="#Q"/>4. Ad illud vero quod obicitur quod <mentioned>in di<lb ed="#Q"/>vinis
est magis commune et minus</mentioned>, etc.: dicen<lb ed="#Q"/>dum
quod hoc est solum quantum ad modum
<lb ed="#Q"/>significandi in creaturis. Nam in divinis non est
<lb ed="#Q"/>unum magis commune altero: non enim est<!--a--> dif<lb ed="#Q"/>ferentia
generalis et specialis nominis nisi sola
<lb ed="#Q"/>voce, ut supra dictum est<!--b-->, Quaestione De per<lb ed="#Q"/>sona<!--1-->.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e540">
<lb ed="#Q"/>5. Ad illud vero quod quaeritur <mentioned>cum haec
<lb ed="#Q"/>nomina non<!--c--> sint expressa in sacris Eloquiis, quo<lb ed="#Q"/>modo
dicentur in divinis</mentioned>: respondeo quod quae<lb ed="#Q"/>dam
nomina exprimuntur secundum vocem, quae<lb ed="#Q"/>dam
secundum fidei rationem. Dicendum ergo
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>quod, quamvis ista nomina non exprimantur voce,
<lb ed="#Q"/>exprimuntur tamen in Scripturis fidei ratione.
<lb ed="#Q"/>Praeterea, sunt assumpta propter haereticos ad
<lb ed="#Q"/>explicandum fidei veritatem, sicut dicit <name>Augu<lb ed="#Q"/>stinus</name>
de hoc nomine <mentioned>persona</mentioned>: <quote>Cum quae<lb ed="#Q"/>situm
est: <mentioned>quid tres?</mentioned> dictum est: tres personae,
<lb ed="#Q"/>non ut illud diceretur, sed ne<!--d--> taceretur</quote>.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c1-d1e571">
<lb ed="#Q"/>6. Ad ultimum dicendum quod<!--e--> in creaturis
<lb ed="#Q"/>inveniuntur ista quatuor nomina secundum diffe<lb ed="#Q"/>rentiam
universalis et particularis. Nam <mentioned>quo est</mentioned>
<lb ed="#Q"/>dicitur usia, <mentioned>quod est</mentioned> dicitur usiosis: et haec
<lb ed="#Q"/>duo sunt ex parte universalis, ut humanitas dicit
<lb ed="#Q"/><mentioned>quo est</mentioned>, homo <mentioned>quod est</mentioned>. Ex parte particu<lb ed="#Q"/>laris
dicitur <mentioned>qui est</mentioned>, ut <mentioned>iste</mentioned> pronominaliter
<lb ed="#Q"/>substantia dicitur sive<!--f--> hypostasis, et <mentioned>quis est</mentioned>,
<lb ed="#Q"/>ut Sortes, nominaliter dicitur persona vel prosopon.
</p>
</div>
</body>
</text>
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