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ahsh-l1p2i2t2s1q1m2c3.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. 2, S. 1, Q. 1, M. 2, 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="2017-04-25">April 25, 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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<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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<listChange>
<change when="2017-04-25" 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="586"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t2s1q1m2c3">
<head xml:id="ahsh-l1p2i2t2s1q1m2c3-Hd1e118">I, P. 2, Inq. 2, Tract. 2, S. 1, Q. 1, M. 2, C. 3</head>
<head xml:id="ahsh-l1p2i2t2s1q1m2c3-Hd1e121" type="question-title">UTRUM NOMEN <mentioned>SUBSISTENTIA</mentioned> SIT ESSENTIALE VEL PERSONALE.</head>
<p xml:id="ahsh-l1p2i2t2s1q1m2c3-d1e124">
<lb ed="#Q"/>Ultimo quaeritur utrum nomen <mentioned>subsistentiae</mentioned>
<lb ed="#Q"/>sit essentiale vel personale<!--6-->.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c3-d1e131">
<lb ed="#Q"/>Ad quod sic: a. <name>Richardus</name>, <title>De Trinitate</title><!--7-->:
<lb ed="#Q"/><quote>Subsistentia<!--q--> est incommunicabilis existentia</quote>:
<lb ed="#Q"/>tot enim sunt incommunicabiles existentiae quot
<lb ed="#Q"/>proprietates; tot autem sunt proprietates quot
<lb ed="#Q"/>personae; ergo tot sunt subsistentiae quot perso<lb ed="#Q"/>nae<!--r-->;
sed tres sunt personae; ergo tres subsisten<lb ed="#Q"/>tiae;
ergo subsistentia est personale et non dicit
<lb ed="#Q"/>essentiam; nullo enim<!--s--> modo sunt tres essentiae.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c3-d1e149">
<lb ed="#Q"/>b. Item, <name>Hieronymus</name>, in <title>Expositione fidei
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>catholicae ad <name>Alypium</name> et <name ref="#Augustine">Augustinum</name></title><!--8-->: <quote>Tres
<lb ed="#Q"/>personas, vel, ut<!--t--> Graeci exprimunt, hypostases,
<lb ed="#Q"/>id est subsistentias<!--u-->, confitemur</quote>. Ergo subsisten<lb ed="#Q"/>tia
idem est quod hypostasis; ergo est personale.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c3-d1e166">
<lb ed="#Q"/>Contra: 1. <name>Boethius</name>, in libro <title>De duabus na<lb ed="#Q"/>turis
et una persona Christi</title><!--9-->: <quote>Deus usia est<!--v-->
<lb ed="#Q"/>et essentia. Ipse enim maxime est a quo om<lb ed="#Q"/>nium<!--x-->
esse proficiscitur; est etiam usiosis, id
<lb ed="#Q"/>est<!--y--> subsistentia: subsistit enim nullo indigens.
<lb ed="#Q"/>Unde etiam<!--z--> dicimus unam esse usiam vel usio<lb ed="#Q"/>sim,
id est essentiam vel subsistentiam deitatis,
<lb ed="#Q"/>sed tres hypostases, id est tres substantias</quote>.
<pb ed="#Q" n="587"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>Relinquitur igitur quod subsistentia est essentiale
<lb ed="#Q"/>et quod<!--a--> inconvenienter dicitur <mentioned>tres subsisten<lb ed="#Q"/>tiae</mentioned>
in divinis.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c3-d1e197">
<lb ed="#Q"/>2. Item, sicut ibi<!--b--> dicit <name>Boethius</name><!--1-->: <quote>Illud
<lb ed="#Q"/>subsistit quod accidentibus, ut possit esse, non
<lb ed="#Q"/>indiget</quote>. Unde subsistentia dicitur quod non in<lb ed="#Q"/>diget
accidentibus ut sit; si ergo hoc dicitur de
<lb ed="#Q"/>Deo secundum essentiam, ergo erit una subsi<lb ed="#Q"/>stentia,
non tres.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c3-d1e213">
<lb ed="#Q"/>3. Item, cum substantia, secundum <name>Boethium</name><!--2-->,
<lb ed="#Q"/>sit idem quod hypostasis et tamen graece con<lb ed="#Q"/>ceduntur
tres hypostases, subsistentia vero idem<!--c-->
<lb ed="#Q"/>quod usiosis, graece<!--d--> autem non concederetur
<lb ed="#Q"/><mentioned>tres usioses</mentioned>, sed una tantum, inconvenientius
<lb ed="#Q"/>ergo latine dicuntur tres subsistentiae in divinis
<lb ed="#Q"/>quam tres substantiae.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c3-d1e229">
<lb ed="#Q"/>Respondeo 1-2. secundum <name>Boethium</name>, in libro
<lb ed="#Q"/><title>De duabus naturis</title><!--e3-->, quod quemadmodum in<lb ed="#Q"/>tentio
substantiae duobus modis exponitur: per
<lb ed="#Q"/>negationem; unde <name>Boethius</name><!--4-->: <quote>Substantia di<lb ed="#Q"/>citur,
quoniam in nullo subiecto est</quote>, hoc est
<lb ed="#Q"/>quod est<!--f--> per se, ad differentiam accidentis cuius
<lb ed="#Q"/>esse est inesse, hoc est esse<!--g--> in subiecto; alia
<lb ed="#Q"/>est per affirmationem; unde <name>Boethius</name>: <quote>Sub<lb ed="#Q"/>stantia
est, quoniam subest ceteris</quote>, id est ac<lb ed="#Q"/>cidentibus
— primo modo intentio substantiae
<lb ed="#Q"/>convenit rei generibus et speciebus, quae dicuntur
<lb ed="#Q"/>in logicis substantiae secundae; secundo modo
<lb ed="#Q"/>convenit singularibus individuis, quae dicuntur
<lb ed="#Q"/>substantiae primae — ita in divinis intentio sub<lb ed="#Q"/>stantiae
duobus modis dicebatur: uno modo es<lb ed="#Q"/>sentialiter
pro essentia communi, et secundum hoc
<lb ed="#Q"/>intentio substantiae eadem est quae<!--h--> usiosis;
<lb ed="#Q"/>alio modo personaliter pro re subsistente pro<lb ed="#Q"/>prietati,
et hoc modo idem est substantia quod
<lb ed="#Q"/>hypostasis; tamen propter haereticos non utimur
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>hac significatione substantiae in divinis, sicut
<lb ed="#Q"/>dictum est<!--5-->; remanet ergo apud Latinos intentio
<lb ed="#Q"/>substantiae, secundum quod dicit usiosim, non<!--i-->
<lb ed="#Q"/>hypostasim, et ideo una substantia, non tres. —
<lb ed="#Q"/>Simili modo dicendum quod intentio subsisten<lb ed="#Q"/>tiae
dicitur duobus modis: uno modo subsistentia
<lb ed="#Q"/>dicitur, sicut dicit <name>Boethius</name><!--6-->, quoniam <quote>non
<lb ed="#Q"/>indiget accidentibus ut sit</quote>, et hoc modo subsi<lb ed="#Q"/>stentia
dicitur essentialiter et una subsistentia,
<lb ed="#Q"/>sicut una usiosis; alio modo subsistentia dicitur
<lb ed="#Q"/>ab actu subsistendi, et hoc modo subsistentia
<lb ed="#Q"/>dicitur idem quod<!--k--> hypostasis. Unde <name>Boethius</name>:
<lb ed="#Q"/><quote>Intellectus universalium rerum ex particulari<lb ed="#Q"/>bus<!--l-->
sumptus est.; quocirca cum ipsae substantiae
<lb ed="#Q"/>in<!--m--> universalibus quidem sint<!--n-->, in particularibus
<lb ed="#Q"/>vero<!--o--> capiant subsistentiam, iure subsistentias
<lb ed="#Q"/>particulariter substantes [hypostases] appellave<lb ed="#Q"/>runt</quote>.
Secundum hoc dicuntur tres subsistentiae,
<lb ed="#Q"/>id est tres hypostases: nihil enim aliud dicit<!--p-->
<lb ed="#Q"/>hypostasis quam res substans proprietati. Alio
<lb ed="#Q"/>ergo modo nunc<!--q--> utimur illis quatuor nominibus
<lb ed="#Q"/>quam tempore <name>Boethii</name>: in duobus enim est
<lb ed="#Q"/>mutatio, quia modo idem dicitur substantia et<!--r-->
<lb ed="#Q"/>usiosis, et subsistentia et<!--s--> hypostasis; sed sicut
<lb ed="#Q"/>prius idem modo dicuntur essentia et usia, si<lb ed="#Q"/>militer
persona et prosopon.
</p>
<p xml:id="ahsh-l1p2i2t2s1q1m2c3-d1e329">
<lb ed="#Q"/>3. Ad ultimum dicendum quod substantia,
<lb ed="#Q"/>quia nomen est primi praedicamenti, habet opposi<lb ed="#Q"/>tionem
immediatam cum relatione; subsistentia
<lb ed="#Q"/>vero non ita immediate opponitur: non enim oppo<lb ed="#Q"/>nitur
nisi quia substantia est, et ideo plus ac<lb ed="#Q"/>cedit
ad relativam praedicationem; et ita<!--t--> in di<lb ed="#Q"/>vinis
non dicitur una subsistentia sicut una sub<lb ed="#Q"/>stantia,
quia plus accedit ad relativam praedica<lb ed="#Q"/>tionem
<mentioned>subsistentia</mentioned>, et propter hoc in divinis
<lb ed="#Q"/>non dicitur una subsistentia, sicut una substantia.
</p>
</div>
</body>
</text>
</TEI>