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ahsh-l1p2i2t2s1q2m6c1.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>
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<titleStmt>
<title>I, P. 2, Inq. 2, Tract. 2, S. 1, Q. 2, M. 6, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<date when="2017-04-30">April 30, 2017</date>
</edition>
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<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>
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<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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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="622"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t2s1q2m6c1">
<head xml:id="ahsh-l1p2i2t2s1q2m6c1-Hd1e3741">I, P. 2, Inq. 2, Tract. 2, S. 1, Q. 2, M. 6, C. 1</head>
<head xml:id="ahsh-l1p2i2t2s1q2m6c1-Hd1e3744" type="question-title">UTRUM NOMEN <mentioned>DONUM</mentioned> SIT COMMUNE VEL PROPRIUM SPIRITUS SANCTI<!--3-->.</head>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3770">
<lb ed="#Q"/>Ad primum sic: 1. Tota Trinitas dat se; ergo
<lb ed="#Q"/>A tota Trinitas<!--l--> potest dici Donum. Vel si dat
<lb ed="#Q"/>se tota Trinitas, quare magis dicitur Spiritus Sanc<lb ed="#Q"/>tus
Donum quam Pater et Filius? nam dare se<!--m-->
<lb ed="#Q"/>est communicare se<!--n-->; communicat autem se tota
<lb ed="#Q"/>Trinitas; ergo potest dici Donum.
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3786">
<lb ed="#Q"/>2. Item, summum inter dona, de quibus <title>Isai.</title>
<lb ed="#Q"/>11,2—3, est sapientia; sed sapientia appropriatur
<lb ed="#Q"/>Filio<!--4-->; ergo debet dici Donum.
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3793">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>3. Item, <name ref="#Augustine">Augustinus</name>, in <title>Sententiis</title><!--5-->: <quote>Eo
<lb ed="#Q"/>dicitur Donum quo<!--o--> procedit</quote>; sed procedere
<lb ed="#Q"/>convenit Filio<!--6-->; ergo est Donum; non ergo<!--p--> solum
<lb ed="#Q"/>Spiritus Sanctus est Donum. — Item, <quote>Isai.</quote> 9, 6: <quote>Fi<lb ed="#Q"/>lius
datus est nobis</quote>. Ergo est donum<!--q-->.
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3809">
<lb ed="#Q"/>4. Item, sicut Spiritus Sanctus est nobis dona<lb ed="#Q"/>bilis
ab aeterno, ita Filius; ergo Filius<!--r--> debet
<lb ed="#Q"/>dici donum sicut Spiritus Sanctus. — Item, Spi<lb ed="#Q"/>ritus
Sanctus dicitur esse<!--s--> donum per spiritualem
<pb ed="#Q" n="623"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>missionem in mentes hominum, in qua missione
<lb ed="#Q"/>datur nobis amor gratuitus; sed similiter in mis<lb ed="#Q"/>sione
spirituali Filii datur cognitio menti<!--a--> nostrae,
<lb ed="#Q"/>et ita Filius debet dici donum sicut Spiritus Sanc<lb ed="#Q"/>tus:
datus est enim<!--b--> nobis in incarnatione et
<lb ed="#Q"/>datur spiritualiter in sapientiae effusione.
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3838">
<lb ed="#Q"/>Contra: a. <name ref="#Augustine">Augustinus</name>, XV <title>De Trinitate</title><!--1-->:
<quote xml:id="ahsh-l1p2i2t2s1q2m6c1-Qd1e3842">In Trinitate<!--c--> non est Verbum nisi Filius nec
<lb ed="#Q"/>Donum nisi Spiritus Sanctus.</quote>
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3848">
<lb ed="#Q"/>b. Item, Spiritus Sanctus secundum suam pro<lb ed="#Q"/>prietatem
amor est a Patre et Filio; sed amor
<lb ed="#Q"/>proprie et per se donum est: quod enim ex amore
<lb ed="#Q"/>non exhibetur, non proprie donum est<!--2-->; igitur
<lb ed="#Q"/>Spiritus Sanctus proprie<!--d--> donum est.
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3862">
<lb ed="#Q"/>Respondeo: Spiritus Sanctus proprie Donum est.
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3867">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad illud autem<!--e--> quod obici<lb ed="#Q"/>tur
<mentioned>si convenit toti Trinitati esse datum, ergo<!--f-->
<lb ed="#Q"/>et esse donum</mentioned>, respondet <name ref="#Augustine">Augustinus</name>, in libro
<lb ed="#Q"/><title>De anima et spiritu</title><!--3-->: <quote>Omnis usus divinitatis
<lb ed="#Q"/>est nobis ex Munere, qui est Spiritus Sanctus</quote>.
<lb ed="#Q"/>Unde et communio Patris et communio Filii at<lb ed="#Q"/>tribuitur
Spiritui Sancto<!--g-->, quia illa communio est
<lb ed="#Q"/>ex amore, qui attribuitur Spiritui Sancto, et ideo
<lb ed="#Q"/>quia Spiritus Sanctus dicit rationem donationis,
<lb ed="#Q"/>ideo proprie dicitur Donum.
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3891">
<lb ed="#Q"/>2. Ad aliud dicendum<!--h--> quod est donum sim<lb ed="#Q"/>pliciter
et est donum in ratione doni; inter dona
<lb ed="#Q"/>simpliciter maxima est sapientia; sed donum in
<lb ed="#Q"/>ratione doni<!--i--> et summum est caritas, quia dicitur
<lb ed="#Q"/>in ratione amoris, amor autem dicitur in ratione
<lb ed="#Q"/>doni.
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3907">
<lb ed="#Q"/>3. Ad aliud dicendum quod <mentioned>procedere</mentioned> dicitur
<lb ed="#Q"/>dupliciter<!--4-->: est enim procedere secundum modum<!--k-->
<lb ed="#Q"/>naturae et est procedere secundum modum<!--l--> vo<lb ed="#Q"/>luntatis,
quia duo sunt principia: natura et vo<lb ed="#Q"/>luntas,
et secundum hoc duplex processio<!--m-->:
<lb ed="#Q"/>principalis processio<!--n--> per modum naturae est ge<lb ed="#Q"/>neratio,
processio per modum voluntatis est proces<lb ed="#Q"/>sio
per modum amoris. Sicut ergo Filio proprium
<lb ed="#Q"/>est procedere per modum naturae et Spiritui
<lb ed="#Q"/>Sancto procedere per modum voluntatis, proces<lb ed="#Q"/>sio
autem per modum voluntatis<!--o--> eo quod pro<lb ed="#Q"/>cessio
est, eo est donum; non<!--p--> sic autem est de
<lb ed="#Q"/>processione quae est per modum naturae.
</p>
<p xml:id="ahsh-l1p2i2t2s1q2m6c1-d1e3938">
<lb ed="#Q"/>4. Ad aliud dicendum quod Spiritus Sanctus
<lb ed="#Q"/>non habet rationem doni vel donabilis ex habi<lb ed="#Q"/>tudine
ad creaturas, sed<!--q--> ex modo suae pro<lb ed="#Q"/>cessionis
a Patre et Filio. Ratio autem doni<!--r-->
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>tripliciter est in Spiritu Sancto: uno modo se<lb ed="#Q"/>cundum
respectum ad id quod est ante, non tem<lb ed="#Q"/>pore,
sed ut eius principium: procedit enim sicut
<lb ed="#Q"/>donum a dante; alio modo secundum respectum
<lb ed="#Q"/>ad ea quae consequuntur vel debent consequi,
<lb ed="#Q"/>et hoc dupliciter: vel secundum habitum vel se<lb ed="#Q"/>cundum
actum. Filius autem primo modo non
<lb ed="#Q"/>habet rationem doni, quoniam procedit a Patre
<lb ed="#Q"/>secundum rationem<!--s--> generantis, non dantis; unde
<lb ed="#Q"/><name>Augustinus</name><!--5-->: <quote>Filius procedit a Patre, quo<lb ed="#Q"/>modo
natus, non quomodo datus</quote>. Habet autem
<lb ed="#Q"/>Filius rationem doni secundum potentiam ad crea<lb ed="#Q"/>turas,
prout in dono est connotatio alicuius et<lb ed="#Q"/>tectus
in creatura, non autem habet rationem doni
<lb ed="#Q"/>proprie secundum habitum, licet sit donabilis,
<lb ed="#Q"/>quia aliud est potentia, aliud aptitudo. Unde Spi<lb ed="#Q"/>ritus
Sanctus dicitur Donum, non solum quia
<lb ed="#Q"/>dari potest, sed quia ad hoc est ut detur: unde
<lb ed="#Q"/>aptitudinem importat respectu dantis, non solum
<lb ed="#Q"/>potentiam. Sed aliud .est habere potentiam, aliud
<lb ed="#Q"/>aptitudinem; pater enim potest docere filium,
<lb ed="#Q"/>sed ad hunc actum non habet aptitudinem in
<lb ed="#Q"/>quantum pater, sed in quantum magister; unde
<lb ed="#Q"/>patri, in quantum pater, docere<!--t--> accidit, sed ge<lb ed="#Q"/>nerare
est ei naturale. Patet ergo quod ratio
<lb ed="#Q"/>doni ab aeterno convenit Spiritui Sancto quasi
<lb ed="#Q"/>habitualiter, Filio quasi potentialiter; ideo pro<lb ed="#Q"/>prie
convenit ut dicatur Spiritus Sanctus Donum,
<lb ed="#Q"/>et non Filius. — Praeterea, aliud est fieri, aliud<!--u-->
<lb ed="#Q"/>dari: dari enim convenit rei existenti; propter
<lb ed="#Q"/>hoc primum esse rei non est donum, sed dispo<lb ed="#Q"/>sitiones
consequentes, quae faciunt ad bene esse
<lb ed="#Q"/>rei, donum dicuntur<!--v--> proprie. Quia ergo in Filio
<lb ed="#Q"/>res fiunt<!--x-->, secundum illud<!--6-->: <quote>Omnia in sapientia
<lb ed="#Q"/>fecisti</quote>, et<!--7-->: <quote>Ipse dixit, et facta sunt</quote>, id est genuit
<lb ed="#Q"/>Filium, in quo erat ut omnia fierent<!--8-->; in Spiritu
<lb ed="#Q"/>Sancto vero<!--y--> largiuntur rebus factis, bonitates et
<lb ed="#Q"/>carismata sive gratiae, ideo<!--z--> Spiritus Sanctus di<lb ed="#Q"/>citur
donum, non Filius. — Item, donum, in quan<lb ed="#Q"/>tum
donum, voluntarium est; sed cognitio, in
<lb ed="#Q"/>quantum huiusmodi, non dicitur esse voluntaria;
<lb ed="#Q"/>ideo Spiritui Sancto, qui amor est, convenit ra<lb ed="#Q"/>tio
doni, non Filio qui est sapientia. — Praeterea,
<lb ed="#Q"/>omne donum, in quantum donum, gratia est;
<lb ed="#Q"/>Spiritus autem Sanctus gratia est, non solum
<lb ed="#Q"/>effective, immo formaliter, sicut et caritas; et ideo,
<lb ed="#Q"/>cum Filius non sit gratia, donum sive ratio doni
<lb ed="#Q"/>non convenit Filio secundum se.
</p>
</div>
</body>
</text>
</TEI>