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ahsh-l1p2i2t2s1q4m2c1.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. 4, M. 2, C. 1</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="2017-05-02">May 02, 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>
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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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<front>
<div xml:id="starts-on">
<pb ed="#Q" n="637"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t2s1q4m2c1">
<head xml:id="ahsh-l1p2i2t2s1q4m2c1-Hd1e3741">I, P. 2, Inq. 2, Tract. 2, S. 1, Q. 4, M. 2, C. 1</head>
<head xml:id="ahsh-l1p2i2t2s1q4m2c1-Hd1e3744" type="question-title">QUID PRAEDICET <mentioned>TRINUS</mentioned> CUM DICITUR <mentioned>DEUS EST TRINUS</mentioned>.</head>
<p xml:id="ahsh-l1p2i2t2s1q4m2c1-d1e3772">
<lb ed="#Q"/>Ad primum sic<!--1-->: 1. Si Deus est trinus, ergo
<lb ed="#Q"/>unus Deus et alius Deus et tertius Deus;
<lb ed="#Q"/>quod falsum est.
</p>
<p xml:id="ahsh-l1p2i2t2s1q4m2c1-d1e3781">
<lb ed="#Q"/>2. Item, hoc nomen <mentioned>Deus</mentioned> aut supponit pro
<lb ed="#Q"/>essentia aut pro persona. Si pro persona: sed
<lb ed="#Q"/>nulla persona est trina et una; ergo illa est falsa.
</p>
<p xml:id="ahsh-l1p2i2t2s1q4m2c1-d1e3790">
<lb ed="#Q"/>3. Item, dictio numeralis respicit formam; ergo
<lb ed="#Q"/>hoc nomen <mentioned>trinus</mentioned> respicit formam<!--d--> huius no<lb ed="#Q"/>minis
<mentioned>Deus</mentioned>; ergo ponit distinctionem in illa;
<lb ed="#Q"/>ergo illa propositio est falsa. Si dicatur quod
<lb ed="#Q"/>supponit pro tribus personis simul, ergo pro Tri<lb ed="#Q"/>nitate;
ergo is est sensus: <mentioned>Trinitas est trina
<lb ed="#Q"/>et una</mentioned>; et hoc<!--e--> falsum, quia Trinitas non est
<lb ed="#Q"/>nisi una. Si supponat pro essentia: igitur is est
<lb ed="#Q"/>sensus: <mentioned>essentia est trina et una</mentioned>; sed haec
<lb ed="#Q"/>est<!--f--> falsa, quia haec dictio <mentioned>trina</mentioned> ponit distinc<lb ed="#Q"/>tionem
in essentia, quae nec distinguit nec dis<lb ed="#Q"/>tinguitur.
</p>
<p xml:id="ahsh-l1p2i2t2s1q4m2c1-d1e3819">
<lb ed="#Q"/>[Solutio]: Ad hoc dixerunt quidam quod haec
<lb ed="#Q"/>dictio <mentioned>trinus</mentioned> nullam rem significat, sed solum
<lb ed="#Q"/>intellectum. — Sed hoc non potest esse, quia intel<lb ed="#Q"/>lectus
est similitudo rei; ergo si significat intel<lb ed="#Q"/>lectum,
significat rem. Praeterea, si haec dictio
<mentioned>trinus</mentioned> nullam rem significat, cum dicitur <mentioned>Deus
<lb ed="#Q"/>est trinus et unus</mentioned>, ergo nulla res ibi praedicatur
<lb ed="#Q"/>de Deo; ergo illa vox non est propositio.
</p>
<p xml:id="ahsh-l1p2i2t2s1q4m2c1-d1e3837">
<lb ed="#Q"/>Alii dixerunt quod hoc nomen <mentioned>Deus</mentioned> ali<lb ed="#Q"/>quando
supponit pro una persona, ut cum dicitur
<lb ed="#Q"/><mentioned>Deus<!--g--> generat</mentioned>; aliquando<!--h--> pro duabus, ut cum
<lb ed="#Q"/>dicitur <mentioned>Deus procedit a Patre</mentioned>; aliquando pro
<lb ed="#Q"/>tribus<!--i--> simul, ut cum dicitur <mentioned>Deus est Trinitas</mentioned>;
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>hoc autem est quia unica et singularis deitas
<lb ed="#Q"/>est in una persona, in duabus et in tribus. Unde
<lb ed="#Q"/><name>Augustinus</name>, in II libro <title>De Trinitate</title><!--2-->: <quote>Qui<lb ed="#Q"/>dam
dicunt Patrem non apparuisse in subiecta<!--k-->
<lb ed="#Q"/>creatura, non attendentes, propter imbecillitatem
<lb ed="#Q"/>intellectus sui, quod cum dicit <name ref="#Paul">Apostolus</name><!--3-->: <quote>Im<lb ed="#Q"/>mortali<!--l-->,
invisibili soli Deo</quote><!--m--> etc., indistincte fit ibi
<lb ed="#Q"/>sermo de Trinitate, quia Pater aliquando apparuit
<lb ed="#Q"/>distincte, aliquando indistincte. Distincte, ut Da<lb ed="#Q"/>nieli,
<title>Dan.</title> 7, 9, dicitur <quote>antiquus dierum apparuisse</quote>,
<lb ed="#Q"/>a quo legitur Filius hominis accepisse regnum</quote>,
<lb ed="#Q"/>sicut dicit <name ref="#Augustine">Augustinus</name>, II <title>De Trinitate</title><!--4-->. Unde
<lb ed="#Q"/><title>Dan.</title> 7, 9 dicitur: <quote>Aspiciebam, donec throni positi
<lb ed="#Q"/>sunt et antiquus<!--n--> dierum sedit</quote>; et paulo post<!--5-->:
<lb ed="#Q"/><quote>Aspiciebam in visu noctis, et ecce in nubibus
<lb ed="#Q"/>caeli Filius hominis venit, et datus est ei prin<lb ed="#Q"/>cipatus
et honor et regnum</quote>. Ecce apparet quod
<lb ed="#Q"/>Pater aliquando distincte apparuit in subiecta
<lb ed="#Q"/>creatura. Indistincte autem apparuit cum Filio
<lb ed="#Q"/>et Spiritu Sancto Abrahae in ilice Mambre<!--O6-->,
<lb ed="#Q"/>ubi tres vidit et unum adoravit<!--P7-->. Ita enim dicit
<lb ed="#Q"/>Augustinus, II libro <title>De Trinitate</title><!--8-->: <quote>Cum
<lb ed="#Q"/>tres visi sint nec quisquam in eis vel forma vel
<lb ed="#Q"/>aetate vel potestate maior ceteris dictus est, cur
<lb ed="#Q"/>non<!--q--> accipiamus hic insinuatam per creaturam
<lb ed="#Q"/>visibilem Trinitatis aequalitatem atque in tribus
<lb ed="#Q"/>personis unam eamdemque substantiam? Nam ne
<lb ed="#Q"/>quisquam putaret sic intimatum unum in tribus
<lb ed="#Q"/>fuisse maiorem et eum<!--r--> Dominum Dei<!--s--> Filium
<lb ed="#Q"/>intelligendum, duos autem alios angelos eius, quia
<lb ed="#Q"/>cum<!--t--> tres visi sint, uni Domino illic loquitur
<pb ed="#Q" n="638"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>Abraham: Sancta Scriptura futuris talibus cogi<lb ed="#Q"/>tationibus
atque opinionibus contradicendo<!--a-->, non
<lb ed="#Q"/>praetermisit occurrere, quando paulo post duos
<lb ed="#Q"/>angelos dicit venisse ad Loth<!--1-->, in quibus ille vir
<lb ed="#Q"/>iustus, qui de<!--b--> Sodomorum incendio meruit li<lb ed="#Q"/>berari,
ad unum Dominum loquitur</quote>. Dominus
<lb ed="#Q"/>autem, ad quem Abraham loquebatur, intelligitur
<lb ed="#Q"/>Trinitas, et ita hoc nomen <mentioned>Deus</mentioned> vel hoc no<lb ed="#Q"/>men
<mentioned>Dominus</mentioned> una suppositione supponere po<lb ed="#Q"/>test
pro tribus personis<!--2-->. Potest ergo dici, et ita
<lb ed="#Q"/>videtur secundum auctoritates Sanctorum, quod
<lb ed="#Q"/>cum dicitur <mentioned>Deus est trinus et unus</mentioned>, hoc no<lb ed="#Q"/>men
<mentioned>Deus</mentioned><!--c--> supponit indistincte pro tribus per<lb ed="#Q"/>sonis
et haec dictio <mentioned>unus</mentioned> respicit formam tan<lb ed="#Q"/>tum
et haec dictio <mentioned>trinus</mentioned> significat ternarium
<lb ed="#Q"/>theologicum personarum<!--d-->, prout indistincte sup<lb ed="#Q"/>ponuntur
per hoc nomen <mentioned>Deus</mentioned>, quia determinat
<lb ed="#Q"/>illum ternarium in personis, secundum quod sunt
<lb ed="#Q"/>unius naturae.
</p>
<p xml:id="ahsh-l1p2i2t2s1q4m2c1-d1e3963">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad primum ergo<!--e--> dicen<lb ed="#Q"/>dum
quod <mentioned>trinus</mentioned> dicitur ab iis nominibus <mentioned>tres
<lb ed="#Q"/>et unus</mentioned>, et ita respicit suppositum et formam si<lb ed="#Q"/>gnificatam,
quia per primo significatum, id est
<lb ed="#Q"/>ternarium<!--f-->, respicit tantum suppositum; quantum
<lb ed="#Q"/>ad secundo significatum, id est unitatem; respicit
<lb ed="#Q"/>formam. Et ita patet quodg hoc nomen <mentioned>trinus</mentioned>
<lb ed="#Q"/>non sequitur regulam aliorum nominum numera<lb ed="#Q"/>lium,
quia quantum ad ternarium significatum
<lb ed="#Q"/>non respicit formam significatam, sed tantum sup<lb ed="#Q"/>positionem<!--h-->.
Unde patet quod<!--i--> haec argumenta<lb ed="#Q"/>tio
non valet: <mentioned>trinus Deus est, ergo unus Deus<!--k-->
<lb ed="#Q"/>et alius et tertius<!--l--> Deus est</mentioned>, quia hoc adiec<lb ed="#Q"/>tivum
<mentioned>trinus</mentioned> in prima propositione respicit
<lb ed="#Q"/>suppositum tantum quantum ad ternarium primo
<lb ed="#Q"/>significatum. Ad hoc enim fuit institutum a Theo<lb ed="#Q"/>logis
ut determinaret indistinctam suppositionem
<lb ed="#Q"/>huius nominis <mentioned>Deus</mentioned>. Indistincte autem no<lb ed="#Q"/>mina
numeralia respiciunt formam secundum
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>communem naturam nominum numeralium: quia
<lb ed="#Q"/>enim hoc nomen <mentioned>Deus</mentioned> supponere potest pro tri<lb ed="#Q"/>bus
personis sub forma una, suppositione una, ideo
<lb ed="#Q"/>inventum fuit hoc adiectivum <mentioned>trinus</mentioned> ad deter<lb ed="#Q"/>minandum
talem suppositionem, ponendo<!--m--> ter<lb ed="#Q"/>narium
in suppositis et unitatem in forma, et
<lb ed="#Q"/>ideo non sequitur regulam aliorum nominum nu<lb ed="#Q"/>meralium.
Eodem modo dicendum est de hac lo<lb ed="#Q"/>cutione:
<quote>Monadi trinae gloriam canamus<!--3--></quote>.
</p>
<p xml:id="ahsh-l1p2i2t2s1q4m2c1-d1e4029">
<lb ed="#Q"/>2. Ad secundum dicendum quod <mentioned>trinus</mentioned>
<lb ed="#Q"/>dicit unitatem essentiae et Trinitatem persona<lb ed="#Q"/>rum;
unde sensus est: <mentioned>Deus est trinus</mentioned>, id est
<lb ed="#Q"/>Deus<!--n--> est una essentia in tribus personis. Unde
<lb ed="#Q"/>in hoc nomine <mentioned>trinus</mentioned> cadit unitas essentiae in
<lb ed="#Q"/>rectitudine, distinctio personalis oblique. Hoc au<lb ed="#Q"/>tem
nomen <mentioned>Deus</mentioned>, quod est quasi medium in<lb ed="#Q"/>ter
personam et essentiam, significat essentiam
<lb ed="#Q"/>personaliter: essentia<!--o--> enim significat <mentioned>quo est</mentioned>,
<lb ed="#Q"/>persona <mentioned>quis est</mentioned>, Deus <mentioned>quod est</mentioned><!--p-->; <mentioned>quod est</mentioned>
<lb ed="#Q"/>autem medium est inter <mentioned>quo est</mentioned> et <mentioned>quis est</mentioned><!--there is no closing quote here-->,
<lb ed="#Q"/>secundum rationem intelligentiae<!--4-->. Unde hoc no<lb ed="#Q"/>men
<mentioned>Deus</mentioned>, quia significat medium inter <mentioned>quo
<lb ed="#Q"/>est</mentioned> et <mentioned>quis est</mentioned><!--q-->, id est essentiam et personam,
<lb ed="#Q"/>supponit essentiam personaliter.
</p>
<p xml:id="ahsh-l1p2i2t2s1q4m2c1-d1e4064">
<lb ed="#Q"/>3. Ad tertium dicendum quod<!--5--> non sequi<lb ed="#Q"/>tur:
<mentioned>Deus est trinus, ergo Trinitas est trina</mentioned><!--r-->,
<lb ed="#Q"/>licet hoc nomen <mentioned>Deus</mentioned> supponat ibi pro tribus
<lb ed="#Q"/>personis, quia haec dictio <mentioned>Trinitas</mentioned> significat
<lb ed="#Q"/>distinctionem et in illa distinctione supponit tres
<lb ed="#Q"/>personas. Undes haec dictio <mentioned>trina</mentioned> non deter<lb ed="#Q"/>minat
suppositionem indistinctam, sed distinctam;
<lb ed="#Q"/>unde vult distinguere ipsam distinctionem et tri<lb ed="#Q"/>plicare
Trinitatem; unde ad hoc quod haec esset
<lb ed="#Q"/>vera<!--t--> <mentioned>Trinitas est trina</mentioned> exigeretur quod tres
<lb ed="#Q"/>essent Trinitates. — Vel potest dici quod hoc
<lb ed="#Q"/>nomen <mentioned>Deus</mentioned> supponit pro divina essentia et
<lb ed="#Q"/>haec dictio <mentioned>trinus</mentioned> non respicit formam nec ponit
<lb ed="#Q"/>distinctionem in essentia, sed in supposito<!--6-->.
</p>
</div>
</body>
</text>
</TEI>