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ahsh-l1p2i2t2s2q3m1.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. 2, Q. 3, M. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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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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<body>
<div xml:id="ahsh-l1p2i2t2s2q3m1">
<head xml:id="ahsh-l1p2i2t2s2q3m1-Hd1e3741">I, P. 2, Inq. 2, Tract. 2, S. 2, Q. 3, M. 1</head>
<head xml:id="ahsh-l1p2i2t2s2q3m1-Hd1e3744" type="question-title">Quae sit ratio appropriationis horum trium<!--2-->.</head>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e3747">
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>Quantum ad primum obicitur sic: 1. In libro
<lb ed="#Q"/><title>Sap.</title> 12, 18: <quote xml:id="ahsh-l1p2i2t2s2q3m1-Qd1e3755">Subest tibi posse, cum volueris</quote>;
<lb ed="#Q"/>ex quo accipit <name ref="#Anselm">Anselmus</name><!--3--> quod <quote>potentia se<lb ed="#Q"/>quitur
voluntatem</quote>; potentia igitur non dicit ra<lb ed="#Q"/>tionem
primi principii nec etiam principium ratione
<lb ed="#Q"/>voluntatis; ergo non debet appropriari Patri.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e3771">
<lb ed="#Q"/>2. Item, <name>Hugo de S. Victore</name>, in <title>Sententiis</title><!--4-->:
<lb ed="#Q"/><quote>Voluntas movet<!--e-->, sapientia disponit, potentia
<lb ed="#Q"/>operatur</quote>. Ergo intentio voluntatis dicit rationem
<lb ed="#Q"/>principii, scientia vero rationem quasi medii, po<lb ed="#Q"/>tantia
vero rationem principii ab illis<!--f-->; voluntas
<lb ed="#Q"/>igitur est<!--g--> approprianda Patri et potentia Spiritui
<lb ed="#Q"/>Sancto.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e3784">
<lb ed="#Q"/>3. Item, <title>I Cor.</title> 1, 24: <quote xml:id="ahsh-l1p2i2t2s2q3m1-Qd1e3788">Christum Dei virtutem et
<lb ed="#Q"/>Dei sapientiam</quote>. Virtus ergo appropriatur Filio;
<lb ed="#Q"/>sed eadem est<!--h--> intentio virtutis et potentiae; ergo
<lb ed="#Q"/>potentia appropriatur Filio.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e3799">
<lb ed="#Q"/>4. Item, scientia comprehendit omnem<!--i--> respec<lb ed="#Q"/>tum
potentiae et potentia omnem respectum vo<lb ed="#Q"/>luntatis,
et non convertitur: quidquid enim potest
<lb ed="#Q"/>Deus, scit, sed non convertitur: quiquid scit, po<lb ed="#Q"/>test,
quia scit mala, non potest facere illa. Simi<lb ed="#Q"/>liter
quidquid vult potest, non tamen quidquid
<lb ed="#Q"/>Potest vult<!--k-->: multa enim potest facere quae non
<lb ed="#Q"/>vult facere<!--5-->. Si ergo secundum proprietatem per<lb ed="#Q"/>sonarum
sit appropriatio istorum<!--l-->, appropriabitur
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>scientia Patri, cui convenit producere sive gene<lb ed="#Q"/>rando
sive spirando sive creando; sed non con<lb ed="#Q"/>vertitur,
quia Pater producit generando, quod
<lb ed="#Q"/>non Filius; similiter Filio<!--m--> convenit potentia et
<lb ed="#Q"/>Spiritui Sancto voluntas, quia quidquid producit
<lb ed="#Q"/>Spiritus Sanctus, producit Filius; sed non con<lb ed="#Q"/>vertitur,
quia Spiritus Sanctus producit creando,
<lb ed="#Q"/>sed non spirando, Filius vero creando et spirando.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e3841">
<lb ed="#Q"/>5. Item, de voluntate dubitatur. Nam dicit <name>Au<lb ed="#Q"/>gustinus</name>,
IX <title>De Trinitate</title><!--6-->, quod partum men<lb ed="#Q"/>tis
praecedit appetitus; partus autem mentis di<lb ed="#Q"/>citur
notitia, appetitus<!--n--> voluntas; principium
<lb ed="#Q"/>igitur notitiae voluntas est; sed<!--o--> quod est prin<lb ed="#Q"/>cipium
notitiae debet appropriari Patri, cum no<lb ed="#Q"/>titia
approprietur Filio; ergo voluntas appropriatur
<lb ed="#Q"/>Patri.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e3861">
<lb ed="#Q"/>6. Item, in antiphona de Trinitate<!--7-->: <quote>Caritas
<lb ed="#Q"/>Pater, gratia Christus, communicatio Spiritus
<lb ed="#Q"/>Sanctus</quote>. Si ergo caritas, ut dicit <name>Bernardus</name><!--8-->,
<lb ed="#Q"/>non est nisi communis boni voluntas, ergo vo<lb ed="#Q"/>luntas
appropriatur Patri.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e3874">
<lb ed="#Q"/>7. Item, <title>Col.</title> 1, 13: <quote xml:id="ahsh-l1p2i2t2s2q3m1-Qd1e3878">Transtulit nos in regnum
<lb ed="#Q"/>Filii caritatis suae</quote>; et constans est quod non
<lb ed="#Q"/>potest ibi stare <mentioned>caritas</mentioned> pro Spiritu Sancto, quia
<lb ed="#Q"/>sic diceretur Filius Spiritus Sancti. Exponitur
<lb ed="#Q"/>ergo ab <name>Augustino</name><!--9--> duobus modis:
<quote xml:id="ahsh-l1p2i2t2s2q3m1-Qd1e3890">
Filii
<pb ed="#Q" n="646"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>caritatis
</quote>,
id est Filii quem diligit, ergo secundum
<lb ed="#Q"/>hoc caritas appropriabitur Patri; alio modo: <quote><quote>Fi<lb ed="#Q"/>lii
caritatis</quote>, id est Filii dilecti<!--1--></quote>, ergo secundum
<lb ed="#Q"/>hoc<!--a--> caritas appropriabitur Filio.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e3906">
<lb ed="#Q"/>8. Item, cum principium sciendi et intelligendi sit
<lb ed="#Q"/>sapientia, cum<!--b--> Spiritui Sancto attribuatur prin<lb ed="#Q"/>cipium
sciendi et intelligendi, <title>I Cor.</title> 2, 10: <quote>Nobis
<lb ed="#Q"/>revelavit Deus per Spiritum Sanctum</quote>, et iterum<!--2-->:
<lb ed="#Q"/><quote>Accepimus<!--c--> Spiritum qui ex Deo est, ut sciamus</quote>,
<lb ed="#Q"/>et <title>Ioan.</title> 16, 13: <quote>Cum venerit Spiritus veritatis, do<lb ed="#Q"/>cebit
vos, omnem veritatem</quote>, videtur quod Spiritui
<lb ed="#Q"/>Sancto approprietur sapientia vel scientia.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e3926">
<lb ed="#Q"/>Respondeo: Ratio appropriationis potentiae Pa<lb ed="#Q"/>tri<!--d-->,
sapientiae Filio, voluntatis Spiritui Sancto,
<lb ed="#Q"/>sive benignitatis, facta est duplici ratione: primo,
<lb ed="#Q"/>ratione remotionis erroris; secundo, ratione osten<lb ed="#Q"/>dendae
veritatis. Ratione remotionis erroris, ut
<lb ed="#Q"/>dicit <name ref="#Augustine">Augustinus</name>, in libro <title>De Trinitate</title><!--3-->, quia
<lb ed="#Q"/>in creaturis ex antiquitate<!--e--> in patre defectus,
<lb ed="#Q"/>ex posteritate in filio imperfectio sensus solet
<lb ed="#Q"/>notari, ideo occurrit Scriptura dicens Patrem
<lb ed="#Q"/>omnipotentem, ne videatur prior Filio et ideo
<lb ed="#Q"/>minus potens, et Filium sapientem, ne videatur
<lb ed="#Q"/>posterior Patre et ideo minus sapiens. Item<!--f-->,
<lb ed="#Q"/>quia nomen Spiritus videbatur quasi nomen in<lb ed="#Q"/>flationis
et tumoris, ne cum dicitur Spiritum
<lb ed="#Q"/>habere Deus, crudelis putaretur, Scriptura tempe<lb ed="#Q"/>ravit
sermonem, Spiritum bonum nominans. —
<lb ed="#Q"/>Ratione vero ostendendae veritatis, <name>Richardus
<lb ed="#Q"/>de S. Victore</name><!--4-->: <quote>Potentia potest esse ubi nulla
<lb ed="#Q"/>est sapientia vel esse potest</quote>, ut in plantis poten<lb ed="#Q"/>tia
est nutriendi et generandi et <quote>in animalibus
<lb ed="#Q"/>audiendi et videndi, non autem<!--g--> sapientia</quote>; sed
<lb ed="#Q"/>ubi est<!--h--> sapientia, necessario<!--i--> est potentia, se<lb ed="#Q"/>cundum
quam est sapere; et si non est potentia,
<lb ed="#Q"/>non est sapientia: <quote>nam posse sapere est ali<lb ed="#Q"/>quid
posse; dat ergo posse esse non sapientia
<lb ed="#Q"/>potentiae, sed potentia sapientiae. Item Lucifer,
<lb ed="#Q"/>qui mane oriebatur<!--5-->, multam habuit potentiam et
<lb ed="#Q"/>multam cognitionem, sed non habuit bonam vo<lb ed="#Q"/>luntatem;
quid autem est bonitas nisi bona vo<lb ed="#Q"/>luntas?
Ut ergo possis<!--k--> bonam voluntatem ha<lb ed="#Q"/>bere,
oportet ut valeas et scias bonum eligere.
<lb ed="#Q"/>In hac ergo trinitate sola potentia non est de
<lb ed="#Q"/>reliquarum<!--l--> alia, sapientia vero est de sola po<lb ed="#Q"/>tentia,
bonitas vero secundum actum est de
<lb ed="#Q"/>potentia et sapientia. Expressae ergo sunt pro<lb ed="#Q"/>prietates
summae Trinitatis: ibi est proprietas
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>ingeniti, quae est<!--m--> non ab aliquo alio, geniti quae
<lb ed="#Q"/>est ab ingenito solo, persona Spiritus Sancti quae
<lb ed="#Q"/>tam ab ingenito quam a genito. Quoniam ergo
<lb ed="#Q"/>in<!--n--> potentia exprimitur proprietas ingeniti, attri<lb ed="#Q"/>buitur
Patri, in<!--o--> sapientia vero proprietas geniti,
<lb ed="#Q"/>et ideo attribuitur Filio, in bonitate proprietas Spi<lb ed="#Q"/>ritus
Sancti, et ideo specialiter ei appropriatur</quote>.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e4028">
<lb ed="#Q"/>[Ad obiecta]: 1-2. Ad ea vero quae primo
<lb ed="#Q"/>obiciuntur de potentia: dicendum quod potentia<!--p-->
<lb ed="#Q"/>uno modo determinatur per actus temporales, ut
<lb ed="#Q"/>cum dicitur <mentioned>Deus potest creare</mentioned>; alio modo de<lb ed="#Q"/>terminatur
per actus aeternos vel quasi aeternos,
<lb ed="#Q"/>ut cum dicitur <mentioned>Deus potest scire, Deus potest
<lb ed="#Q"/>velle</mentioned>. Primo modo, quamvis in Deo sit idem
<lb ed="#Q"/>potentia et scientia et voluntas, tamen secundum
<lb ed="#Q"/>rationem intelligendi, quae accipitur secundum
<lb ed="#Q"/>nos, <quote>voluntas movet, scientia disponit, potentia
<lb ed="#Q"/>operatur</quote>; prior est voluntas, deinde scientia,
<lb ed="#Q"/>tertio potentia, sed in hac via non est assignata
<lb ed="#Q"/>praedicta appropriatio. Secundo modo, secundum
<lb ed="#Q"/>quod potentia extenditur ut determinetur per
<lb ed="#Q"/>actus aeternos, prior est potentia scientia et vo<lb ed="#Q"/>luntate,
sicut posse scire et posse velle prius
<lb ed="#Q"/>quam scire et velle. Et in hac via assignata est
<lb ed="#Q"/>appropriatio potentiae Patri, sapientiae Filio, vo<lb ed="#Q"/>luntatis<!--q-->
Spiritui Sancto, sicut patuit per <name>Ri<lb ed="#Q"/>chardum</name>.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e4074">
<lb ed="#Q"/>3. Ad illud<!--r--> vero quod obicitur quod <mentioned>Filio
<lb ed="#Q"/>appropriatur virtus et quod eadem est intentio
<lb ed="#Q"/>potentiae et virtutis</mentioned>: dicendum quod intentio vir<lb ed="#Q"/>tutis
non dicit rationem primi<!--s--> principii, immo
<lb ed="#Q"/>virtus dicitur potentiae velut habitus sive habi<lb ed="#Q"/>litas,
et ideo dicit intentionem principii ab alio
<lb ed="#Q"/>et ad aliud in modum principii, qui ab alio est
<lb ed="#Q"/>et ad aliud, et ideo convenienter appropriatur.
<lb ed="#Q"/>Filio, qui est persona quae ab alia et a qua<!--t-->
<lb ed="#Q"/>alia; potentia vero dicit rationem primi principii,
<lb ed="#Q"/>et ideo appropriatur. Patri qui est non ab alio.
<lb ed="#Q"/>Et per hoc<!--u--> patet solutio, ad omnia obiecta de
<lb ed="#Q"/>appropriatione potentiae.
</p>
<p xml:id="ahsh-l1p2i2t2s2q3m1-d1e4105">
<lb ed="#Q"/>4-8. Ad alia vero quae quaeruntur de appro<lb ed="#Q"/>priatione
scientiae et de appropriatione voluntatis
<lb ed="#Q"/>patet solutio ex superioribus<!--v-->, inquisitione De po<lb ed="#Q"/>tentia,
Quaestione De comparatione intentionis
<lb ed="#Q"/>potentiae ad intentionem scientiae et voluntatis<!--6-->,
<lb ed="#Q"/>et iterum<!--x-->, inquisitione<!--y--> De processione Spiritus
<lb ed="#Q"/>Sancti, Quaestione an Spiritus Sanctus procedat
<lb ed="#Q"/>per modum amoris aut sapientiae<!--7-->.
</p>
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</body>
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