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ahsh-l1p2i2t3s1q1m5c1.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. 3, S. 1, Q. 1, M. 5, 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="2017-04-26">April 26, 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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<editorialDecl>
<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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<revisionDesc status="draft">
<listChange>
<change when="2017-04-08" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
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</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="671"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t3s1q1m5c1">
<head xml:id="ahsh-l1p2i2t3s1q1m5c1-Hd1e3741">I, P. 2, Inq. 2, Tract. 3, S. 1, Q. 1, M. 5, c. 1</head>
<head xml:id="ahsh-l1p2i2t3s1q1m5c1-Hd1e3744" type="question-title">AN NOTIONES SINT PERSONAE<!--1-->.</head>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3747">
<lb ed="#Q"/>Nota primum opinionem <name>Gilberti Porre<lb ed="#Q"/>tani</name><!--2-->,
cuius<!--f--> opinio fuit quod proprietates
<lb ed="#Q"/>nec essent personae divinae nec essentia divina
<lb ed="#Q"/>nec in personis nec in essentia. Et motus fuit ad
<lb ed="#Q"/>hoc ex natura relationum, quae non dicunt <mentioned>esse
<lb ed="#Q"/>in</mentioned>, sed <mentioned>esse ad</mentioned>, nec<!--g--> consistunt in substan<lb ed="#Q"/>tia
sicut qualitates et alia accidentia, sed exte<lb ed="#Q"/>rius
adsistunt; cum enim quis sit dexter vel
<lb ed="#Q"/>sinister, per huiusmodi relationes nihil ponitur
<lb ed="#Q"/>in substantia nec inest substantiae, sed adest vel
<lb ed="#Q"/>est ad. Quia ergo sic vidit in relationibus crea<lb ed="#Q"/>turarum,
sic etiam posuit in relationibus divina<lb ed="#Q"/>rum
personarum. Item, ipse supponebat hanc
<lb ed="#Q"/>propositionem <mentioned>nihil se ipso differt aut distin<lb ed="#Q"/>guitur</mentioned>;
sed personae proprietatibus distinguuntur;
<lb ed="#Q"/>ergo proprietates non sunt personae. Sed hoc fallit
<lb ed="#Q"/>in divinis et etiam in creaturis, vel sequeretur infi<lb ed="#Q"/>nitas
in differentiis et in generibus generalissimis.
</p>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3789">
<lb ed="#Q"/>Sed obicitur quod proprietas sit persona:
<lb ed="#Q"/>a. In simplici non differt esse et quod est; haec
<lb ed="#Q"/>propositio est per se nota et est regula in libro
<lb ed="#Q"/><title>De hebdomadibus</title><!--3-->. Si ergo divina persona simplex
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>est, ergo non differt <mentioned>quod est</mentioned> et <mentioned>quo est</mentioned>
<lb ed="#Q"/>in persona; sed <mentioned>quod est</mentioned> est persona<!--h-->, <mentioned>quo
<lb ed="#Q"/>est</mentioned> est<!--i--> proprietas personae; persona ergo et
<lb ed="#Q"/>proprietas<!--k--> non differunt, sed sunt idem.
</p>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3809">
<lb ed="#Q"/>b. Item, <name>Bernardus</name><!--4-->: Paternitas aut<!--l--> est ali<lb ed="#Q"/>quid
aut nihil. Si nihil: sequitur absurditas quod
<lb ed="#Q"/>nihilo distinguitur persona a persona. Si autem
<lb ed="#Q"/>est aliquid: aut est maius Deo, quod est<!--m--> ab<lb ed="#Q"/>surdum;
aut minus: et tunc sequitur quod a mi<lb ed="#Q"/>nori
habet Pater quod sit Pater; paternitate enim
<lb ed="#Q"/>est Pater; aut est aequale: et tunc si non est
<lb ed="#Q"/>idem, sequitur inconveniens quod aliquid est ae<lb ed="#Q"/>quale
Deo quod non est Deus; sed haec omnia
<lb ed="#Q"/>sunt falsa; relinquitur igitur quod paternitas est
<lb ed="#Q"/>idem quod Pater.
</p>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3836">
<lb ed="#Q"/>Contra: 1. Distinguere et distingui sunt cor<lb ed="#Q"/>relativa
vel correspectiva; ergo non insunt<!--n--> uni
<lb ed="#Q"/>et eidem; sed personae est distingui, proprietatis
<lb ed="#Q"/>est distinguere; ergo non sunt idem proprietas
<lb ed="#Q"/>et persona<!--o-->.
</p>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3849">
<lb ed="#Q"/>2. Item, consideratio est <name>Aristotelis</name><!--5-->: <quote>Osten<lb ed="#Q"/>dentes
quantulamcumque differentiam, ostendentes
<lb ed="#Q"/>erimus quoniam non idem</quote>; sed proprietatis et
<pb ed="#Q" n="672"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>personae ostenditur aliqua differentia, quia per<lb ed="#Q"/>sonae
est generare et generari, proprietatis vero
<lb ed="#Q"/>non; ergo non sunt idem. — Item, consideratio
<lb ed="#Q"/>est <name>Aristotelis</name><!--1-->, de eodem et diverso, quia
<lb ed="#Q"/>si hoc est in plus quam illud vel in pluribus,
<lb ed="#Q"/>quod non sunt idem; sed constat quod plures
<lb ed="#Q"/>sunt proprietates et notiones quam personae, quia
<lb ed="#Q"/>pauciores sunt personae, proprietates plures; ergo
<lb ed="#Q"/>non est idem proprietas et persona.
</p>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3882">
<lb ed="#Q"/>3. Item, <name ref="#Augustine">Augustinus</name><!--2--> dicit: <quote>Nulla pro<lb ed="#Q"/>prietas
est id quod ea ad aliud refertur</quote>; sed
<lb ed="#Q"/>Pater paternitate refertur ad Filium; ergo pater<lb ed="#Q"/>nitas
non est Pater.
</p>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3896">
<lb ed="#Q"/>Respondeo: Dicendum quod proprietas est per<lb ed="#Q"/>sona:
paternitas enim est Pater, filiatio Filius,
<lb ed="#Q"/>processio Spiritus Sanctus. Et hoc est propter na<lb ed="#Q"/>turam
simplicitatis<!--a-->, qua, sicut<!--b--> non differt <mentioned>quod
<lb ed="#Q"/>est</mentioned> et <mentioned>quo est</mentioned>, sic nec differt <mentioned>quis est</mentioned> et
<mentioned>quo quis est</mentioned>. Unde sicut Deus est deitas et e
<lb ed="#Q"/>converso, sic Pater est paternitas et e converso.
</p>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3912">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad illud<!--c--> quod obicitur quod
<lb ed="#Q"/><mentioned>correlativa non insunt<!--d--> uni et eidem</mentioned>: dicendum
<lb ed="#Q"/>quod <mentioned>distinguere</mentioned> et <mentioned>distingui</mentioned> in divinis corre<lb ed="#Q"/>lativa
sunt in dicendo et non in essendo, sicut
<lb ed="#Q"/>etiam est<!--e--> in primis generibus et in iis quae se
<lb ed="#Q"/>ipsis distinguuntur: ibi enim<!--f--> idem est in re distin<lb ed="#Q"/>guens
et distinctum nec est ibi correlatio in es<lb ed="#Q"/>sendo,
sed in dicendo solum; in iis vero quae sunt
<lb ed="#Q"/>in genere et quae differentiis differunt est correlatio
<lb ed="#Q"/>in re nec est idem distinguens et distinctum. Sicut
<lb ed="#Q"/>ergo est in primis quod se ipsis differunt [et]
<lb ed="#Q"/>quod idem est distinguens et distinctum<!--g-->, sic est
<lb ed="#Q"/>in divinis personis ratione simplicitatis. Unde cum
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>dicitur quod <mentioned>persona distinguitur a persona</mentioned><!--h-->,
<lb ed="#Q"/>hoc est dicere quod haec non est illa.
</p>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3947">
<lb ed="#Q"/>2. Ad aliud dicendum quod generare et ge<lb ed="#Q"/>nerari
non dicunt differentiam personae ad pro<lb ed="#Q"/>prietatem
nec personae ad essentiam, sed per<lb ed="#Q"/>sonae
ad personam. Unde, sicuti non sequitur:
<mentioned>homo non est genus, animal est genus, ergo
<lb ed="#Q"/>homo non est animal</mentioned>, sic non valet: <mentioned>proprietas
<lb ed="#Q"/>non generat, persona<!--k--> generat, ergo proprietas
<lb ed="#Q"/>non est persona</mentioned>, sed est fallacia accidentis.
</p>
<p xml:id="ahsh-l1p2i2t3s1q1m5c1-d1e3966">
<lb ed="#Q"/>3. Ad aliud quod obicitur per auctoritatem
<lb ed="#Q"/><name>Augustini</name>: dicendum quod non bene intelligi<lb ed="#Q"/>tur.
<quote>Augustinus<!--3--> enim assignat differentiam
<lb ed="#Q"/>inter proprietates aeternas et proprietates quae
<lb ed="#Q"/>sunt accidentia, ostendens<!--l--> quod si istae pro<lb ed="#Q"/>prietates
essent accidentia, nulla earum esset id
<lb ed="#Q"/>quod ea ad aliud refertur</quote>. Et ita eadem aucto<lb ed="#Q"/>ritas
contraria est ei propter quod inducitur. Pa<lb ed="#Q"/>tet
etiam quod non sequitur: <mentioned>personae pro<lb ed="#Q"/>prietatibus
differunt, ergo non sunt ipsae pro<lb ed="#Q"/>prietates</mentioned>.
<quote>Hoc<!--4--> argumentum est contra aucto<lb ed="#Q"/>ritatem
<name>Hieronymi</name><!--5-->; nam <quote>personae, ut dicit
<lb ed="#Q"/><name>Hieronymus</name>, se ipsis et nominibus differunt</quote>,
<lb ed="#Q"/>ita hoc argumentum fallit. — Et<!--m--> est instan<lb ed="#Q"/>tia:
Deus sua sapientia gubernat omnia; ergo
<lb ed="#Q"/>non est<!--n--> sua sapientia. - Item, quaeritur, cum
<lb ed="#Q"/>personae proprietatibus differant, an differant<!--o-->
<lb ed="#Q"/>proprietates aliquibus ad proprietatibus aliis a se.
<lb ed="#Q"/>Quodsi dicatur, oportet tunc dicere quod illae
<lb ed="#Q"/>proprietates similiter aliis proprietatibus differunt
<lb ed="#Q"/>et adhuc illae aliis, et sic ratio procedet in<!--q--> in<lb ed="#Q"/>finitum;
ideo oportet dicere quod illae proprie<lb ed="#Q"/>tates
se ipsis differunt</quote>.
</p>
</div>
</body>
</text>
</TEI>