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ahsh-l1p2i2t3s2q1t1c1.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. 2, Q. 1, T. 1, 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="2017-05-10">May 10, 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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<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng"/>
<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="2017-05-10" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Q" n="681"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t3s2q1t1c1">
<head xml:id="ahsh-l1p2i2t3s2q1t1c1-Hd1e3741">I, P. 2, Inq. 2, Tract. 3, S. 2, Q. 1, T. 1, C. 1</head>
<head xml:id="ahsh-l1p2i2t3s2q1t1c1-Hd1e3744" type="question-title">UTRUM INNASCIBILITAS DICATUR SECUNDUM RELATIONEM<!--3-->.</head>
<p xml:id="ahsh-l1p2i2t3s2q1t1c1-d1e3747">
<lb ed="#Q"/>Ad primum sic proceditur: a. Quaecumque dif<lb ed="#Q"/>ferunt,
substantialiter vel secundum accidens
<lb ed="#Q"/>differunt; sed <mentioned>genitus</mentioned> et <mentioned>ingenitus</mentioned> non differunt
accidens; ergo differunt substantialiter;
<lb ed="#Q"/>quare non est eadem substantia geniti<!--n--> et inge<lb ed="#Q"/>niti,
et ita sequitur haeresis <name>Ariani</name>. — Contra:
Maior est substantialis differentia quam acciden<lb ed="#Q"/>secundum
talis; sed in divinis non potest esse differentia
<pb ed="#Q" n="682"/>
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>accidentalis propter summam simplicitatem es<lb ed="#Q"/>sentiae;
ergo nec differentia substantialis. Prae<lb ed="#Q"/>terea,
in divinis non est differentia-nisi secun<lb ed="#Q"/>dum
relationem; ergo secundum substantiam non
<lb ed="#Q"/>different res divinae, quia quae secundum rela<lb ed="#Q"/>tionem
differunt, minime differunt; et hoc est
<lb ed="#Q"/>quia mutatis relationibus non necesse est mutari
<lb ed="#Q"/>ea quibus relationes insunt.
</p>
<p xml:id="ahsh-l1p2i2t3s2q1t1c1-d1e3784">
<lb ed="#Q"/>b. Item, <name ref="#Augustine">Augustinus</name><!--1-->: Quidquid dicitur de
<lb ed="#Q"/>Deo, dicitur aut secundum substantiam aut se<lb ed="#Q"/>cundum
relationem. — Contra: Innascibilitas
<lb ed="#Q"/>non dicitur secundum substantiam aut secundum
<lb ed="#Q"/>relationem. Item, dicitur in <title>Sententiis</title><!--a-->, I libro,
<lb ed="#Q"/>26 d1st.<!--2-->, quod non quidquid dicitur<!--b--> secun<lb ed="#Q"/>dum
substantiam, necesse est dici secundum ac<lb ed="#Q"/>cidens<!--c-->.
</p>
<p xml:id="ahsh-l1p2i2t3s2q1t1c1-d1e3805">
<lb ed="#Q"/>Contra: 1. Omne ens aut est substantia aut
<lb ed="#Q"/>accidens<!--3-->; ergo omne quod dicitur, secundum
<lb ed="#Q"/>substantiam aut secundum accidens dicitur; quid<lb ed="#Q"/>quid
vero non dicitur secundum substantiam, di<lb ed="#Q"/>citur
secundum accidens.
</p>
<p xml:id="ahsh-l1p2i2t3s2q1t1c1-d1e3819">
<lb ed="#Q"/>2. Item, omne quod dicitur de aliquo, aut est
<lb ed="#Q"/>in. subiecto aut non. Si in subiecto est, dicitur
<lb ed="#Q"/>secundum accidens; si non est in subiecto, sub<lb ed="#Q"/>stantia
est; ergo etc.
</p>
<p xml:id="ahsh-l1p2i2t3s2q1t1c1-d1e3830">
<lb ed="#Q"/>Respondeo: Dicendum quod istae differentiae,
<lb ed="#Q"/><mentioned>secundum substantiam</mentioned>, <mentioned>secundum accidens</mentioned>,
<lb ed="#Q"/>licet immediate se habeant in creaturis, non ta<lb ed="#Q"/>men
in divinis. Unde <name ref="#Augustine">Augustinus</name>, in libro <title>De
<lb ed="#Q"/>Trinitate</title><!--4-->, contra <name>Arium</name> dicit: Non sequitur:
<lb ed="#Q"/><mentioned>ingenitus<!--d--> non praedicatur secundum accidens,
<lb ed="#Q"/>ergo praedicatur secundum substantiam</mentioned>, sed se<lb ed="#Q"/>quitur:
<mentioned>ergo praedicatur secundum substantiam<!--e-->
<lb ed="#Q"/>vel secundum relationem</mentioned>. In creaturis vero prae<lb ed="#Q"/>dicari
secundum relationem continetur sub prae<lb ed="#Q"/>dicatione
accidentali, quoniam in creaturis relatio
<lb ed="#Q"/>sub accidente continetur; non sic autem potest
<lb ed="#Q"/>esse in divinis, quoniam Deo nihil potest acci<lb ed="#Q"/>dere.
Secundum hoc ergo, cum quaeritur utrum
<lb ed="#Q"/>genitus et<!--f--> ingenitus differant secundum substan<lb ed="#Q"/>tiam
vel secundum accidens, non sufficienter di<lb ed="#Q"/>viditur
in divinis, sed deberet addi<!--g--> <mentioned>vel se<lb ed="#Q"/>cundum
relationem</mentioned>. Tamen, ut dicit <name>Ambro<lb ed="#Q"/>sius</name><!--5-->,
in divinis non est separatio vel diversi<lb ed="#Q"/>tas
aut differentia, sed distinctio; unde non est
<lb ed="#Q"/>concedendum in personis esse differentiam nisi
<lb ed="#Q"/>cum determinatione, sed<!--h--> distinctionem. — Aliter
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>potest dici quod <mentioned>differre aliqua substantialiter</mentioned>
<lb ed="#Q"/>dicitur dupliciter: vel quia secundum substan<lb ed="#Q"/>tiam
differunt, et sic <mentioned>genitus</mentioned> et <mentioned>ingenitus</mentioned> non
<lb ed="#Q"/>differunt substantialiter; vel quia differunt per
<lb ed="#Q"/>se<!--i--> proprietatibus quae<!--k--> sunt ipsi qui differunt:
<lb ed="#Q"/>et hoc modo praedicta differunt<!--l--> substantialiter;
<lb ed="#Q"/>Pater enim et Filius, cum differant paternitate
<lb ed="#Q"/>et filiatione, secundum se differunt, quoniam
<lb ed="#Q"/>Pater est paternitas et Filius est<!--m--> filiatio<!--6-->; pos<lb ed="#Q"/>sunt
etiam dici<!--n--> differre substantialiter, ut sub<lb ed="#Q"/>stantia
dicatur hypostasis, non prout sumitur pro
<lb ed="#Q"/>essentia<!--7-->.
</p>
<p xml:id="ahsh-l1p2i2t3s2q1t1c1-d1e3907">
<lb ed="#Q"/>[Ad obiecta]: 1-2. Ad illud quod obici<lb ed="#Q"/>tur
dicendum<!--o--> quod illae divisiones non sunt
<lb ed="#Q"/>entis universaliter, sed solummodo entis creati;
<lb ed="#Q"/>non enim in ente increato cadit accidens vel esse
<lb ed="#Q"/>in subiecto: ideo praecedit<!--p--> alia divisio. Unde
<lb ed="#Q"/><name>Augustinus</name>, in V libro<!--q--> <title>De Trinitate</title><!--8-->, ita
<lb ed="#Q"/>respondet <name>Ariano</name> sic opponenti: <quote>Quidquid de
<lb ed="#Q"/>Deo dicitur vel intelligitur, non secundum acci<lb ed="#Q"/>dens,
sed secundum substantiam dicitur; qua<lb ed="#Q"/>propter
<mentioned>ingenitum esse</mentioned> Patri secundum sub<lb ed="#Q"/>stantiam
est, et <mentioned>genitum esse</mentioned> Filio secundum
<lb ed="#Q"/>substantiam est; diversum est autem <mentioned>ingeni<lb ed="#Q"/>tum
esse</mentioned> et <mentioned>genitum esse</mentioned>; diversa est ergo
<lb ed="#Q"/>substantia Patris et Filii. Quibus respondemus:
<lb ed="#Q"/>Si<!--r--> quidquid de Deo dicitur, Secundum sub<lb ed="#Q"/>stantiam
dicitur, ergo quod dictum est<!--9-->: <quote>Ego
<lb ed="#Q"/>et Pater unum sumus</quote>, secundum substantiam dic<lb ed="#Q"/>tum
est; una est igitur substantia Patris et Filii.
<lb ed="#Q"/>Aut sis hoc non secundum substantiam dictum
<lb ed="#Q"/>est, dicitur ergo aliquid det Deo non secundum,
<lb ed="#Q"/>substantiam, et ideo non cogimur secundum sub<lb ed="#Q"/>stantiam
intelligere <mentioned>genitum</mentioned> et <mentioned>ingenitum</mentioned></quote>. —
<lb ed="#Q"/>Et consequenter ostendit quod <mentioned>ingenitus</mentioned> dicitur
<lb ed="#Q"/>secundum relationem, dicens<!--10-->: <quote>Cum vero inge<lb ed="#Q"/>nitus
dicitur Pater, non quid sit, sed quid non
<lb ed="#Q"/>sit dicitur; cum autem relativum negatur, non
<lb ed="#Q"/>secundum substantiam negatur, quia ipsum rela<lb ed="#Q"/>tivum
non secundum substantiam dicitur. Negativa
<lb ed="#Q"/>ergo<!--u--> particula non efficit illud ut quod sine illa
<lb ed="#Q"/>relative dicitur, eadem praeposita<!--v-->, substantiali<lb ed="#Q"/>ter
dicatur, sed id<!--x--> tantum negatur quod sine illa
<lb ed="#Q"/>aiebatur, sicut in ceteris praedicamentis; velut cum
<lb ed="#Q"/>dicimus <mentioned>homo est</mentioned>, substantiam<!--y--> designamus,
<lb ed="#Q"/>et qui dicit <mentioned>non homo est</mentioned>, non aliud genus
<lb ed="#Q"/>enuntiat, sed tantum illud negat. Sicut ergo<!--z-->
<pb ed="#Q" n="683"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>secundum substantiam aio cum dico <mentioned>homo est</mentioned>,
<lb ed="#Q"/>sic<!--a--> secundum substantiam [nego] cum dico <mentioned>non
<lb ed="#Q"/>homo est</mentioned></quote>; et sic in ceteris praedicamentis.
<lb ed="#Q"/><quote>Quae cum ita sint, quia relative aio cum dico
<lb ed="#Q"/><mentioned>homo est filius</mentioned>, relative nego cum dico <mentioned>non
<lb ed="#Q"/>filius est</mentioned>. Ac si quantum<!--b--> valet quod dicitur
<lb ed="#Q"/><mentioned>filius</mentioned>, tantum valet quod dicitur <mentioned>genitus</mentioned>, tan<lb ed="#Q"/>tum<!--c-->
ergo valet quod dicitur <mentioned>non-genitus</mentioned>, quan<lb ed="#Q"/>tum
valet quod<!--d--> dicitur <mentioned>non-filius</mentioned>. Relative
<lb ed="#Q"/>autem negamus dicendo <mentioned>non-filius</mentioned>, relative
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>igitur negamus dicendo <mentioned>non-genitus</mentioned><!--e-->. Ingenitus
<lb ed="#Q"/>porro quis<!--f--> est nisi non—genitus? Non ergo re<lb ed="#Q"/>ceditur<!--g-->
a relativo praedicamento, cum <mentioned>ingeni<lb ed="#Q"/>tus</mentioned>
dicitur. Quod autem relative praedicatur non
<lb ed="#Q"/>indicat<!--h--> substantiam: ita quamvis diversum sit
<lb ed="#Q"/><mentioned>genitus</mentioned> et <mentioned>ingenitus</mentioned><!--i-->, non indicat substan<lb ed="#Q"/>tiam
diversam, quia sicut filius ad patrem et non-
<lb ed="#Q"/>filius ad non-patrem refertur, ita genitus ad ge<lb ed="#Q"/>nitorem
et non-genitus ad non-genitorem<!--k--> referri
<lb ed="#Q"/>necesse est</quote>.
</p>
</div>
</body>
</text>
</TEI>