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ahsh-l1p2i2t3s2q2t3m2c4.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. 3, S. 2, Q. 2, T. 3, M. 2, C. 4</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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<witness xml:id="Q" n="quaracchi1924">Quaracchi 1924</witness>
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<front>
<div xml:id="starts-on">
<pb ed="#Q" n="745"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p2i2t3s2q2t3m2c4">
<head xml:id="ahsh-l1p2i2t3s2q2t3m2c4-Hd1e3741">I, P. 2, Inq. 2, Tract. 3, S. 2, Q. 2, T. 3, M. 2, C. 4</head>
<head xml:id="ahsh-l1p2i2t3s2q2t3m2c4-Hd1e3744" type="question-title">PER QUOS ADMINISTRATA SIT MISSIO VISIBILIS.</head>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e3747">
<lb ed="#Q"/>Quarto quaeritur per quos administrata sit mis<lb ed="#Q"/>sio
visibilis, utrum illae species sive voces,
<lb ed="#Q"/>in quibus apparuit Pater vel Filius vel Spiritus
<lb ed="#Q"/>Sanctus, administratae sint per angelos, ita ut an<lb ed="#Q"/>geli
formarent species illas<!--i--> et voces, vel per<lb ed="#Q"/>sonae
visibiliter apparentes assumerent<!--K--> illas spe<lb ed="#Q"/>cies
in quibus visibiliter<!--L--> apparebant et forma<lb ed="#Q"/>rent
eas.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e3767">
<lb ed="#Q"/>Quod autem huiusmodi ostensiones per ange<lb ed="#Q"/>los
administratae sint a. videtur <name>Augustinus</name>
<lb ed="#Q"/>ostendere multis auctoritatibus et rationibus, in
<lb ed="#Q"/>libro <title>De Trinitate</title>. Unde dicit, in III libro <title>De Tri<lb ed="#Q"/>nitate</title><!--2-->
<quote>Omnia, quae<!--m--> Patribus visa sunt, cum
<lb ed="#Q"/>Deus illis secundum<!--n--> suam dispensationem tem<lb ed="#Q"/>poribus
congruam praesentaretur, per creaturam
<lb ed="#Q"/>facta esse manifestum est; etsi nos latet quo<lb ed="#Q"/>modo
ea ministris angelis fecerit, per angelos ta<lb ed="#Q"/>men
facta esse non ex nostro sensu dicimus, ne
<lb ed="#Q"/>cuiquam <quote>plus</quote> videamur <quote>sapere quam oportet sa<lb ed="#Q"/>pere</quote><!--3-->:
extant enim auctoritates Scripturarum, ex
<lb ed="#Q"/>quibus mens nostra deviare non debet</quote>.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e3798">
<lb ed="#Q"/>b. Item, in eodem, scilicet in fine tertii<!--4-->: <quote>An<lb ed="#Q"/>tiquis
Patribus nostris ante incarnationem Salva<lb ed="#Q"/>toris,
cum Deus illis apparere dicebatur, voces
<lb ed="#Q"/>illae ac species per angelos factae sunt</quote>.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e3810">
<lb ed="#Q"/>c. Si dicatur quod illae species, in quibus ap<lb ed="#Q"/>paruit
Dominus in <title>Veteri Testamento</title>, per angelos
<lb ed="#Q"/>administratae sunt, et de illis loquitur <name>Augusti<lb ed="#Q"/>nus</name>,
sicut patet; sed illae species, in quibus
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>apparuit vel visibiliter missus est Filius in <title>Novo
<lb ed="#Q"/>Testamento</title> vel Spiritus Sanctus<!--o-->, non per angelos,
<lb ed="#Q"/>sed per ipsum Dominum factae sunt: unde Fi<lb ed="#Q"/>lius
per se, non per angelum assumpsit carnem,
<lb ed="#Q"/>in qua visibiliter apparuit, et Spiritus Sanctus<!--p-->
<lb ed="#Q"/>columbam, et Pater per se, non per angelum,
<lb ed="#Q"/>formavit<!--q--> vocem in qua auditus est; unde et per
<lb ed="#Q"/>hoc videtur <name ref="#Augustine">Augustinus</name> assignare differentiam
<lb ed="#Q"/>inter apparitiones <title>Veteris</title> et <title>Novi Testamenti</title> -
<lb ed="#Q"/>contra: <name ref="#Augustine">Augustinus</name>, IV <title>De Trinitate</title>, ultimo
<lb ed="#Q"/>capitulo<!--r5-->: <quote>Si<!--s--> quaeritur post incarnationem
<lb ed="#Q"/>Verbi quomodo facta sit vel vox Patris vel species
<lb ed="#Q"/>corporalis, in qua Spiritus Sanctus demonstratus
<lb ed="#Q"/>est: per creaturam quidem ista facta non dubito</quote>;
<lb ed="#Q"/>et sequitur paulo post: <quote>Quomodo tamen ista
<lb ed="#Q"/>sine rationali vel intellectuali creatura potuerunt
<lb ed="#Q"/>fieri, non video</quote>. Ergo voces illae, in quibus
<lb ed="#Q"/>Pater apparuit in <title>Novo Testamento</title> vel species
<lb ed="#Q"/>illae in quibus visibiliter demonstratus est Spi<lb ed="#Q"/>ritus
Sanctus cum<!--t--> missus est, per angelos ad<lb ed="#Q"/>ministratae
sunt.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e3875">
<lb ed="#Q"/>d. Item, <name ref="#GregoryGreat">Gregorius</name>, in<!--u--> <title>Moralibus</title><!--6-->: <quote>Verbis
<lb ed="#Q"/>per angelum Dominus loquitur, cum per imaginem
<lb ed="#Q"/>nihil ostenditur, sed<!--v--> supernae verba locutionis
<lb ed="#Q"/>audiuntur, sicut dicente Domino<!--7-->: <quote>Pater, clarifica
<lb ed="#Q"/>Filium tuum</quote> etc., protinus respondetur<!--8-->: <quote>Et clari<lb ed="#Q"/>ficavi</quote>
etc.</quote>; et sequitur: <quote>Nimirum de caelestibus
<lb ed="#Q"/>loquens, verba sua, quae audiri ab hominibus
<lb ed="#Q"/>voluit, rationali administrante creatura formavit</quote>.
<lb ed="#Q"/>Ergo omnes<!--x--> ostensiones illae, quae factae sunt
<pb ed="#Q" n="746"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>in <title>Novo<!--a--> Testamento</title>, non solum illae quae<!--b--> in
<lb ed="#Q"/><title>Veteri</title>, administratae sunt per angelos.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e3909">
<lb ed="#Q"/>e. Item, sicut nobilior est creatura rationalis
<lb ed="#Q"/>quam irrationalis, ita nobiliores sunt illae operatio<lb ed="#Q"/>nes<!--c-->
quae habent fieri in creatura rationali quam
<lb ed="#Q"/>quae in<!--d--> irrationali; sed operationes interiores,
<lb ed="#Q"/>quae sunt in anima, ut revelationes et excitationes
<lb ed="#Q"/>et huiusmodi, non semper fiunt immediate a Deo,
<lb ed="#Q"/>sed fiunt mediante creatura<!--e--> angelica: unde an<lb ed="#Q"/>gelorum<!--f-->
officium est purgare, illuminare et per<lb ed="#Q"/>ficere<!--g1-->;
ergo multo fortius ostensiones exteriores
<lb ed="#Q"/>et operationes, quae fiunt in creatura irrationali,
<lb ed="#Q"/>non fiebant immediate a Deo, sed dispensaban<lb ed="#Q"/>tur<!--h-->
per ministerium angelorum; ergo videtur
<lb ed="#Q"/>quod voces et species corporales, in quibus osten<lb ed="#Q"/>sus
est Dominus in <title>Novo Testamento</title>, admini<lb ed="#Q"/>stratae
sunt per angelos.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e3944">
<lb ed="#Q"/>f. Item, ad nobilitatem divinae essentiae pertinet
<lb ed="#Q"/>operari per ministerium ea quae possunt fieri per
<lb ed="#Q"/>ipsum. Unde etiam, sicut dicit <name ref="#Augustine">Augustinus</name><!--2-->,
<lb ed="#Q"/>in operibus miraculosis sunt ministri angeli quan<lb ed="#Q"/>tum
ad ea quae possunt, ut est praeparare ma<lb ed="#Q"/>teriam
et huiusmodi: nam non omnia<!--i--> subiecta
<lb ed="#Q"/>sunt potentiae angelicae; unde etiam in opere
<lb ed="#Q"/>incarnationis fuerunt angeli nuntii<!--3--> et in operibus
<lb ed="#Q"/>iustificationis sunt medii in iis quae possunt, ut
<lb ed="#Q"/>est excitare intellectum vel<!--k--> affectum, et etiam
<lb ed="#Q"/>in generali resurrectione in<!--l--> collectione pulve<lb ed="#Q"/>rum<!--4-->;
ergo et in iis missionibus visibilibus et
<lb ed="#Q"/>apparitionibus erunt medii in iis quae possunt
<lb ed="#Q"/>per<!--m--> ipsos administrari; sed huiusmodi species
<lb ed="#Q"/>vel voces per se possunt formare; ergo<!--n--> vi<lb ed="#Q"/>detur
quod in formatione earum angeli sint mi<lb ed="#Q"/>nistri.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e3987">
<lb ed="#Q"/>Ex iis ergo videtur quod<!--o--> in missione corpo<lb ed="#Q"/>rali
vel etiam apparitionibus sive <title>Novi</title> sive <title>Ve<lb ed="#Q"/>teris
Testamenti</title> quoad ista exteriora angeli sint
<lb ed="#Q"/>ministri.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e3998">
<lb ed="#Q"/>Contra: 1. <name>Augustinus</name>, III <title>De Trinitate</title><!--5-->, ex<lb ed="#Q"/>ponit
illud Apostoli ad <title>Hebr.</title><!--6-->: <quote>Si enim qui dictus
<lb ed="#Q"/>per angelos sermo, factus est firmus, et omnis
<lb ed="#Q"/>praevaricatio et inobedientia iustam accepit re<lb ed="#Q"/>tributionem,
quomodo nos effugiemus<!--p--> si tantum
<lb ed="#Q"/>neglexerimus salutem?</quote> Dicit enim ibi: <quote>Ut osten<lb ed="#Q"/>deret
de <title>Novo Testamento</title> id dicere, id est ser<lb ed="#Q"/>mone
qui non <quote>per angelos</quote>, sed per ipsum Domi<lb ed="#Q"/>num
<quote>factus est</quote></quote>. Ergo in <title>Novo Testamento</title> lo<lb ed="#Q"/>quebatur
Dominus per se, non per angelum; ergo
<lb ed="#Q"/>et eadem ratione formabat species in quibus
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>apparebat; ergo missio visibilis vel Spiritus Sancti
<lb ed="#Q"/>vel Filii non est administrata per angelos<!--q-->.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4032">
<lb ed="#Q"/>2. Item, quando introducit <name ref="#Augustine">Augustinus</name><!--7--> spe<lb ed="#Q"/>cies
et voces in <title>Veteri Testamento</title> formatas per
<lb ed="#Q"/>angelos, vult per hoc assignare differentiam inter
<lb ed="#Q"/>apparitiones <title>Veteris</title> et <title>Novi Testamenti</title>, sicut patet
<lb ed="#Q"/>ibidem, et ad hoc ostendendum adducit auctori<lb ed="#Q"/>tates;
ergo si per hoc assignatur differentia, vi<lb ed="#Q"/>detur
quod ad minus apparitiones, quae fuerunt
<lb ed="#Q"/>in <title>Novo Testamento</title>, non sunt administratae per
<lb ed="#Q"/>angelos.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4057">
<lb ed="#Q"/>3. Item, apparuit visibiliter Filius in carne
<lb ed="#Q"/>quando missas est in mundum, et Spiritus Sanctus
<lb ed="#Q"/>in columba quando missus est ad Christum; sed
<lb ed="#Q"/>carnem, in qua apparuit Filius<!--r-->, non formavit
<lb ed="#Q"/>angelus, sed immediate ipse Deus; ergo similiter
<lb ed="#Q"/>columbam, in qua apparuit Spiritus Sanctus, non
<lb ed="#Q"/>formavit angelus, sed immediate Deus<!--s--> sive Spi<lb ed="#Q"/>ritus
Sanctus.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4077">
<lb ed="#Q"/>4. Item, si illas species et voces formavit et movit
<lb ed="#Q"/>angelus et uniebatur illis sicut motor, ergo in illis
<lb ed="#Q"/>speciebus non poterat vere dici mitti vel appa<lb ed="#Q"/>rere
Spiritus Sanctus, sed potius angelus vel ad
<lb ed="#Q"/>minus uterque missus est et<!--t--> apparuit in illis
<lb ed="#Q"/>speciebus; sed hoc est falsum, immo solus Spi<lb ed="#Q"/>ritus
Sanctus dicitur apparuisse et missus fuisse;
<lb ed="#Q"/>ergo non per angelum fuerunt huiusmodi species
<lb ed="#Q"/>formatae vel administratae.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4099">
<lb ed="#Q"/>5. Item, quae ratio<!--u--> erat ut in <title>Novo</title> seu in <title>Veteri
<lb ed="#Q"/>Testamento</title> apparitiones illae<!--v--> administrarentur
<lb ed="#Q"/>per angelos? sive melius erat ut ipse Dominus
<lb ed="#Q"/>assumeret creaturam in qua appareret, ut per hoc
<lb ed="#Q"/>distingueretur apparitio Domini ab apparitione
<lb ed="#Q"/>angeli, quia aliquando apparebat Dominus, ali<lb ed="#Q"/>quando
angelus; ergo etc.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4117">
<lb ed="#Q"/>[Solutio]: Ad hoc dicunt quidam quod aliter
<lb ed="#Q"/>est de apparitionibus <title>Veteris</title> et <title>Novi Testamenti</title><!--x-->,
<lb ed="#Q"/>quia, sicut dictum est<!--8-->, in <title>Veteri Testamento</title> spe<lb ed="#Q"/>cies
illae in quibus apparuit Dominus et voces me<lb ed="#Q"/>diantibus
angelis sunt formatae et administratae:
<lb ed="#Q"/>unde in eadem apparitione in <title>Veteri Testamento</title>
<lb ed="#Q"/>aliquando loquitur Scriptura in persona angeli,
<lb ed="#Q"/>aliquando in persona Domini, ut in eodem facto
<lb ed="#Q"/>modo dicatur angelus loqui, modo Dominus; sed
<lb ed="#Q"/>in <title>Novo Testamento</title> species illae, in quibus ap<lb ed="#Q"/>paruit
Dominus, non per angelum, sed per ipsum
<lb ed="#Q"/>Dominum immediate sunt assumptae; unde in
<lb ed="#Q"/>illis non dicitur, angelus, sed solus Dominus ap<lb ed="#Q"/>paruisse.
Et hoc videtur dicere <name ref="#Augustine">Augustinus</name>,
<pb ed="#Q" n="747"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>assignans per hoc differentiam inter apparitiones
<lb ed="#Q"/><title>Novi </title>et <title>Veteris Testamenti</title>. Et hanc dicunt esse
<lb ed="#Q"/>rationem quare apparitiones <title>Veteris Testamenti</title>
<lb ed="#Q"/>non dicuntur missiones, sed solum apparitiones,
<lb ed="#Q"/>Novi<!--a--> dicuntur missiones. — Sed contra<!--b--> hoc
<lb ed="#Q"/>sunt auctoritates supra positae<!--1-->, quae sunt satis
<lb ed="#Q"/>expressae. Propter quod dicendum quod omnes
<lb ed="#Q"/>illae apparitiones, excepta illa apparitione qua
<lb ed="#Q"/>Filius apparuit in carne, per angelos sunt admi<lb ed="#Q"/>nistratae.
Unde species et voces per angelos for<lb ed="#Q"/>matae
sunt sive in Novo<!--c--> sive in <title>Veteri Testa<lb ed="#Q"/>mente</title>,
et concedo auctoritates et rationes quae
<lb ed="#Q"/>adducebantur pro illa parte.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4186">
<lb ed="#Q"/>[Ad obiecta.]: 1. Ad illud<!--d--> autem quod primo
<lb ed="#Q"/>obicitur in contrarium per auctoritatem <name>Augu<lb ed="#Q"/>stini</name>,
quae dicit quod in <title>Novo Testamento</title> lo<lb ed="#Q"/>quebatur
Dominus per se<!--e-->, non per angelum: di<lb ed="#Q"/>cendum
quod ipse non loquitur de quacumque
<lb ed="#Q"/>locutione, sed de illa qua loquebatur Filius ap<lb ed="#Q"/>parens
in carne, quae non est facta per angelum,
<lb ed="#Q"/>sed per ipsum Dominum, de qua ad <title>Hebr.</title> 1, 1:
<lb ed="#Q"/><quote>Novissime diebus istis<!--f--> locutus est nobis in Fi<lb ed="#Q"/>lio<!--g--></quote>
etc., sicut manifeste patet ex praecedentibus
<lb ed="#Q"/>et subsequentibus<!--h--> in originali.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4213">
<lb ed="#Q"/>Per hoc patet solutio ad aliud. Nam <name>Augu<lb ed="#Q"/>stinus</name>
non intendit assignare differentiam inter
<lb ed="#Q"/>apparitiones <title>Veteris</title> et <title>Novi Testamenti</title> genera<lb ed="#Q"/>liter,
sed inter apparitiones illas quibus apparuit
<lb ed="#Q"/>Filius in <title>Veteri Testamento</title> et in <title>Novo</title>. Nam in
<lb ed="#Q"/><title>Veteri</title> species illae formatae sunt<!--i--> per angelos;
<lb ed="#Q"/>sed humanitas, assumpta a Filio, non est assumpta
<lb ed="#Q"/>vel formata ab angelo, sed formata a Deo et as<lb ed="#Q"/>sumpta
a Dei Filio; non tamen illud oportet de
<lb ed="#Q"/>aliis apparitionibus, in quibus apparuit Pater vel
<lb ed="#Q"/>Spiritus Sanctus.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4239">
<lb ed="#Q"/>3. Ad illud<!--k--> quod obicitur quod <mentioned>sicut carnem
<lb ed="#Q"/>non formavit angelus, in qua visibiliter apparuit
<lb ed="#Q"/>Filius quando missus est in mundum, ita nec eo<lb ed="#Q"/>lumbam
debuit formare in qua apparuit Spiritus
<lb ed="#Q"/>Sanctus quando missus est ad Christum</mentioned>: dicen<lb ed="#Q"/>dum
quod non est simile, quia caro illa fuit
<lb ed="#Q"/>assumpta in unitate personae; unde Christus
<lb ed="#Q"/>uniebatur illi carni nobilissima unione, nec in illa
<lb ed="#Q"/>unione congruebat ut esset principium alia<!--l--> na<lb ed="#Q"/>tura
quam divina cui uniebatur, sed ab eo me<lb ed="#Q"/>veretur
et formaretur cui uniebatur<!--m-->. Angelus
<lb ed="#Q"/>etiam in iis quae ordinabantur immediate ad re<lb ed="#Q"/>conciliationem
humani generis, non debuit esse
<lb ed="#Q"/>medius, sed solum ille cui competebat esse me<lb ed="#Q"/>diator,
qui scilicet erat Deus et homo; et ideo in
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>formatione corporis Christi vel in administratione
<lb ed="#Q"/>eorum quae in persona Christi agebantur, non
<lb ed="#Q"/>debuit angelus esse administrator, sed solus ille
<lb ed="#Q"/>qui erat mediator. Illae autem species, in quibus
<lb ed="#Q"/>apparuit Pater vel Spiritus Sanctus, non fuerunt
<lb ed="#Q"/>unitae ei, ita ut ex illis et Spiritu Sancto fieret
<lb ed="#Q"/>unum in persona, nec ordinabantur nisi ad osten<lb ed="#Q"/>dendam
praesentiam ipsius Dei, id est Patris vel
<lb ed="#Q"/>Spiritus Sancti: unde mediante<!--n--> alia creatura no<lb ed="#Q"/>biliori
potuit<!--o--> movere huiusmodi creaturam sump<lb ed="#Q"/>tam
ad ostendendam<!--p--> suam praesentiam; scilicet
<lb ed="#Q"/>mediante creatura angelica, et hoc congruebat,
<lb ed="#Q"/>sicut videbitur<!--2-->.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4304">
<lb ed="#Q"/>4. Ad illud quod obicitur quod <mentioned>potius deberet
<lb ed="#Q"/>diei in illa apparitione apparere vel mitti angelus
<lb ed="#Q"/>quam Spiritus Sanctus</mentioned>: respondet <name>Augusti<lb ed="#Q"/>nus</name>,
in III <title>De Trinitate</title><!--3-->, assignans rationem,
<lb ed="#Q"/>quare potius dicatur<!--4-->: <quote>Dixit Dominus ad Moysen</quote>
<lb ed="#Q"/>quam <mentioned>dixit angelus</mentioned>, cum verba illa<!--q--> formaret
<lb ed="#Q"/>angelus, dicens sic: <quote>Cum<!--r--> verba iudicis praeco
<lb ed="#Q"/>nuntiat, non scribitur in gestis <mentioned>praeco dixit</mentioned>,
<lb ed="#Q"/>sed <mentioned>iudex dixit</mentioned>. Sic etiam loquente <name>Propheta</name>
<lb ed="#Q"/>sancto, etsi dicamus <mentioned><name>Propheta</name> dixit</mentioned>, nihil aliud
<lb ed="#Q"/>quam Dominum dixisse volumus, et si dicamus
<lb ed="#Q"/><mentioned>Dominus dixit</mentioned>, <name>Prophetam</name> non subtrahimus, sed
<lb ed="#Q"/>quis per eum dixerit<!--s--> admonemus</quote>. Licet ergo
<lb ed="#Q"/>esset angelus<!--t--> qui formaret voces illas et species,
<lb ed="#Q"/>quia tamen non in persona sua, sed in persona
<lb ed="#Q"/>Domini loquebatur, nec praesentiam suam, sed
<lb ed="#Q"/>praesentiam Domini demonstrabat, ideo dicitur
<lb ed="#Q"/>non angelus, sed Spiritus Sanctus vel Pater loqui
<lb ed="#Q"/>vel apparere vel etiam visibiliter mitti, quia omnia
<lb ed="#Q"/>haec sunt ad indicandam praesentiam Domini et
<lb ed="#Q"/>non angeli.
</p>
<p xml:id="ahsh-l1p2i2t3s2q2t3m2c4-d1e4350">
<lb ed="#Q"/>5. Ad illud<!--u--> quod quaeritur quare Spiritus
<lb ed="#Q"/>Sanctus non formavit illam columbam vel Pater
<lb ed="#Q"/>vocem immediate: dicendum quod hoc pertinet
<lb ed="#Q"/>ad excellentiam divinam et etiam ad excellentiam
<lb ed="#Q"/>rationalis creaturae. Ad excellentiam enim divinam
<lb ed="#Q"/>pertinet operari per ministrum in iis in quibus
<lb ed="#Q"/>potest minister, ad excellentiam etiam ministri
<lb ed="#Q"/>pertinet. ministrare Creatori in iis in quibus po<lb ed="#Q"/>test.
Unde cum angeli superiorem habeant Deum,
<lb ed="#Q"/>inferiores corporales creaturas, pares rationales,
<lb ed="#Q"/>competit et sibi et Creatori ut sint medii in ad<lb ed="#Q"/>ministratione
creaturarum corporalium et irratio<lb ed="#Q"/>nalium<!--v-->.
Congruit ergo superiori operari per mi<lb ed="#Q"/>nistrum,
competit etiam ministro habere auctorita<lb ed="#Q"/>tem
respectu eorum quae infra ipsum sunt. Unde
<lb ed="#Q"/>cum assumitur corporalis creatura irrationalis
<pb ed="#Q" n="748"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>ad ostendendam praesentiam divinam, competit ut
<lb ed="#Q"/>administretur per angelicam, tamquam mediam
<lb ed="#Q"/>inter ipsam et suum Creatorem, et ideo<!--a--> huiusmodi
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>missiones visibiles per angelos administrantur;
<lb ed="#Q"/>natura autem corporalis in Christo non fuit sub<lb ed="#Q"/>iecta
alicui creaturae nisi beatae animae suae.
</p>
</div>
</body>
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