-
Notifications
You must be signed in to change notification settings - Fork 2
/
ahsh-l1tinq2m1c1.xml
248 lines (247 loc) · 15.1 KB
/
ahsh-l1tinq2m1c1.xml
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
<?xml version="1.0" encoding="UTF-8"?>
<?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/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/develop/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?>
<TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:xi="http://www.w3.org/2001/XInclude">
<teiHeader>
<fileDesc>
<titleStmt>
<title>I, Tract. Intro., Q. 2, M. I, 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">
<title>I, Tract. Intro., Q. 2, M. I, C. 1</title>
<date when="2017-02-09">February 09, 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> </listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-critical-1.0.0"
url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a diplomatic edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-02-09" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="include-list">
<xi:include href="https://raw.githubusercontent.com/lombardpress/lombardpress-lists/master/workscited.xml" xpointer="worksCited"/>
<xi:include href="https://raw.githubusercontent.com/lombardpress/lombardpress-lists/master/Prosopography.xml" xpointer="prosopography"/>
</div>
<div xml:id="starts-on">
<pb ed="#Q" n="15"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1tinq2m1c1">
<head xml:id="ahsh-l1tinq2m1c1-Hd1e3729">I, Tract. Intro., Q. 2, M. I, C. 1</head>
<p xml:id="ahsh-l1tinq2m1c1-d1e3732">
<lb ed="#Q"/>Quaeritur igitur an cognoscibilis sit Deus ani<lb ed="#Q"/>mae
humanae<!--1-->.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3739">
<lb ed="#Q"/>Ad quod sic: 1. <name ref="#Augustine">Augustinus</name>, in libro <title>De vi<lb ed="#Q"/>dendo
Deo</title><!--2-->: <quote>Invisibilis est natura Deus, non
<lb ed="#Q"/>tantum Pater, sed et ipsa Trinitas, unus Deus</quote>;
<lb ed="#Q"/>sed hoc est ei esse<!--a--> visibilem, quod cognosci<lb ed="#Q"/>bilem.
Sicut enim<!--b--> dicitur in eodem libro<!--3-->:
<lb ed="#Q"/><quote>Hoc distat inter videre et credere, quia prae<lb ed="#Q"/>sentia
videntur, creduntur absentia. Praesentia
<lb ed="#Q"/>autem hoc loco<!--c--> intelligimus quae praesto sunt
<lb ed="#Q"/>sensibus sive animi sive corporis: sicut hanc
<lb ed="#Q"/>lucem corporis sensu video, et meam volun<lb ed="#Q"/>tatem,
quia praesto est animi mei sensibus, quia
<lb ed="#Q"/>intus mihi praesens est</quote>. Omne autem cogno<lb ed="#Q"/>scibile
est visibile sensibus animi vel corporis;
<lb ed="#Q"/>cum ergo Deus sit invisibilis, ergo et incogno<lb ed="#Q"/>scibilis<!--d-->.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3772">
<lb ed="#Q"/>2. Item, <name ref="#Augustine">Augustinus</name>, in eodem<!--4-->: <quote><quote>Deum
<lb ed="#Q"/>nemo vidit unquam nec videre poterit, quoniam
<lb ed="#Q"/>lucem habitat inaccessibilem<!--5--></quote>, et est natura in<lb ed="#Q"/>visibilis
sicut et incorruptibilis, et sicut nunc
<lb ed="#Q"/>incorruptibilis nec postea corruptibilis, ita non
<lb ed="#Q"/>solum nunc, sed et semper invisibilis</quote>.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3788">
<lb ed="#Q"/>3. Item, <name>Ioannes Damascenus</name><!--6-->: <quote>Infi<lb ed="#Q"/>nitus
est Deus et incomprehensibilis</quote>; sed omne
<lb ed="#Q"/>quod cognoscitur animo, comprehenditur intel<lb ed="#Q"/>lectu;
Deus ergo non est cognoscibilis.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3800">
<lb ed="#Q"/>4. Item, omnis<!--e--> cognitio infiniti, in quantum
<lb ed="#Q"/>huiusmodi, est infinita, quia si esset finita, non
<lb ed="#Q"/>transiret super infinitum. Cum ergo substantia
<lb ed="#Q"/>divina sit infinita, non cognoscetur nisi cogni<lb ed="#Q"/>tione
infinita; sed cognitio infinita non potest esse
<lb ed="#Q"/>a potentia finita, quia actio infinita non egreditur
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>a potentia finita; cum ergo omnis potentia ratio<lb ed="#Q"/>nalis
animae sit tinita, non egredietur ab ipsa
<lb ed="#Q"/>actio quae sit cognitio substantiae Dei infinitae.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3824">
<lb ed="#Q"/>5. Item, inferius optimo nostro non est natum
<lb ed="#Q"/>cognoscere optimum nostrum, sive optimum no<lb ed="#Q"/>strum
non est cognoscibile ab interiori nostro<!--7-->:
<lb ed="#Q"/>ut mens vel ratio non est cognoscibilis ab ima<lb ed="#Q"/>ginatione<!--f-->
vel sensu; ergo nec melius et excel<lb ed="#Q"/>lentius
optimo nostro incomparabiliter erit cogno<lb ed="#Q"/>scibile
ab optimo nostro; ergo nec Deus a mente
<lb ed="#Q"/>nostro, quod est optimum in nobis.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3844">
<lb ed="#Q"/>Contra: a. <name ref="#Augustine">Augustinus</name>, in I<!--g--> <title>Solilaquio<lb ed="#Q"/>rum</title><!--8-->:
<quote>Intelligibilis est Deus, intelligibilia sunt
<lb ed="#Q"/>scientiarum spectamina, sed differunt plurimum:
<lb ed="#Q"/>nam terra visibilis est et lux, sed terra, nisi luce
<lb ed="#Q"/>illustrata, videri non potest; similiter disciplinarum
<lb ed="#Q"/>spectamina videri non possunt, nisi<!--h--> aliquo velut
<lb ed="#Q"/>suo sole illustrentur</quote>, videlicet Deo.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3862">
<lb ed="#Q"/>b. Item, <title>Rom.</title> 1, 19: <quote>Quod notum est Dei, ma<lb ed="#Q"/>nifestum
est in illis</quote>. <title>Glossa</title><!--9-->: <quote>Id est cogno<lb ed="#Q"/>scibile
ductu rationis; quasi dicat: in se habent
<lb ed="#Q"/>unde, possunt cognoscere quod est cognoscibile
<lb ed="#Q"/>de Deo</quote>. Et ibidem<!--10-->: <quote>Invisibilia Dei per ea,
<lb ed="#Q"/>quae facta sunt, a creatura mundi intellecta can<lb ed="#Q"/>spiciuntur;
sempiterna quoque<!--i--> eius virtus et di<lb ed="#Q"/>vinitas</quote>.
Et <title>Sap.</title> 13, 5: <quote>A magnitudine speciei et
<lb ed="#Q"/>creaturae cognoscibiliter poterit Creator eorum
<lb ed="#Q"/>videri</quote>.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3886">
<lb ed="#Q"/>c. item, sicut virtus affectivae rationalis est ad
<lb ed="#Q"/>amandum bonum, sic virtus cognitivae rationalis
<lb ed="#Q"/>ad cognoscendum verum. Si ergo summum bo<lb ed="#Q"/>num
est appetibile ab affectiva rationali, ergo
<lb ed="#Q"/>et<!--k--> summum verum<!--l--> cognoscibile a cognitiva
<lb ed="#Q"/>rationali.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3899">
<pb ed="#Q" n="16"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>Respondeo, secundum<!--a--> <name ref="#Augustine">Augustinum</name>, <title>Ad
<lb ed="#Q"/>Paulinam, De videndo Deo</title><!--1-->, dicentem: <quote>Si quae<lb ed="#Q"/>ris
utrum possit Deus videri, respondeo: potest.
<lb ed="#Q"/>Si quaeris unde hoc sciam, respondeo: quia in
<lb ed="#Q"/>veracissima Scriptura legitur<!--2-->: <quote>Beati mundo corde,
<lb ed="#Q"/>quoniam ipsi Deum videbunt</quote></quote>.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3916">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad primum ergo obiectum
<lb ed="#Q"/>dicendum secundum verbum <name ref="#Augustine">B. Augustini</name><!--3-->:
<quote>Si quaeris quomodo dictus sit<!--b--> invisibilis Deus,
<lb ed="#Q"/>si videri potest, respondeo: invisibilem esse na<lb ed="#Q"/>tura,
videri autem potest<!--c-->, cum vult et sicut vult</quote>.
<lb ed="#Q"/>Ex quo patet distinctio: quod Deus est invisibilis
<lb ed="#Q"/>natura<!--d-->, visibilis vero<!--e--> voluntate. Secundum hoc
<lb ed="#Q"/>ergo distinguendum: quod est visibile necessitate
<lb ed="#Q"/>et est visibile voluntate. Visibilia necessitate sunt
<lb ed="#Q"/>corporalia et sensibilia; visibilia vero voluntate
<lb ed="#Q"/>sunt spiritualia, quemadmodum angeli et ipse Deus.
<lb ed="#Q"/>Et hoc est quod dicit <name ref="#Augustine">Augustinus</name>, in eodem
<lb ed="#Q"/>libro<!--4-->, sumens auctoritatem <name>Ambrosii</name><!--5--> super
<lb ed="#Q"/>illud <title>Luc.</title> 1, 11: <quote>Apparuit angelus</quote> etc.: <quote>Non si<lb ed="#Q"/>militer
sensibilia videntur et is, cuius naturae est
<lb ed="#Q"/>non videri, voluntatis<!--f--> videri: nam si non vult,
<lb ed="#Q"/>non videtur; si vult, videtur. Apparuit enim Deus
<lb ed="#Q"/>Abrahae, quia<pb ed="#V" n="6r"/> voluit; aliis, quia noluit, non ap<lb ed="#Q"/>paruit</quote>.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3958">
<lb ed="#Q"/>2. Ad secundum quod dicit quod <quote>sic est
<lb ed="#Q"/>natura invisibilis sicut incorruptibilis</quote>, dicendum
<lb ed="#Q"/>secundum<!--g--> <name ref="#Augustine">Augustinum</name>, <title>De videndo Deo</title><!--6-->:
<lb ed="#Q"/><quote>Corpora consuetudine loquendi visibilia nomi<lb ed="#Q"/>nantur;
propterea Deus invisibilis dicitur ne cor<lb ed="#Q"/>pus
esse credatur, non quia munda corda suae
<lb ed="#Q"/>substantiae contemplatione fraudavit, cum<!--h--> haec
<lb ed="#Q"/>summa merces Deum diligentibus promittatur,
<lb ed="#Q"/>dicente ipso Domino, <title>Ioan.</title> 14<!--i-->, 21: <quote>Qui diligit
<lb ed="#Q"/>me, diligatur a Patre meo, et ego diligam eum
<lb ed="#Q"/>et manifestabo illi me ipsum</quote></quote>.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e3982">
<lb ed="#Q"/>3. Ad tertium similiter respondentium<!--k--> iuxta
<lb ed="#Q"/>distinctionem <name ref="#Augustine">Augustini</name>, <title>De videndo Deo</title><!--7-->:
<lb ed="#Q"/><quote>Aliud est videre, aliud<!--l--> totum videndo compre<lb ed="#Q"/>hendere.
Illud enim videtur quod praesens ut<lb ed="#Q"/>cumque<!--m-->
sentitur; totum autem videndo compre<lb ed="#Q"/>henditur
quod ita videtur ut nihil eius lateat vi<lb ed="#Q"/><lb ed="#Q"/>dentem,
aut cuius fines circumspici possunt, sicut
<lb ed="#Q"/>nihil latet praesentis voluntatis tuae, circumspi<lb ed="#Q"/>cere
autem potes tinos anuli tui. Exempli gratia
<lb ed="#Q"/>duo posui, quorum unum ad mentis obtutum,
<lb ed="#Q"/>alterum ad corporales oculos pertinet</quote>. Ex quo
<lb ed="#Q"/>manifestum est quod non sequitur: <mentioned>Deus est in<lb ed="#Q"/>comprehensibilis,
ergo incognoscibilis</mentioned>.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e4012">
<lb ed="#Q"/>4. Ad quartum respondendum iuxta <name>Boe<lb ed="#Q"/>thium</name>,
in libro <title>De consolatione</title><!--8-->, quod ea <quote>quae
<lb ed="#Q"/>cognoscuntur, non secundum sut naturam cogno<lb ed="#Q"/>scuntur,
sed secundum cognoscentium faculta<lb ed="#Q"/>tem</quote>.
Cognitio igitur non dicetur finita vel infi<lb ed="#Q"/>nita
a re cognita finita vel infinita, sed a fa<lb ed="#Q"/>cultate
cognoscentis finita vel infinita, quia quod
<lb ed="#Q"/>cognoscitur, per modum cognoscentis cognosci<lb ed="#Q"/>tur<!--n-->,
non per modum rei cognitae<!--9-->. Et hoc mani<lb ed="#Q"/>festum
est in omni modo cognitionis, sive sit co<lb ed="#Q"/>gnitio
sensitiva sive imaginaria sive intellectua<lb ed="#Q"/>lis.
Non ergo sequitur quod si substantia divina
<lb ed="#Q"/>sit infinita, quod cognitio, quae de ea est ab in<lb ed="#Q"/>tellectu
humano, sit infinita; immo quia intellec<lb ed="#Q"/>tus
humanus finitus est, cognoscet substantiam
<lb ed="#Q"/>divinam finite.
</p>
<p xml:id="ahsh-l1tinq2m1c1-d1e4049">
<lb ed="#Q"/>5. Ad quintum dicendum quod materialitas
<lb ed="#Q"/>prohibet quod sensus, qui est vis inferior, non
<lb ed="#Q"/>possit cognoscere vim superiorem, quae est ra<lb ed="#Q"/>tio;
nulla enim vis, cuius esse et actio dependet
<lb ed="#Q"/>a materia, potest apprehendere<!--o--> formam vel rem
<lb ed="#Q"/>abstractam a materia. Hinc est, cum virtus sen<lb ed="#Q"/>sitiva
secundum esse et agere dependeat a ma<lb ed="#Q"/>teria,
non erit cognitiva mentis vel rationis, quae
<lb ed="#Q"/>est res et forma abstracta materia. — Ex alia
<lb ed="#Q"/>autem parte ipsa immaterialitas et simplicitas spi<lb ed="#Q"/>ritualitatis
facit quod mens vel ratio est cogno<lb ed="#Q"/>scibilis
melioris et excellentioris se, scilicet di<lb ed="#Q"/>vinae
substantiae, quae est simplex et immate<lb ed="#Q"/>rialis.
Et in hoc imago eius est, secundum<!--q--> <name>Au<lb ed="#Q"/>gustinum</name>,
in libro <title>De Trinitate</title><!--10-->: <quote>Imago
<lb ed="#Q"/>Dei est in hoc quod capax eius et particeps
<lb ed="#Q"/>esse potest: capax per cognitionem, particeps
<lb ed="#Q"/>per amorem</quote>. Hinc patet quod non sequitur
<lb ed="#Q"/>obiectio.
</p>
</div>
</body>
</text>
</TEI>