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ahsh-l1tinq2m3c1.xml
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ahsh-l1tinq2m3c1.xml
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<title>I, Tract. Intro., Q. 2, M. 3, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>I, Tract. Intro., Q. 2, M. 3, C. 1</title>
<date when="2017-02-09">February 09, 2017</date>
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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-l1tinq2m3c1">
<head xml:id="ahsh-l1tinq2m3c1-Hd1e3732">I, Tract. Intro., Q. 2, M. 3, C. 1</head>
<head xml:id="ahsh-l1tinq2m3c1-Hd1e3735" type="questionTitle">UTRUM DEUS VIDEATUR VEL COGNOSCATUR SE IPSO VEL REQUIRATUR ALIUD
<lb ed="#Q"/>SICUT MEDIUM AD COGNOSCENDUM IPSUM</head>
<p xml:id="ahsh-l1tinq2m3c1-d1e3738">
<lb ed="#Q"/>Quaeritur ergo in principio utrum Deus videa<lb ed="#Q"/>tur
vel cognoscatur se ipso vel requiratur
<lb ed="#Q"/>aliquid aliud sicut medium ad cognoscendum
<lb ed="#Q"/>ipsum.
</p>
<p xml:id="ahsh-l1tinq2m3c1-d1e3749">
<lb ed="#Q"/>Ad quod sic obicitur: 1. Sicut se habet lux
<lb ed="#Q"/>ista<!--d--> corporalis ad sensum et visibilia, ita se
<lb ed="#Q"/>habet lux divina ad intellectum et intelligibilia,
<lb ed="#Q"/>sicut dicit <name ref="#Augustine">Augustinus</name>, in libro <title>Soliloquio<lb ed="#Q"/>rum</title><!--3-->,
quod <quote>terra visibilis est et lux. Sed terra
<lb ed="#Q"/>nisi luce illustrata videri non potest; similiter di<lb ed="#Q"/>sciplinarum<!--e-->
spectamina non possunt intelligi,
<lb ed="#Q"/>nisi aliquo suo<!--f--> sole illustrentur</quote>; et illud est
<lb ed="#Q"/>Deus. Si ergo lux corporalis per se ipsam vi<lb ed="#Q"/>detur
et non per aliud, ergo lux, quae est Deus,
<lb ed="#Q"/>per se ipsam<!--g--> videtur et non alio.
</p>
<p xml:id="ahsh-l1tinq2m3c1-d1e3775">
<lb ed="#Q"/>2. Item, cum tria sint genera visionis<!--h-->, sicut
<lb ed="#Q"/>dicit <name ref="#Augustine">Augustinus</name><!--4-->, corporalis, imaginaria et
<lb ed="#Q"/>intellectualis, tertio genere videntur <quote>res quae non
<lb ed="#Q"/>habent similitudinem nisi se ipsas</quote>, ut dicitur
<lb ed="#Q"/><title>I Cor.</title><!--i--> 12, 2, in <title>Glossa</title> <name ref="#Augustine">Augustini</name><!--5-->; ergo
<lb ed="#Q"/>non videtur per imaginem<!--k--> sive per<!--l--> similitudi<lb ed="#Q"/>nem.
Quod autem tertio genere visionis videatur
<lb ed="#Q"/>Deus, habetur <title>Rom.</title> 1, 20 super illud: <quote>Invisibilia
<lb ed="#Q"/>Dei</quote> etc., quod philosophi viderunt Deum tertio
<lb ed="#Q"/>genere visionis<!--6-->.
</p>
<p xml:id="ahsh-l1tinq2m3c1-d1e3800">
<lb ed="#Q"/>3. Item, dicit <name ref="#Augustine">Augustinus</name><!--7--> quod <quote>mens,
<lb ed="#Q"/>nulla interposita natura, ab ipsa prima veritate
<lb ed="#Q"/>formatur</quote>. Nulla igitur alia natura intercurret<!--m-->
<lb ed="#Q"/>inter primam veritatem et mentem, quae sit sicut
<lb ed="#Q"/>medium ad cognoscendum Deum.
</p>
<p xml:id="ahsh-l1tinq2m3c1-d1e3813">
<lb ed="#Q"/>Contra: a. <title>I Cor.</title> 13, 12: <quote>Videmus nunc per
<lb ed="#Q"/>speculum et<!--n--> in aenigmate</quote>. <title>Glossa</title><!--8-->: <quote><quote>Per
<lb ed="#Q"/>speculum<!--o--> in aenigmate</quote>, id est per imaginem<!--p-->
<lb ed="#Q"/>obscuram: videmus enim aliquas creaturas in
<lb ed="#Q"/>quibus aliqua Dei similitudo relucet</quote>. Et sequi<lb ed="#Q"/>tur<!--9-->:
<quote>Sicut speculi nomine imaginem<!--q--> signifi<lb ed="#Q"/>cavit,
ita nomine aenigmatis similitudinem, quam<lb ed="#Q"/>vis
obscuram. Utroque igitur nomine similitudines
<lb ed="#Q"/>significatae sunt quae valent ad intelligendum
<lb ed="#Q"/>Deum, licet obscure</quote>. Relinquitur ergo quod non
<lb ed="#Q"/>cognoscitur in praesenti Deus nisi per similitu<lb ed="#Q"/>dines
creaturarum.</p>
<p xml:id="ahsh-l1tinq2m3c1-d1e3842">
<lb ed="#Q"/>b. Item<!--r-->, <name ref="#Dionysius">Dionysius</name>, in principio <title>Hierar<lb ed="#Q"/>chiae</title><!--10-->:
<quote>Non est possibile animo nostro ad non<!--s-->
<lb ed="#Q"/>materialem illam ascendere caelestium hierarchia<lb ed="#Q"/>rum
contemplationem, nisi ea quae secundum ip<lb ed="#Q"/>sum
est materiali manuductione utatur: huius rei
<lb ed="#Q"/>gratia misericors perfectionis principium sensibi<lb ed="#Q"/>libus
imaginibus caelestes descripsit intellectus</quote>.
<lb ed="#Q"/>Relinquitur ergo quod non possunt percipi spiri<lb ed="#Q"/>tuales
creaturae nisi per medias similitudines;
<pb ed="#Q" n="31"/>
<lb ed="#Q" n="a"/>
<lb ed="#Q"/>ergo multo magis nec ipsa spiritualis substantia
<lb ed="#Q"/>increata.
</p>
<p xml:id="ahsh-l1tinq2m3c1-d1e3873">
<lb ed="#Q"/>Respondeo: In praesenti non est cognoscere
<lb ed="#Q"/>Deum sine medio. Utrum autem in futuro<!--a--> possit
<lb ed="#Q"/>cognosci sine medio aliquo, alias inquiretur<!--1-->.
</p>
<p xml:id="ahsh-l1tinq2m3c1-d1e3882">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad primum ergo dicendum
<lb ed="#Q"/>quod <mentioned>videri se ipso</mentioned> dicitur dupliciter: effective
<lb ed="#Q"/>et materialiter. Dicendum ergo quod lux etiam
<lb ed="#Q"/>videtur se ipsa et per se ipsam effective, quia
<lb ed="#Q"/>non est alia causa quae faciat lucem videre nisi
<lb ed="#Q"/>ipsa. Est tamen aliqua causa materialis, in qua
<lb ed="#Q"/>scilicet lux videtur, quemadmodum in aëre vel
<lb ed="#Q"/>colore. Unde videtur lux se ipsa effective, non
<lb ed="#Q"/>tamen se ipsa materialiter, hoc est in se ipsa,
<lb ed="#Q"/>id est in sua spiritualitate et absolutione natu<lb ed="#Q"/>rae
suae, sed in alia, ut in<!--b--> aëre vel colore. Eo<lb ed="#Q"/>dem
modo lux aeterna in praesenti videtur se
<lb ed="#Q"/>ipsa, non tamen in se ipsa, sed in creatura, quae
<lb ed="#Q"/>est quasi medium materiale deferens ipsam lucem
<lb ed="#Q"/>ad intellectum.
</p>
<p xml:id="ahsh-l1tinq2m3c1-d1e3917">
<lb ed="#Q"/>2. Ad secundum dicendum quod intellectua<lb ed="#Q"/>lis
visio dicitur duobus modis: uno modo intellec<lb ed="#Q"/>tualis
visio<!--c--> cognitio per intellectum, sive sit per
<lb ed="#Q"/>similitudinem ipsius rei intellectae<!--d-->, sive per rem
<lb ed="#Q"/>ipsam. Et hoc modo dicitur intellectualis visio
<lb ed="#Q"/><title>Rom.</title> 1, 20, in <title>Glossa</title><!--2-->. — Alio modo dicitur in<lb ed="#Q"/>tellectualis
visio prout dicitur caelum, et hoc modo
<lb ed="#Q"/>non quaecumque cognitio per intellectum dicitur
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>visio intellectualis, sed solum illa qua res videtur
<lb ed="#Q"/>non per similitudinem aliam a re. Et hoc modo
<lb ed="#Q"/>accipitur <title>II Cor.</title> 12, 2, in <title>Glossa</title><!--3--> super illud:
<lb ed="#Q"/><quote>Raptus usque ad tertium caelum</quote>, ubi dicitur:
<lb ed="#Q"/><quote>Tertium genus visionis est illud quo dilectio<!--e-->
<lb ed="#Q"/>intellecta conspicitur, eas res continet quae non
<lb ed="#Q"/>habent imagines sui similes</quote>. Et sequitur: <quote>Di<lb ed="#Q"/>lectio
enim non aliter videtur praesens in specie
<lb ed="#Q"/>qua est et aliter absens in aliqua imagine sui<!--f-->
<lb ed="#Q"/>simili</quote>. Dicendum ergo quod primo modo, vi<lb ed="#Q"/>sione
intellectuali, videtur Deus in praesenti, sed
<lb ed="#Q"/>secundo modo videbitur in patria.
</p>
<p xml:id="ahsh-l1tinq2m3c1-d1e3964">
<lb ed="#Q"/>3. Ad tertium dicendum quod natura potest
<lb ed="#Q"/>accipi dupliciter, scilicet substantia aliqua vel dis<lb ed="#Q"/>positio
ipsius substantiae. Secundum quod natura
<lb ed="#Q"/>appellatur substantia aliqua, sic<!--g--> dicit <name>Augu<lb ed="#Q"/>stinus</name><!--4-->
<pb ed="#V" n="9r"/>
quod <quote>nulla est interposita natura inter
<lb ed="#Q"/>mentem et Deum, ut scilicet sit aliqua substantia
<lb ed="#Q"/>intellectualis</quote>, velut angelus, per quam formetur
<lb ed="#Q"/>et perficiatur ipsa mens, quemadmodum<!--h--> philo<lb ed="#Q"/>sophi<!--5-->
mentiti sunt, dicentes intelligentiam hu<lb ed="#Q"/>manam
educi in actum et perfici per intelligentiam
<lb ed="#Q"/>angelicam. — Secundum vero quod natura di<lb ed="#Q"/>citur
dispositio substantiae, sic<!--i--> non est inconve<lb ed="#Q"/>niens
dispositionem aliquam esse ex parte mentis
<lb ed="#Q"/>ad videndum Deum, ut utatur<!--k--> ibi se ipsa sicut
<lb ed="#Q"/>imagine quadam ad videndum. Deum, vel etiam
<lb ed="#Q"/>speciebus aliis intelligibilibus.
</p>
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