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ahsh-l2Ai1t1s1q2t2m1.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>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 2, M. 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>Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 2, M. 1</title>
<date when="2017-06-27">June 27, 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-l2Ai1t1s1q2t2m1">
<head xml:id="ahsh-l2Ai1t1s1q2t2m1-Hd1e107">Ia-IIae, Inq. 1, Tract. 1, Sect. 1, Q. 1, T. 2, M. 1</head>
<head xml:id="ahsh-l2Ai1t1s1q2t2m1-Hd1e110" type="question-title">De ratione causae in actu prout dicitur: Ex ipso etc.</head>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e113">
<lb ed="#Qb"/>Primo ergo fiat sermo de illis rationibus quae
<lb ed="#Qb"/>per illas praepositiones designantur. Et potest
<lb ed="#Qb"/>quaeri quae differentia sit illarum rationum inter
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>se et quare illae ponantur, non aliae quae per
<lb ed="#Qb"/>alias praepositiones designantur<!--2-->, aut si sunt aliae,
<lb ed="#Qb"/>quae sunt illae et<!--r--> quare non plures quam tres.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e131">
<pb ed="#Qb" n="31"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Ad primum sic potest obici: 1. Haec praepo<lb ed="#Qb"/>sitio
<mentioned>ex</mentioned> designat conditionem causae materialis;
<lb ed="#Qb"/>sed conditio causae materialis non convenit primae
<lb ed="#Qb"/>causae; ergo non est dicendum quod <quote>ex</quote> ipsa
<lb ed="#Qb"/>sint omnia. — Item, cum dicuntur omnia esse <quote>in
<lb ed="#Qb"/>ipso</quote>, continentia formae intelligitur, sicut cum di<lb ed="#Qb"/>citur
<title>Act.</title> 17, 28: <quote>In ipso vivimus, movemur et
<lb ed="#Qb"/>sumus</quote>. Quod autem ipse sit forma omnium, ha<lb ed="#Qb"/>betur
in fine libri <title>De vera religione</title><!--1-->: <quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e157">Forma
<lb ed="#Qb"/>est omnium quae ab uno facta sunt et ad unum
<lb ed="#Qb"/>nituntur</quote>, et loquitur ibi de summa veritate. -—
<lb ed="#Qb"/>Item, haec praepositio <quote><mentioned>per</mentioned></quote> dicit rationem effi<lb ed="#Qb"/>cientis.
Ergo videntur designari hae tres rationes
<lb ed="#Qb"/>causae: efficiens, formalis et materialis; sed hae
<lb ed="#Qb"/>tres non coincidunt in unam essentiam; ergo non
<lb ed="#Qb"/>sunt rationes primae causae causantis<!--a--> in actu.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e175">
<lb ed="#Qb"/>2. Praeterea, ordo verborum non permittit has
<lb ed="#Qb"/>rationes causae; ratio enim causae materialis
<lb ed="#Qb"/>non est ante efficientem nec ratio efficientis in
<lb ed="#Qb"/>actu ante formalem: formalis enim<!--b--> est secun<lb ed="#Qb"/>dum
quam est efficiens.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e189">
<lb ed="#Qb"/>3. Item, ad <title>Eph.</title> 4,6 dicitur: <quote>Qui est super
<lb ed="#Qb"/>omnes et per omnia et in omnibus nobis</quote>, ubi
<lb ed="#Qb"/>alia. praepositio primo<!--c--> ponitur, aliae vero duae
<lb ed="#Qb"/>manent.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e200">
<lb ed="#Qb"/>4. Similiter, ad <title>Col.</title> 1, 16: <quote>Omnia<!--d--> per ipsum et
<lb ed="#Qb"/>in ipso creata sunt, et ipse est ante omnes, et om<lb ed="#Qb"/>nia
in ipso constant</quote>, ubi ponitur haec praepositio
<quote><mentioned>ante</mentioned></quote>, sed praemittitur haec praepositio <quote><mentioned>per</mentioned></quote>.
<lb ed="#Qb"/>Quid ergo dicendum est de ordine istarum ratio<lb ed="#Qb"/>num
et differentia praepositionum et quod ad
<lb ed="#Qb"/>Col. geminatur haec praepositio <quote><mentioned>in</mentioned></quote>, aliae vero
<lb ed="#Qb"/>non geminantur?
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e218">
<lb ed="#Qb"/>5. Item, in libro<!--e--> <title>De divinis nominibus</title><!--2-->, di<lb ed="#Qb"/>citur
quod <quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e224">omnis status et motus est ex ipso
<lb ed="#Qb"/>et per ipsum et in ipsum et propter ipsum</quote>, et
<lb ed="#Qb"/>alia translatio<!--3--> dicit: <quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e231">Omnis statio et motus
<lb ed="#Qb"/>est ex quo<!--f--> et in quo et<!--g--> ad quod et cuius
<lb ed="#Qb"/>gratia</quote>, ubi ponit <mentioned>in quo</mentioned> in<!--h--> loco eius quod
<lb ed="#Qb"/>est <mentioned>per ipsum</mentioned>. Item, alibi dicitur<!--4-->: <quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e241"><quote>Ex ipso
<lb ed="#Qb"/>et per ipsum et in ipso</quote> et in ipsum sunt omnia</quote>,
<lb ed="#Qb"/>ubi quatuor videntur designari rationes.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e249">
<lb ed="#Qb"/>6. Praeterea, .dicitur <title>Rom.</title> 11,36, in <title>Glossa</title><!--5-->:
<quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e253"><quote>Ex ipso</quote> dicimus propter Patrem, <quote>per ipsum</quote>
<lb ed="#Qb"/>propter Filium, <quote>in ipso</quote> propter Spiritum Sanc<lb ed="#Qb"/>tum</quote>.
Quae ratio est<!--i--> appropriandi ista tria iis
<lb ed="#Qb"/>tribus personis? Quare enim dicitur quod ex
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>Patre sunt omnia potius quam de Patre, et quare
<lb ed="#Qb"/>potius ex Patre quam ex Filio vel<!--k--> ex Spiritu
<lb ed="#Qb"/>Sancto? cum illud, quod convenit uni personae
<lb ed="#Qb"/>per effectum in creaturis, conveniat et<!--l--> aliis.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e276">
<lb ed="#Qb"/>[Solutio]: 1. Respondendum est quod, cum dicitur
<quote><mentioned>Ex ipso</mentioned></quote>, non notatur conditio causae materialis,
<lb ed="#Qb"/>sed notatur origo. Unde <name>Augustinus</name><!--6--> super il<lb ed="#Qb"/>lud:
Ex ipso etc.: <quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e284">In illa Trinitate summa origo est
<lb ed="#Qb"/>omnium et perfectissima pulcritudo et beatissima
<lb ed="#Qb"/>delectatio</quote>, ubi nomine originis vult appropriare
<mentioned>quod est</mentioned> Patri<!--m--> ratione potentiae. Hoc autem
<lb ed="#Qb"/>quod dicitur <quote><mentioned>in ipso</mentioned></quote>, non sumitur ratione con<lb ed="#Qb"/>tinentiae
quae refertur ad causam formalem exem<lb ed="#Qb"/>plarem,
sed ratione continentiae quae convenit
<lb ed="#Qb"/>bonitati, quae<!--n--> appropriatur Spiritui Sancto, se<lb ed="#Qb"/>cundum
quod dicitur <title>Sap.</title> 1,7: <quote>Hoc, quod can<lb ed="#Qb"/>tinet
omnia, scientiam habet vocis</quote>. Hoc autem
<lb ed="#Qb"/>quod dicitur <quote><mentioned>per ipsum</mentioned></quote><!--o--> appropriatur Filio, licet
<lb ed="#Qb"/>dicat<!--p--> causam efficientem: est enim causa effi<lb ed="#Qb"/>ciens,
quae habet ab alia persona quod sit effi<lb ed="#Qb"/>ciens,
et<!--q--> secundum hanc rationem dicitur de
<lb ed="#Qb"/>Filio: Filius enim habet a Patre quod sit effi<lb ed="#Qb"/>ciens;
et<!--q--> quia per verbum facta sunt quae facta
<lb ed="#Qb"/>sunt<!--r--><!--7-->, ideo convenienter appropriatur personae
<lb ed="#Qb"/>Filii. Non tamen sic haec appropriantur<!--s--> ut non
<lb ed="#Qb"/>sint communia omnibus<!--8-->; unde <name>Ambrosius</name>,
<lb ed="#Qb"/>in libro <title>De Trinitate</title><!--9-->: <quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e326">Illud vigilanter attende
<lb ed="#Qb"/>ne<!--t--> sic intelligas omnia esse ex Patre, ut neges
<lb ed="#Qb"/>esse ex Filio vel Spiritu Sancto, cum ex Patre et
<lb ed="#Qb"/>per Patrem et in Patre omnia sane dici possint;
<lb ed="#Qb"/>similiter et de Filio et de Spiritu Sancto, dici
<lb ed="#Qb"/>potest</quote>.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e340">
<lb ed="#Qb"/>2. Ad id vero quod obicitur secundo, di<lb ed="#Qb"/>cendum
est quod haec praepositio <quote><mentioned>per</mentioned></quote>, licet dicat
<lb ed="#Qb"/>causam efficientem ut frequenter, non tamen sem<lb ed="#Qb"/>per,
sed designatur ratio exemplaris, per quam
<lb ed="#Qb"/>et secundum quam res fiunt. Aliter tamen ex<lb ed="#Qb"/>ponit
<name>Origenes</name>, <title>Super<!--u--> Epistolam</title> ad <title>Rom.</title><!--10-->:
<quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e355"> Quod dicit <quote><mentioned>ex ipsa</mentioned></quote>, hoc ipsum quod sumus
<lb ed="#Qb"/>indicat; quod <quote><mentioned>per ipsum</mentioned></quote>, per eius providentiam
<lb ed="#Qb"/>dispensamur in vita; quod autem dicitur<!--v--> <quote><mentioned>in
<lb ed="#Qb"/>ipsa</mentioned></quote>, perfectio omnium et finis designatur</quote>.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e366">
<lb ed="#Qb"/>3. Ad id<!--x--> vero quod obicitur de hoc quod aliae
<lb ed="#Qb"/>differentiae notantur <title>Eph.</title> 4,6: dicendum est<!--y-->
<lb ed="#Qb"/>quod hoc est secundum aliam appropriationem
<lb ed="#Qb"/>factam Patri, sicut ibi tangit <title>Glossa</title><!--11-->: <quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e376"><quote>Super</quote>
<lb ed="#Qb"/>enim<!--z--> dicitur Pater, quia non habet aliunde
<pb ed="#Qb" n="32"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>quod omnes creaturas excellit</quote>. Unde ratione ex<lb ed="#Qb"/>cellentiae,
quae convenit ratione originis, dicitur
<lb ed="#Qb"/>Pater esse <quote>super omnes</quote>; <quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e392">Filius vero, per <quote>quem</quote>,
<lb ed="#Qb"/>quia per ipsum fit<!--a--> reparatio; Spiritus vero Sanc<lb ed="#Qb"/>tus
est cui attribuitur esse <quote>in omnibus nobis</quote> per
<lb ed="#Qb"/>gratiam, in aliis vero creaturis per essentiam</quote>.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e402">
<lb ed="#Qb"/>4. Ad id vero quod dicitur <mentioned>de<!--b--> differentia po<lb ed="#Qb"/>sita
ad <title>Col.</title> 1,16, ubi primo dicitur: Omnia per
<lb ed="#Qb"/>ipsum creata sunt et in ipso</mentioned> etc.: dicendum quod
<quote><mentioned>per</mentioned></quote> ibi notat efficientiam quae est aliunde,
<lb ed="#Qb"/>quae appropriatur Filio. <quote><mentioned>In ipso</mentioned></quote> vero notat im<lb ed="#Qb"/>mensitatem
ipsius; unde dicit <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e415">Eum
<lb ed="#Qb"/>non excedunt, quia immensus est</quote>, ut non no<lb ed="#Qb"/>tetur<!--c-->
Filius ex tempore, sed ante omnem crea<lb ed="#Qb"/>turam.
Per immensitatem dicitur etiam<!--d--> esse ante
<lb ed="#Qb"/>omnes, ut ostendatur excellentia eius in dignitate
<lb ed="#Qb"/>super creaturas. Haec omnia ergo<!--e--> attribuuntur
<lb ed="#Qb"/>Filio, sed diversis rationibus, ut notetur causalitas
<lb ed="#Qb"/>secundum substantiam, immensitas secundum con<lb ed="#Qb"/>tinentiam
virtutis, excellentia vero ratione digni<lb ed="#Qb"/>tatis.
Quod autem sequitur <quote><mentioned>et<!--f--> omnia in ipso
<lb ed="#Qb"/>constant</mentioned></quote> refertur ad conservationem bonitatis.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e440">
<lb ed="#Qb"/>5. Ad id vero quod dicit <name>Dionysius</name>, in libro
<lb ed="#Qb"/><title>De divinis nominibus</title>, ubi ponuntur quatuor, ex
<lb ed="#Qb"/>ipsa et per ipsum etc.: dicendum est quod prima
<lb ed="#Qb"/>ratio, designata per hanc praepositionem <quote><mentioned>ex</mentioned></quote>,
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>attribuitur Patri ratione originis, quae est poten<lb ed="#Qb"/>tiae;
<quote><mentioned>per ipsum</mentioned></quote>, ipsi Filio ratione sapientiae; <mentioned>in
<lb ed="#Qb"/>ipsum</mentioned> vero et <mentioned>propter<!--g--> ipsum</mentioned>, Spiritui Sancto
<lb ed="#Qb"/>ratione bonitatis, quae duplicem habet proprieta<lb ed="#Qb"/>tem,
scilicet quod terminat et finit. Et hoc patet
<lb ed="#Qb"/>per hoc quod in alia translatio—ne dicitur <mentioned>ex quo</mentioned>,
<lb ed="#Qb"/>quod pertinet ad originem, <mentioned>in quo</mentioned>, quod pertinet
<lb ed="#Qb"/>ad formam exemplarem sapientiae, <mentioned>ad quod</mentioned>,
<lb ed="#Qb"/>quod ad rationem termini, <mentioned>cuius gratia</mentioned>, quod ad
<lb ed="#Qb"/>rationem finis: et haec duo complectitur bonitas.
<lb ed="#Qb"/>Et similiter potest exponi illud quod ibidem dici<lb ed="#Qb"/>tur:
<quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e479"><quote>ex ipso et per ipsum et in ipso</quote> et in ipsum</quote>,
<lb ed="#Qb"/>ut <mentioned>in ipso et in ipsum</mentioned> ad bonitatem terminan<lb ed="#Qb"/>tem
et finientem referantur, reliquavero appro<lb ed="#Qb"/>prientur,
sicut dictum est<!--2-->.
</p>
<p xml:id="ahsh-l2Ai1t1s1q2t2m1-d1e489">
<lb ed="#Qb"/>6. Ad illud vero quod ultimo obicitur de ap<lb ed="#Qb"/>propriatione
facta, ad <title>Rom.</title> 11,36: dicendum est
<lb ed="#Qb"/>quod aliud in Scriptura sonat <mentioned>esse ex ipso</mentioned> et
<lb ed="#Qb"/>aliud <mentioned>esse de ipso</mentioned>: nam <mentioned>ex ipso</mentioned> dicuntur
<lb ed="#Qb"/>esse creaturae, non autem <mentioned>de ipso</mentioned>; hoc tamen
<lb ed="#Qb"/>quod dicitur <quote><mentioned>ex ipso</mentioned></quote> commune est; unde <title>Glos<lb ed="#Qb"/>sa</title><!--3-->:
<quote xml:id="ahsh-l2Ai1t1s1q2t2m1-Qd1e506"> Quod de ipso est, potest dici esse<!--h--> ex
<lb ed="#Qb"/>ipso; non autem omne, quod est ex ipso, est de
<lb ed="#Qb"/>ipso, quia non est de substantia sua: ex ipso
<lb ed="#Qb"/>enim sunt caelum et terra, quia fecit ea, non
<lb ed="#Qb"/>autem de ipso, quia noni de substantia sua</quote>.
</p>
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