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ahsh-l2Ai3t2q3t3m2c3.xml
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ahsh-l2Ai3t2q3t3m2c3.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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<titleStmt>
<title>Ia-IIae, Inq. 3, Tract. 2, Q. 3, T. 3, M. 2, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 3, Tract. 2, Q. 3, T. 3, M. 2, C. 3</title>
<date when="2017-06-27">June 27, 2017</date>
</edition>
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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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<p>Published under a <ref target="https://creativecommons.org/licenses/by/4.0">Creative Commons Attribution 4.0 International</ref>
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<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="361"/>
<cb ed="#Qb" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l2Ai3t2q3t3m2c3">
<head xml:id="ahsh-l2Ai3t2q3t3m2c3-Hd1e107">Ia-IIae, Inq. 3, Tract. 2, Q. 3, T. 3, M. 2, C. 3</head>
<head xml:id="ahsh-l2Ai3t2q3t3m2c3-Hd1e110" type="question-title">AN IMAGO IN HOMINE SUPPONAT CREATUM VEL INCREATUM.</head>
<p xml:id="ahsh-l2Ai3t2q3t3m2c3-d1e113">
<lb ed="#Qb"/>Deinde quaeritur: 1. Cum dicitur: <quote xml:id="ahsh-l2Ai3t2q3t3m2c3-Qd1e117">Faciamus ho<lb ed="#Qb"/>minem
ad imaginem et similitudinem nostram</quote>,
<lb ed="#Qb"/>utrum <mentioned>imago</mentioned> creatum an<!--l--> increatum suppo<lb ed="#Qb"/>nat?
Si vero increatum et singulariter: cum nihil
<lb ed="#Qb"/>increatum et<!--m--> singulariter et communiter dictum
<lb ed="#Qb"/>sit nisi divina essentia, supponit ergo essentiam
<lb ed="#Qb"/>divinam; ergo idem est ac si diceretur <mentioned>ad essen<lb ed="#Qb"/>tiam<!--n-->
nostram</mentioned>; sed, si homo factus esset ad es<lb ed="#Qb"/>sentiam
Dei, oppositio notaretur: nam in eo quod
<lb ed="#Qb"/>esset ad essentiam, esset Deus, in eo quod esset
<lb ed="#Qb"/>factus, non esset Deus; ergo non idem est esse
<lb ed="#Qb"/>ad imaginem quod esse ad essentiam. — Neque
<lb ed="#Qb"/>supponit aliquid creatum: nihil enim creatum in
<lb ed="#Qb"/>hoc genere dignius est rationali creatura; ergo
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>non supponeret aliud quam ipsum hominem;
<lb ed="#Qb"/>tunc ergo sensus esset <mentioned>faciamus hominem ad
<lb ed="#Qb"/>se ipsum</mentioned>. Nec sic potest dici: sicut filius est
<lb ed="#Qb"/>imago patris, ut Abel ad imaginem Adae, quia
<lb ed="#Qb"/>homo; sic enim rediret, ut diceretur quilibet<!--o-->
<lb ed="#Qb"/>homo Deus.
</p>
<p xml:id="ahsh-l2Ai3t2q3t3m2c3-d1e166">
<lb ed="#Qb"/>2. Item, cum homo conditus sit ad imaginem
<lb ed="#Qb"/>Dei<!--p-->, eo quod habeat memoriam, intelligentiam,
<lb ed="#Qb"/>voluntatem, propter quid non est dictum in primo
<lb ed="#Qb"/>die, ubi agitur<!--q--> de conditione angeli: <mentioned>Faciamus
<lb ed="#Qb"/>lucem vel angelum ad imaginem nostram</mentioned>?
</p>
<p xml:id="ahsh-l2Ai3t2q3t3m2c3-d1e179">
<lb ed="#Qb"/>3. Praeterea, vult <name ref="#Augustine">Augustinus</name> quod in hoc
<lb ed="#Qb"/>sit ad imaginem Dei, quia praeest piscibus etc.
<lb ed="#Qb"/>Unde dicit, <title>III Super Genesim</title><!--11-->: <quote xml:id="ahsh-l2Ai3t2q3t3m2c3-Qd1e190">Non est<!--r-->
<pb ed="#Qb" n="362"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>praetereundum quia, cum dixisset: <quote>Ad imaginem
<lb ed="#Qb"/>nostram</quote>, statim<!--a--> subiunxit<!--1-->: <quote>Et habeat potestatem
<lb ed="#Qb"/>piscium maris et volatilium caeli</quote><!--b--> et ceterorum
<lb ed="#Qb"/>animantium rationis expertium, ut videlicet intel<lb ed="#Qb"/>ligamus
in eo factum hominem ad imaginem Dei,
<lb ed="#Qb"/>quo irrationalibus<!--c--> animalibus antecellit</quote>. Sed hoc
<lb ed="#Qb"/>non videtur verum: nam intellecto homine non cum
<lb ed="#Qb"/>ratione istius potentiae, nihilominus esset ad imagi<lb ed="#Qb"/>nem
Dei, sicut ipse ostendit, in libro <title>De Trinitate</title><!--2-->,
<lb ed="#Qb"/>ubi investigat quod secundum mentem et<!--d--> intelli<lb ed="#Qb"/>gentiam
et<!--e--> voluntatem est haec imago accipienda.
</p>
<p xml:id="ahsh-l2Ai3t2q3t3m2c3-d1e223">
<lb ed="#Qb"/>Solutio<!--f-->: 1. Ad primum dicendum quod
<lb ed="#Qb"/>imago<!--g--> uno modo-potest supponere increatum,
<lb ed="#Qb"/>alio modo creatum. Secundum quod supponit in<lb ed="#Qb"/>creatum,
dicit essentiam divinam in ratione men<lb ed="#Qb"/>tis,
intelligentiae et<!--h--> voluntatis, et tunc imago di<lb ed="#Qb"/>citur
<mentioned>ad cuius imitationem fit aliud</mentioned><!--3-->, et sumitur
<lb ed="#Qb"/>pro exemplari. Nec ex hoc sequitur quod homo sit
<lb ed="#Qb"/>Deus, sed quod habeat memoriam, intelligentiam
<lb ed="#Qb"/>et voluntatem, in quibus imitatur essentiam in<lb ed="#Qb"/>creatam.
Si vero supponat<!--i--> creatum, tunc est
<lb ed="#Qb"/>sensus: conditus est homo, ut in hac ratione tri<lb ed="#Qb"/>nitatis
virium imitetur summam Trinitatem. Sic<!--k-->
<lb ed="#Qb"/>ergo supponitur trinitas creata, quae ad imagi<lb ed="#Qb"/>nem
summae Trinitatis est condita. Nec ex hoc
<lb ed="#Qb"/>sequitur <mentioned>ergo creatus est ad se ipsum</mentioned>: nam sub
<lb ed="#Qb"/>hac ratione dicit respectum ad summam Trinita<lb ed="#Qb"/>tem,
in quam tendit.
</p>
<p xml:id="ahsh-l2Ai3t2q3t3m2c3-d1e262">
<lb ed="#Qb"/>2. Ad secundum vero dicendum<!--l--> quod de
<lb ed="#Qb"/>homine dictum est, non de angelo, licet angelus
<lb ed="#Qb"/>gerat illam imaginem Dei prout est<!--m--> <quote>signacu<lb ed="#Qb"/>lum
similitudinis</quote><!--4--> Dei. Nam, sicut dicit <name>Gre<lb ed="#Qb"/>gorius
Nyssenus</name><!--n--><!--5-->: <quote xml:id="ahsh-l2Ai3t2q3t3m2c3-Qd1e275">Homo totius creaturae
<lb ed="#Qb"/>dominus, ad imaginem sui Conditoris effectus,
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>nihil aliud indicat nisi quod mox in eo regia na<lb ed="#Qb"/>tura
formata sit. Sicut enim iuxta humanam con<lb ed="#Qb"/>suetudinem,
qui principum imagines fingunt, non
<lb ed="#Qb"/>solum impressionem formae eius imitantur, verum
<lb ed="#Qb"/>etiam amictu picturae regiam exprimunt dignita<lb ed="#Qb"/>tem,
et imago ipsa iam pro consuetudine dicitur
<lb ed="#Qb"/>Imperator, sic et humana substantia, quoniam ad
<lb ed="#Qb"/>aliorum regimen<!--o--> condebatur, propter Regis uni<lb ed="#Qb"/>versorum
similitudinem velut imago animata com<lb ed="#Qb"/>ponitur,
pro picturae velamine vestita est virtute,
<lb ed="#Qb"/>pro sceptro beatitudine et immortalitate sustol<lb ed="#Qb"/>litur,
pro regali serto iustitiae corona decoratur</quote>.
<lb ed="#Qb"/>Idem<!--p--> dicit <name>Damascenus</name><!--6-->: <quote xml:id="ahsh-l2Ai3t2q3t3m2c3-Qd1e310"> Conditurus erat
<lb ed="#Qb"/>Deus hominem Secundum propriam imaginem et
<lb ed="#Qb"/>similitudinem velut quemdam regem<!--q--> et princi<lb ed="#Qb"/>pem
terrae et omnium quae sunt in ea</quote>. In idem
<lb ed="#Qb"/>videtur <name ref="#Augustine">Augustinus</name> consentire, <title>Contra Mani<lb ed="#Qb"/>chaeos</title><!--7-->.
Et hoc confirmat per<!--r--> hoc quod statim,
<lb ed="#Qb"/>cum dixit <mentioned>ad imaginem</mentioned>, subiungit: <quote>Praesit pi<lb ed="#Qb"/>scibus</quote>
etc. Licet ergo angelus principetur iis ter<lb ed="#Qb"/>renis,
tamen non sic conditus est ut tamquam
<lb ed="#Qb"/>rex corporalium creaturarum constitueretur quem<lb ed="#Qb"/>admodum
homo: potest ergo dici ad imaginem
<lb ed="#Qb"/>uno modo, alio vero modo non ad imaginem. De
<lb ed="#Qb"/>hoc inferius dicetur diffusius in proprio Tractatu<!--8-->.
<lb ed="#Qb"/>Addit etiam <name>Gregorius</name><!--9--> quod<!--s--> non tantum homo
<lb ed="#Qb"/>dignior est animantibus aliisque terrae nascenti<lb ed="#Qb"/>bus
secundum animam, sed secundum corpus.
3. Ad ultimum vero dicendum<!--t--> quod <mentioned>esse
<lb ed="#Qb"/>ad imaginem</mentioned> potest uno modo abstrahi ab illa
<lb ed="#Qb"/>potentia, in quantum convenit cum angelis se<lb ed="#Qb"/>cundum
trinitatem interiorem; alio vero<!--u--> modo
<lb ed="#Qb"/>non abstrahitur, in quantum secundum potentiam
<lb ed="#Qb"/>istam, sapientiam et bonitatem determinatur.
</p>
</div>
</body>
</text>
</TEI>