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ahsh-l3p1in1t1q2t1d2m2c2.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>III, P. 1, Inq. 1, T. 1, Q. 2, T. 1, D. 2, M. 2, C. 2</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>III, P. 1, Inq. 1, T. 1, Q. 2, T. 1, D. 2, M. 2, C. 2</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
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<publicationStmt>
<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-sa/4.0">Creative Commons Attribution 4.0 International</ref>
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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p1in1t1q2t1d2m2c2">
<head xml:id="ahsh-l3p1in1t1q2t1d2m2c2-Hd1e102">III, P. 1, Inq. 1, T. 1, Q. 2, T. 1, D. 2, M. 2, C. 2</head>
<head xml:id="ahsh-l3p1in1t1q2t1d2m2c2-Hd1e105" type="question-title">DE UNIBILITATE PER COMPARATIONEM AD UNIVERSUM<!--1-->.</head>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e108">
<lb ed="#Qd"/>Postea quaeritur de unibilitate humanae naturae
<lb ed="#Qd"/>ad divinam per comparationem ad creaturam
<lb ed="#Qd"/>sicut ad universum, et quaeritur utrum unibilior
<lb ed="#Qd"/>sit natura universi Deo quam humana vel minus.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e119">
<lb ed="#Qd"/>Et quod magis sit unibilis natura universi
<lb ed="#Qd"/>divinae quam humana natura, videtur. 1. Effec<lb ed="#Qd"/>tus<!--a-->
universalis magis assimilatur causae uni<lb ed="#Qd"/>versali
quam effectus<!--b--> particularis<!--2-->; sed Deus est
<lb ed="#Qd"/>causa universalis, universum<!--c--> vero effectus uni<lb ed="#Qd"/>versalis
est, et homo effectus particularis; ergo
<lb ed="#Qd"/>magis assimilatur universum Deo quam homo;
<lb ed="#Qd"/>sed maiorem assimilationem sequitur maior uni<lb ed="#Qd"/>bilitas;
ergo universum magis est<!--d--> unibile Deo
<lb ed="#Qd"/>quam homo.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e143">
<lb ed="#Qd"/>2. Item, ad idem: Triplex est mundus, scilicet
<lb ed="#Qd"/>archetypus, de quo dicit <name>Boethius</name><!--3-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t1q2t1d2m2c2-Qd1e149">Pulcrum pulcherrimus ipse
<lb ed="#Qd"/>Mundum<!--e--> mente gerens</quote>,
<lb ed="#Qd"/>et iste est mundus intelligibilis; item, est mundus
<lb ed="#Qd"/>sensilis vel sensibilis<!--g-->, et iste est duplex, scilicet
<lb ed="#Qd"/>maior et minor<!--4-->: maior est universum, minor est
<lb ed="#Qd"/>ipse homo. Et dicitur universum<!--h--> continentia
<lb ed="#Qd"/>rerum corporalium et spiritualium, minor vero
<lb ed="#Qd"/>est homo; et ideo dicitur homo omnis creatura<!--5-->,
<lb ed="#Qd"/>quia homo habet convenientiam cum omni crea<lb ed="#Qd"/>tura.
Sed minor mundus<!--i--> magis elongatur a
<lb ed="#Qd"/>mundo archetypo et minus<!--k--> accedit ad ipsum
<lb ed="#Qd"/>quam maior mundus, cum<!--l--> dicatur diminutive
<lb ed="#Qd"/>respectu maioris mundi. Ergo maior mundus, qui
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>dicitur universum, immediatius se habet ad mun<lb ed="#Qd"/>dum
archetypum quam mundus minor, qui dici<lb ed="#Qd"/>tur<!--m-->
homo; ergo unibilior est mundus universa<lb ed="#Qd"/>lior<!--n-->
cum ipso Deo sive mundo archetypo, quod
<lb ed="#Qd"/>idem est, quam minor mundus, qui est homo.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e193">
<lb ed="#Qd"/>3. Item, bonum perficitur bonitate; ergo bonum
<lb ed="#Qd"/>particulare particulari bonitate et bonum univer<lb ed="#Qd"/>sale
universali bonitate; ergo, cum homo sit bo<lb ed="#Qd"/>num
particulare, perficitur particulari bonitate, et
<lb ed="#Qd"/>cum universum sit bonum universale<!--o--> — quia in
<lb ed="#Qd"/><title>Gen.</title> 1, 31 habetur: <quote xml:id="ahsh-l3p1in1t1q2t1d2m2c2-Qd1e208">Vidit Deus cuncta, quae fe<lb ed="#Qd"/>cerat,
et erant omnia<!--p--> valde bona</quote>, <name>Augusti<lb ed="#Qd"/>nus</name><!--6-->:
<quote xml:id="ahsh-l3p1in1t1q2t1d2m2c2-Qd1e215">In universo erant valde bona</quote> — ergo uni<lb ed="#Qd"/>versum
perficitur bonitate universali. Sed<!--q--> summa
<lb ed="#Qd"/>bonitas est bonitas universalis; ergo magis com<lb ed="#Qd"/>petit
quod uniatur summa bonitas, quae Deus
<lb ed="#Qd"/>est, universo et universum cum illa quam<!--r--> homo.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e228">
<lb ed="#Qd"/>Ad oppositum si<!--c-->: a. Magis assimilatur ef<lb ed="#Qd"/>fectus
universalis unitus causae universali, quae
<lb ed="#Qd"/>est unitas, quam effectus universalis multiplica<lb ed="#Qd"/>tus;
si ergo homo est effectus universalis et
<lb ed="#Qd"/>unitus — omnes enim naturae uniuntur in ho<lb ed="#Qd"/>mine<!--7-->
— rerum vero universitas est effectus uni<lb ed="#Qd"/>versalis
multiplicatus sive non unitus, causa vero
<lb ed="#Qd"/>universalis, quae est Deus, est unitas<!--s-->; ergo magis
<lb ed="#Qd"/>accedit ad illam<!--t--> homo quam universum; ergo
<lb ed="#Qd"/>magis est unibilis illi.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e252">
<lb ed="#Qd"/>b. Item, rei, quae est simplex et una natura,
<lb ed="#Qd"/>magis assimilatur quod est compositum<!--u--> et una
<lb ed="#Qd"/>natura quam quod est compositum et plures
<pb ed="#Qd" n="37"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>naturae, propter duplicem oppositionem; sed uni<lb ed="#Qd"/>versum
dicit compositum et plures naturas, homo
<lb ed="#Qd"/>vero compositum et in unam naturam, quae est
<lb ed="#Qd"/>humana, quia natura corporalis et spiritualis in
<lb ed="#Qd"/>homine reducuntur in unitatem tertiae naturae;
<lb ed="#Qd"/>ergo Deo magis assimilatur homo<!--a--> quam uni<lb ed="#Qd"/>versum;
ergo ei est unibilior.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e281">
<lb ed="#Qd"/>c. Item, mundus tactus est propter hominem, se<lb ed="#Qd"/>cundum
quod dicit <name>Origenes</name><!--1-->, et homo propter
<lb ed="#Qd"/>Deum; si ergo rerum universitas ad hominem
<lb ed="#Qd"/>ordinatur et per hominem ad Deum, immediatius
<lb ed="#Qd"/>et propinquius se habet<!--b--> homo ad Deum quam
<lb ed="#Qd"/>universum; ergo etc.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e297">
<lb ed="#Qd"/>Responsio: Concedendum est<!--c--> quod universum
<lb ed="#Qd"/>non est unibile Deo, sed homo, quia effectui
<lb ed="#Qd"/>multiplicato non debet uniri unitas causae sim<lb ed="#Qd"/>plicissimae,
nisi reducatur in unitatem naturae.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e308">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum dicendum quod
<lb ed="#Qd"/>magis assimilari dicitur dupliciter, scilicet quan<lb ed="#Qd"/>titative
et qualitative. Quantitative, hoc est in
<lb ed="#Qd"/>pluribus, sic concedo quod effectus universa<lb ed="#Qd"/>lis
magis assimilatur<!--d--> causae universali quam
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>particularis, quia plus multiplicantur causae uni<lb ed="#Qd"/>versalis
effectus in illo effectu. Sed<!--e--> plus qua<lb ed="#Qd"/>litative,
falsum est, immo sic plus assimilatur
<lb ed="#Qd"/>homo<!--f--> Deo, quia etsi homo sit effectus parti<lb ed="#Qd"/>cularis
secundum se, nihilominus est effectus
<lb ed="#Qd"/>universalis, in quantum quasi<!--g--> conflatur ex om<lb ed="#Qd"/>nibus
naturis; quia vero est effectus unitus, ma<lb ed="#Qd"/>gis
assimilatur qualitative unitati quae est Deus.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e342">
<lb ed="#Qd"/>2. Ad secundum dicendum quod similitudo
<lb ed="#Qd"/>mundi archetypi potest dupliciter repraesentari
<lb ed="#Qd"/>in mundo sensibili: vel magis diffuse vel magis
<lb ed="#Qd"/>expresse. Si magis diffuse, sic magis repraesen<lb ed="#Qd"/>tatur
in universo; magis vero expresse reprae<lb ed="#Qd"/>sentatur<!--h-->
in homine, in quo repraesentatur unitas
<lb ed="#Qd"/>in natura, et secundum modum personae<!--i--> Filii
<lb ed="#Qd"/>Dei, qui dicitur mundus archetypus.
</p>
<p xml:id="ahsh-l3p1in1t1q2t1d2m2c2-d1e362">
<lb ed="#Qd"/>3. Ad ultimum iam patet solutio ex dictis.
<lb ed="#Qd"/>Nam bonum<!--k--> in universo est<!--l--> multa re, quamvis
<lb ed="#Qd"/>unum<!--m--> ordine; bonum vero, quod est humana
<lb ed="#Qd"/>natura, est unum re et ordine. Unde bonum in
<lb ed="#Qd"/>universo non est unibile indivisibili unitati, quae
<lb ed="#Qd"/>est divina natura, sed bonum in<!--n--> humana natura.
</p>
</div>
</body>
</text>
</TEI>