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ahsh-l3p1in1t2q3c3.xml
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ahsh-l3p1in1t2q3c3.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">
<teiHeader>
<fileDesc>
<titleStmt>
<title>III, P. 1, Inq. 1, T. 2, Q. 3, C. 3</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>III, P. 1, Inq. 1, T. 2, Q. 3, C. 3</title>
<date when="2017-10-16">October 16, 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="https://creativecommons.org/licenses/by-sa/4.0">Creative Commons Attribution 4.0 International</ref>
</p>
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<sourceDesc>
<listWit>
<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
</listWit>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p1in1t2q3c3">
<head xml:id="ahsh-l3p1in1t2q3c3-Hd1e102">III, P. 1, Inq. 1, T. 2, Q. 3, C. 3</head>
<head xml:id="ahsh-l3p1in1t2q3c3-Hd1e105" type="question-title">UTRUM CHRISTUS POSSIT DICI DUO FILII<!--7-->.</head>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur an Christus possit dici
<lb ed="#Qd"/>duo filii.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e115">
<lb ed="#Qd"/>Et videtur quod sic: 1. Quia, eum filium esse
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>dicatur ratione nativitatis, et duae sunt nativi<lb ed="#Qd"/>tates
Christi, ergo Christus est duo filii.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e126">
<lb ed="#Qd"/>2. Item, alia est<!--s--> substantia, de qua genitus
<lb ed="#Qd"/>est filius Virginis, alia, de qua genitus est filius
<pb ed="#Qd" n="132"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Dei; ergo duo erunt<!--a--> filii, ex quo substantia<lb ed="#Qd"/>liter
sunt duae generationes.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e143">
<lb ed="#Qd"/>3. Item, generans dicitur ad genitum; si ergo
<lb ed="#Qd"/>sunt duo generantes, ergo<!--b--> et duo geniti; ergo
<lb ed="#Qd"/>et duo filii.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e152">
<lb ed="#Qd"/>4. Item, persona consequitur naturam; ergo,
<lb ed="#Qd"/>si plures naturae sunt in Christo, et plures erunt
<lb ed="#Qd"/>personae, quia multiplicato priori, multiplicabitur<!--c-->
<lb ed="#Qd"/>quod consequens est ad illud; si ergo est gene<lb ed="#Qd"/>ratio
secundum plures naturas, necesse est plu<lb ed="#Qd"/>res
personas esse genitas; ergo duo geniti perso<lb ed="#Qd"/>naliter<!--d-->;
ergo Christus est duo geniti personaliter.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e170">
<lb ed="#Qd"/>5. Item, sicut se habet quantum ad unitatem
<lb ed="#Qd"/>et pluralitatem, universale ad singulare, sic se
<lb ed="#Qd"/>habet natura ad rem naturae<!--e-->; si ergo plurium
<lb ed="#Qd"/>universalium non est unum singulare vel parti<lb ed="#Qd"/>culare<!--f-->,
ergo nec plurium naturarum erit una
<lb ed="#Qd"/>res naturae; ergo nec una persona; sed Christus
<lb ed="#Qd"/>est genitus quantum ad duas naturas; ergo non
<lb ed="#Qd"/>est una persona; ergo est duo filii.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e190">
<lb ed="#Qd"/>Respondeo: Dicendum quod generatio non so<lb ed="#Qd"/>lum
comparatur ad natum, sed ad illud ex quo
<lb ed="#Qd"/>est generatio, et ideo, quamvis non multiplicetur
<lb ed="#Qd"/>natum, tamen multiplicatur generatio vel nativitas
<lb ed="#Qd"/>ex parte eius ex quo est generatio. Et ideo non
<lb ed="#Qd"/>sequitur <mentioned>duae generationes vel duae nativitates,
<lb ed="#Qd"/>ergo duo filii vel duo nati</mentioned>, quemadmodum non
<lb ed="#Qd"/>sequitur <mentioned>duae dationes<!--g-->, ergo duo data</mentioned>, cum
<lb ed="#Qd"/>dominus dat servo aliquid ad tempus et post<lb ed="#Qd"/>modum
dat et ad perpetuitatem; sicut etiam<!--h-->
<lb ed="#Qd"/>non sequitur <mentioned>duae factiones, ergo duo facta</mentioned>,
<lb ed="#Qd"/>sicut cum aliquis facit imaginem et postea<!--i--> de<lb ed="#Qd"/>aurat
eam; sed bene sequeretur <mentioned>ergo factum
<lb ed="#Qd"/>dupliciter</mentioned><!--k-->.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e223">
<lb ed="#Qd"/>[Ad obiecta]: 1. Et per hoc patet responsio<!--l-->
<lb ed="#Qd"/>ad primum.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e230">
<lb ed="#Qd"/>2. Ad secundum dicendum quod non se<lb ed="#Qd"/>quitur
<mentioned>duae sunt substantiae, ex quibus est ge<lb ed="#Qd"/>neratio,
ergo duo filii</mentioned>, quia unitas filiationis non
<lb ed="#Qd"/>est respectu eius, ex quo est generatio<!--m-->, sed
<lb ed="#Qd"/>eius, cuius est, hoc est ratione eius qui gene<lb ed="#Qd"/>ratur;
et quia generatio ista<!--n--> est unius hyposta<lb ed="#Qd"/>sis
sive personae, ideo una est filiatio et unus<!--o-->
<lb ed="#Qd"/>filius.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e251">
<lb ed="#Qd"/>3. Ad tertium dicendum quod non sequitur
<lb ed="#Qb"/><mentioned>duo generantes, ergo duo geniti</mentioned>. Nam aliquid
<lb ed="#Qd"/>unum et idem potest referri duobus differentibus
<lb ed="#Qd"/>secundum differentem habitudinem, nec ex hac
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>relatione sequitur ipsum esse duo. Ita unus et
<lb ed="#Qd"/>idem filius se habet relative ad Patrem per ge<lb ed="#Qd"/>nerationem
divinam et ad matrem per generati <lb ed="#Qd"/>nem
humanam, nec erit diversa filiatio, sed est
<lb ed="#Qd"/>filiatio respectu diversorum; similiter nec erunt<!--a-->
<lb ed="#Qd"/>duo filii, quia filiatio dicit proprietatem sive re<lb ed="#Qd"/>lationem
personae.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e277">
<lb ed="#Qd"/>4—5. Ad illud<!--b--> quod obicitur ultimo in dua<lb ed="#Qd"/>bus
rationibus dicendum, sicut prius tactum est<!--1-->,
<lb ed="#Qd"/>quia, ut dicit <name>Boethius</name>, in libro <title>De duabus na<lb ed="#Qd"/>turis</title><!--2-->,
quod persona non est in accidentibus, sed
<lb ed="#Qd"/>solum in substantiis, et non in quibuscumque,
<lb ed="#Qd"/>sed in rationalibus, et non in quibuscumque ra<lb ed="#Qd"/>tionalibus,
sed solum in individuis. Sed ulterius
<lb ed="#Qd"/>addendum est quod est quaedam substantia in<lb ed="#Qd"/>dividua
per se habens subsistentiam<!--c-->, quaedam
<lb ed="#Qd"/>vero est<!--d--> quae non habet per se subsistentiam,
<lb ed="#Qd"/>sicut anima: licet sit substantia rationalis indi<lb ed="#Qd"/>vidua,
non habet per se subsistentiam<!--e--> et ideo
<lb ed="#Qd"/>non est dicenda persona<!--3-->; persona enim conse<lb ed="#Qd"/>quitur
naturam rationalem individuam per se
<lb ed="#Qd"/>existentem vel subsistentem. Hinc<!--f--> est quod,
<lb ed="#Qd"/>cum<!--g--> humana natura in Christo non habeat<!--h-->
<lb ed="#Qd"/>per se subsistentiam, non habebit esse persona;
<lb ed="#Qd"/>immo cum persona dicat substantiam completam
<lb ed="#Qd"/>non possibilem ad perfectionem digniorem<!--4-->, nullo
<lb ed="#Qd"/>modo dicetur persona secundum humanam na<lb ed="#Qd"/>turam.
</p>
<p xml:id="ahsh-l3p1in1t2q3c3-d1e325">
<lb ed="#Qd"/>Per hoc ergo<!--i--> patet solutio. Non enim
<lb ed="#Qd"/>est verum quod persona sequatur naturam quam<lb ed="#Qd"/>cumque,
sed naturam per se subsistentem. Prae<lb ed="#Qd"/>terea,
non est vera comparatio quod, sicut unum
<lb ed="#Qd"/>individuum non potest esse diversorum<!--k--> univer<lb ed="#Qd"/>salium,
quod una persona non possit esse plu<lb ed="#Qd"/>rium
naturarum, quia universale dicit totum esse
<lb ed="#Qd"/>individui, natura vero dicit ut partem vel quasi
<lb ed="#Qd"/>partem ipsius personae, sicut patet quod duae
<lb ed="#Qd"/>naturae sunt in una persona in homine, scilicet
<lb ed="#Qd"/>anima et caro. — Sed si obiceretur quod<!--l-->
<lb ed="#Qd"/>per se subsistere perfectionis est, cum ergo natura
<lb ed="#Qd"/>aliorum hominum sit per se subsistens, non autem
<lb ed="#Qd"/>humana natura in Christo, videbitur<!--m--> humana na<lb ed="#Qd"/>tura
Christi esse imperfecta respectu naturarum
<lb ed="#Qd"/>aliorum<!--n--> hominum: dicendum quod esse<!--o--> uni<lb ed="#Qd"/>bile
perfectiori<!--p--> vel formae digniori non est imper<lb ed="#Qd"/>fectionis,
immo magis perfectionis, ut patet, quia
<lb ed="#Qd"/>vis vegetabilis perfectior est<!--q--> in sensibilibus quam
<lb ed="#Qd"/>in vegetabilibus, et<!--r--> tamen in vegetabilibus est
<pb ed="#Qd" n="133"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>per se, in sensibilibus vero est in<!--a--> unione et
<lb ed="#Qd"/>ordine ad formam digniorem. Similiter vis sen<lb ed="#Qd"/>sibilis
perfectior est in homine, ubi est in ordine
<lb ed="#Qd"/>ad rationem, quam in brutis, ubi est per se
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>subsistens. Similiter<!--b--> natura humana perfectior
<lb ed="#Qd"/>est in Christo quia in unione ad divinam natu<lb ed="#Qd"/>ram,
quam in aliis hominibus ubi<!--c--> est per se
<lb ed="#Qd"/>subsistens.
</p>
</div>
</body>
</text>
</TEI>