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ahsh-l3p1in1t8m3c1.xml
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ahsh-l3p1in1t8m3c1.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. 8, M. 3, C. 1</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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 1, Inq. 1, T. 8, M. 3, C. 1</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>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p1in1t8m3c1">
<head xml:id="ahsh-l3p1in1t8m3c1-Hd1e102">III, P. 1, Inq. 1, T. 8, M. 3, C. 1</head>
<head xml:id="ahsh-l3p1in1t8m3c1-Hd1e105" type="question-title">AN SOLI FILIO IUDICIUM CONVENIAT.</head>
<p xml:id="ahsh-l3p1in1t8m3c1-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur de persona iudicis: an
<lb ed="#Qd"/>soli Filio conveniat, et an secundum huma<lb ed="#Qd"/>nam
naturam iudicabit.
</p>
<p xml:id="ahsh-l3p1in1t8m3c1-d1e117">
<lb ed="#Qd"/>Ad primum sic: 1. Habemus peccata appro<lb ed="#Qd"/>priata
contra personas; sed iudicium respicit pec<lb ed="#Qd"/>catum,
quoniam est de peccatis iudicium; ergo
<lb ed="#Qd"/>secundum appropriationes peccatorum sunt ap<lb ed="#Qd"/>propriationes
iudiciorum. Sicut ergo<!--e--> habemus
<lb ed="#Qd"/>peccatum in Patrem, in<!--f--> Filium et Spiritum Sanc<lb ed="#Qd"/>tum,
ita videtur quod Pater de peccato quod est
<lb ed="#Qd"/>contra ipsum, et Filius de peccato quod est con<lb ed="#Qd"/>tra
ipsum<!--g--> et Spiritus Sanctus de peccato quod
<lb ed="#Qd"/>est contra ipsum<!--h--> iudicabit, et ita cuiuslibet
<lb ed="#Qd"/>personae est iudicare.
</p>
<p xml:id="ahsh-l3p1in1t8m3c1-d1e143">
<lb ed="#Qd"/>2. Item, <quote xml:id="ahsh-l3p1in1t8m3c1-Qd1e147">indivisa sunt opera Trinitatis<!--6--></quote>;
<lb ed="#Qd"/>ergo tota Trinitas iudicat; non ergo solus Filius.
</p>
<p xml:id="ahsh-l3p1in1t8m3c1-d1e154">
<lb ed="#Qd"/>3. Praeterea, videtur quod<!--i--> Pater iudicat, quo<lb ed="#Qd"/>niam
<title>Dan.</title> 7, 9, habetur quod <quote>antiquus dierum se<lb ed="#Qd"/>dit</quote>.
Et per antiquum dierum significatur Pater, et
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>loquitur de sessione iudicii vel in iudicio; unde
<lb ed="#Qd"/>subditur<!--k7-->: <quote>Iudicium sedit et libri aperti sunt</quote>. Et
<lb ed="#Qd"/>loquitur de iudicio extremi examinis; ergo ipsius
<lb ed="#Qd"/>Patris est iudicare.
</p>
<p xml:id="ahsh-l3p1in1t8m3c1-d1e176">
<lb ed="#Qd"/>Ad oppositum: a. <title>Ioan.</title> 5, 22: <quote xml:id="ahsh-l3p1in1t8m3c1-Qd1e180" source="http://scta.info/resource/io5_22">Pater non iu<lb ed="#Qd"/>dicat
quemquam, sed omne iudicium dedit Filio</quote>.
<lb ed="#Qd"/>Ergo Patris non est iudicare neque Spiritus
<lb ed="#Qd"/>Sancti, sed solius Filii, quoniam <quote>omne iudicium
<lb ed="#Qd"/>dedit Filio</quote><!--l-->.
</p>
<p xml:id="ahsh-l3p1in1t8m3c1-d1e192">
<lb ed="#Qd"/>b. Item, ad idem facit quod dicit <title>Psalmus</title><!--8-->:
<lb ed="#Qd"/><quote>Deus iudicium tuum regi da</quote>, id est Christo, dicit
<lb ed="#Qd"/><title>Glossa</title><!--9-->, et ita videtur quod solius Filii sit<!--m-->
<lb ed="#Qd"/>iudicium.
</p>
<p xml:id="ahsh-l3p1in1t8m3c1-d1e203">
<lb ed="#Qd"/>Solutio: 2. Secundum <name>Hugonem de S. Vic<lb ed="#Qd"/>tore</name><!--10-->,
<quote>ita dictum est: <quote>Pater non iudicat quem<lb ed="#Qd"/>quam,
sed omne iudicium dedit Filio</quote><!--11-->, ac si
<lb ed="#Qd"/>diceretur<!--n-->: Patrem nemo videbit in iudicio vi<lb ed="#Qd"/>vorum
et mortuorum, sed omnes Filium, quia
<lb ed="#Qd"/>filius hominis est, ut possit et ab impiis vi<lb ed="#Qd"/>deri,
cum et <quote>illi videbunt in quem pupugerunt</quote><!--12-->.
<pb ed="#Qd" n="303"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/><quote>Omne igitur iudicium dedit Filio</quote>, quia iudex
<lb ed="#Qd"/>in forma Filii hominis apparebit, quae forma
<lb ed="#Qd"/>non est Patris, sed Filii; neque ea Filii est in
<lb ed="#Qd"/>quantum aequalis est Patri vel in<!--a--> qua, sed
<lb ed="#Qd"/>in qua minor est Patre, ut sit in iudicio con<lb ed="#Qd"/>spicuus
bonis et malis</quote>. Sic ergo patet quod
<lb ed="#Qd"/>illud intelligitur de iudicio exteriori. Nihilomi<lb ed="#Qd"/>nus
Pater et tota Trinitas iudicabit iudicio in<lb ed="#Qd"/>teriori
sive intelligibili, quia indivisa sunt opera
<lb ed="#Qd"/>Trinitatis, unde erit iudicium totius Trinitatis;
<lb ed="#Qd"/>tamen exterius apparebit esse solius Filii, quia
<lb ed="#Qd"/>solus apparebit et proteret sententiam extra et
<lb ed="#Qd"/>causam proponet. Si enim non esset ibi illa
<lb ed="#Qd"/>prolatio<!--b--> sententiae et propositio causae, nihil<lb ed="#Qd"/>ominus
animae iudicarentur, quaedam ad poe<lb ed="#Qd"/>nam<!--c-->,
quaedam ad praemium, et haberet quae<lb ed="#Qd"/>libet
quod habere<!--d--> deberet Et hoc dicimus
<lb ed="#Qd"/>iudicium interius sive intelligibile, et illud est
<lb ed="#Qd"/>quo: tota Trinitas iudicat; Filius autem ta<lb ed="#Qd"/>cietf
illud quod ibi apparebit exterius, sine
<lb ed="#Qd"/>quo nihilominus esset iudicium. Sic ergo patet
<lb ed="#Qd"/>quod tota Trinitas iudicabit et qualiter solus
<lb ed="#Qd"/>Filius.
</p>
<p xml:id="ahsh-l3p1in1t8m3c1-d1e275">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>3. Quod autem dicitur in Daniele quod <quote>an<lb ed="#Qd"/>tiquus
dierum sedit</quote>, dicimus quod hoc dicitur
<lb ed="#Qd"/>propter hoc quod Filius habet a Patre quod iu<lb ed="#Qd"/>dicet;
unde dicitur illud ad denotandum quod
<lb ed="#Qd"/>persona Filii habet a Patre quod iudicet et quod
<lb ed="#Qd"/>Pater non habet ab alio quod iudicet, quia ipse
<lb ed="#Qd"/>est principium, non de principio.
</p>
<p xml:id="ahsh-l3p1in1t8m3c1-d1e295">
<lb ed="#Qd"/>1. Ad illud<!--g--> quod obicitur <mentioned>est peccatum
<lb ed="#Qd"/>in Patrem</mentioned> etc., dicimus quod peccatum in Pa<lb ed="#Qd"/>trem
dicitur quando homo peccat ex infirmitate,
<lb ed="#Qd"/>non quod<!--h--> attendatur Pater et non Filius, sed
<lb ed="#Qd"/>quia ex hoc disconvenit a Patre, cuius est summa
<lb ed="#Qd"/>potentia. Similiter peccatum ex ignorantia dicitur
<lb ed="#Qd"/>peccatum in Filium, quia per illud disconvenit
<lb ed="#Qd"/>homo a Filio, qui est Dei sapientia<!--i-->. Peccatum
<lb ed="#Qd"/>autem in Spiritum Sanctum dicitur peccatum ex
<lb ed="#Qd"/>malitia, quia per illud disconvenit homo a Spi<lb ed="#Qd"/>ritu
Sancto, qui est summa bonitas<!--1-->. Licet<!--k--> ergo
<lb ed="#Qd"/>dicatur peccatum in Patrem etc., tamen commu<lb ed="#Qd"/>nis
est offensa in iis trium personarum; unde
<lb ed="#Qd"/>reatus et offensa communiter respiciunt totam
<lb ed="#Qd"/>Trinitatem et ideo iudicium illorum, cum sit ad
<lb ed="#Qd"/>poenam, est totius Trinitatis.
</p>
</div>
</body>
</text>
</TEI>