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ahsh-l3p2in3t2s1q2t1d1m1c1.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. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 1, D. 1, M. 1, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 1, D. 1, M. 1, C. 1</title>
<date when="2017-10-16">October 16, 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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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<front>
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<div xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1">
<head xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 1, D. 1, M. 1, C. 1</head>
<head xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-Hd1e105" type="question-title">AN ADORATIO UNIVOCE DICATUR DE LATRIA ET IDOLOLATRIA.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-d1e108">
<lb ed="#Qd"/>Quantum ad primum ostenditur quod adoratio
<lb ed="#Qd"/>dicatur univoce de latria et idololatria.
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Ad quod sic: 1. Appetitus beatitudinis, cum<!--m-->
<lb ed="#Qd"/>est secundum veritatem directus<!--n--> et cum per
<pb ed="#Qd" n="440"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>errorem est indirectus<!--a-->, non dicitur aequivoce,
<lb ed="#Qd"/>sed univoce, nec ipsa beatitudo, cum appetitur
<lb ed="#Qd"/>secundum veritatem et secundum errorem; ergo
<lb ed="#Qd"/>similiter cultus Deo exhibendus, cum exhibetur
<lb ed="#Qd"/>secundum veritatem ab anima fideli et cum ex<lb ed="#Qd"/>hibetur
secundum errorem ab idololatra<!--b-->, non
<lb ed="#Qd"/>erit cultus aequivoce dictus<!--c-->, sed univoce; igitur
<lb ed="#Qd"/>adoratio univoce dicitur de latria et idololatria.
<lb ed="#Qb"/>— Maior patet, quia, cum appetitur beatitudo
<lb ed="#Qd"/>secundum veritatem, ita quod appetitus directus
<lb ed="#Qd"/>est ubi est beatitudo, et cum appetitur per ap<lb ed="#Qd"/>petitum
indirectum per errorem, ubi beatitudo
<lb ed="#Qd"/>non est, sicut appetunt eam errantes, qui quae<lb ed="#Qd"/>runt
beatitudinem in divitiis temporalibus<!--d-->, de<lb ed="#Qd"/>liciis
et honoribus, eadem est ratio utrobique,
<lb ed="#Qd"/>scilicet ratio summi boni, quae movet utrumque
<lb ed="#Qd"/>appetitum: uterque enim<!--e--> summum bonum con<lb ed="#Qd"/>siderat
et<!--f--> summum bonum movet utrumque<!--g-->.
<lb ed="#Qd"/>Ergo similiter, cum sit eadem ratio cultus et ado<lb ed="#Qd"/>rationis
in fideli et in idololatra, scilicet ratio
<lb ed="#Qd"/>divini numinis.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-d1e169">
<lb ed="#Qd"/>2. Item, ponatur quod aliquis intendat emere
<lb ed="#Qd"/>argentum et emat stannum, alter intendat emere
<lb ed="#Qd"/>argentum et emat argentum, non est aequivoca<!--h-->
<lb ed="#Qd"/>intentio in utroque, licet unus fallatur, alter non:
<lb ed="#Qd"/>materia enim non diversificat<!--i--> intentionem, sed
<lb ed="#Qd"/>tinis, et ita, cum idem sit finis<!--k--> istorum, quia
<lb ed="#Qd"/>intendunt emere argentum, patet quod unica est
<lb ed="#Qd"/>eorum intentio. Ergo similiter in latria et idolo<lb ed="#Qd"/>latria.
cum in utraque intendat anima adorare
<lb ed="#Qd"/>numen Dei sive divinum, licet unus adoret nu<lb ed="#Qd"/>men
divinum, alter non, quia fallitur, nec illud
<lb ed="#Qd"/>quod adorat, divinum est.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-d1e198">
<lb ed="#Qd"/>3. Item, omnis cultus Deo debitus est latria;
<lb ed="#Qd"/>sed cultus idololatriae est cultus Deo debitus;
<lb ed="#Qd"/>ergo idololatria est latria; ergo adoratio<!--l--> uni<lb ed="#Qd"/>voca.
— Maior plana est. Minor etiam patet,
<lb ed="#Qd"/>quia nihil aliud est idololatria nisi cultus Deo
<lb ed="#Qd"/>debitus datus idolo.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-d1e215">
<lb ed="#Qd"/>Ad oppositum sic: a. Hoc nomen <mentioned>Deus</mentioned> di<lb ed="#Qd"/>citur
nuncupative et essentialiter. Essentialiter
<lb ed="#Qd"/>dicitur de vero Deo, sed nuncupative solum di<lb ed="#Qd"/>citur
de idolo. Si ergo non dicatur univoce sic
<lb ed="#Qd"/>et sic, sed aequivoce, ergo similiter <mentioned>divinum</mentioned>,
<lb ed="#Qd"/>dictum<!--m--> de idolo et de vero Deo, non est univo<lb ed="#Qd"/>cum,
sed aequivocum. Sed <mentioned>divinum</mentioned> considera<lb ed="#Qd"/>tum
utrobique est ratio adorationis; ergo ratio
<lb ed="#Qd"/>adorationis latriae et idololatriae aequivoca est,
<lb ed="#Qd"/>et ita aequivoce dicitur adoratio de latria et ido<lb ed="#Qd"/>lolatria.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-d1e241">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>b. Item, <title>Rom.</title> 1, 25: <quote xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-Qd1e247" source="http://scta.info/resource/rom1_25">Qui commutaverunt veri<lb ed="#Qd"/>tatem
Dei in mendacium</quote>, <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-Qd1e252">Veritas Dei
<lb ed="#Qd"/>est gloria Dei. Veritatem<!--a--> Dei tenere est unum
<lb ed="#Qd"/>Deum colere; veritatem in mendacium conver<lb ed="#Qd"/>tere
est creaturae servire pro Creatore. Vera enim
<lb ed="#Qd"/>religio in unius constat veri Dei servitio; ipsa
<lb ed="#Qd"/>namque veritas unus est Deus: ipsa enim<!--b--> una
<lb ed="#Qd"/>veritas<!--c--> est naturaliter una vera divinitas, et ita
<lb ed="#Qd"/>non possunt duo veri<!--d--> dii veraciter dici, sicut
<lb ed="#Qd"/>ipsa una veritas non potest naturaliter dividi.
<lb ed="#Qd"/>Verum<!--e--> itaque Deum colere veroque Deo servire
<lb ed="#Qd"/>non est utique veritatem Dei in mendacium com<lb ed="#Qd"/>mutare<!--f--></quote>.
Si ergo idololatria creaturae servit pro
<lb ed="#Qd"/>Creatore, commutat veritatem in mendacium; la<lb ed="#Qd"/>tria
vero veritatem tenet; non ergo se habet uni<lb ed="#Qd"/>voce
adoratio respectu latriae et idololatriae.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-d1e286">
<lb ed="#Qd"/>Solutio: Dicendum quod non dicitur univoce
<lb ed="#Qd"/>nec etiam per analogiam adoratio de latria et
<lb ed="#Qd"/>idololatria, sed aequivoce, quia ratio ipsa movens
<lb ed="#Qd"/>in utraque adoratione aequivoca est, scilicet nu<lb ed="#Qd"/>men
divinum secundum veritatem et secundum
<lb ed="#Qd"/>aestimationem. Unus enim adorat numen divinum
<lb ed="#Qd"/>secundum veritatem, alter<!--g--> numen divinum seculi<lb ed="#Qd"/>dum
aestimationem; haec autem non univocantur,
<lb ed="#Qd"/>et ideo ratio adorationis utrobique aequivoca est.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-d1e308">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primam rationem in con<lb ed="#Qd"/>trarium<!--h-->,
scilicet quod <mentioned>appetitus beatitudinis,
<lb ed="#Qd"/>cum appetitur secundum veritatem et cum appe<lb ed="#Qd"/>titur
secundum errorem, non est aequivocus</mentioned>, di<lb ed="#Qd"/>cendum
quod appetitus beatitudinis est duplex,
<lb ed="#Qd"/>quia potest esse appetitus voluntatis naturalis,
<lb ed="#Qd"/>et tunc est sub ratione communi ipsius<!--i--> beati<lb ed="#Qd"/>tudinis,
secundum quod dicimus quod <quote xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-Qd1e327">beatitudo
<lb ed="#Qd"/>est status omnium bonorum congregatione per<lb ed="#Qd"/>fectus<!--2--></quote>,
et sic non aequivocatur appetitus, et
<lb ed="#Qd"/>secundum istum nunquam accidit error. Est alius
<lb ed="#Qd"/>appetitus, qui sequitur electionem, quae quidem
<lb ed="#Qd"/>est aratione, et iste respicit rationem propriam.
<lb ed="#Qd"/>Circa istum accidit error et rectitudo. Iste enim
<lb ed="#Qd"/>appetitus est in aliquid determinatum, et<!--k--> cum
<lb ed="#Qd"/>ponit beatitudinem ubi est, et appetitum, tunc
<lb ed="#Qd"/>rectus est; cum vero ponit<!--l--> eam ubi non est,
<lb ed="#Qd"/>scilicet in divitis vel<!--m--> deliciis etc., tunc errat;
<lb ed="#Qd"/>et iste appetitus est aequivocus, quia ratio pro<lb ed="#Qd"/>pria,
qua appetitur bonum ubi est et ubi non
<lb ed="#Qd"/>est, est ratio aequivoca. Sic dico ex parte ista
<lb ed="#Qd"/>quod appetitus naturalis est in venerantiam<!--n--> et
<lb ed="#Qd"/>adorationem divinam. Iste appetitus accipit <mentioned>di<lb ed="#Qd"/>vinum</mentioned>
generali ratione, non ponendo hic vel
<lb ed="#Qd"/>ibi; et<!--o--> iste appetitus univocus est, et non est
<pb ed="#Qd" n="441"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>idololatriae motus, sed voluntatis naturalis. Sed
<lb ed="#Qd"/>appetitus electionis, qui movetur in venerantiam
<lb ed="#Qd"/>et adorationem divinam in ratione propria, iste
<lb ed="#Qd"/>errat ponendo divinum ubi non est, quia ponit
<lb ed="#Qd"/>divinum extra<!--a--> suam propriam rationem, et prop<lb ed="#Qd"/>ter
hoc acceptio <mentioned>divini</mentioned> aequivoca<!--b--> est.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-d1e385">
<lb ed="#Qd"/>2. Ad secundum dicendum quod, si ado<lb ed="#Qd"/>ratio<!--c-->
dicit motum secundum inclinationem na<lb ed="#Qd"/>turae
sive<!--d--> appetitum naturae, dico quod uni<lb ed="#Qd"/>vocus
est semper motus et idem, immo iste sem<lb ed="#Qd"/>pere
est rectus nec circa ipsum accidit error. Sed
<lb ed="#Qd"/>si dicit motum<!--f--> adorationis in re determinata,
<lb ed="#Qd"/>tunc est motus ille secundum appetitum rationis
<lb ed="#Qd"/>electivum, et iste motus non est univocus nec
<lb ed="#Qd"/>idem est<!--g-->, quia respicit rationem propriam, quae
<lb ed="#Qd"/>differens est, cum<!--h--> ponitur divinum vel summum
<lb ed="#Qd"/>ubi est et ubi non est: alia est enim ratio <mentioned>di<lb ed="#Qd"/>vini</mentioned>
in Deo, ubi est, et<!--i--> in creatura, ubi non
<lb ed="#Qd"/>est, quia ibi ponitur<!--k--> extra propriam rationem.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-d1e416">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>3. Ad aliud dicendum quod in illo argu<lb ed="#Qd"/>mento
est fallacia accidentis: fit enim ibi distri<lb ed="#Qd"/>butio
pro<!--l--> singularibus, sed non assumit pro
<lb ed="#Qd"/>eisdem numero, sed pro similibus. Unde idolo<lb ed="#Qd"/>latria
dicitur cultus Deo debitus, quia ibi fit ge<lb ed="#Qd"/>nuflexio
etc., quae sunt similia iis quae<!--m--> sunt
<lb ed="#Qd"/>in cultu divino latriae, et sic dicitur idololatria
<lb ed="#Qd"/>cultus Deo debitus per similitudinem, quia sci<lb ed="#Qd"/>licet
est similis cultui qui Deo exhibetur, et sic
<lb ed="#Qd"/>non pro eodem cultu assumit, sed pro simili.
<lb ed="#Qd"/>Nam non potest esse idem numero, sicut patet
<lb ed="#Qd"/>ex <title>Glossa</title><!--1--> <title>Rom.</title> 1, 25, super illud: <quote xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-Qd1e446" source="http://scta.info/resource/rom1_25">Qui commu<lb ed="#Qd"/>taverunt<!--n-->
in mendacium veritatem Dei</quote>: <quote xml:id="ahsh-l3p2in3t2s1q2t1d1m1c1-Qd1e451">Non pos<lb ed="#Qd"/>sunt
duo veri dii veraciter dici, sicut ipsa una
<lb ed="#Qd"/>veritas non potest naturaliter dividi</quote>. Unde<!--o--> illa
<lb ed="#Qd"/>adoratio, qua adoratur Deus, nunquam dicitur
<lb ed="#Qd"/>univoce de aliqua re alia et maxime de idolo,
<lb ed="#Qd"/>ubi veritas in mendacium commutatur, quando
<lb ed="#Qd"/>adoratur ut Deus.
</p>
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