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ahsh-l3p3i2t2q2t3.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. 3, Inq. 2, T. 2, Q. 2, T. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>III, P. 3, Inq. 2, T. 2, Q. 2, T. 3</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>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p3i2t2q2t3">
<head xml:id="ahsh-l3p3i2t2q2t3-Hd1e102">III, P. 3, Inq. 2, T. 2, Q. 2, T. 3</head>
<head xml:id="ahsh-l3p3i2t2q2t3-Hd1e105" type="question-title">DE SYMBOLO ATHANASII<!--1-->.</head>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e108">
<lb ed="#Qd"/>Determinato de duobus Symbolis in<!--a--> duabus distinctionibus, restat expositio
<lb ed="#Qd"/>Symboli <name>Athanasii</name>. Dividitur autem in tres partes: in prooemium, tractatum
<lb ed="#Qd"/>et epilogum.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e117">
<lb ed="#Qd"/>Prooemium.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e122">
<lb ed="#Qd"/>Prooemium continet tria, utilitatem, materiam,
<lb ed="#Qd"/>necessitatem. Utilitas notatur<!--b-->, cum dicitur
<lb ed="#Qb"/><quote>Quicumque vult</quote> etc.<!--c-->, in hoc redditur auditor
<lb ed="#Qd"/>benevolus. — Materia Symboli, quae est fides
<lb ed="#Qd"/>catholica, monstratur, cum dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e132">Ante omnia
<lb ed="#Qd"/>opus est</quote> etc.; unde<!--d--> <title>Hebr.</title> 11, 5: <quote>Accedentem
<lb ed="#Qd"/>oportet credere quia est ei quia remunerator est</quote><!--2-->,
<lb ed="#Qd"/>in hoc redditur auditor<!--e--> docilis. — Necessi<lb ed="#Qd"/>tas
tangitur, cum dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e144">Quam nisi quis<lb ed="#Qd"/>que</quote>
etc.<!--f-->, et in hoc redditur auditor attentus.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e151">
<lb ed="#Qd"/>Et sic sumitur prooemium in duobus versibus.
<lb ed="#Qd"/>Hoc tamen notandum quod primus versus trahit
<lb ed="#Qd"/>ad amorem <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e159">Quicumque vult salvus esse</quote>; se<lb ed="#Qd"/>cundus
terrete per poenam, cum dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e165">Abs<lb ed="#Qd"/>que
dubio</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e171">
<lb ed="#Qd"/>Quaeritur de hoc quod dicit <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e175">Vult salvus
<lb ed="#Qd"/>esse</quote>, quia, cum <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e180">nihil sit in potestate nostra
<lb ed="#Qd"/>tantum quantum voluntas</quote>, sicut dicit <name>Augu<lb ed="#Qd"/>stinus</name><!--3-->,
videtur quod in potestate nostra sit
<lb ed="#Qd"/>salvum esse.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e190">
<lb ed="#Qd"/>Contra: Ad <title>Rom.</title> 7, 18 dicitur: <quote>Velle mihi
<lb ed="#Qd"/>adiacet, perficere autem non invenio</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e197">
<lb ed="#Qd"/>Solutio: Ad <title>Hebr.</title> 12, 15: <quote>Videte ne quid desit
<lb ed="#Qd"/>gratiae Dei</quote>. Ex hoc trahitur quod, si facit homo
<lb ed="#Qd"/>quod in se est, Dominus intundit ei gratiam,
<lb ed="#Qd"/>quae est pignus salutis<!--4-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e208">
<lb ed="#Qd"/>Quaeritur de differentia illorum duorum:
<quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e212">Inviolatam, integram</quote>.
<!--missing p break-->
<lb ed="#Qd"/>Ad hoc dicendum<!--h--> quod integritas respicit
<lb ed="#Qd"/>id quod credendum est; <quote>inviolatam</quote> quod ope<lb ed="#Qd"/>randum,
<title>Iac.</title> 2, 26: <quote>Fides sine operibus</quote> etc.<!--5-->
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e222">
<lb ed="#Qd"/>Tractatus.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e228">
<lb ed="#Qd"/>Hic incipit tractatus <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e232">Fides autem catho<lb ed="#Qd"/>lica</quote>
etc., qui dividitur in duas<!--i--> partes. In prima
<lb ed="#Qd"/>parte describuntur ea quae sunt credenda de di<lb ed="#Qd"/>vinitate;
in secunda parte, ea quae sunt credenda
<lb ed="#Qd"/>de<!--k--> humanitate, quae incipit ibi: <quote>Sed necessa<lb ed="#Qd"/>rium
est</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e246">
<lb ed="#Qd"/>Pars prima — Credenda de divinitate.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e251">
<lb ed="#Qd"/>Prima pars continet tres partes. In universali
<lb ed="#Qd"/>ostenditur primo quod credenda sit in unitate es<lb ed="#Qd"/>sentiae
Trinitas<!--l--> et in Trinitate unitas; secundo,
<lb ed="#Qd"/>agitur de unitate essentiae; tertio, de distinc<lb ed="#Qd"/>tione
personarum.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e264">
<lb ed="#Qd"/>Prima pars continet quatuor versus. Primus
<lb ed="#Qd"/>instruit ad cultum divinum: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e270">Fides autem ca<lb ed="#Qd"/>tholica
haec est</quote> etc.; secundus contundit er<lb ed="#Qd"/>rores
<name>Sabellii</name> et <name>Arii</name> simul <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e277">Neque contun<lb ed="#Qd"/>dentes
personas</quote> etc.; tertius ostendit distinctas
<lb ed="#Qd"/>esse personas, contra <name>Sabellium</name> <quote>Alia est
<lb ed="#Qd"/>enim persona Patris</quote>; quartus ostendit simplici<lb ed="#Qd"/>tatem
essentiae personarum, scilicet Patris et Fi<lb ed="#Qd"/>lii<!--m-->
et Spiritus Sancti <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e291">Sed Patris et Filii, et
<lb ed="#Qd"/>Spiritus Sancti una est divinitas</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e297">
<lb ed="#Qd"/>A. — Contra haereticos monstratur
<lb ed="#Qd"/>unitas essentiae in trinitate persona<lb ed="#Qd"/>rum,
multiplici exemplo creaturae.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e306">
<lb ed="#Qd"/><name>Augustinus</name><!--6--> ponit tale exemplum: memo<lb ed="#Qd"/>ria,
intelligentia<!--n-->, voluntas; haec tria sunt: sunt<!--o-->
<lb ed="#Qd"/>enim tres vires animae, sed in una essentia,
<lb ed="#Qd"/>quae est anima<!--p7-->. — Item, <name>Anselmus</name>, <title>De in<lb ed="#Qd"/>carnatione
Verbi</title><!--8-->: Fons, rivus, stagnum, haec tria
<pb ed="#Qd" n="1138"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>sunt, et unum non est alterum. Nam fons non
<lb ed="#Qd"/>est rivus, et sic de aliis; item, a fonte rivus est<!--a-->
<lb ed="#Qd"/>et non e converso; ab utroque fluvius, et non
<lb ed="#Qd"/>e converso, et tamen sunt una aqua et una res.
<lb ed="#Qb"/>— Item<!--b-->, <title>Hebr.</title> 1, 3: <quote>Splendor gloriae</quote>. Sol et splen<lb ed="#Qd"/>dor
et calor tria sunt et una res; a sole splendor,
<lb ed="#Qd"/>ab utroque calor. — Item, <title>Deuter.</title> 4, 24: <quote>Deus no<lb ed="#Qd"/>ster
ignis est consumens</quote>. In igne tria sunt: carbo,
<lb ed="#Qd"/>flamma, et calor; unum non est alterum, et sunt
<lb ed="#Qd"/>res una; a carbone flamma, et non e converso;
<lb ed="#Qd"/>ab utroque calor. — Item, exemplum <name>Dionysii</name>,
<lb ed="#Qd"/><title>De divinis nominibus</title><!--1-->: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e347">Coniunguntur<!--c--> tres can<lb ed="#Qd"/>delae;
tres sunt candelae accensae singulariter
<lb ed="#Qd"/>et unum est lumen; nemo enim posset dividere
<lb ed="#Qd"/>in lumine illarum</quote>. — Item, exemplum Iudaei con<lb ed="#Qd"/>versi<!--2-->:
Fiant tres plicae in panno uno; tres plicae<!--d-->
<lb ed="#Qd"/>sunt singulariter, unus tamen est pannus. — Item,
<lb ed="#Qd"/>exemplum generale ponit <name>Augustinus</name>, in libro
<lb ed="#Qd"/><title>De anima et spiritu</title><!--3-->: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e365">Tria haec omni existenti
<lb ed="#Qd"/>insunt: essentia qua<!--e--> sunt, species qua diffe<lb ed="#Qd"/>runt,
usus quo proiiciunt, quasi vestigia Trinita<lb ed="#Qd"/>tis,
Patris et Filii et Spiritus Sancti<!--f--></quote>. Ista eadem
<lb ed="#Qd"/>aliis nominibus nominantur ab <name ref="#Augustine">Augustino</name><!--4-->:
<lb ed="#Qd"/>modus, species et ordo; in libro <title>Sap.</title> 11, 21 di<lb ed="#Qd"/>cuntur
numerus, pondus<!--g-->, mensura. Habes ergo
<lb ed="#Qd"/>exemplum generale<!--h--> in vestigiis Trinitatis, quae
<lb ed="#Qd"/>apparent in omni creatura.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e390">
<lb ed="#Qd"/>Habes etiam exemplum speciale in creatura spi<lb ed="#Qd"/>rituali,
scilicet anima: habet enim trinitatem po<lb ed="#Qd"/>tentiarum,
cum sit simplex in essentia<!--i-->, scilicet ve<lb ed="#Qd"/>getabilem,
sensibilem, rationalem; item, secundum
<lb ed="#Qd"/>aliam assignationem, concupiscibilem, irascibilem
<lb ed="#Qd"/>et<!--k--> rationalem; item, secundum aliam, mentem,
<lb ed="#Qd"/>notitiam et amorem, sive memoriam, intelligentiam
<lb ed="#Qd"/>et voluntatem. — Item, in omni creatura corporali,
<lb ed="#Qd"/>naturali et<!--l--> artificiata: naturali superiori<!--m--> sive
<lb ed="#Qd"/>caelesti, sicut in sole; interiori, sicut in elementis,
<lb ed="#Qd"/>in igne et aqua; in artificiata, ut in<!--n--> panno.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e416">
<lb ed="#Qd"/>B. — Sequitur de unitate essentiae
<lb ed="#Qd"/>specialiter, de qua profitemur in praesenti tria
<lb ed="#Qd"/>per modum privationis, [tria per modum positionis.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e425">
<lb ed="#Qd"/>I. Tria per modum privationis]<!--5--> haec
<lb ed="#Qd"/>sunt: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e431">Increatus, immensus, aeternus</quote>. Per hoc
<lb ed="#Qd"/>quod dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e436">increatus</quote> privatur causalitas; per
<lb ed="#Qd"/>hoc quod<!--o--> <quote>immensus</quote>, situs et figura; per hoc
<lb ed="#Qd"/>quod <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e444">aeternus</quote>, durationis terminus. Et sic
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>removetur ab eo omnis parvitas creaturae. Parvi<lb ed="#Qd"/>tas
enim creaturae in tribus ostenditur. Primo, in
<lb ed="#Qd"/>hoc quod creata est et habet causam, et hoc remo<lb ed="#Qd"/>vetur,
cum dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e458">Increatus Pater, increatus Fi<lb ed="#Qd"/>lius<!--p--></quote>
etc., ex quo monstratur causa omnium
<lb ed="#Qd"/>non habens causam. Secundo ostenditur parvitas
<lb ed="#Qd"/>creaturae in hoc quod circumscripta est tempore et
<lb ed="#Qd"/>loco, quod removetur cum dicitur <quote>Immensus Pa<lb ed="#Qd"/>ter,
immensus Filius<!--q--></quote> etc., ex quo relinquitur
<lb ed="#Qd"/>quod eius essentia est infinita. Tertio ostenditur
<lb ed="#Qd"/>creaturae parvitas in hoc quod habet durationis
<lb ed="#Qd"/>suae terminum: vel ex parte utraque, scilicet prin<lb ed="#Qd"/>cipii
et finis, sicut res temporales, quae habent
<lb ed="#Qd"/>principium et finem; vel ex parte aliqua, ut res
<lb ed="#Qd"/>perpetuae, quae principium habent, licet non finem,
<lb ed="#Qd"/>ut sunt angeli et<!--r--> animae, caelum et-terra. Istud
<lb ed="#Qd"/>totum removetur, cum dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e489">Aeternus Pater,
<lb ed="#Qd"/>aeternus Filius</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e495">
<lb ed="#Qd"/>Nota differentiam inter aeternum et perpetuum
<lb ed="#Qd"/>et temporale. Temporale est quod habet prin<lb ed="#Qd"/>cipium
et finem; aeternum, quod caret principio
<lb ed="#Qd"/>et fine, sicut Deus; perpetuum<!--s-->, quod habet
<lb ed="#Qd"/>principium, sed caret fine.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e508">
<lb ed="#Qd"/>Sed quia ostensum erat ista tria nomina <mentioned>in<lb ed="#Qd"/>creatum,
immensum, aeternum</mentioned>, convenire singulis
<lb ed="#Qd"/>personis, ne crederetur quod essentia triplicetur
<lb ed="#Qd"/>secundum tres personas, subiungit: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e518">Et tamen
<lb ed="#Qd"/>non tres aeterni, sed unus aeternus<!--t--></quote>. Et hoc est
<lb ed="#Qd"/>quod dicit <name>Boethius</name>, in libro <title>De Trinitate</title><!--6-->: Phi<lb ed="#Qd"/>losophi,
inquit, ita arguunt: <name>Socrates</name> est homo,
<lb ed="#Qd"/><name>Plato</name> est homo; ergo <name>Socrates</name> et <name>Plato</name> sunt ho<lb ed="#Qd"/>mines,
non homo; duarum enim repetitio unita<lb ed="#Qd"/>tum
pluralitatem facit. Sed theologi e contra ar<lb ed="#Qd"/>guunt:
Pater est Deus, Filius est Deus, Spiritus
<lb ed="#Qd"/>Sanctus est Deus: ergo Pater et Filius et Spi<lb ed="#Qd"/>ritus
Sanctus sunt<!--u--> unus Deus, non dii: trina
<lb ed="#Qd"/>enim repetitio non facit hic numerum.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e544">
<lb ed="#Qd"/>II. Sequuntur tria per modum positio<lb ed="#Qd"/>nis,
omnipotens, Deus, Dominus: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e550">Omnipotens
<lb ed="#Qd"/>Pater, omnipotens Filius, omnipotens Spiritus
<lb ed="#Qd"/>Sanctus</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e559">
<lb ed="#Qd"/>Contra opponit haereticus: Non<!--v--> est
<lb ed="#Qd"/>omnipotens, qui<!--x--> omnia non potest; sed Deus
<lb ed="#Qd"/>non potest mentiri nec prava agere; ergo non
<lb ed="#Qd"/>est omnipotens.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e570">
<lb ed="#Qd"/>Respondet <name>Augustinus</name><!--7--> quod potentia
<lb ed="#Qd"/>peccandi non est<!--y--> potentia, sed impotentia; nec
<pb ed="#Qd" n="1139"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>peccare est facere, sed deficere: peccatum enim
<lb ed="#Qd"/>est actus incidens ex defectu boni.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e586">
<lb ed="#Qd"/>Sed adhuc opponit haereticus: Non
<lb ed="#Qd"/>potest comedere nec<!--a--> bibere; hoc autem posse
<lb ed="#Qd"/>est posse<!--b-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e595">
<lb ed="#Qd"/>Respondet <name ref="#Augustine">Augustinus</name><!--1-->, quod posse cur<lb ed="#Qd"/>rere
defectivum est posse et imperfectum et dimi<lb ed="#Qd"/>nutum;
omnis autem defectus et diminutio longe
<lb ed="#Qd"/>relegata est a Deo; et quamvis Deus posset haec
<lb ed="#Qd"/>et operetur in aliis, haec tamen ei non attribu<lb ed="#Qd"/>untur.
Ipse enim est <quote>qui operatur omnia in om<lb ed="#Qd"/>nibus</quote><!--2-->:
ab eo enim accepit creatura quod haec
<lb ed="#Qd"/>possit; non autem ei attribuuntur, quia sonant
<lb ed="#Qd"/>in detectum et indigentiam.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e620">
<lb ed="#Qd"/>Contra: <title>Rom.</title> 8, 26: <quote>Spiritus<!--c--> postulat pro no<lb ed="#Qd"/>bis
gemitibus inenarrabilibus</quote>, <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e626">Postu<lb ed="#Qd"/>lat,
id est postulare facit</quote>. Quaeritur ergo, cum
<lb ed="#Qd"/>verbum postulandi sonet indigentiam, et tamen
<lb ed="#Qd"/>attribuitur Deo, quia Deus operatur illud per
<lb ed="#Qd"/>creaturam, quare<!--d--> non similiter attribuuntur ei
<lb ed="#Qd"/>omnia alia, ut diceretur <mentioned>Deus comedit</mentioned>, quia co<lb ed="#Qd"/>medere
nos facit.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e643">
<lb ed="#Qd"/>Ad hoc respondetur quod, cum sit duplex
<lb ed="#Qd"/>creatura, corporalis<!--e--> et spiritualis, actus spiri<lb ed="#Qd"/>tualis
creaturae magis ei<!--f--> conformantur et con<lb ed="#Qd"/>veniunt,
et ideo ipsi attribuuntur; actus vero
<lb ed="#Qd"/>corporalis creaturae propter sui elongationem ei
<lb ed="#Qd"/>dissimilitudinem Deo non conveniunt, quamvis
<lb ed="#Qd"/>ipse operetur illa<!--g-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e662">
<lb ed="#Qd"/>Quaeritur: Cum tria sint nomina essentialia
<lb ed="#Qd"/>generalia, quae aliquando appropriantur tribus
<lb ed="#Qd"/>personis, potentia<!--h-->, sapientia, bonitas, sicut pro<lb ed="#Qd"/>fitemur
in Symbolo isto <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e672">Omnipotens Pater, om<lb ed="#Qd"/>nipotens
Filius</quote> etc.<!--i-->, quare similiter non pro<lb ed="#Qd"/>fitemur:
sapiens Pater, sapiens Filius etc., bonus
<lb ed="#Qd"/>Pater, bonus Filius etc.?
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e683">
<lb ed="#Qd"/>Responderi potest quod<!--k--> ista duo intelli<lb ed="#Qd"/>guntur
per duo sequentia. In hoc enim nomine
<lb ed="#Qb"/><mentioned>Deus</mentioned> intelligitur sapientia; in hoc nomine <mentioned>Do<lb ed="#Qd"/>minus</mentioned>
bonitas. Deus enim Graece interpretatur
<lb ed="#Qd"/><foreign xml:lang="gr">Θεός</foreign>. quod est videns sive cognoscens. Sapientia
<lb ed="#Qd"/>ergo notatur, cum dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e696">Deus Pater</quote> etc.;
<lb ed="#Qd"/>bonitas in <mentioned>Domino</mentioned>, quoniam<!--l--> eius est regere
<lb ed="#Qd"/>et conservare et protegere, quod ad bonitatem
<lb ed="#Qd"/>pertinet; unde bonitas intelligitur, cum dicitur
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e705">Dominus Pater, Dominus Filius</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e709">
<lb ed="#Qd"/>Quaeritur: Cum <mentioned>dominus</mentioned> relative dicatur
<lb ed="#Qd"/>ad servum, relativa autem posita se ponunt etc.,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>sequitur ergo: si servus est, dominus est, et, si
<lb ed="#Qd"/>servus non est, dominus non est. Ergo, eodem
<lb ed="#Qd"/>addito utrobique, adhuc sequetur; ergo si non
<lb ed="#Qd"/>fuit servus ab aeterno, nec Dominus ab aeterno.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e727">
<lb ed="#Qd"/>Respondeo<!--m--> per distinctionem. Nam hoc no<lb ed="#Qd"/>men
<mentioned>Dominus</mentioned> potest significare dominium ha<lb ed="#Qd"/>bitu,
et tunc non dicitur<!--n--> relative, sed absolute;
<lb ed="#Qd"/>vel potest significare dominium actu, et tunc di<lb ed="#Qd"/>citur
relative. In prima ergo significatione con<lb ed="#Qd"/>cedendum
est quod Deus sit Dominus ab ae<lb ed="#Qd"/>terno,
in secunda non.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e745">
<lb ed="#Qd"/>III. Sequitur: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e749">Quia sicut singillatim<!--o--> unam<lb ed="#Qd"/>quamque
personam</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e755">
<lb ed="#Qd"/>Expone sicut prius<!--4-->. Additur enim istud ad si<lb ed="#Qd"/>gnificandum
quoniam, quamvis praedicta conve<lb ed="#Qd"/>niant
singulis personis per se, singulariter ta<lb ed="#Qd"/>men
et non pluraliter conveniunt omnibus simul
<lb ed="#Qd"/>sumptis.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e769">
<lb ed="#Qd"/>C. - Sequitur distinctio personarum:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e773">Pater a nullo est factus</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e777">
<lb ed="#Qd"/>I. Pater distinguitur hic ab aliis duabus<!--p--> perso<lb ed="#Qd"/>nis
per duo: per paternitatem et innascibilitatem.
<lb ed="#Qd"/>Paternitas intelligitur per hoc quod dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e785">Pa<lb ed="#Qd"/>ter</quote>;
innascibilitas per hoc quod sequitur<!--q--> <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e790">a
<lb ed="#Qd"/>nullo est factus</quote> etc., et removetur a Patre omnis
<lb ed="#Qd"/>modus essendi ab alio. Quaedam enim sunt a Deo
<lb ed="#Qd"/>de materia, et haec dicuntur tacta proprie<!--r-->; ad
<lb ed="#Qd"/>horum differentiam dicitur Pater <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e802">non factus</quote>.
<lb ed="#Qd"/>Item, quaedam sunt: ab alio non de materia, et
<lb ed="#Qd"/>hoc dupliciter. Nam quaedam sunt a Deo de ni<lb ed="#Qd"/>hilo<!--t-->,
et haec sunt creata, ad quorum differen<lb ed="#Qd"/>tiam
dicitur <quote>nec creatus</quote>. Quaedam autem<!--u-->
<lb ed="#Qd"/>sunt ab alio, ut de sua substantia, non materia<lb ed="#Qd"/>liter,
sed substantialiter, ut filius a patre: ad
<lb ed="#Qd"/>horum differentiam dicitur<!--v--> <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e820">nec genitus</quote>. Pa<lb ed="#Qd"/>ter
igitur nullo modo est ab alio, nec per factio<lb ed="#Qd"/>nem,
ut naturalia et artificialia, nec per creatio<lb ed="#Qd"/>nem,
ut creata, sicut sunt prima materia, angelus
<lb ed="#Qd"/>et anima, nec per generationem, ut filius<!--5-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e832">
<lb ed="#Qd"/>Sed obicitur: Cum per hoc distinguatur Pa<lb ed="#Qd"/>ter
sufficienter ab aliis personis, et omnia ista
<lb ed="#Qd"/>conveniant Spiritui Sancto - a nullo enim factus
<lb ed="#Qd"/>est nec creatus nec genitus — videtur quod
<lb ed="#Qd"/>Spiritus Sanctus et Pater sint eadem persona.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e845">
<lb ed="#Qd"/>Respondendum<!--x--> quod <mentioned>ingenitum</mentioned> dicitur
<lb ed="#Qd"/>duobus modis, scilicet negative sive privative
<pb ed="#Qd" n="1140"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>simpliciter, et tunc <mentioned>ingenitum</mentioned> est <mentioned>non-geni<lb ed="#Qd"/>tum<!--a--></mentioned>,
nec dicit aliquam dignitatem, et sic con<lb ed="#Qd"/>venit
Patri et Spiritui Sancto. Vel dicitur privative
<lb ed="#Qd"/>cum positione quadam, ut<!--b--> sit sensus: inge<lb ed="#Qd"/>nitum,
id est non-genitum et alius ab eo genitus,
<lb ed="#Qd"/>et hoc modo dicit dignitatem. Isto sensu non
<lb ed="#Qd"/>convenit Spiritui Sancto<!--1-->, sed est necessario di<lb ed="#Qd"/>stinguens
Patrem ab aliis personis. Eodem modo
<lb ed="#Qd"/>potest <mentioned>non-genitum</mentioned> distingui. Et hoc habetur<!--c-->
<lb ed="#Qd"/>plene determinatum Tractatu de Trinitate, inqui<lb ed="#Qd"/>sitione
De notionibus, libro primo<!--d2-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e880">
<lb ed="#Qd"/>II. Sequitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e884">Filius a Patre solo est, non fac<lb ed="#Qd"/>tus
nec creatus</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e890">
<lb ed="#Qd"/>Filius distinguitur ab aliis duabus personis
<lb ed="#Qd"/>per proprietatem generationis, cum dicitur ge<lb ed="#Qd"/>nitus
<quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e898">a Patre solo</quote>. In hoc quod dico<!--e--> <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e901">non
<lb ed="#Qd"/>factus nec creatus</quote> privatur omnis modus cau<lb ed="#Qd"/>salitatis
effectivae. Omnis causa efficiens aut
<lb ed="#Qd"/>operatur ex materia praeiacenti aut sine materia
<lb ed="#Qd"/>praeiacenti ex nihilo, sicut solus Deus, et istud
<lb ed="#Qd"/>dicitur creare; inde sic: Filius a Patre est; ergo
<lb ed="#Qd"/>Filius habet principium vel est a principio.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e919">
<lb ed="#Qd"/>Opponit ergo haereticus: 1. Pater est
<lb ed="#Qd"/>principium Filii; ergo Filius est principiatum, a
<lb ed="#Qd"/>correlativis; sed omne principiatum est<!--f--> factum
<lb ed="#Qd"/>vel creatum; ergo Filius est factus vel creatus.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e930">
<lb ed="#Qd"/>2. Item, Pater est principium Filii; sed princi<lb ed="#Qd"/>pium
est prima<!--g--> causa causarum; ergo Pater
<lb ed="#Qd"/>est causa Filii; ergo Filius est creatus, et sic ut
<lb ed="#Qd"/>prius.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e941">
<lb ed="#Qd"/>Ad hoc respondeo quod hoc nomen <mentioned>prin<lb ed="#Qd"/>cipium</mentioned>,
aliter accipitur in natura, aliter in Theo<lb ed="#Qd"/>logia.
Sicut enim dicit <name>Philosophus</name><!--3-->, de<lb ed="#Qd"/>scendunt
nomina sicut descendunt scientiae, si<lb ed="#Qd"/>militer<!--h-->
dicendum quod ascendunt sicut ascen<lb ed="#Qd"/>dunt<!--i-->
scientiae. Quia ergo scientia naturalis in<lb ed="#Qd"/>terior
est consideratione theologica, districtius
<lb ed="#Qd"/>accipiuntur<!--k--> in ea nomina quam in Theologia,
<lb ed="#Qd"/>quae superior est<!--l-->. Ratio enim huius nominis
<lb ed="#Qb"/><mentioned>principium</mentioned> in Naturali philosophia<!--4--> est quod
<lb ed="#Qd"/>est prima causarum, et ita hoc nomen <mentioned>princi<lb ed="#Qd"/>pium<!--m--></mentioned>
sonat in causam. In Theologia<!--5--> vero com<lb ed="#Qd"/>munius
accipitur, ita ut non accipiatur solum in
<lb ed="#Qd"/>ratione causae, sed dicatur principium <mentioned>a quo est
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>aliud</mentioned>. Fallacia ergo consequentis est in Theo<lb ed="#Qd"/>logia,
si interatur: <mentioned>Pater est principium Filii;
<lb ed="#Qd"/>ergo causa</mentioned>, a superiori ad inferius affirmando.
<lb ed="#Qd"/>Similiter intelligitur quod hoc nomen <mentioned>princi<lb ed="#Qd"/>pium</mentioned>
in natura relative sumitur ad principia<lb ed="#Qd"/>tum;
in Theologia vero aliquando absolute, ali<lb ed="#Qd"/>quando
relative<!--n-->; et ideo non sequitur: <mentioned>Pater est
<lb ed="#Qd"/>principium Filii; ergo Filius principiatum</mentioned>. Pro<lb ed="#Qd"/>fanae
enim<!--o--> novitates verborum devitandae sunt,
<lb ed="#Qd"/>secundum <name>Apostolum</name>, <title>I Tim.</title> 6, 20. Et ita sol<lb ed="#Qd"/>vitur
primum et secundum.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e998">
<lb ed="#Qd"/>III. Sequitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1002">Spiritus Sanctus a Patre et Fi<lb ed="#Qd"/>lio</quote>
etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1008">
<lb ed="#Qd"/>Proprietas, per quam distinguitur ab aliis per<lb ed="#Qd"/>sonis
Spiritus Sanctus<!--p-->, est processio, de qua
<lb ed="#Qd"/>dictum est supra<!--6-->. Sed hic notandum est quod
<lb ed="#Qd"/>sicut ille exitus sive relatio, qua Filius exit
<lb ed="#Qd"/>a Patre, dicitur generatio, sic<!--q--> exitus, quo Spi<lb ed="#Qd"/>ritus
Sanctus exit ab utroque, dicitur processio;
<lb ed="#Qd"/>et ideo sicut Filius genitus, sic Spiritus Sanctus
<lb ed="#Qd"/>procedens.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1028">
<lb ed="#Qd"/>IV. Distinctis personis, [sequitur] <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1032">Unus ergo
<lb ed="#Qd"/>Pater</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1039">
<lb ed="#Qd"/>Hoc planum est et sequitur ex praedictis<!--7-->. —
<lb ed="#Qd"/>Sed ne crederetur ex eo quod dictum est unam
<lb ed="#Qd"/>personam esse ab alia, ut Filium a Patre et Spi<lb ed="#Qd"/>ritum
Sanctum ab utroque, quod in hac Trini<lb ed="#Qd"/>tate
esset prius aut<!--r--> posterius, sequitur<!--s--> <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1052">In
<lb ed="#Qd"/>hac Trinitate nihil prius aut posterius<!--t--></quote> etc. <name>Au<lb ed="#Qd"/>gustinus</name><!--8-->
evacuat omnes errores haereticorum,
<lb ed="#Qd"/>qui fuerunt de<!--i--> Trinitate, sic dicens: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1061">Nihil crea<lb ed="#Qd"/>tum
aut serviens in Trinitate credendum est, ut
<lb ed="#Qd"/>vult <name>Dionysius Arianus</name>; nihil inaequale, ut
<lb ed="#Qd"/>Vult <name>Eunomius</name>; nihil gratiae coaequale, ut
<lb ed="#Qd"/><name>Eutychius</name>; nihil posterius, anterius vel<!--v--> maius
<lb ed="#Qd"/>vel minus, ut<!--x--> <name>Arius</name>; nihil extraneum aut
<lb ed="#Qd"/>officiale alteri, ut <name>Macedonius</name>; nihil per<lb ed="#Qd"/>suasione
aut subreptione insertum, ut <name>Mani<lb ed="#Qd"/>chaeus</name>;
nihil corporeum, ut [<name>Melito</name> et] <name>Ter<lb ed="#Qd"/>tullianus</name><!--y-->;
nihil corporaliter effigiatum, ut
<lb ed="#Qd"/><name>Anthropomorphus</name> et <name>Vadianus</name>; nihil in<lb ed="#Qd"/>visibile
sibi, ut <name>Origenes</name>; nihil creaturis
<pb ed="#Qd" n="1141"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>visibile, ut <name>Fortunatus</name>; nihil moribus aut vo<lb ed="#Qd"/>luntate
divisum aut diversum, ut <name>Marcion</name>; nihil
<lb ed="#Qd"/>de Trinitatis essentia ad creaturas deductum, [ut
<lb ed="#Qd"/><name>Plato</name> et <name>Tertullianus</name>]; nihil officio singu<lb ed="#Qd"/>lare
nec alteri incommunicabileMa, ut <name>Origenes</name>;
<lb ed="#Qd"/>nihil confusum, ut <name>Sabellius</name>, sed totum per<lb ed="#Qd"/>fectum
ex uno; et unum, non tamen solitarium,
<lb ed="#Qd"/>ut [<name>Praxeas</name> et] <name>Silvanus</name></quote>. Ecce quindecim
<lb ed="#Qd"/>errores evacuat <name>Augustinus</name>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1112">
<lb ed="#Qd"/>V. Recapitulatio itaque brevis eorum quae
<lb ed="#Qd"/>dicta sunt<!--b--> superius <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1118">Ita ut per omnia, sicut
<lb ed="#Qd"/>iam supra dictum est<!--c--></quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1124">
<lb ed="#Qd"/>Et sic sumitur prima pars huius<!--d--> Symboli,
<lb ed="#Qd"/>scilicet quae perlinet ad ea quae de Trinitate
<lb ed="#Qd"/>credenda sunt<!--1-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1133">
<lb ed="#Qd"/>Pars secunda - Credenda de humanitate<!--italicized but not a quote-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1138">
<lb ed="#Qd"/>Sequitur secunda pars, in qua agitur de hu<lb ed="#Qd"/>manitate.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1145">
<lb ed="#Qd"/>A. — Et in capite istius ostendit fidem humani<lb ed="#Qd"/>tatis
necessariam esse ad salutem, cum dicit <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1151">Sed
<lb ed="#Qd"/>necessarium est<!--e--></quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1158">
<lb ed="#Qd"/>1. Quaeritur ergo de philosophis utrum om<lb ed="#Qd"/>nes<!--f-->
sint damnati universaliter. Eis enim sacra<lb ed="#Qd"/>mentum
incarnationis non fuit revelatum<!--2-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1167">
<lb ed="#Qd"/>Quod non sint iuste damnati, probatur sic:
<lb ed="#Qd"/>nullus peccat in eo quod vitare non potest<!--3-->; sed
<lb ed="#Qd"/>haec ignorantia de Deo incarnando erat eis in<lb ed="#Qd"/>vincibilis,
quia certificati non erant per revela<lb ed="#Qd"/>tionem
nec poterant venire in cognitionem huius
<lb ed="#Qd"/>rei per naturalem rationem; ergo hoc<!--g--> ignorando
<lb ed="#Qd"/>non peccaverunt. Similiter est quaestio de aliis
<lb ed="#Qd"/>gentilibus, qui fuerunt ante incarnationem<!--4-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1187">
<lb ed="#Qd"/>2. Quaeritur etiam de Iudaeis<!--h--> simplicibus,
<lb ed="#Qd"/>qui non habebant notitiam Prophetarum et Legis.
<lb ed="#Qd"/>Constat enim quod non habuerunt notitiam in<lb ed="#Qd"/>carnationis.
Damnabunturne ergo universaliter?
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1198">
<lb ed="#Qd"/>Probatio quod sic. <name ref="#Augustine">Augustinus</name><!--5-->: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1205">Nec vi<lb ed="#Qd"/>xerunt
nec vivent sine fide incarnationis Christi.
<lb ed="#Qd"/>Profecto quod scriptum est<!--i-->, <title>Act.</title> 4, 12: <quote>Non est
<lb ed="#Qd"/>aliud nomen sub caelo<!--k-->, in qua oporteat nos
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>salvari</quote>, ex illo tempore valet ad salvandum genus
<lb ed="#Qd"/>humanum, quo in Adam vitiatum est</quote>. <name>Grego<lb ed="#Qd"/>rius</name>,
<title>Super Ezechielem</title><!--6-->: <quote><quote>Et qui praeibant ei
<lb ed="#Qd"/>qui sequebantur clamabant: Hosanna filio David</quote><!--7-->,
<lb ed="#Qd"/>quia omnes electi<!--l8-->, qui in Iudaea esse potue<lb ed="#Qd"/>runt
sive qui nunc<!--m--> in Ecclesia sunt, in Media<lb ed="#Qd"/>torem
Dei et hominum crediderunt et credunt</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1232">
<lb ed="#Qd"/>3. Quaeritur etiam de surdo baptizato. Quam<lb ed="#Qd"/>vis
per naturalem rationem<!--n--> suam possit ha<lb ed="#Qd"/>bere
fidem de divinitate, iuxta illud <name>Psalmi</name><!--9-->: <quote>Sci<lb ed="#Qd"/>tote
quoniam Dominus ipse est Deus</quote> etc., non
<lb ed="#Qd"/>potest tamen per naturalem rationem de huma<lb ed="#Qd"/>nitate
fidem habere.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1248">
<lb ed="#Qd"/>Ad haec per ordinem respondendum
<lb ed="#Qd"/>est sine praeiudicio.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1256">
<lb ed="#Qd"/>1. Ad primum respondet <name>Apostolus</name> de phi<lb ed="#Qd"/>losophis,
<title>Rom.</title> 1, 21: <quote>Cum cognovissent Deum,
<lb ed="#Qd"/>non sicut Deum glorificaverunt</quote>; et sequitur<!--10-->: <quote>Ob<lb ed="#Qd"/>scuratum
est<!--p--> insipiens cor eorum; dicentes enim
<lb ed="#Qd"/>se esse sapientes stulti facti sunt</quote>. Mali ergo phi<lb ed="#Qd"/>losophi,
qui sibi usurpant gloriam quae Dei est.
<lb ed="#Qd"/>excaecati sunt; nec est<!--q--> eis tacta revelatio in<lb ed="#Qd"/>carnationis:
<quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1275">tumor enim mentis obstaculum est
<lb ed="#Qd"/>veritatis</quote>, ut dicit <name>Gregorius</name><!--11-->. De bonis vero
<lb ed="#Qd"/>sic credo quod eis facta fuerit revelatio, vel per
<lb ed="#Qd"/>Scripturam, quae apud Iudaeos erat, vel per pro<lb ed="#Qd"/>phetiam
vel per internam inspirationem, sicut
<lb ed="#Qd"/>fuit de <name>Iob</name> et amicis eius; <quote>Dominus</quote><!--r--> enim <quote>su<lb ed="#Qd"/>perbis
resistit, humilibus autem<!--s--> dat gratiam</quote>,
<lb ed="#Qd"/><title>Iac.</title> 4, 6. Similiter et de aliis simplicibus genti<lb ed="#Qd"/>libus
intelligendum est<!--t-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1296">
<lb ed="#Qd"/>2. De simplicibus vero Iudaeis solutum est
<lb ed="#Qd"/>supra<!--12-->. Nam<!--u-->, sicut<!--13--> dicitur in <title>Sententiis</title><!--14-->, quod
<lb ed="#Qd"/>omnes electi ex eis habuerunt fidem incarnationis,
<lb ed="#Qd"/>sed aliter quam docti. Quod enim illi explicite
<lb ed="#Qd"/>cognoscebant per Scripturas, isti implicite, ut
<lb ed="#Qd"/>crederent quod credit<!--v--> Ecclesia.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1312">
<lb ed="#Qd"/>3. De surdo vero potest dici quod, si tamen
<lb ed="#Qd"/>gratiae non fuerit extinctum per peccatum, cum
<lb ed="#Qd"/>venerit<!--x--> ad pertectam aetatem, necessario gratia
<lb ed="#Qd"/>baptismatis docebit eum de omnibus, vel impli<lb ed="#Qd"/>cite
vel explicite credenda, scilicet ut credat
<lb ed="#Qb"/>quidquid credit Ecclesia, si conferre<!--y--> potest et
<pb ed="#Qd" n="1142"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>percipere quid sit Ecclesia. Si autem non, potest
<lb ed="#Qd"/>sanctificatio baptismalis sufficere ad salutem sibi
<lb ed="#Qd"/>sicut parvulo<!--1-->.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1336">
<lb ed="#Qd"/>B. — Sequitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1340">Est ergo fides recta</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1344">
<lb ed="#Qd"/>Ista pars dividitur in quinque partes. In prima
<lb ed="#Qd"/>agitur de incarnatione; in secunda de passione; in
<lb ed="#Qd"/>tertia de ascensione<!--a--> et de adventu ad iudicium;
<lb ed="#Qd"/>in quarta de resurrectione mortuorum; in quinta
<lb ed="#Qd"/>de praemio bonorum et poena malorum.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1357">
<lb ed="#Qd"/>1. Prima pars ostendit duo: primo scilicet,
<lb ed="#Qd"/>duas naturas in Christo perfectas et veras, divi<lb ed="#Qd"/>nam
scilicet et humanam; secundo, ostendit uni<lb ed="#Qd"/>tatem
personae in duabus naturis. Dicit ergo <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1367">Est
<lb ed="#Qd"/>ergo fides catholica</quote>, scilicet<!--b2--> tunc planum est
<lb ed="#Qd"/>quod dicit <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1375">Deus est ex substantia Patris</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1380">
<lb ed="#Qd"/>Quaerit haereticus: Una simplicissima est
<lb ed="#Qd"/>essentia Pater et<!--c--> Filius et Spiritus Sanctus. Si
<lb ed="#Qd"/>ergo Filius est incarnatus, et Pater et Spiritus
<lb ed="#Qd"/>Sanctus est incarnatus.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1391">
<lb ed="#Qd"/>Respondet <name ref="#Anselm">Anselmus</name>, in libro <title>De incar<lb ed="#Qd"/>natione
Verbi</title><!--3-->, instans tali exemplo: Fons, ri<lb ed="#Qd"/>vus,
stagnum, tria haec unum sunt et una aqua;
<lb ed="#Qd"/>rivus a fonte, stagnum ab utroque; sed rivus
<lb ed="#Qd"/>est fistulatus. Et argumentetur: Fons, rivus, sta<lb ed="#Qd"/>gnum,
sunt una aqua; et rivus est fistulatus;
<lb ed="#Qd"/>ergo fons et stagnum. Non valet; similiter nec
<lb ed="#Qd"/>illud.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1414">
<lb ed="#Qd"/>Item, aliud exemplum: Vegetabilis, sensibilis,
<lb ed="#Qd"/>rationalis sunt idem in essentia vel substantia:
<lb ed="#Qd"/>in homine enim est una anima. Si ergo sensi<lb ed="#Qd"/>bilis
et vegetabilis<!--d--> corpori commiscentur, ergo
<lb ed="#Qd"/>et rationalis. Non sequitur. Quamvis enim sint
<lb ed="#Qd"/>una essentia sive substantia, tamen potentiae
<lb ed="#Qd"/>sunt diversae, secundum quas differt esse sepa<lb ed="#Qd"/>ratum
a corpore et coniunctum. Unde eadem se<lb ed="#Qd"/>cundum
substantiam anima vegetabilis et sensi<lb ed="#Qd"/>bilis
corpori coniungitur, separatur autem secun<lb ed="#Qd"/>dum
vim rationalem. Sic una substantia<!--e--> Pater
<lb ed="#Qd"/>et Filius et Spiritus Sanctus, sed<!--f--> tres personae
<lb ed="#Qd"/>diversae; et divinitas<!--g--> in persona Filii incarnata
<lb ed="#Qd"/>est, non in persona Patris vel Spiritus Sancti.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1447">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Quaeritur quare Filius magis quam Pater<!--h-->
<lb ed="#Qd"/>vel Spiritus Sanctus incarnatus sit.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1456">
<lb ed="#Qd"/>Ad hoc respondet <name ref="#Augustine">Augustinus</name><!--4-->: <quote>Non
<lb ed="#Qd"/>Pater carnem assumpsit nec Spiritus Sanctus, sed
<lb ed="#Qd"/>Filius tantum, ut qui erat in divinitate Dei Patris
<lb ed="#Qd"/>Filius, ipse fieret in humanitate hominis filius,
<lb ed="#Qd"/>ne nomen filii ad alterum transiret, qui non esset
<lb ed="#Qd"/>natura filius vel nativitate. Et sic veritas geniti
<lb ed="#Qd"/>non<!--i--> adoptione nec appellatione, sed in utraque
<lb ed="#Qd"/>natura filii nomen haberet nascendo, et esset
<lb ed="#Qd"/>verus Deus, verus homo, verus filius</quote>. Alias ra<lb ed="#Qd"/>tiones
invenies in principio tertii <title>Sententiarum</title>,
<lb ed="#Qd"/>usque ad illum locum: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1487">Planum est<!--5--></quote>.
<!--missing p break-->
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1490">Aequalis Patri secundum divinitatem</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1494">
<lb ed="#Qd"/>Quaeritur utrum de Filio secundum divinita<lb ed="#Qd"/>tem
possit dici quod Pater maior est<!--k--> eo, sicut
<lb ed="#Qd"/>ipse dicit in <title>Ioan.</title> 14, 28: <quote>Pater maior me est</quote><!--6-->;
<lb ed="#Qd"/>ergo inaequalis Patri: quod error est.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1506">
<lb ed="#Qd"/>Ad hoc respondet <name>Hilarius</name>, in libro <title>De
<lb ed="#Qd"/>Trinitate</title><!--7-->: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1512">Pater maior est Filio generatione,
<lb ed="#Qd"/>non genere; non tamen Filius minor Patre</quote>. Haec
<lb ed="#Qd"/>ratio est quod <mentioned>maior</mentioned> non sumitur comparative,
<lb ed="#Qd"/>sed absolute, et significat auctoritatem in Patre,
<lb ed="#Qd"/>qua a nullo est et a quo alitis, ut dicitur maior
<lb ed="#Qd"/>civitatis, non tamen maior est aliquo cive in per<lb ed="#Qd"/>sona,
immo cuilibet civi est aequalis.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1529">
<lb ed="#Qd"/>Sequitur secundum, in quo ostenditur<!--l-->
<lb ed="#Qd"/>unitas personae in duabus naturis <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1535">Qui licet Deus
<lb ed="#Qd"/>sit</quote> etc.<!--m--> In hoc versu removentur tres errores,
<lb ed="#Qd"/>quia ostenditur unitas<!--n8--> personae Christi in dua<lb ed="#Qd"/>bus
naturis, et hoc removet errorem haeretico<lb ed="#Qd"/>rum
mentientium duas personas esse in Christo.
<lb ed="#Qd"/>Secundus error removetur, cum dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1549">Unus
<lb ed="#Qd"/>autem non conversione</quote> etc.; dixerunt enim mu<lb ed="#Qd"/>tationem<!--o9-->
in Deo tactam, cum factus est homo.
<lb ed="#Qd"/>Tertius error removetur, cum dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1558">Unus om<lb ed="#Qd"/>nino,
non confusione</quote> etc.; dixerunt enim<!--p--> con<lb ed="#Qd"/>fusas
esse naturas, divinam scilicet et humanam,
<lb ed="#Qd"/>ut una substantia esset Christus Deus et homo.
<lb ed="#Qd"/>Contra quod fides catholica dicit <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1570">Non confu<lb ed="#Qd"/>sione
substantiae</quote> etc. Et probat huc<!--q--> exemplo:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1575">Nam sicut anima rationalis et caro</quote> etc. Duae
<pb ed="#Qd" n="1143"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>enim substantiae penitus impermixtae, corpus et
<lb ed="#Qd"/>anima rationalis, sunt unus homo, una persona,
<lb ed="#Qd"/>sic divina et humana natura in Christo una
<lb ed="#Qd"/>persona.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1592">
<lb ed="#Qd"/>Nota. <name>Augustinus</name><!--a1--> errores haereticorum
<lb ed="#Qd"/>contra humanitatem assumptam ita evacuat, di<lb ed="#Qd"/>cens:
<quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1600">Natus est Filius Dei<!--b--> ex homine, non
<lb ed="#Qd"/>per hominem, et non ex virili semine et ex coitu,
<lb ed="#Qd"/>[sicut <name>Ebion</name>]; sed carnem ex Virginis corpore
<lb ed="#Qd"/>trahens et non de caelo secum atterens, sicut
<lb ed="#Qd"/><name>Marcion</name> et <name>Origenes</name> affirmant; nec in phan<lb ed="#Qd"/>tasia,
id est<!--c--> absque carne, sicut <name>Valentinus</name>;
<lb ed="#Qd"/>neque putative imaginatum, sed corpus verum;
<lb ed="#Qd"/>non tantum<!--d--> carnem [ex carne], sicut <name>Marcia<lb ed="#Qd"/>nus</name><!--e2-->,
sed anima cum ratione sua et caro<!--f--> cum
<lb ed="#Qd"/>sensibus suis, per quos sensus in passione sua
<lb ed="#Qd"/>et ante passionem dolores carnis suae sustinuit.
<lb ed="#Qd"/>Neque sic natus est de Virgine ut divinitatem
<lb ed="#Qd"/>homo<!--g--> nascendo acciperet, quasi antequam na<lb ed="#Qd"/>sceretur
de Virgine, Deus non fuerit, sicut <name>Arte<lb ed="#Qd"/>mon</name><!--h-->,
[<name>Berillus</name>] et <name>Marcellus</name> docuerunt,
<lb ed="#Qd"/>sed aeternus, homo Deus de Virgine natus</quote>, <name>Au<lb ed="#Qd"/>gustinus</name>,
in libro <title>83 Quaestionum</title>, quaest. 11<!--3-->,
<lb ed="#Qd"/>contra haereticos mentientes corpus Christi fuisse
<lb ed="#Qd"/>phantasma: <quote>Si phantasma fuit corpus Christi,
<lb ed="#Qd"/>fefellit Christus; et si fallit, veritas non est; est
<lb ed="#Qd"/>autem veritas Christus; non ergo phantasma fuit
<lb ed="#Qd"/>corpus eius<!--i--></quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1649">
<lb ed="#Qd"/>Quaeritur de hoc <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1653">Sicut anima rationa<lb ed="#Qd"/>lis</quote>
etc. Si anima et caro sunt<!--k--> partes hominis,
<lb ed="#Qd"/>id est totius compositi, ergo Deus et homo sunt
<lb ed="#Qd"/>partes Christi, quod est error: omnis enim
<lb ed="#Qd"/>pars, in quantum pars, diminuta est, quia caret
<lb ed="#Qd"/>integritate totius; sic ergo esset<!--l--> Deus dimi<lb ed="#Qd"/>nutus.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1670">
<lb ed="#Qd"/>Ad hoc respondetur, ad <title>Rom.</title> 1, 3, super
<lb ed="#Qd"/>illum locum: <quote>Qui factus est ei ex semine David</quote> etc.,
<lb ed="#Qd"/><title>Glossa</title><!--4-->: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1678">Non ex duabus naturis una facta
<lb ed="#Qd"/>est natura composita; Christus vero una persona
<lb ed="#Qd"/>est geminae substantiae, nec tamen Deus vel
<lb ed="#Qd"/>homo pars huius personae dici potest. Alioquin
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Dei Filius, antequam formam servi acciperet, non
<lb ed="#Qd"/>erat totus, et crevit, cum homo divinitati eius
<lb ed="#Qd"/>accessit</quote>. Respondendum ergo quoniam non est
<lb ed="#Qd"/>penitus simile, et ita est ibi<!--m--> fallacia consequen<lb ed="#Qd"/>tis:
idem enim<!--n--> est acsi diceretur <mentioned>est simile
<lb ed="#Qd"/>quoad hoc, ergo est<!--o--> simile quoad omnia</mentioned>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1704">
<lb ed="#Qd"/>II. Sequitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1708">Qui passus est pro salute no<lb ed="#Qd"/>stra</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1715">
<lb ed="#Qd"/>Istud expositum est supra<!--5-->, usque ad<!--p--> illum
<lb ed="#Qd"/>locum <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1721">Ad cuius adventum</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1725">
<lb ed="#Qd"/>Hic quaerit <name ref="#Augustine">Augustinus</name> quare Christus
<lb ed="#Qd"/>tam ignominiose mortuus est. Unde, in libro <title>De
<lb ed="#Qd"/>Symbolo</title><!--6-->: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1736">De cruce eius [quid<!--7-->] loquar<!--q-->? Quid
<lb ed="#Qd"/>dicam? Christus tale genus mortis elegit, ut ali<lb ed="#Qd"/>quod
genus mortis<!--r--> martyres non formidarent</quote>.
<lb ed="#Qd"/>Unde, in libro <title>De vera religione</title><!--8-->: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1746">Satellites vo<lb ed="#Qd"/>luptatum
divitias appetebant, pauper esse voluit;
<lb ed="#Qd"/>honoribus inhiabant, rexi fieri noluit; mortem me<lb ed="#Qd"/>tuebant,
morte damnatus est; ignominiosum ge<lb ed="#Qd"/>nus
mortis crucem horrebant, crucifixus est. Non
<lb ed="#Qd"/>enim ullum peccatum committi potest, nisi dum
<lb ed="#Qd"/>appetuntur ea quae ille contempsit aut fugiuntur
<lb ed="#Qd"/>ea quae ipse sustinuit</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1765">
<lb ed="#Qd"/>III. Sequitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1769">Ad cuius adventum omnes ho<lb ed="#Qd"/>mines</quote>
etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1775">
<lb ed="#Qd"/><name ref="#Augustine">Augustinus</name>, <title>De ecclesiasticis dogmatibus</title>,
<lb ed="#Qd"/>cap. 6<!--t9-->: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1784">Erit resurrectio mortuorum om<lb ed="#Qd"/>nium,
sed una et semel, non prima iustorum,
<lb ed="#Qd"/>secunda peccatorum, ut fabula est somniatorum,
<lb ed="#Qd"/>sed una<!--u--> omnium. Etsi id resurgere dicitur quod
<lb ed="#Qd"/>cadit, caro ergo nostra in veritate resurget, sicut
<lb ed="#Qd"/>in veritate cadit, et non, secundum <name>Origenem</name>,
<lb ed="#Qd"/>immutatio corporum erit, id est aliud, non cor<lb ed="#Qd"/>pus
novum pro carne, sed eadem quae corrup<lb ed="#Qd"/>tibilis<!--v-->
cadit, tam iustorum quam iniustorum, re<lb ed="#Qd"/>surget
incorruptibilis</quote>. Item, in eodem, 9 cap.<!--x10-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1806">Non est alia resurrectio iutura post generalem,
<lb ed="#Qd"/>quam <name>Origenes</name><!--11--> delirat, ut daemones vel impii
<lb ed="#Qd"/>homines post tormenta quasi suppliciis expur<lb ed="#Qd"/>gati,
vel illi<!--y--> in angelicam redeant, qua creati
<lb ed="#Qd"/>sunt, dignitatem, vel<!--z--> isti iustorum societati
<pb ed="#Qd" n="1144"/>
<lb ed="#Qd"/>donentur, eo quod hoc divinae pietati conveniat,
<lb ed="#Qd"/>ne quid de rationalibus creaturis pereat, sed quo<lb ed="#Qd"/>libet
modo salvetur<!--1-->. Nos credamus ipsi iudici
<lb ed="#Qd"/>omnium et retributori iusto, qui dixit<!--2-->: <quote>Ibunt
<lb ed="#Qd"/>impii in supplicium aeternum, iusti autem in vi<lb ed="#Qd"/>tum
aeternum</quote>, ut percipiam fructum operum
<lb ed="#Qd"/>suorum</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1836">
<lb ed="#Qd"/>Epilogus.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1841">
<lb ed="#Qd"/>Sequitur epilogus: <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1845">Haec est ergo<!--a--> fides ca<lb ed="#Qd"/>tholica</quote>
etc.<!--b-->. Repetitur materia, cum dicitur
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1850">Haec est fides</quote> etc.; et<!--c--> subditur comminatio,
<lb ed="#Qd"/>cum subditur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1855">Quam nisi quisque</quote> etc.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1860">
<lb ed="#Qd"/>Quaeritur quae sit differentia inter ista duo,
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1864">fideliter</quote> et <quote>firmiter</quote>, quia unum sufficere
<lb ed="#Qd"/>videtur.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1870">
<lb ed="#Qd"/>Respondeo: Per hoc quod dicitur <quote>fideli<lb ed="#Qd"/>ter</quote>
notatur fidelitas et rectitudo in motu fidei<!--d-->,
<lb ed="#Qd"/>quae est assentire primae Veritati propter se ip<lb ed="#Qd"/>sam;
per hoc quod dicitur <quote xml:id="ahsh-l3p3i2t2q2t3-Qd1e1880">firmiter</quote> notatur
<lb ed="#Qd"/>modus caritatis, qui est annexus fidei. Purifi<lb ed="#Qd"/>catur
enim anima per fidem, <title>Act.</title> 15, 9: <quote>Fide pu<lb ed="#Qd"/>rificans
corda eorum</quote>; sed firmatur per caritatem,
<lb ed="#Qd"/>cum scilicet <quote>fides per dilectionem operatur</quote>, sicut
<lb ed="#Qd"/>dicitur ad <title>Gal.</title> 5, 6; unde in Cant.<!--e--> ultimo, 6:
<lb ed="#Qd"/><quote>Fortis est ut mors dilectio</quote>.
</p>
<p xml:id="ahsh-l3p3i2t2q2t3-d1e1897">
<lb ed="#Qd"/>Et sic terminatur istud Symbolum<!--f3-->.
</p>
</div>
</body>
</text>
</TEI>