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cod-al7b28_alalal-e57616.xml
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cod-al7b28_alalal-e57616.xml
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<?xml version="1.0" encoding="UTF-8"?>
<?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?>
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<TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 2</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Articulus 2</title>
<date when="2022-06-21">June 21, 2022</date>
</edition>
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<sourceDesc>
<listWit>
<witness xml:id="Bd" n="cod-al7b28">Paris 1894, v. 28</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Bd" n="301"/>
</div>
</front>
<body>
<div xml:id="alalal-e57616"><!-- l3d17a2 -->
<head xml:id="alalal-e57616-Hd1e99">Articulus 2</head>
<head xml:id="alalal-e57616-Hd1e101" type="question-title">An in Christo fuerit sensualitas ?</head>
<p xml:id="alalal-e57616-d1e104">
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="14"/>ARTICULUS II.
<lb ed="Bd" n="15"/>An in Christo fuerit sensualitas ?
</p>
<p xml:id="alalal-e57616-d1e113">
<lb ed="Bd" n="16"/>Deinde quaeritur de hoc quod dicit,
<lb ed="Bd" n="17"/>ibi, B, circa initium: <quote xml:id="alalal-e57616-Qd1e119"> Azemana
volun<lb break="no" ed="Bd" n="18"/>tas est affectus totius rationis vel affectus
<lb ed="Bd" n="19"/>sensualitatis. </quote>
</p>
<p xml:id="alalal-e57616-d1e127">
<lb ed="Bd" n="20"/>Queruntur hic quatuor sine quibus
<lb ed="Bd" n="21"/>iste locus non potest intelligi: quorum
<lb ed="Bd" n="22"/>primum est, Utrum sensualitas sit vel
<lb ed="Bd" n="23"/>fuerit in Christo ?
<lb ed="Bd" n="24"/>Secundo, Utrum sit aliqua voluntas
<lb ed="Bd" n="25"/>sensualitatis ?
<lb ed="Bd" n="26"/>Tertio, Utrum voluntas rationis
con<lb break="no" ed="Bd" n="27"/>formis fuerit voluntati divine, ut dicit
<lb ed="Bd" n="28"/>in Littera ?
<lb ed="Bd" n="29"/>Quarto, de divisione voluntatum
Chri<lb break="no" ed="Bd" n="30"/>sti, quas innuit Littera,
</p>
<p xml:id="alalal-e57616-d1e154">
<lb ed="Bd" n="31"/>Ad primum sic proceditur :
<lb ed="Bd" n="32"/>Videtur in Christo non fuisse sensua—
<lb ed="Bd" n="33"/>litas : quia
<cb ed="#Bd" n="c"/>
<lb ed="Bd" n="34"/>i. Dicit <ref xml:id="alalal-e57616-Rd1e167">Augustinus in libro XII de
<lb ed="Bd" n="35"/>Trinitate</ref>, quod sensualitas est in loco
<lb ed="Bd" n="36"/>serpentis, in quo incepit primus motus
<lb ed="Bd" n="37"/>peccati. Cum igitur Christus non habuit
<lb ed="Bd" n="38"/>aliquem peccati instinctum, videtur in
<lb ed="Bd" n="39"/>Christo non fuisse sensualitas.
</p>
<p xml:id="alalal-e57616-d1e181">
<lb ed="Bd" n="40"/>2. Praeterea, Ad quid esset in ipso ?
<lb ed="Bd" n="41"/>Meritum enim non ita perficitur tribus
<lb ed="Bd" n="42"/>gradibus, sensualitatis, inferioris partis
<lb ed="Bd" n="43"/>rationis, et rationis superioris,
quemad<lb break="no" ed="Bd" n="44"/>modum demeritum. Cum ergo ipse non
<lb ed="Bd" n="45"/>assumpserit nisi ea quae sunt ordinata
<lb ed="Bd" n="46"/>ad gratiam, et gratia sensualitatem non
<lb ed="Bd" n="47"/>attingit, videtur quod sensualitatem non
<lb ed="Bd" n="48"/>assumpserit.
</p>
<p xml:id="alalal-e57616-d1e203">
<lb ed="Bd" n="49"/>3. Praeterea, Haec est quae semper
<lb ed="Bd" n="50"/>pugnat adversus spiritum ; ergo cum in
<lb ed="Bd" n="51"/>Christo nulla talis pugna fuerit, videtur
<lb ed="Bd" n="52"/>sensualitatem non habuisse.
</p>
<p xml:id="alalal-e57616-d1e214">
<lb ed="Bd" n="53"/>SED CONTRA:
<lb ed="Bd" n="54"/>Diabolus in Adam sensualitatem non
<lb ed="Bd" n="55"/>fecit, sed inventam in eo corrupit: ergo
<lb ed="Bd" n="56"/>cum Christus omnia naturalia nostra
as<lb break="no" ed="Bd" n="57"/>sumpserit in corpore et in anima,
vide<lb break="no" ed="Bd" n="58"/>tur quod etiam assumpserit
sensualita<lb break="no" ed="Bd" n="59"/>tem.
</p>
<p xml:id="alalal-e57616-d1e232">
<cb ed="#Bd" n="d"/>
<lb ed="Bd" n="60"/>Item, Augustinus : <quote xml:id="alalal-e57616-Qd1e238"> Sensualitas est
<pb ed="#Bd" n="302"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>motus animae, qui intenditur in quinque
<lb ed="Bd" n="2"/>corporis sensus:</quote> constat autem, quod
<lb ed="Bd" n="3"/>Christus hujusmodi motum habuit: ergo
<lb ed="Bd" n="4"/>habuit sensualitatem.
</p>
<p xml:id="alalal-e57616-d1e254">
<lb ed="Bd" n="5"/>Solutio Ultimis rationibus
consen<lb break="no" ed="Bd" n="6"/>tienduin est, quod Christus habuit
sen<lb break="no" ed="Bd" n="7"/>sualitatem, quee est vis anime sensibilis
<lb ed="Bd" n="8"/>desiderii intenta in ea quae conferunt ad
<lb ed="Bd" n="9"/>salulem nature, et intenta in ea quae
<lb ed="Bd" n="10"/>conferunt sensibus ad presentandum.,
</p>
<p xml:id="alalal-e57616-d1e271">
<lb ed="Bd" n="11"/>Ad primum autem dicendum, quod
Au<lb break="no" ed="Bd" n="12"/>gustinus loquitur de sensualitate non
se<lb break="no" ed="Bd" n="13"/>cundum naturam, sed secundum
corru<lb break="no" ed="Bd" n="14"/>ptionem quae accidit ex peccato: et cum
<lb ed="Bd" n="15"/>Christus non accepit pecceatum, non
ac<lb break="no" ed="Bd" n="16"/>cepil etiam illam corruptionem.
</p>
<p xml:id="alalal-e57616-d1e287">
<lb ed="Bd" n="17"/>Ad aliud dicendum, quod fuit in ipso
<lb ed="Bd" n="18"/>ad demonstrationem integritatis nature
<lb ed="Bd" n="19"/>nostre: et ut nostra corrupta
sensuali<lb break="no" ed="Bd" n="20"/>tas, per assumiptam suam incorruptam
<lb ed="Bd" n="21"/>curaretur: quia non est curabile, ut
di<lb break="no" ed="Bd" n="22"/>cit Damascenus, nisi quod est
assum<lb break="no" ed="Bd" n="23"/>ptibile.
</p>
<p xml:id="alalal-e57616-d1e305">
<lb ed="Bd" n="24"/>Ad aliud dicendum, quod non ex sua
<lb ed="Bd" n="25"/>natura pugnat adversus spiritum, sed in
<lb ed="Bd" n="26"/>quantum est corrupta peccato: et sic
<lb ed="Bd" n="27"/>Christus non accepit eam.
</p>
</div>
</body>
</text>
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