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ahsh-l3p1in1t1q4t1d1c2.xml
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ahsh-l3p1in1t1q4t1d1c2.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>
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<titleStmt>
<title>III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 1, C. 2 UTRUM ASSUMPTIO CONVENIAT TRIBUS PERSONIS</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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<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 1, C. 2 UTRUM ASSUMPTIO CONVENIAT TRIBUS PERSONIS</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-l3p1in1t1q4t1d1c2">
<head xml:id="ahsh-l3p1in1t1q4t1d1c2-Hd1e102">III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 1, C. 2</head>
<head xml:id="ahsh-l3p1in1t1q4t1d1c2-Hd1e105" type="quesiton-title">UTRUM ASSUMPTIO CONVENIAT TRIBUS PERSONIS<!--1-->.</head>
<p xml:id="ahsh-l3p1in1t1q4t1d1c2-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur utrum assumptio conve<lb ed="#Qd"/>niat
tribus personis.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d1c2-d1e115">
<lb ed="#Qd"/>Ad quod sic: 1. Quidquid facit Pater, facit
<lb ed="#Qd"/>Filius, et e converso, quia indivisa sunt opera
<lb ed="#Qd"/>Trinitatis; sed Filius assumpsit carnem; ergo et
<lb ed="#Qd"/>Pater.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d1c2-d1e126">
<lb ed="#Qd"/>2. Item, dicit <name>Ioannes Damascenus</name><!--2--> quo<lb ed="#Qd"/>niam
Pater et Filius et Spiritus Sanctus secun<lb ed="#Qd"/>dum
<quote xml:id="ahsh-l3p1in1t1q4t1d1c2-Qd1e134">omnia sunt unum praeter ingenerationem<!--a-->
<lb ed="#Qd"/>generationem et processionem</quote>. Sed assumptio
<lb ed="#Qd"/>nec est ingeneratio<!--b--> nec aliquod aliorum; ergo
<lb ed="#Qd"/>sunt unum in assumptione; ergo quaelibet per<lb ed="#Qd"/>sona
assumit humanam naturam<!--c-->.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d1c2-d1e148">
<lb ed="#Qd"/>Respondeo 1. secundum <name>Augustinum</name>, in li<lb ed="#Qd"/>bro
<title>De fide ad Petrum</title><!--3-->, quod <quote xml:id="ahsh-l3p1in1t1q4t1d1c2-Qd1e154">Trinitas assump<lb ed="#Qd"/>tionem
fecit<!--d-->, sed Verbo, non Patri vel Spiritui
<lb ed="#Qd"/>Sancto</quote>. Unde et indivisa est assumptio quan<lb ed="#Qd"/>tum
ad actionem et non<!--e--> quantum ad personam
<lb ed="#Qd"/>cui convenit, quia uni et indivisae personae Filii.
<lb ed="#Qd"/>Notandum autem est quod in argumentatione est
<lb ed="#Qd"/>mutatio praedicamenti; mutatur enim <mentioned>quid</mentioned> in
<lb ed="#Qb"/><mentioned>ad aliquid</mentioned>. Nam, sicut dicit<!--f--> <name>Hugo de S. Vic<lb ed="#Qd"/>tore</name><!--4-->:
<quote xml:id="ahsh-l3p1in1t1q4t1d1c2-Qd1e172">Cum dicitur <mentioned>Filius Dei carnem<!--g--> as<lb ed="#Qd"/>sumpsit</mentioned>,
ex vi occultae relationis, qua intelli<lb ed="#Qd"/>gitur
quod sibi univit, idem de Patre non dicitur,
<lb ed="#Qd"/>quia si idem diceretur, non idem, sed aliud in<lb ed="#Qd"/>telligeretur;
quia sicut alius in persona est Pater,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>alius Filius, sic aliud dicitur, cum Filius incar<lb ed="#Qd"/>natus
dicitur, quam [diceretur] si Pater incarnatus
<lb ed="#Qd"/>diceretur. Non igitur consequens est: si Filius
<lb ed="#Qd"/>carnem assumpsit, idcirco carnem assumpsisse
<lb ed="#Qd"/>et Patrem, sicut consequens non est: si Filius
<lb ed="#Qd"/>carnem sibi univit, eamdem carnem sibi univisse
<lb ed="#Qd"/>et Patrem</quote>. et est figura dictionis. <quote xml:id="ahsh-l3p1in1t1q4t1d1c2-Qd1e201">Legitur in
<lb ed="#Qd"/>libro <title>Iudic.</title>, 14, 10 quod Manue uxorem accepit
<lb ed="#Qd"/>filio suo, non tamen sibi uxorem accepit eo<!--h-->
<lb ed="#Qd"/>quod filio uxorem accepit<!--i-->. Nemo est qui argu<lb ed="#Qd"/>mentetur
et dicat: <mentioned>Si pater filio uxorem accepit,
<lb ed="#Qd"/>ergo uxorem accepit pater</mentioned>; et concedat uxora<lb ed="#Qd"/>tum
esse patrem, quia filio uxorem accepit. Quare
<lb ed="#Qd"/>ergo incarnatus dicatur esse Pater, quia Filio
<lb ed="#Qd"/>suo carnem univit, sicut Filius dicitur incarnatus,
<lb ed="#Qd"/>quia carnem sibi copulavit?</quote>
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d1c2-d1e224">
<lb ed="#Qd"/>2. Ad secundum dicendum<!--k--> quod quaedam
<lb ed="#Qd"/>dicuntur in Deo absolute sine respectu ad crea<lb ed="#Qd"/>turas,
sicut sunt notiones, proprietates, relationes
<lb ed="#Qd"/>et similiter bonitas, sapientia et consimilia<!--l-->;
<lb ed="#Qd"/>quaedam dicuntur in Deo sive attribuuntur Deo
<lb ed="#Qd"/>secundum relationes<!--m--> ad creaturas, et huiusmodi
<lb ed="#Qd"/>est assumptio. Assumptio enim non ponit aliquid
<lb ed="#Qd"/>in assumente, quo scilicet<!--n--> assumens aliquam
<lb ed="#Qd"/>innovationem accipiat, sed ponit aliquid in as<lb ed="#Qd"/>sumpto,
quo fit innovatio in creatura assumpta.
<lb ed="#Qd"/>Illud autem <name>Ioannis Damasceni</name> intelligitur
<lb ed="#Qd"/>praeter comparationem ad creaturam.
</p>
</div>
</body>
</text>
</TEI>