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ahsh-l3p1in1t1q4t1d2c3.xml
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ahsh-l3p1in1t1q4t1d2c3.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. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 2, C. 3 UTRUM CORPUS SIT ASSUMPTUM MEDIANTE ANIMA.</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. 1, Q. 4, T. 1, D. 2, C. 3 UTRUM CORPUS SIT ASSUMPTUM MEDIANTE ANIMA.</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>
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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-l3p1in1t1q4t1d2c3">
<head xml:id="ahsh-l3p1in1t1q4t1d2c3-Hd1e102">III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 2, C. 3</head>
<head xml:id="ahsh-l3p1in1t1q4t1d2c3-Hd1e105" type="quesiton-title">UTRUM CORPUS SIT ASSUMPTUM MEDIANTE ANIMA<!--2-->.</head>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e108">
<lb ed="#Qd"/>Consequens est quaerere utrum corpus sit as<lb ed="#Qd"/>sumptum
mediante anima.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e115">
<lb ed="#Qd"/>Ad quod sic: 1. Separata anima a carne, adhuc
<lb ed="#Qd"/>mansit unio carnis et deitatis; ergo immediate
<lb ed="#Qd"/>uniebatur caro deitati; non igitur mediante anima
<lb ed="#Qd"/>vel intellectu.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e126">
<lb ed="#Qd"/>2. Item, essentialiter est deitas in omni creatura
<lb ed="#Qd"/>et immediate, quia non est in una creatura per
<lb ed="#Qd"/>aliam; sed multo magis est in humana natura,
<lb ed="#Qd"/>in<!--e--> qua est essentialiter et personaliter; ergo est
<lb ed="#Qd"/>in humana natura, scilicet corpore et anima, im<lb ed="#Qd"/>mediate,
non in uno propter aliud; ergo sine
<lb ed="#Qd"/>medio unitur deitas carni.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e145">
<lb ed="#Qd"/>3. Item, cum in unione anima aliquo modo po<lb ed="#Qd"/>natur
medium, quomodo separato medio ab extre<lb ed="#Qd"/>mis,
sicut in morte Christi anima a corpore, non
<lb ed="#Qd"/>fiet separatio extremi ab extremo, id est deitatis
<lb ed="#Qd"/>a corpore? Si ergo manet unio deitatis ad corpus,
<lb ed="#Qd"/>non est inter illa medium rationalis anima.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e161">
<lb ed="#Qd"/>Ad oppositum a. est auctoritas <name>Ioannis Da<lb ed="#Qd"/>masceni</name><!--3-->:
<quote xml:id="ahsh-l3p1in1t1q4t1d2c3-Qd1e167">Unitum est carni per [medium]
<lb ed="#Qd"/>intellectum, Dei Verbum</quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e173">
<lb ed="#Qd"/>b. Item, <name>Gregorius</name><!--4-->: <quote xml:id="ahsh-l3p1in1t1q4t1d2c3-Qd1e177">Carnem Deitas anima
<lb ed="#Qd"/>mediante suscepit</quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e183">
<lb ed="#Qd"/>c. Item, <name ref="#Augustine">Augustinus</name>, in <title>Epistola ad Volu<lb ed="#Qd"/>sianum</title><!--5-->:
<quote xml:id="ahsh-l3p1in1t1q4t1d2c3-Qd1e192">Ipsa deitas animam rationalem et per
<lb ed="#Qd"/>eamdem<!--f--> corpus humanum sibi aptavit</quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e198">
<lb ed="#Qd"/>Respondeo<!--6-->, distinguendo<!--g--> quod est medium
<lb ed="#Qd"/>necessitatis et est medium congruitatis. Medium
<lb ed="#Qd"/>necessitatis ligat extrema ita<!--h--> quod, eo remoto,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>separantur extrema; quemadmodum harmonia
<lb ed="#Qd"/>sive contemperantia corporis dicitur ligans ani<lb ed="#Qd"/>mam
et corpus, ideo ipsa destructa, sequitur
<lb ed="#Qd"/>separatio. Medium vero congruitatis non ligat
<lb ed="#Qd"/>extrema, sed dicit ordinem in extremis, quemad<lb ed="#Qd"/>modum
est in elementato: quamvis enim simul<!--i-->
<lb ed="#Qd"/>sint elementa quatuor, tamen ordine naturae
<lb ed="#Qd"/>media sunt inter ignem, qui est subtilissimus, et
<lb ed="#Qd"/>terram, quae est grossissima<!--k-->, aer et aqua. Se<lb ed="#Qd"/>cundum
ergo hunc modum si loquamur de medio
<lb ed="#Qd"/>necessitatis inter spiritualem substantiam increa<lb ed="#Qd"/>tam,
quae est deitas, et corporalem creatam in
<lb ed="#Qd"/>Christo, nullum fuit medium. Si vero loquamur
<lb ed="#Qd"/>de medio secundum ordinis congruentiam, me<lb ed="#Qd"/>dium
est duplex, scilicet spiritus et anima<!--7-->, quia
<lb ed="#Qd"/>inter spiritualem naturam<!--l--> non conformem cor<lb ed="#Qd"/>pori
et corpoream substantiam non conformem
<lb ed="#Qd"/>spiritui divino sunt duo media ordinatae naturae,
<lb ed="#Qd"/>videlicet natura spiritualis<!--m--> conformis spiritui<!--n-->
<lb ed="#Qd"/>divino et spiritualis natura conformis spiritui
<lb ed="#Qd"/>humano. Et haec dicuntur spiritus et anima, spi<lb ed="#Qd"/>ritus
quantum ad superiorem partem animae,
<lb ed="#Qd"/>in quantum est separabilis, anima vero secundum
<lb ed="#Qd"/>inferiorem partem, secundum quam est animans
<lb ed="#Qd"/>corpus et unibilis. Et hoc modo intelligitur quod
<lb ed="#Qd"/>a doctis<!--8--> dicitur quod<!--o--> <quote xml:id="ahsh-l3p1in1t1q4t1d2c3-Qd1e265">per spiritum animam
<lb ed="#Qd"/>et per animam corpus humanum sibi coaptavit</quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e271">
<lb ed="#Qd"/>[Ad obiecta]: 1-2. Et per hoc patet solutio ad
<lb ed="#Qd"/>primo et secundo obiectum. Unde <name>Augu<lb ed="#Qd"/>stinus</name>,
in libro <title>De anima et spiritu</title><!--9-->: <quote xml:id="ahsh-l3p1in1t1q4t1d2c3-Qd1e279">Ut su<lb ed="#Qd"/>premum
animae, intelligentia sive mens</quote> quae
<pb ed="#Qd" n="54"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>dicitur spiritus, <quote xml:id="ahsh-l3p1in1t1q4t1d2c3-Qd1e291">imaginem et similitudinem gerit
<lb ed="#Qd"/>[sui] superioris, id est Dei, unde et eius susceptiva
<lb ed="#Qd"/>esse potuit et ad unionem personalem, quando
<lb ed="#Qd"/>ipse voluit, absque ulla demutatione<!--a--> naturae sus<lb ed="#Qd"/>cepta
fuit, sic supremum carnis<!--b-->, id est sensua<lb ed="#Qd"/>litas,
animae gerens similitudinem, ad unionem
<lb ed="#Qd"/>personalem eius essentiam suscipere potest, id
<lb ed="#Qd"/>est animae</quote>. Unde relinquitur quod hoc modo
<lb ed="#Qd"/>inter Deum et corpus medium est spiritus et
<lb ed="#Qd"/>anima.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c3-d1e315">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>3. Ad ultimum vero dicendum<!--c--> quod, cum
<lb ed="#Qd"/>summa bonitas communicat se alicui, nunquam
<lb ed="#Qd"/>ab eo recederet<!--d-->, cui se communicat, nisi esset
<lb ed="#Qd"/>indignitas illius, aliter non esset summa bonitas,
<lb ed="#Qd"/>et hoc tenet, sive communicet se dando gratiam
<lb ed="#Qd"/>sive uniendo se cum creatura. Quia ergo humana
<lb ed="#Qd"/>natura in Christo<!--e--> tam in corpore quam in anima
<lb ed="#Qd"/>non fuit possibilis ad indignitatem, non fuit sepa<lb ed="#Qd"/>rabilis
unio Verbi<!--f--> ad carnem, sicut nec animae<!--g-->
<lb ed="#Qd"/>ad Verbum.
</p>
</div>
</body>
</text>
</TEI>