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ahsh-l3p1in1t1q4t1d2c4.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. 4 UTRUM PERSONA SIT ASSUMPTA.</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 2, C. 4 UTRUM PERSONA SIT ASSUMPTA.</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"/>
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<body>
<div xml:id="ahsh-l3p1in1t1q4t1d2c4">
<head xml:id="ahsh-l3p1in1t1q4t1d2c4-Hd1e102">III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 2, C. 4</head>
<head xml:id="ahsh-l3p1in1t1q4t1d2c4-Hd1e105" type="quesiton-title">UTRUM PERSONA SIT ASSUMPTA<!--1-->.</head>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e108">
<lb ed="#Qd"/>Deinde quaeritur<!--a--> I. utrum persona sit as<lb ed="#Qd"/>sumpta.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e115">
<lb ed="#Qd"/>Ad quod sic obicitur 1. primo per auctoritatem
<lb ed="#Qd"/><name>Ioannis Damasceni</name>, III libro, cap. 7<!--2-->: <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e121">Ver<lb ed="#Qd"/>bum
incarnatum Deus neque eam, quae nuda<!--b-->
<lb ed="#Qd"/>contemplatione consideratur, naturam assumpsit:
<lb ed="#Qd"/>non enim hoc<!--c--> est incarnatio, sed fictio incar<lb ed="#Qd"/>nationis;
neque eam, quae in specie considera<lb ed="#Qd"/>tur,
sed eam<!--d-->, quae in atomo; primitias enim
<lb ed="#Qd"/>assumpsit<!--e--> nostrae massae, non secundum se<lb ed="#Qd"/>ipsam
iam subsistentem et atomum existentem
<lb ed="#Qd"/>prius et<!--f--> ita ab ipso assumptam, sed in ipsa
<lb ed="#Qd"/>Filii hypostasi existente</quote>. Igitur assumpsit <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e143">natu<lb ed="#Qd"/>ram
in atomo</quote>; sed natura existens in atomo
<lb ed="#Qd"/>est persona; ergo assumpsit personam: persona
<lb ed="#Qd"/>enim est<!--g--> <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e153">rationalis naturae individua substan<lb ed="#Qd"/>tia<!--h3--></quote>,
quod convenit naturae in atomo.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e159">
<lb ed="#Qd"/>2. Item, <name>Richardus de S. Victore</name>, in libro
<lb ed="#Qd"/>De Trinitate<!--4-->, dicit quod <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e165">in divinis determinatur
<lb ed="#Qd"/>persona penes rationem originis, in angelis vero
<lb ed="#Qd"/>penes rationem qualitatis, in homine vero secun<lb ed="#Qd"/>dum
utrumque modum</quote>. Cum ergo in natura<!--i-->
<lb ed="#Qd"/>humana assumpta sit alia proprietas originis
<lb ed="#Qd"/>quam in Filio Dei, quia descendit secundum car<lb ed="#Qd"/>nem
a matre et secundum divinam naturam est
<lb ed="#Qd"/>a Patre, item alia est<!--k--> proprietas qualitatis sive
<lb ed="#Qd"/>formae, ergo similiter est alia et alia personalitas.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e187">
<lb ed="#Qd"/>3. Item, <name ref="#Anselm">Anselmus</name>, in libro <title>De Incarnatione
<lb ed="#Qd"/>Verbi</title><!--5-->, dicit quod Filius Dei non assumpsit
<lb ed="#Qd"/>hominem simpliciter, sed hunc<!--l--> hominem, scilicet
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Iesum. Si ergo hic homo Iesus est<!--m--> <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e203">rationalis
<lb ed="#Qd"/>naturae individua substantia</quote>, ergo assumpsit
<lb ed="#Qd"/>personam.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e211">
<lb ed="#Qd"/>4. Item, persona est res distincta proprietate ad
<lb ed="#Qd"/>dignitatem pertinente<!--n-->, secundum aliam definitio<lb ed="#Qd"/>nem<!--6-->.
Unde dicit <name>Boethius</name>, in libro <title>De duabus
<lb ed="#Qd"/>nuturis et una persona Christi</title><!--7-->, quod<!--o--> <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e221">hoc no<lb ed="#Qd"/>men
dignioribus substantiis accommodatum est</quote>.
<lb ed="#Qd"/>Si ergo, cum homo assumitur, natura eius exal<lb ed="#Qd"/>tatur,
nec aliquid de<!--p--> proprietate vel dignitate
<lb ed="#Qd"/>eius minuitur, relinquitur igitur quod persona est
<lb ed="#Qd"/>assumpta.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e236">
<lb ed="#Qd"/>5. Item, cum sint tres actus concurrentes simul,
<lb ed="#Qd"/>creare, assumere et unire, constans est quod creare
<lb ed="#Qd"/>prius est quam assumere; itaque, cum est termi<lb ed="#Qd"/>nus
creationis, est inceptio assumptionis; cum
<lb ed="#Qd"/>ergo creare terminetur ad actu<!--q--> ens, ergo erit
<lb ed="#Qd"/>assumptio entis actu; ergo et personae, cum<!--r-->
<lb ed="#Qd"/>ens actu hic sit persona.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e254">
<lb ed="#Qd"/>Ad oppositum: a. <name ref="#Augustine">Augustinus</name>, in libro <title>De
<lb ed="#Qd"/>fide ad Petrum</title><!--8-->: <quote>Deus naturam hominis as<lb ed="#Qd"/>sumpsit,
non personam</quote>. Relinquitur igitur quod
<lb ed="#Qd"/>non suscepit personam.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e268">
<lb ed="#Qd"/>b. Item <name>Boethius</name>, <title>Contra Nestorium</title><!--9-->: <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e272">Si,
<lb ed="#Qd"/>duabus personis manentibus</quote>, in Christo <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e277">con<lb ed="#Qd"/>iunctio
facta est naturarum, unum de duobus nihil
<lb ed="#Qd"/>effici potuit: omnino enim ex<!--s--> duabus personis
<lb ed="#Qd"/>nihil unum effici potuit. Nihil igitur unum secun<lb ed="#Qd"/>dum
Nestorium Christus est, ac per hoc omnino
<lb ed="#Qd"/>nihil; quod enim non est unum, nec esse omnino
<lb ed="#Qd"/>potest. Sed esse Christum manifeste et veraciter
<pb ed="#Qd" n="55"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>confitemur; unum igitur dicimus Christum. Quod
<lb ed="#Qd"/>si ita est<!--a-->, unam Christi sine dubitatione perso<lb ed="#Qd"/>nam
esse necesse est</quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e304">
<lb ed="#Qd"/>p. Item, si persona assumpta est, necesse est
<lb ed="#Qd"/>in Christo duas esse personas, quia non potest
<lb ed="#Qd"/>dici absorberi persona humana in assumendo,
<lb ed="#Qd"/>cum non fuerit<!--b--> prius persona quam assumpta;
<lb ed="#Qd"/>manent igitur in Christo differentes naturae et
<lb ed="#Qd"/>diversae personae<!--c-->; non est igitur unum in na<lb ed="#Qd"/>tura
nec unum in persona. Relinquitur igitur
<lb ed="#Qd"/>quod non est unio Dei ad hominem nisi sicut<!--d-->
<lb ed="#Qd"/>in aliis hominibus; quod est absurdissimum. Re<lb ed="#Qd"/>linquitur
igitur quod persona non est assumpta.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e329">
<lb ed="#Qd"/>[Solutio]: Quod concedendum est, et re<lb ed="#Qd"/>spondendum
ad obiecta dicendo quod ad esse
<lb ed="#Qd"/>personae requiritur<!--e--> triplex distinctio, scilicet sin<lb ed="#Qd"/>gularitatis<!--f-->,
incommunicabilitatis et dignitatis. Di<lb ed="#Qd"/>stinctio
singularitatis est in anima aliqua, dum est
<lb ed="#Qd"/>in corpore<!--g-->: est enim distans a qualibet anima
<lb ed="#Qd"/>aliqua<!--h--> proprietate singulari. Distinctio vero in<lb ed="#Qd"/>communicabilitatis
est, quam habet singulare
<lb ed="#Qd"/>aliquod, ut iste<!--i--> asinus animal; sed hoc non
<lb ed="#Qd"/>habet anima existens in corpore, cum ipsa<!--k--> et
<lb ed="#Qd"/>corpus communicent<!--l--> in constituendo unum esse.
<lb ed="#Qd"/>Distinctio vero dignitatis est, qua purus<!--m--> aliquis
<lb ed="#Qd"/>homo distinguitur ab alio rationalitate individuali,
<lb ed="#Qd"/>quae<!--n--> est dignissima proprietas, quia, sicut dicit
<lb ed="#Qd"/><name>Boethius</name><!--1-->, <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e363">hoc nomen <mentioned>persona</mentioned> dignioribus
<lb ed="#Qd"/>accommodatum est<!--o--> substantiis</quote>. Ad esse ergo<!--p-->
<lb ed="#Qd"/>personae requiritur haec triplex distinctio, singu<lb ed="#Qd"/>laritatis<!--q-->,
incommunicabilitatis et dignitatis, quae
<lb ed="#Qd"/>attenditur secundum proprietatem digniorem. Di<lb ed="#Qd"/>cendum
ergo quod prima distinctio est in anima
<lb ed="#Qd"/>Christi, scilicet singularitatis, et etiam<!--r--> in cor<lb ed="#Qd"/>pore;
prima et secunda est in composito ex anima
<lb ed="#Qd"/>et corpore<!--s-->, quae potest notari, cum dico <mentioned>hic
<lb ed="#Qd"/>homo</mentioned> demonstrando compositum ex anima et
<lb ed="#Qd"/>corpore, scilicet singulare. Prima vero, secunda
<lb ed="#Qd"/>et tertia est in Christo Deo homine. Et, quamvis
<lb ed="#Qd"/>primam et secundam possit habere ex parte hu<lb ed="#Qd"/>manae
naturae, tamen tertiam<!--t--> non potest habere
<lb ed="#Qd"/>nisi<!--u--> ratione divinae personae, et ita esse per<lb ed="#Qd"/>sonam
in Christo non est ratione humanae na<lb ed="#Qd"/>turae.
Cum enim ratio personae sumatur ab ex<lb ed="#Qd"/>cellentiori
proprietate et digniori, dignior autem
<lb ed="#Qd"/>proprietas in Christo non est ex parte humanae
<lb ed="#Qd"/>naturae, sed ex parte divinae personae, propterea
<lb ed="#Qd"/>relinquitur quod non est assumptio personae.
<lb ed="#Qd"/>Distinctio enim personarum debet esse secundum
<lb ed="#Qd"/>id<!--v--> quod in ipsis personis invenitur nobilius<!--x-->.
<lb ed="#Qd"/>Quia ergo in homine assumpto nobilissimum est
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>esse Filium Dei, ideo secundum hoc inest ei<!--a-->
<lb ed="#Qd"/>distinctio personalis, ut sit una persona cum
<lb ed="#Qd"/>Filio Dei.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e426">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum ergo quod obici<lb ed="#Qd"/>tur
de <name>Ioanne Damasceno</name> quod <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e432">assumpsit
<lb ed="#Qd"/>humanam naturam«in atomo</quote>, verum est, non
<lb ed="#Qd"/>tamen sequitur ex hoc quod assumpsit personam,
<lb ed="#Qd"/>quia per atomum, quod est idem quod indivi<lb ed="#Qd"/>duum,
non notatur nisi distinctio singularitatis
<lb ed="#Qd"/>vel incommunicabilitatis, non dignitatis, a qua
<lb ed="#Qd"/>sumitur ratio personae.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e449">
<lb ed="#Qd"/>2. Ad secundum vero quod obicit de <name>Ri<lb ed="#Qd"/>chardo</name>,
dicendum est<!--b--> quod, licet sit alia pro<lb ed="#Qd"/>prietas
naturae et originis in nomine assumpto
<lb ed="#Qd"/>quam in Filio Dei, non tamen sequitur quod alia
<lb ed="#Qd"/>persona, quia persona sic dicit rem completam
<lb ed="#Qd"/>et sic definitam<!--c-->, ut non sit possibilis ad ulterio<lb ed="#Qd"/>rem
unionem, et distinctam<!--d--> per proprietatem di<lb ed="#Qd"/>gniorem,
quod non convenit Christo secundum
<lb ed="#Qd"/>quod homo.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e471">
<lb ed="#Qd"/>3. Ad tertium <name ref="#Anselm">Anselmi</name> dicendum quod,
<lb ed="#Qd"/>cum dicit<!--e--> <mentioned>assumpsit hunc hominem</mentioned>, per hoc
<lb ed="#Qd"/>non demonstratur persona, quae una est Filii Dei
<lb ed="#Qd"/>et filii hominis, sed demonstratur individuum, sci<lb ed="#Qd"/>licet<!--f-->
illud constitutum ex corpore et anima sin<lb ed="#Qd"/>gulare<!--g-->.
Et quod obicitur quod <mentioned>hoc est rationa<lb ed="#Qd"/>lis
naturae<!--h--> individua substantia, ergo persona</mentioned>,
<lb ed="#Qd"/>dicendum<!--i--> quod vis est in hoc quod dico <mentioned>indi<lb ed="#Qd"/>viduum</mentioned>
et importatur triplex illa distinctio, quae
<lb ed="#Qd"/>dicta est<!--k2-->. Unde negandum est, quia<!--l--> non est
<lb ed="#Qd"/>individua, cum sit adhuc possibile ad unionem
<lb ed="#Qd"/>cum digniori substantia.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e503">
<lb ed="#Qd"/>4. Ad quartum dicendum quod iam patet re<lb ed="#Qd"/>sponsio,
quia nec<!--m--> persona assumitur nec tamen
<lb ed="#Qd"/>est diminutio dignitatis, sed personalitas est a
<lb ed="#Qd"/>proprietate<!--n--> digniori.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e514">
<lb ed="#Qd"/>5. Ad quintum dicendum quod aliquando
<lb ed="#Qd"/>creatur aliquid per se, aliquando ut in alio. Si
<lb ed="#Qd"/>sit creatum per se, non in alio, et sit individuum
<lb ed="#Qd"/>rationalis naturae, erit persona. Si vero sit crea<lb ed="#Qd"/>tum
ut in alio, licet sit individuum rationalis<!--o-->
<lb ed="#Qd"/>naturae, non tamen erit persona, quia non est a
<lb ed="#Qd"/>quolibet alio distincta substantia. Et hac ratione
<lb ed="#Qd"/>nec rationalis anima, quae intundendo corpori
<lb ed="#Qd"/>creatur et creando infunditur<!--p-->, est persona; simili
<lb ed="#Qd"/>modo, quia hoc compositum ex corpore et anima
<lb ed="#Qd"/>creando assumitur et assumendo creatur, non
<lb ed="#Qd"/>potest dici persona. - Et si obiciatur, se<lb ed="#Qd"/>cundum
quod obicit <name ref="#Anselm">Anselmus</name>, in libro <title>De In<lb ed="#Qd"/>carnatione
Verbi</title>, quia <mentioned>Deus est persona, homo
<lb ed="#Qd"/>assumptus est persona, ergo duae personae sunt in
<pb ed="#Qd" n="56"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Christo</mentioned>: respondeo<!--a1--> quod, <quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e558">quemadmodum
<lb ed="#Qd"/>Pater est Deus, Filius est Deus, non tamen plures
<lb ed="#Qd"/>dii, sed unus est<!--b--> Deus<!--2-->, ita in Christo Deus est
<lb ed="#Qd"/>persona, homo est persona, non tamen duae<!--c-->
<lb ed="#Qd"/>personae, sed una persona. Nec designari potest
<lb ed="#Qd"/>Filius Dei sine filio hominis vel<!--d--> e converso, quia
<lb ed="#Qd"/>idem est Filius Dei et filius hominis<!--e--> et eadem
<lb ed="#Qd"/>est Verbi et assumpti hominis<!--f--> proprietatum col<lb ed="#Qd"/>lectio.
Diversarum autem personarum impossibile
<lb ed="#Qd"/>est earumdem proprietatum esse eamdem collec<lb ed="#Qd"/>tionem
aut easdem<!--g--> invicem praedicari</quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e584">
<lb ed="#Qd"/>II. Item quaeritur, cum anima sit nobilissimum
<lb ed="#Qd"/>in homine, sicut Filius Dei in Christo, quare anima
<lb ed="#Qd"/>non dicitur assumere corpus in personam suam,
<lb ed="#Qd"/>sicut Filius Dei hominem. — Ad quod redditur
<lb ed="#Qd"/>multiplex ratio. Una est, quia assumens prius est
<lb ed="#Qd"/>quam assumptum et quod assumit, inseparabi<lb ed="#Qd"/>liter
assumit, quorum neutrum convenit animae
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>respectu corporis. Item, assumens, cum unitur
<lb ed="#Qd"/>assumpto, efficit aliquam<!--h--> unitatem, anima autem
<lb ed="#Qd"/>non facit unionem sui ad corpus, quia simul
<lb ed="#Qd"/>creatur et infunditur. Item, assumens et assump<lb ed="#Qd"/>tum
non componunt aliquod totum nec sunt par<lb ed="#Qd"/>tes<!--i-->
alicuius totius, sed anima cum<!--k--> corpore
<lb ed="#Qd"/>hominem componit et sunt partes illius.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c4-d1e619">
<lb ed="#Qd"/>III. Item, cum hoc dubitatur de quodam quod
<lb ed="#Qd"/>dicit <name>Magister</name>, in III <title>Sententiarum</title><!--3-->, scilicet quod
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t1q4t1d2c4-Qd1e628">anima separata a corpore est persona</quote>; sed cum
<lb ed="#Qd"/>persona sit attributa rei ex aliqua dignitate, in
<lb ed="#Qd"/>resurrectione corporum minueretur eius dignitas.
<lb ed="#Qd"/>Unde dicendum quod anima separata non est
<lb ed="#Qd"/>persona, quoniam<!--l--> est substantia communicabilis,
<lb ed="#Qd"/>licet non communicans. Unde non est<!--m--> verum
<lb ed="#Qd"/>quod dicit <name>Magister</name>, nisi ipse accipiat perso<lb ed="#Qd"/>nam
pro individuo; et huius rei determinatio
<lb ed="#Qd"/>alibi plenius innuetur<!--n4-->.
</p>
</div>
</body>
</text>
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