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ahsh-l3p1in1t1q4t1d2c5.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. 5 QUALITER INTELLIGITUR HOMO ASSUMPTUS.</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. 5 QUALITER INTELLIGITUR HOMO ASSUMPTUS.</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-l3p1in1t1q4t1d2c5">
<head xml:id="ahsh-l3p1in1t1q4t1d2c5-Hd1e102">III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 2, C. 5</head>
<head xml:id="ahsh-l3p1in1t1q4t1d2c5-Hd1e105" type="quesiton-title">QUALITER INTELLIGITUR HOMO ASSUMPTUS.</head>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur I. qualiter intelligitur
<lb ed="#Qd"/>homo assumptus<!--5-->.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e115">
<lb ed="#Qd"/>Ad quod obicitur primo<!--o--> 1. sic, de auctori<lb ed="#Qd"/>tate
<name>Ioannis Damasceni</name><!--6-->, qui dicit<!--p--> quod
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t1q4t1d2c5-Qd1e121">non est sumere communem speciem in Domino
<lb ed="#Qd"/>Iesu Christo</quote>; ergo<!--q--> Christus secundum quod
<lb ed="#Qd"/>homo non est eiusdem speciei cum aliis homi<lb ed="#Qd"/>nibus;
ergo homo<!--r--> dicitur aequivoce de Christo
<lb ed="#Qd"/>et de aliis.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e134">
<lb ed="#Qd"/>2. Item, de quolibet, qui est homo, praedicatur
<lb ed="#Qd"/>ipsa species communis; si ergo communis spe<lb ed="#Qd"/>cies
non praedicatur de Christo, quia non est ibi
<lb ed="#Qd"/>communem speciem sumere, relinquitur quod
<lb ed="#Qd"/>Christus non est homo. Cum ergo Christus sit
<lb ed="#Qd"/>homo, relinquitur quod est communem speciem
<lb ed="#Qd"/>sumere. - Ad oppositum sic: Species est
<lb ed="#Qd"/>totum esse individuorum, sicut haec species
<lb ed="#Qb"/><mentioned>homo</mentioned> est totum esse particularium hominum;
<lb ed="#Qd"/>sed homo non est totum esse Christi; relinquitur
<lb ed="#Qd"/>igitur quod non est communem speciem sumere
<lb ed="#Qd"/>de Christo et de aliis.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e161">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>3. Item, quaeritur, cum dicitur humana natura
<lb ed="#Qd"/>assumpta a Christo, quid supponitur. Aut enim
<lb ed="#Qd"/>supponitur<!--s--> corpus et anima, ex quibus compo<lb ed="#Qd"/>nitur
homo, aut supponitur compositum ex iis.
<lb ed="#Qd"/>Si primo modo, ergo per humanam naturam non
<lb ed="#Qd"/>supponuntur nisi<!--f--> partes hominis, non compo<lb ed="#Qd"/>sitio
ipsarum; ergo, si partes sic sumptae<!--u--> non
<lb ed="#Qd"/>constituunt hominem, non erit dicere ex assump<lb ed="#Qd"/>tione
corporis et animae<!--v--> humanae naturae Chri<lb ed="#Qd"/>stum
esse hominem. Si secundo modo, sed com<lb ed="#Qd"/>positum
ex corpore et anima est homo; ergo erit
<lb ed="#Qd"/>dicere Christum assumpsisse hominem. Sed as<lb ed="#Qd"/>sumens
non est assumptum, ut dicitur in <title>Regulis
<lb ed="#Qd"/>fidei</title><!--7-->; ergo Christus non est homo. — Item, si
<lb ed="#Qd"/>assumpsit hominem, aut igitur hominem<!--x--> com<lb ed="#Qd"/>munem
speciem aut singularem. Si primo modo
<lb ed="#Qd"/>tantum<!--y-->, ergo accidit error, qui destruitur a <name>Io<lb ed="#Qd"/>anne
Damasceno</name>. Si secundo modo, ergo
<lb ed="#Qd"/>assumpsit personam, cum homo singularis sit
<lb ed="#Qd"/>persona, quod est error: non enim persona
<lb ed="#Qd"/>assumpsit personam, sed naturam, sicut dicit
<lb ed="#Qd"/><name ref="#Augustine">Augustinus</name><!--8-->.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e217">
<pb ed="#Qd" n="57"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>II. Occasione huius quaeritur utrum assumpsit
<lb ed="#Qd"/>hominem<!--1-->.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e228">
<lb ed="#Qd"/>Ad quod inducuntur auctoritates et ratio<lb ed="#Qd"/>nes,
1. primo ex Psalmo<!--2-->: <quote>Beatus<!--a--> quem elegisti
<lb ed="#Qd"/>et assumpsisti</quote><!--b-->; <name>Augustinus</name><!--3-->: <quote xml:id="ahsh-l3p1in1t1q4t1d2c5-Qd1e236">Anathema sit,
<lb ed="#Qd"/>qui dicit Filium Dei hominem semel assumptum
<lb ed="#Qd"/>deposuisse</quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e244">
<lb ed="#Qd"/>2. Item, Filius Dei assumpsit corpus et animam
<lb ed="#Qd"/>simul iuncta; sed corpus et anima simul iuncta
<lb ed="#Qd"/>iaciunt hominem; ergo Filius Dei assumpsit ho<lb ed="#Qd"/>minem.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e255">
<lb ed="#Qd"/>3. Item, homo, proprie loquendo, denominatur
<lb ed="#Qd"/>a<!--c--> proprietatibus animae, unde proprie dicitur ra<lb ed="#Qd"/>tionalis,
et similiter a proprietatibus corporis,
<lb ed="#Qd"/>unde proprie dicitur coloratus; ergo mulio for<lb ed="#Qd"/>tius
denominabitur a proprietatibus utriusque;
<lb ed="#Qd"/>ergo, cum assumptio sit dispositio corporis et
<lb ed="#Qd"/>animae, proprie debet dici homo assumptus;
<lb ed="#Qd"/>ergo Filius Dei assumpsit hominem.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e275">
<lb ed="#Qd"/>Ad oppositum: a. Assumpsit hominem<!--d-->; sed
<lb ed="#Qd"/>non nisi istum; ergo iste homo<!--e--> est assumptus;
<lb ed="#Qd"/>ergo persona<!--f--> est assumpta, quod est error
<lb ed="#Qd"/>damnatus.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e287">
<lb ed="#Qd"/>Responsio: I. Ad primum. Actus per se at<lb ed="#Qd"/>tribuuntur
ipsis singularibus, per accidens vero
<lb ed="#Qd"/>ipsi speciei; unde per se actus currendi convenit
<lb ed="#Qd"/>singulari, cum dicitur <mentioned>homo currit</mentioned>, per acci<lb ed="#Qd"/>dens
vero<!--g--> ipsi speciei. Secundum ergo hunc
<lb ed="#Qd"/>modum dicendum quod <mentioned>assumi</mentioned> importat ac<lb ed="#Qd"/>tum
qui per se convenit naturae<!--h--> singulari uni<lb ed="#Qd"/>tae
Christo, per accidens vero ipsi naturae uni<lb ed="#Qd"/>versali.
Quod ergo dicit <name>Ioannes Damasce<lb ed="#Qd"/>nus</name>
non contradicit, quia non intendit negare
<lb ed="#Qd"/>quin per accidens natura universalis sit assumpta
<lb ed="#Qd"/>a Christo, sed quod ipsa universalis natura non
<lb ed="#Qd"/>sit assumpta sine natura singulari, quae suppo<lb ed="#Qd"/>nitur
per se, cum dicitur natura assumpta a
<lb ed="#Qd"/>Christo.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e322">
<lb ed="#Qd"/>2. Ad illud quod obicit de auctoritate <name>Io<lb ed="#Qd"/>annis<!--i-->
Damasceni</name> quod <quote xml:id="ahsh-l3p1in1t1q4t1d2c5-Qd1e328">in Domino Iesu
<lb ed="#Qd"/>Christo non est communem speciem sumere</quote>,
<lb ed="#Qd"/>dicendum quod ita intelligit, quia<!--k--> non convenit
<lb ed="#Qd"/>de Christo dicere communem speciem confla<lb ed="#Qd"/>tam
ex deitate et humanitate, quae nec Deus
<lb ed="#Qd"/>esset nec homo, sicut<!--l--> dicebant haeretici<!--4-->, sicut
<lb ed="#Qd"/>patet per hoc quod subditur<!--4-->: <quote xml:id="ahsh-l3p1in1t1q4t1d2c5-Qd1e344">Neque enim
<lb ed="#Qd"/>factus est neque aliquando fiet alius Christus</quote>.
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Non negatur ergo quod, secundum quod homo,
<lb ed="#Qd"/>de ipso<!--a--> praedicetur ipsa communis species et
<lb ed="#Qd"/>univoce sicut de aliis. Vel potest intelligi aliter
<lb ed="#Qd"/>quod non prorsus eodem modo praedicatur de
<lb ed="#Qd"/>Christo et de aliis, quia praedicata de aliis com<lb ed="#Qd"/>prehendit
totum esse ipsorum, sed praedicata de
<lb ed="#Qd"/>Christo non comprehendit totum esse Christi,
<lb ed="#Qd"/>quia non comprehendit deitatem. Non tamen se<lb ed="#Qd"/>quitur
quod dicatur aequivoce, quia praedicata
<lb ed="#Qd"/>de Christo praedicat totum esse eius quantum
<lb ed="#Qd"/>ad humanam naturam eo<!--b--> modo quo et aliorum
<lb ed="#Qd"/>hominum, et ideo univoce<!--c-->. Et per hoc patet so<lb ed="#Qd"/>lutio
ad omnia contra hoc obiecta.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e380">
<lb ed="#Qd"/>3. Ad tertio obiectum quod quaeritur <mentioned>quid
<lb ed="#Qd"/>supponatur, cum dicitur humana natura</mentioned>, dicen<lb ed="#Qd"/>dum
quod refert dicere humanam naturam et ho<lb ed="#Qd"/>minem
et humanitatem, quia humana natura dicit
<lb ed="#Qd"/>componentia unita, homo vero nominat quod est
<lb ed="#Qd"/>ex iis, humanitas vero illud quo<!--d--> est. Dicen<lb ed="#Qd"/>dum
est ergo quod humana natura supponit ipsa
<lb ed="#Qd"/>componentia, sed unita. Si enim intelligerentur
<lb ed="#Qd"/>separata corpus et anima, non intelligeretur to<lb ed="#Qd"/>talitas
naturae, quia naturae totalitas ponit non
<lb ed="#Qd"/>solum ipsas partes, sed etiam unionem ipsarum.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e406">
<lb ed="#Qd"/>II. Ad illud vero quod quaeritur ultimo <mentioned>utrum
<lb ed="#Qd"/>assumpsit hominem</mentioned>, respondetur quod<!--e--> proprie
<lb ed="#Qd"/>loquendo, cum homo dicat quod est constitutum
<lb ed="#Qd"/>ex corpore et anima et sic completum ut non
<lb ed="#Qd"/>possibile<!--f--> ad aliud complementum, completum
<lb ed="#Qd"/>autem ex corpore et anima rationali est persona,
<lb ed="#Qd"/>ideo<!--g-->, sicut non concederetur<!--h--> haec <mentioned>assumpsit
<lb ed="#Qd"/>personam</mentioned>, ita etiam non conceditur<!--i--> haec <mentioned>as<lb ed="#Qd"/>sumpsit
hominem</mentioned>, proprie loquendo, quia ex
<lb ed="#Qd"/>ratione verbi assumptionis, scilicet<!--k--> <mentioned>assumpsit</mentioned>,
<lb ed="#Qd"/>videretur<!--l--> quoddam constitutum ex corpore et
<lb ed="#Qd"/>anima ante<!--m--> unionem. Tamen sub improprietate,
<lb ed="#Qd"/>secundum quam nos accipimus hominem pro hu<lb ed="#Qd"/>mana
natura et naturam humanam pro corpore
<lb ed="#Qd"/>et anima unitis, dicitur homo assumptus.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e441">
<lb ed="#Qd"/>[Ad obiecta]: 1. Unde et illae auctoritates se<lb ed="#Qd"/>cundum
hanc improprietatem<!--n--> accipiendae sunt,
<lb ed="#Qd"/>ut accipiatur ibi <mentioned>homo</mentioned> pro hominis natura.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e450">
<lb ed="#Qd"/>2. Ad illud ergo<!--o--> quod obicitur <mentioned>assumpsit
<lb ed="#Qd"/>corpus et animam simul iuncta, ergo assumpsit
<lb ed="#Qd"/>hominem</mentioned>, dicendum quod non sequitur, immo
<lb ed="#Qd"/>est ibi<!--p--> mutatio praedicamenti; commutatur<!--q-->
<pb ed="#Qd" n="58"/>
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>enim ibi<!--a--> <mentioned>quid</mentioned> in <mentioned>quis</mentioned><!--b-->: procedit enim<!--c--> ab
<lb ed="#Qd"/>assumptione naturae ad assumptionem personae.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d2c5-d1e471">
<lb ed="#Qd"/>3. Ad ultimum vero dicendum<!--d1--> quod homo
<lb ed="#Qd"/>denominatur a dispositione suarum partium quae
<lb ed="#Qd"/>sunt partes sive dispositiones absolutae, sed non
<lb ed="#Qd"/>a<!--e--> dispositionibus quae sunt respectivae. Unde,
<lb ed="#Qd"/>cum esse partem sit dispositio respectiva ani<cb ed="#Qd" n="b"/><lb ed="#Qd"/>mae,
cum dicitur <mentioned>anima est pars hominis</mentioned>, non
<lb ed="#Qd"/>tamen ab hac denominatur homo, ut dicatur
<lb ed="#Qb"/><mentioned>homo est<!--f--> pars hominis</mentioned>. Eodem modo, cum
<lb ed="#Qd"/>assumptio sit proprietas respectiva utriusque par<lb ed="#Qd"/>tis,
non dicetur de toto quod constituitur ex par<lb ed="#Qd"/>tibus,
quiaä non denominat ipsum, et ideo non
<lb ed="#Qd"/>valet illud <mentioned>ergo Filius Dei<!--h--> etc.</mentioned>.
</p>
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</body>
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