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ahsh-l3p1in1t1q4t1d3m3c2.xml
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ahsh-l3p1in1t1q4t1d3m3c2.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. 3, M. 3, C. 2</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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<edition n="0.0.0-dev">
<title>III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 3, M. 3, C. 2</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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<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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<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-l3p1in1t1q4t1d3m3c2">
<head xml:id="ahsh-l3p1in1t1q4t1d3m3c2-Hd1e102">III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 3, M. 3, C. 2</head>
<head xml:id="ahsh-l3p1in1t1q4t1d3m3c2-Hd1e105" type="question-title">DE SECUNDA CAUSA ASSUMPTIONIS DEFECTUUM<!--7-->.</head>
<p xml:id="ahsh-l3p1in1t1q4t1d3m3c2-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur de secundo causa, qua
<lb ed="#Qd"/>dicitur quod <quote xml:id="ahsh-l3p1in1t1q4t1d3m3c2-Qd1e114">assumpsit simplam<!--a--> vetusta<lb ed="#Qd"/>tem
poenae ut nostram duplam consumeret, id
<lb ed="#Qd"/>est culpae et poenae<!--8--></quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m3c2-d1e122">
<lb ed="#Qd"/>Ad quod obicitur sic<!--b-->: 1. Si poena passionis
<lb ed="#Qd"/>Christi fuit sufficiens causat consumptionis cul<lb ed="#Qd"/>pae
et poenae in nobis quantum ad reatum<!--d-->, ergo,
<lb ed="#Qd"/>Christo passo, tota culpa et poena debet esse con<lb ed="#Qd"/>sumpta
in nobis; cuius<!--e--> videmus contrarium, quia
<lb ed="#Qd"/>dicit <name>Beda</name><!--9--> quod quatuor sunt nobis inflicta
<lb ed="#Qd"/>pro peccato Adae, scilicet infirmitas, ignorantia,
<lb ed="#Qd"/>malitia, concupiscentia. Ex quo videtur quod non
<lb ed="#Qd"/>fuerit<!--f--> causa sufficiens nostrae redemptionis.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m3c2-d1e144">
<lb ed="#Qd"/>2. Item, sicut dicit <name ref="#Anselm">Anselmus</name>, in<!--g--> libro <title>Cur
<lb ed="#Qd"/>Deus homo</title><!--10-->: <quote xml:id="ahsh-l3p1in1t1q4t1d3m3c2-Qd1e153">Ad satisfactionem debitam non
<lb ed="#Qd"/>sufficit solummodo reddere quod ablatum est<!--h-->,
<lb ed="#Qd"/>sed pro contumelia illata plus debet reddere quam
<lb ed="#Qd"/>abstulit</quote>. Cum ergo plus sit separatio a Deo
<lb ed="#Qd"/>per carentiam visionis Dei quam separatio animae
<lb ed="#Qd"/>a corpore, ergo separatio animae a corpore in
<lb ed="#Qd"/>morte Christi non satisfaciet pro reatu separa<lb ed="#Qd"/>tionis
a Deo et carentiae<!--i--> visionis, quae est per
<lb ed="#Qd"/>culpam originalem.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m3c2-d1e175">
<lb ed="#Qd"/>3. Item, cum nullum temporale sit propor<lb ed="#Qd"/>tionale
aeterno<!--11-->, reatus autem separationis per
<lb ed="#Qd"/>culpam originalem erat aeternus, ergo pro illo
<lb ed="#Qd"/>non poterat<!--k--> satisfacere passio<!--l--> temporalis, cum
<pb ed="#Qd" n="68"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>oporteat esse proportionem satisfactorii ad illud
<lb ed="#Qd"/>pro quo satisfacit. Et de hoc plenius<!--a--> inferius
<lb ed="#Qd"/>inquiretur.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m3c2-d1e197">
<lb ed="#Qd"/>Respondeo<!--b-->: Quaedam est causa sufficiens et
<lb ed="#Qd"/>completa, quae non habet semper effectum sibi
<lb ed="#Qd"/>coniunctum, sed tempore determinato; et alia est,
<lb ed="#Qd"/>quae habet semper effectum sibi coniunctum.
<lb ed="#Qd"/>Verbi gratia, motus solis circa terram est causa
<lb ed="#Qd"/>eclipsis sufficiens, non tamen quolibet<!--c--> tempore
<lb ed="#Qd"/>relinquit illum effectum, sed tempore determinato;
<lb ed="#Qd"/>ignis vero est causa caloris<!--d--> et etiam semper
<lb ed="#Qd"/>relinquit istum effectum. Dicendum ergo quod
<lb ed="#Qd"/>passio Christi est causa sufficiens et completa
<lb ed="#Qd"/>consumptionis poenae et culpae in nobis. Sed di<lb ed="#Qd"/>stinguendum
est, quia<!--e--> poena potest conside<lb ed="#Qd"/>rari
cum reatu separationis a Deo sive carentiae
<lb ed="#Qd"/>visionis vel sine reatu, secundum quod est materia
<lb ed="#Qd"/>et exercitium virtutis, prout distinguit <name>B.<!--f--> Gre<lb ed="#Qd"/>gorius</name><!--2-->,
super <title>Iob</title> 4, 1—9 quod est poena, quae
<lb ed="#Qd"/>infligitur homini propter reatum peccati, et est
<lb ed="#Qd"/>poena, quae ordinat ad meritum sive<!--g--> prae<lb ed="#Qd"/>mium.
Dicendum ergo<!--h--> quod passio Christi, sicut
<lb ed="#Qd"/>causa coniuncta effectui, delet<!--i--> omnem poenam
<lb ed="#Qd"/>quantum ad reatum in illis, qui suscipiunt sacra<lb ed="#Qd"/>mentum
suae passionis, scilicet Baptismum<!--3-->; in
<lb ed="#Qd"/>quantum vero poena est virtutis<!--k--> exercitium,
<lb ed="#Qd"/>non delet omnem poenam in praesenti, sed dele<lb ed="#Qd"/>bit<!--l-->
in futuro, tempore determinato, <quote>cum cor<lb ed="#Qd"/>ruptibile
hoc induet incorruptionem</quote>, <title>I Cor.</title> 15, 53.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m3c2-d1e256">
<lb ed="#Qd"/>[Ad obiecta]: 1. Et sic patet solutio ad primum.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m3c2-d1e261">
<lb ed="#Qd"/>2. Ad secundum dicendum quod in poena
<lb ed="#Qd"/>satisfactoria duo necessaria sunt, scilicet voluntas
<lb ed="#Qd"/>et poena; nec oportet quod maior sit poena,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>qua satisfacit, quam poena pro qua satisfacit,
<lb ed="#Qd"/>sed quod<!--a--> voluntas coniuncta poenae maior sit.
<lb ed="#Qd"/>Quamvis ergo separatio animae a corpore in
<lb ed="#Qd"/>morte Christi non fuerit maior poena quam poena
<lb ed="#Qd"/>separationis a Deo, tamen voluntas coniuncta
<lb ed="#Qd"/>morti<!--b--> sive separationi animae a corpore maior
<lb ed="#Qd"/>est; voluntas<!--c--> enim quae est in unione cum Deo,
<lb ed="#Qd"/>gaudens de separatione animae a corpore, est
<lb ed="#Qd"/>condigna satisfactio pro separatione a Deo. Non
<lb ed="#Qd"/>ergo<!--d--> est satisfactoria passio ratione separationis
<lb ed="#Qd"/>animae a corpore tantum, sed ratione voluntatis<!--e-->
<lb ed="#Qd"/>separationis, quae excellit poenam originalis pec<lb ed="#Qd"/>cati.
Unde <name ref="#Anselm">Anselmus</name><!--4-->: Si a te quaereretur
<lb ed="#Qd"/>utrum<!--f--> pro toto mundo velles occidere Christum,
<lb ed="#Qd"/>responderes<!--g--> quod non, quia vita sua fuit nobi<lb ed="#Qd"/>lissima,
similiter et voluntas nobilissima, qua<!--h-->
<lb ed="#Qd"/>erat existens in unione ad Deum.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m3c2-d1e312">
<lb ed="#Qd"/>3. Ad tertium iam patet responsio, quia<!--i--> sicut
<lb ed="#Qd"/>in satisfactione ex parte frustra requiritur voluntas
<lb ed="#Qd"/>et poena - oportet enim quod sit dolor de pec<lb ed="#Qd"/>cato
et quod sit gaudium de poena — ita et in
<lb ed="#Qd"/>Christo fuit poena passionis in corpore et poena
<lb ed="#Qd"/>etiam<!--k--> compassionis in dolore pro peccato hu<lb ed="#Qd"/>mani
generis cum voluntate maxima patiendi, in
<lb ed="#Qd"/>quo est complementum satisfactionis; quae qui<lb ed="#Qd"/>dem
voluntas erat respectu sustinendi quam<lb ed="#Qd"/>cumque
poenam pro peccato humani generis,
<lb ed="#Qd"/>quae etiam<!--l--> voluntas ad patiendum non erat
<lb ed="#Qd"/>hominis puri, sed etiam<!--m--> hominis uniti Deo, qui
<lb ed="#Qd"/>est bonum<!--n--> infinitum; et quia ipsa voluntas est
<lb ed="#Qd"/>in unione ad infinitum bonum et aeternum, pro<lb ed="#Qd"/>portionalis
est reatui<!--o--> aeterno separationis et in<lb ed="#Qd"/>finito<!--p-->.
</p>
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