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ahsh-l3p1in1t1q4t1d3m4c4.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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<title>III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 3, M. 4, C. 4</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. 4, C. 4</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
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<publicationStmt>
<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-l3p1in1t1q4t1d3m4c4">
<head xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Hd1e102">III, P. 1, Inq. 1, T. 1, Q. 4, T. 1, D. 3, M. 4, C. 4</head>
<head xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Hd1e105" type="question-title">DUBITATIONES CIRCA OPINIONEM TERTIAM.</head>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e108">
<lb ed="#Qd"/>Circa tertiam opinionem dubitatur utrum Chri<lb ed="#Qd"/>stus,
secundum quod homo<!--h-->, sit aliquid<!--5-->, quod
<lb ed="#Qd"/>negat tertia opinio et duae primae concedunt.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e117">
<lb ed="#Qd"/>Ad quod sic obicitur<!--6-->: 1. Christus est Deus et
<lb ed="#Qd"/>homo; sed esse Deum est esse quid, et esse
<lb ed="#Qd"/>hominem similiter; sed<!--i--> Christus est aliquid<!--k-->
<lb ed="#Qd"/>secundum quod homo; ergo, si Christus est ali<lb ed="#Qd"/>quid
secundum quod homo, Christus est quid et
<lb ed="#Qd"/>quid, et ita duo: quod videtur inconveniens.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e133">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>2. Item, si Christus est unum quid<!--l--> unitate
<lb ed="#Qd"/>creata, et constat quod est<!--m--> unum quid<!--n--> unitate
<lb ed="#Qd"/>increata essentialiter; sed istae sunt diversae
<lb ed="#Qd"/>unitates essentialiter; ergo Christus erit duo es<lb ed="#Qd"/>sentialiter;
ergo Christus non est unum.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e150">
<lb ed="#Qd"/>3. Item, forma substantialis facit substantialiter
<lb ed="#Qd"/>differre<!--7-->; si ergo in Christo<!--o--> sunt duae formae
<lb ed="#Qd"/>substantiales essentialiter differentes - quod se<lb ed="#Qd"/>quitur,
si, secundum quod est<!--p--> homo, est ali<lb ed="#Qd"/>quid
— facient substantialem differentiam in
<pb ed="#Qd" n="81"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Christo; ergo, si<!--a--> humanitas ponitur forma<!--b--> sub<lb ed="#Qd"/>stantialis
in Christo — quod accidit si, secun<lb ed="#Qd"/>dum
quod homo, est aliquid , et divinitas si<lb ed="#Qd"/>militer,
necesse est quod Christus substantialiter
<lb ed="#Qd"/>differat; ergo est aliud et aliud.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e179">
<lb ed="#Qd"/>4. Item, <quote xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Qd1e183">una quidditas naturae in tribus per<lb ed="#Qd"/>sonis
facit tres personas, scilicet Patrem et Filium
<lb ed="#Qd"/>et Spiritum Sanctum<!--c-->, esse unum</quote>; ergo <quote xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Qd1e190">plures
<lb ed="#Qd"/>quidditates naturarum facient unam personam esse
<lb ed="#Qd"/>plura<!--1--></quote>. Si ergo inconveniens est dicere Christum
<lb ed="#Qd"/>esse plura, non unum, relinquitur quod Chri<lb ed="#Qd"/>stus<!--d-->,
secundum quod homo, non est quid, cum
<lb ed="#Qd"/>sit quid secundum quod Deus. Vera igitur est
<lb ed="#Qd"/>opinio quae dicit quod, cum dicitur <mentioned>Christus
<lb ed="#Qd"/>est homo</mentioned>, non dicitur Christus esse aliquid, sed
<lb ed="#Qd"/>aliquo modo se habens<!--e-->.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e211">
<lb ed="#Qd"/>5. Item, Christus, secundum quod Deus, habet
<lb ed="#Qd"/>esse completum secundum naturam divinam et
<lb ed="#Qd"/>secundum quod persona divina ab aeterno, nec
<lb ed="#Qd"/>humanitas adveniens addit aliquid ipsi personae
<lb ed="#Qd"/>vel ipsi naturae. Cum ergo illud<!--f-->, quod conse<lb ed="#Qd"/>quitur<!--g-->
esse completum ipsius personae et na<lb ed="#Qd"/>turae,
sit sicut adiacens<!--2-->, et non quid respectu
<lb ed="#Qd"/>illius, relinquitur quod Christus, secundum quod
<lb ed="#Qd"/>homo, non est aliquid.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e233">
<lb ed="#Qd"/>Arl oppositum a. est <title>Decretalis</title><!--h--> <name>Alexan<lb ed="#Qd"/>dri
Papae</name><!--3-->: <quote xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Qd1e239">Cum Christus sit perfectus Deus,
<lb ed="#Qd"/>perfectus homo, qua temeritate quis audet dicere
<lb ed="#Qd"/>quod Christus, secundum quod homo, non est
<lb ed="#Qd"/>aliquid? Ne autem tanta in Ecclesia Dei possit
<lb ed="#Qd"/>suboriri abusio, convocatis <name>Magistris</name> sub anathe<lb ed="#Qd"/>mate
interdicatur</quote>. Per quam Decretalem patet
<lb ed="#Qd"/>quod damnata est opinio tertia.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e255">
<lb ed="#Qd"/>Solutio: Dicendum, quod est considerare na<lb ed="#Qd"/>turam
rei, cum dicitur <mentioned>Christus est homo</mentioned>, aut
<lb ed="#Qd"/>rationem dicendi. Si, considerando naturam rei,
<lb ed="#Qd"/>aliquis diceret quod Christus, secundum quod
<lb ed="#Qd"/>homo, non est quid vel aliquid, erraret sine dubio
<lb ed="#Qd"/>et secundum<!--i--> istam opinionem damnatam proce<lb ed="#Qd"/>deret.
Sed, si quis<!--k--> attendens rationem dicendi,
<lb ed="#Qd"/>diceret quod, cum dicitur<!--l--> <mentioned>Christus est homo</mentioned>
<lb ed="#Qd"/>vel <mentioned>factus homo</mentioned>, non praedicatur ly <mentioned>homo</mentioned>
<lb ed="#Qd"/>ut quid de Christo, quamvis sit quid, sed quod
<lb ed="#Qd"/>praedicaret <mentioned>quomodo se habens</mentioned>, non videre<lb ed="#Qd"/>tur<!--m-->
absolute errare, secundum illud Apostoli
<lb ed="#Qd"/><title>Philipp.</title> 2, 7: <quote>Habitu inventus ut homo</quote>. Super
<lb ed="#Qd"/>quo verbo disputans <name ref="#Augustine">Augustinus</name>, in libro
<lb ed="#Qd"/><title>83 Quaestionum</title><!--n4-->, distinguit habitum secundum
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>quatuor modos, quorum unus est, cum illud quod
<lb ed="#Qd"/>habetur <quote xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Qd1e299">non mutatur a sua natura, sed aliam
<lb ed="#Qd"/>speciem et formam accipit</quote> prout applicatur ha<lb ed="#Qd"/>benti,
<quote xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Qd1e306">ut est vestis, quae, delecta atque deposita,
<lb ed="#Qd"/>non habet eam formam quam sumit induta: quod
<lb ed="#Qd"/>genus<!--a--> congruit huic comparationi</quote>, cum dicitur
<lb ed="#Qd"/><quote>habitu inventus ut homo</quote>. Secundum hoc ergo
<lb ed="#Qd"/>diceremus ad praedictam quaestionem quod<!--b-->
<lb ed="#Qd"/>Christus, secundum quod homo, est <mentioned>quid et ali<lb ed="#Qd"/>quid</mentioned>,
sed tamen non praedicatur ut <mentioned>quid</mentioned>. Sed
<lb ed="#Qd"/>quia opiniones propinquae errori non sunt exten<lb ed="#Qd"/>dendae,
ideo absolute dicatur sine distinctione
<lb ed="#Qd"/>quod<!--c--> Christus, secundum quod homo, est <mentioned>quid
<lb ed="#Qd"/>et aliquid</mentioned>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e332">
<lb ed="#Qd"/>Respondendum autem ad obiecta: 1-4. Primo
<lb ed="#Qd"/>secundum primam opinionem quod<!--d--> Chri<lb ed="#Qd"/>stus
est duo neutraliter, sed<!--e--> tamen non est<!--f-->
<lb ed="#Qd"/>duo masculine<!--5-->: est enim unus, id est<!--g--> una
<lb ed="#Qd"/>persona, sed non est unum, id est una natura.
<lb ed="#Qd"/>Et ideo non esset inconveniens concedere<!--h--> in
<lb ed="#Qd"/>uno sensu rationes<!--6-->, quae ostendunt quod Chri<lb ed="#Qd"/>stus
est duo.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e353">
<lb ed="#Qd"/>5. Ad ultimam autem rationem, qua obicieba<lb ed="#Qd"/>tur
quod <mentioned>humanitas advenit post esse comple<lb ed="#Qd"/>tum,
ergo non est quid</mentioned>, dicendum quod non
<lb ed="#Qd"/>sequitur, quia, etsi adveniat post, tamen assu<lb ed="#Qd"/>mitur
in unitatem personae, quemadmodum, po<lb ed="#Qd"/>sito
quod anima crearetur ante corpus et post<lb ed="#Qd"/>modum
corpus ei uniretur, non sequeretur propter
<lb ed="#Qd"/>hoc quod corpus non esset quid ipsius hominis,
<lb ed="#Qd"/>quamvis consequeretur ad esse rationale com<lb ed="#Qd"/>pletum<!--i-->
ipsius animae.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e377">
<lb ed="#Qd"/>Secundum autem opinionem secun<lb ed="#Qd"/>dam
inconveniens est<!--k--> quod Christus sit duo,
<lb ed="#Qd"/>immo est unum solum<!--7-->. Et respondent ad obiecta.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e386">
<lb ed="#Qd"/>1. Ad primum<!--l-->, cum<!--m--> dicitur <mentioned>Christus est
<lb ed="#Qd"/>Deus et homo</mentioned>, <quote xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Qd1e392">si fiat copulatio ratione suppo<lb ed="#Qd"/>sitorum,
falsa est; si vero ratione naturarum,
<lb ed="#Qd"/>tunc vera est<!--8--></quote>, quia non est ibi nisi unum sup<lb ed="#Qd"/>positum
et tamen diversae naturae. — Et ad
<lb ed="#Qd"/>illud<!--n--> quod obicit quod <mentioned>est quid, secundum
<lb ed="#Qd"/>quod Deus, et aliud<!--o--> quid, secundum quod homo,
<lb ed="#Qd"/>ergo duo</mentioned>, non sequitur, quia illud <mentioned>quid secun<lb ed="#Qd"/>dum
quod homo</mentioned> non connumeratur cum illo
<lb ed="#Qb"/><mentioned>quid</mentioned> quod est Deus, quia non sunt<!--p--> quid unitis
<lb ed="#Qd"/>generis.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e413">
<lb ed="#Qd"/>2. Ad aliud dicentium<!--9--> quod, quamvis <quote>in Chri<lb ed="#Qd"/>sto
sit binarius essentialis, una tamen unitatum<!--q-->
<pb ed="#Qd" n="82"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>illius binarii degenerat quasi in accidentalem</quote>
<lb ed="#Qb"/>— liceat modo ita loqui, sicut Doctores<!--1--> locuti
<lb ed="#Qd"/>sunt — videlicet unitas, quae est ex parte humanae
<lb ed="#Qd"/>naturae. Et <quote xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Qd1e430">ideo<!--a--> ille binarius non numerat sub<lb ed="#Qd"/>iecta,
sed naturas, quemadmodum numerus acci<lb ed="#Qd"/>dentium
non numerat subiecta, sed suas formas</quote>.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e438">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>3. Et<!--b--> per hoc patet solutio ad aliud, quia
<lb ed="#Qd"/>formae istae substantiales faciunt essentialiter
<lb ed="#Qd"/>differre naturas, sed non ipsum suppositum, quia
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Qd1e448">una illarum</quote>, sicut dictum est<!--2-->, <quote xml:id="ahsh-l3p1in1t1q4t1d3m4c4-Qd1e452">quasi<!--c--> dege<lb ed="#Qd"/>nerat
in accidens</quote>, eo quod est post adveniens.
</p>
<p xml:id="ahsh-l3p1in1t1q4t1d3m4c4-d1e458">
<lb ed="#Qd"/>4—5. Et per hoc patet solutio ad aliud.
</p>
</div>
</body>
</text>
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