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ahsh-l3p1in1t2q1m2.xml
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ahsh-l3p1in1t2q1m2.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>
<fileDesc>
<titleStmt>
<title>III, P. 1, Inq. 1, T. 2, Q. 1, M. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 1, Inq. 1, T. 2, Q. 1, M. 2</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-l3p1in1t2q1m2">
<head xml:id="ahsh-l3p1in1t2q1m2-Hd1e102">III, P. 1, Inq. 1, T. 2, Q. 1, M. 2</head>
<head xml:id="ahsh-l3p1in1t2q1m2-Hd1e105" type="question-title">De ordine conceptionis<!--5-->.</head>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur de ordine conceptio<lb ed="#Qd"/>nis,
utrum caro Christi prius fuerit con<lb ed="#Qd"/>cepta
quam assumpta.
<lb ed="#Qd"/>Ad quod respondet <name>Magister</name>, in <title>Senten<lb ed="#Qd"/>tiis</title><!--6-->,
quod non prius secundum tempus concepta
<lb ed="#Qd"/>est quam assumpta, sed simul<!--m-->. Sed quaeri<lb ed="#Qd"/>tur,
I. cum praeintelligatur conceptio carnis, quae
<lb ed="#Qd"/>erit<!--n--> ratio ut non prius conciperetur quam as<lb ed="#Qd"/>sumeretur.
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e130">
<lb ed="#Qd"/>II. Item, supposito quod non prius secundum
<lb ed="#Qd"/>tempus sit conceptio quam assumptio, quaeritur
<lb ed="#Qd"/>tamen quod istorum est prius secundum naturam.
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e139">
<lb ed="#Qd"/>a. Nam, cum conceptio carnis possit intelligi
<lb ed="#Qd"/>sine assumptione, sed non e converso, prius est
<lb ed="#Qd"/>naturaliter conceptio quam assumptio.
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e149">
<lb ed="#Qd"/>b. Item, prius est naturaliter sumere quam assu<lb ed="#Qd"/>mere,
quia assumere est ad se sumere<!--7--> et prius
<lb ed="#Qd"/>est naturaliter esse carnis quam sumptio carnis.
<lb ed="#Qd"/>Cum ergo conceptio det esse carni, prius est
<lb ed="#Qd"/>naturaliter conceptio sumptione et assumptione.
<!--missing p-break-->
Contra: 1. In<!--o--> incarnatione fuit operatio divina
<lb ed="#Qd"/>et operatio creaturae, et prior fuit operatio divina
<lb ed="#Qd"/>quam operatio creaturae; cum ergo assumere sit
<lb ed="#Qd"/>operatio Dei, concipere vero operatio Virginis,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>relinquitur quod prius est naturaliter<!--p--> assumptio
<lb ed="#Qd"/>conceptione.
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e175">
<lb ed="#Qd"/>III. Item, cum circa incarnationem Verbi acci<lb ed="#Qd"/>piantur
multi actus, videlicet missio, incarnatio,
<lb ed="#Qd"/>conceptio, assumptio, unio, factio sive creatio,
<lb ed="#Qd"/>quae erit istorum differentia?
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e186">
<lb ed="#Qd"/>IV. Item, estne ordo in his actibus<!--q--> secundum
<lb ed="#Qd"/>prius et<!--r--> posterius tempore aut secundum prius
<lb ed="#Qd"/>et posterius natura<!--9-->?
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e195">
<lb ed="#Qd"/>Responsio: 1. Ad primum dicendum quod
<lb ed="#Qd"/>conceptio non debet praecedere assumptionem
<lb ed="#Qd"/>tempore, sed simul esse. Et hoc propter tres ra<lb ed="#Qd"/>tiones<!--8-->:
prima est, quia tam assumptio quam con<lb ed="#Qd"/>ceptio
sunt actiones ipsius summae potentiae,
<lb ed="#Qd"/>quae est infinita et cuius virtus est supra tempus,
<lb ed="#Qd"/>quamvis mediante Virgine concipiente, de qua
<lb ed="#Qd"/>caro Domini sumpta est; et ideo non convenit
<lb ed="#Qd"/>ut secundum successionem temporis operetur
<lb ed="#Qd"/>prius conceptionem et post assumptionem. Se<lb ed="#Qd"/>cunda
ratio est, quia actiones istae sunt gratiae,
<lb ed="#Qd"/>non naturales; gratia autem elevata est supra
<lb ed="#Qd"/>tempus et eius operatio, quae est ab ipsa sine
<lb ed="#Qd"/>nostro arbitrio, sed nutu divino. Tertia ratio est,
<pb ed="#Qd" n="100"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>quia sicut opus primae conditionis absque omni
<lb ed="#Qd"/>successione temporis fuit in creatione, ita opus
<lb ed="#Qd"/>recreationis debet esse absque omni successione
<lb ed="#Qd"/>temporis.
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e241">
<lb ed="#Qd"/>II. Ad secundum dicendum quod<!--a--> secun<lb ed="#Qd"/>dum
naturam prius est conceptio quam assumptio
<lb ed="#Qd"/>passiva. Est enim assumptio activa, quae est as<lb ed="#Qd"/>sumentis<!--b-->,
et est assumptio passiva, quae est
<lb ed="#Qd"/>assumpti. Ordine naturae assumpti, prius est as<lb ed="#Qd"/>sumptum
concipi quam assumi, quamvis simul
<lb ed="#Qd"/>tempore est conceptio cum assumptione passiva;
<lb ed="#Qd"/>ordine vero naturae assumentis, quae est prior,
<lb ed="#Qd"/>prius erit assumptio activa conceptione.
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e263">
<lb ed="#Qd"/>III. Ad tertium dicendum quod illi actus<!--c--> sic
<lb ed="#Qd"/>distinguuntur<!--1-->. Missio enim est personae divinae,
<lb ed="#Qd"/>scilicet Filii Dei<!--d-->, <quote xml:id="ahsh-l3p1in1t2q1m2-Qd1e271">In missione<!--e--> enim intelligitur
<lb ed="#Qd"/>ratio processionis ab alio cum effectu manifesta<lb ed="#Qd"/>tionis
in creatura</quote>, ut dicit <name>Augustinus</name>, in li<lb ed="#Qd"/>bro
<title>De Trinitate</title><!--2-->; unde missio pertinet ad Filium,
<lb ed="#Qd"/>non ad divinam naturam. Incarnatio vero pertinet
<lb ed="#Qd"/>ad divinam naturam, prout est in persona Filii;
<lb ed="#Qd"/>quia incarnatum esse, idem est quod carni uni<lb ed="#Qd"/>tum
esse, et hoc pertinet ad naturam divinam in
<lb ed="#Qd"/>persona Filii, in cuius persona natura divina est
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>unita humanae. Conceptio vero<!--f--> pertinet ad na<lb ed="#Qd"/>turam
humanam; in carne enim proprie conci<lb ed="#Qd"/>pitur<!--g-->
illud quod per generationem educitur;
<lb ed="#Qd"/>unde caro proprie dicitur concipi. Creatio vero
<lb ed="#Qd"/>sive tactio pertinet ad humanam naturam in
<lb ed="#Qd"/>anima; ipsa enim est facta, non infecta sicut
<lb ed="#Qd"/>divina natura, et creata de nihilo<!--3-->, non sicut
<lb ed="#Qd"/>caro, quae tacta est de aliquo. Unio vero est
<lb ed="#Qd"/>naturarum divinae et humanae in persona<!--4-->; as<lb ed="#Qd"/>sumptio
etenim proprie est personae divinae
<lb ed="#Qd"/>respectu humanae naturae.
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e319">
<lb ed="#Qd"/>Sic igitur patet istorum distinctio.
</p>
<p xml:id="ahsh-l3p1in1t2q1m2-d1e324">
<lb ed="#Qd"/>IV. Ordo autem istorum actuum non secundum
<lb ed="#Qd"/>tempus accipitur, sed secundum rationem intel<lb ed="#Qd"/>ligentiae<!--5-->.
Prius igitur<!--h--> est missio personae in
<lb ed="#Qd"/>respectu humanae naturae; deinde est conceptio
<lb ed="#Qd"/>ipsius carnis in Virgine; tertio est creatio sive
<lb ed="#Qd"/>factio animae cum infusione; quarto est assump<lb ed="#Qd"/>tio
utriusque ab ipsa persona divina; quinto est
<lb ed="#Qd"/>unio, quae est terminus assumptionis. Sed, quia
<lb ed="#Qd"/>unio posset intelligi deitatis ad solam animam,
<lb ed="#Qd"/>ideo consequitur<!--i--> sexto ioco incarnatio, qua ex<lb ed="#Qd"/>primitur
unio deitatis non solum ad animam, sed
<lb ed="#Qd"/>ad carnem in unitate<!--k--> personae.
</p>
</div>
</body>
</text>
</TEI>