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ahsh-l3p1in1t3q1t2m1c2.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. 3, Q. 1, T. 2, M. 1, 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. 3, Q. 1, T. 2, M. 1, C. 2</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>
<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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<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-l3p1in1t3q1t2m1c2">
<head xml:id="ahsh-l3p1in1t3q1t2m1c2-Hd1e102">III, P. 1, Inq. 1, T. 3, Q. 1, T. 2, M. 1, C. 2</head>
<head xml:id="ahsh-l3p1in1t3q1t2m1c2-Hd1e105" type="question-title">DE GRATIA UNIONIS COMPARATIVE CONSIDERATA.</head>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e108">
<lb ed="#Qd"/>Consequenter<!--a--> quaeritur de gratia unionis per
<lb ed="#Qd"/>comparationem ad gratiam secundum quam
<lb ed="#Qd"/>est caput.
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Et<!--b--> primo quaeritur an gratia unionis sit ea<lb ed="#Qd"/>dem
cum gratia secundum quam est caput;
<lb ed="#Qd"/>secundo quaeritur quae illarum sit prior.
</p>
<div xml:id="ahsh-l3p1in1t3q1t2m1c2-Dd1e126" type="articulus">
<head xml:id="ahsh-l3p1in1t3q1t2m1c2-Hd1e128">ARTICULUS I.</head>
<head xml:id="ahsh-l3p1in1t3q1t2m1c2-Hd1e131" type="question-title">Utrum gratia unionis sit eadem cum gratia secundum quam Christus est caput<!--4-->.</head>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e134">
<lb ed="#Qd"/>Ad primum arguitur sic: a. <name ref="#Augustine">Augustinus</name><!--5-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t3q1t2m1c2-Qd1e141">Nulla maior gratia cogitari potest quam quod
<lb ed="#Qd"/>filius hominis sit Filius Dei</quote>. Sed haec est gra<lb ed="#Qd"/>tia
unionis; ergo nulla maior gratia potest co<lb ed="#Qd"/>gitari
quam gratia unionis; ergo haec est in
<lb ed="#Qd"/>Christo gratia plenitudinis, de qua habetur <title>Ioan.</title>
<lb ed="#Qd"/>1, 16: <quote>De plenitudine eius accepimus omnes gra<lb ed="#Qd"/>tiam</quote>;
et illa gratia, de qua nos accepimus<!--c-->, est
<lb ed="#Qd"/>illa secundum quam Christus est caput; ergo
<lb ed="#Qd"/>gratia unionis in Christo est gratia illa secun<lb ed="#Qd"/>dum
quam Christus est caput.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e164">
<lb ed="#Qd"/>b. Item, <name>Hugo de S. Victore</name> dicit<!--d--> in libro
<lb ed="#Qd"/><title>De sacramentis</title><!--6-->: Unus est Spiritus, qui <quote xml:id="ahsh-l3p1in1t3q1t2m1c2-Qd1e170">per
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Christum venit ad christianos, cuius plenitudo
<lb ed="#Qd"/>in capite<!--e--> et participatio in membris</quote>. Sed ple<lb ed="#Qd"/>nitudo
spiritus in capite est gratia unionis, ipsa
<lb ed="#Qd"/>vero participatio, quae venit<!--f--> a capite in mem<lb ed="#Qd"/>bra,
est gratia secundum quam est caput, quia
<lb ed="#Qd"/>ex illa fluit participatio in membris; ergo eadem
<lb ed="#Qd"/>est haec gratia cum illa<!--g-->.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e191">
<lb ed="#Qd"/>Ad oppositum: 1. Ad alium actum est gratia<!--h-->
<lb ed="#Qd"/>unionis et gratia secundum quam est caput; ergo
<lb ed="#Qd"/>est alia et alia gratia. — Maior patet, quia gratia
<lb ed="#Qd"/>unionis est ad uniendum humanitatem cum dei<lb ed="#Qd"/>tate,
alia<!--i--> ad uniendum caput et<!--k--> membra; sed
<lb ed="#Qd"/>isti sunt actus diversi; ergo ab alia et alia gratia<!--l-->.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e208">
<pb ed="#Qd" n="147"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Solutio: Dicendum quod gratia unionis intel<lb ed="#Qd"/>ligitur
gratia creata et<!--a--> increata<!--1-->; et similiter gra<lb ed="#Qd"/>tia<!--b-->
secundum quam Christus est caput, intelli<lb ed="#Qd"/>gitur
gratia creata et increata<!--c2-->. Si ergo intelligas
<lb ed="#Qd"/>ex utraque parte gratiam increatam, dico quod
<lb ed="#Qd"/>eadem est gratia unionis increata et gratia se<lb ed="#Qd"/>cundum
quam est caput increata re et ratione,
<lb ed="#Qd"/>scilicet Spiritus Sanctus. Et hoc vult dicere auc<lb ed="#Qd"/>toritas
<name>Hugonis</name>, scilicet<!--d--> quod unus est Spi<lb ed="#Qd"/>ritus,
qui <quote xml:id="ahsh-l3p1in1t3q1t2m1c2-Qd1e236">per Christum venit ad christianos,
<lb ed="#Qd"/>cuius plenitudo in capite, participatio in mem<lb ed="#Qd"/>bris</quote>.
— Si autem intelligamus gratiam unionis
<lb ed="#Qd"/>creatam et gratiam secundum quam est caput
<lb ed="#Qd"/>creatam, sic differt gratia a gratia secundum ra<lb ed="#Qd"/>tionem
et non secundum substantiam, sicut si<!--e-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>diceretur quod eadem est lux, quae plenissime
<lb ed="#Qd"/>lucet in sole et per quam est influentia luminis
<lb ed="#Qd"/>a sole per radios ad ista interiora. Similiter ea<lb ed="#Qd"/>dem
est<!--f--> gratia unionis, quae ex sua plenitudine
<lb ed="#Qd"/>lucet in Christo et quae habet virtutem lucendi
<lb ed="#Qd"/>et lucet et radiat ab ipso in aliis, scilicet in
<lb ed="#Qd"/>membris, et ipsa eadem secundum substantiam;
<lb ed="#Qd"/>secundum<!--g--> quod lucet in Christo uniens huma<lb ed="#Qd"/>nitatem
deitati, dicitur<!--h--> gratia unionis, sed se<lb ed="#Qd"/>cundum<!--i-->
quod ab ipso radiat in membris, di<lb ed="#Qd"/>citur
gratia secundum quam est caput.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e276">
<lb ed="#Qd"/>[Ad obiecta]: 1. Et per hoc solvitur ratio in
<lb ed="#Qd"/>contrarium, quia non ostendit diversitatem
<lb ed="#Qd"/>essentiae, sed secundum respectus, qui solum
<lb ed="#Qd"/>sunt secundum diversas rationes gratiae.
</p>
</div>
<div xml:id="ahsh-l3p1in1t3q1t2m1c2-Dd1e288">
<head xml:id="ahsh-l3p1in1t3q1t2m1c2-Hd1e290">ARTICULUS II</head>
<head xml:id="ahsh-l3p1in1t3q1t2m1c2-Hd1e293" type="question-title">Utrum gratia unionis sit prior gratia secundum quam Christus est caput<!--2-->.</head>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e296">
<lb ed="#Qd"/>Consequenter quaeritur quae istarum gratia<lb ed="#Qd"/>rum<!--a-->
sit prior, cum differant secundum rationem
<lb ed="#Qd"/>intelligentiae, an gratia unionis vel gratia secun<lb ed="#Qd"/>dum
quam est caput.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e307">
<lb ed="#Qd"/>Et<!--b--> violetur quod gratia unionis sit prior,
<lb ed="#Qd"/>a. quia quo posito ponitur aliud et quo remoto re<lb ed="#Qd"/>movetur,
illud est prius illo natura<!--3-->; sed, posita
<lb ed="#Qd"/>gratia unionis, ponitur gratia secundum quam
<lb ed="#Qd"/>est caput, et, remota hac, removetur illa; ergo
<lb ed="#Qd"/>prior est gratia unionis natura quam<!--c--> illa.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e323">
<lb ed="#Qd"/>b. Item, caput prius est unitum animae et post<lb ed="#Qd"/>modum
influit vitam et sensum aliis membris; si<lb ed="#Qd"/>militer
dicit <name ref="#Augustine">Augustinus</name><!--4-->: Humanitas Christi
<lb ed="#Qd"/>unitur deitati quasi animae, quia deitas est vita
<lb ed="#Qd"/>ipsius humanitatis; ex<!--d--> hoc ostenditur Christi
<lb ed="#Qd"/>humanitas caput, et infundit ad<!--e--> alios vitam spi<lb ed="#Qd"/>ritualem
et sensum. Sed caput prius recipit vitam
<lb ed="#Qd"/>et spiritum quam influat; ergo humanitas Christi
<lb ed="#Qd"/>prius unitur deitati quam influat aliis vitam spi<lb ed="#Qd"/>ritualem<!--f-->;
ergo prior est gratia ultionis quam
<lb ed="#Qd"/>gratia influentiae, secundum quam est caput.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e354">
<lb ed="#Qd"/>Ad oppositum: 1. Gratia unionis non fuit nisi<!--g-->
<lb ed="#Qd"/>tempore incarnationis Christi, quia non<!--h--> fuit quo<lb ed="#Qd"/>usque
uniretur humanitas Christi deitati; sed gratia
<lb ed="#Qd"/>secundum quam dicitur caput, fuit ante incarnatio<lb ed="#Qd"/>nem<!--5-->,
iuxta auctoritates Sanctorum, quia illa fuit a
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>primo iusto et influebat<!--i--> in omnibus iustis, sicut
<lb ed="#Qd"/>in Abel et in sanctis Patribus, vitam et lumen<!--k-->
<lb ed="#Qd"/>gratiae ratione fidei Mediatoris; ergo prior est gra<lb ed="#Qd"/>tia,
secundum quam est caput, quam gratia unionis.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e378">
<lb ed="#Qd"/>2. Si dicatur quod gratia unionis erat in fide
<lb ed="#Qd"/>et ideo praecedebat gratiam influentiae, sicut in
<lb ed="#Qd"/>Abel erat fides de incarnatione Christi<!--6-->, et ita fi<lb ed="#Qd"/>des
de gratia unionis et ex hac fide sequebatur in<lb ed="#Qd"/>fluentia
gratiae in ipso, tunc obicitur: Esse in
<lb ed="#Qd"/>fide non est esse simpliciter, sed secundum quid;
<lb ed="#Qd"/>ergo esse gratiae unionis in fide non erat<!--l--> esse
<lb ed="#Qd"/>simpliciter; sed alia simpliciter erat, scilicet gratia
<lb ed="#Qd"/>influentiae, secundum quam<!--m--> est caput, quia in<lb ed="#Qd"/>fluebat
aliis<!--n-->; ergo prior est simpliciter gratia
<lb ed="#Qd"/>influentiae quam unionis.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e404">
<lb ed="#Qd"/>Solutio: Dicendum quod Christus dicitur esse
<lb ed="#Qd"/>caput ratione fidei; unde eo<!--o--> ipso est caput quo
<lb ed="#Qd"/>creditus<!--7-->. Et quia fides nostra et antiquorum ea<lb ed="#Qd"/>dem
est, quamvis per tempora varietur, unum
<lb ed="#Qd"/>tamen est creditum et idem; et tamen nos cre<lb ed="#Qd"/>dimus
Christum incarnatum, ipsi<!--p--> vero credide<lb ed="#Qd"/>runt
incarnandum sive futuram incarnationem.
<lb ed="#Qd"/>Et quia creditum<!--q--> idem, ideo fides una<!--r--> modo
<lb ed="#Qd"/>et tunc, sicut dicit <name>Augustinus</name><!--8-->: <quote xml:id="ahsh-l3p1in1t3q1t2m1c2-Qd1e425">Ideo unum
<lb ed="#Qd"/>caput omnibus credentibus in Christum<!--s--> modo
<lb ed="#Qd"/>et tunc, quia non est fides de homine tantum,
<lb ed="#Qd"/>sed de homine Deo</quote>. Haec autem non mutabatur
<pb ed="#Qd" n="148"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>ante incarnationem et post. Ex hoc vero quod
<lb ed="#Qd"/>est fides de homine Deo, creditur gratia unionis;
<lb ed="#Qd"/>ex hoc vero quod creditur gratia unionis, est
<lb ed="#Qd"/>Christus vel homo Deus nobis caput et nos mem<lb ed="#Qd"/>bra
eius, aliter non, scilicet nisi habeamus<!--a--> ti<lb ed="#Qd"/>dem
de homine Deo sive<!--b--> de Deo homine.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e453">
<lb ed="#Qd"/>Est ergo prior secundum rationem intelligentiae
<lb ed="#Qd"/>gratia unionis quam gratia secundum quam est
<lb ed="#Qd"/>caput, licet eadem sit secundum substantiam,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>quia<!--c--> aliter non esset caput nostrum nisi<!--d--> cre<lb ed="#Qd"/>deremus
gratiam unionis.
</p>
<p xml:id="ahsh-l3p1in1t3q1t2m1c2-d1e469">
<lb ed="#Qd"/>[Ad obiecta]: 1—2. Ad rationes in con<lb ed="#Qd"/>trarium
dicendum quod gratia, secundum quam
<lb ed="#Qd"/>est caput, ponit esse simpliciter ex parte deitatis,
<lb ed="#Qd"/>sed ex parte humanitatis non ponit esse simpli<lb ed="#Qd"/>citer,
sed esse in fide. Gratia vero unionis cre<lb ed="#Qd"/>dita
facit quod sit caput<!--e-->, et propter hoc ante
<lb ed="#Qd"/>incarnationem erat caput.
</p>
</div>
</div>
</body>
</text>
</TEI>