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ahsh-l3p1in1t4q3m1.xml
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ahsh-l3p1in1t4q3m1.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. 4, Q. 3, M. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>III, P. 1, Inq. 1, T. 4, Q. 3, M. 1</title>
<date when="2017-10-16">October 16, 2017</date>
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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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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<front>
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<body>
<div xml:id="ahsh-l3p1in1t4q3m1">
<head xml:id="ahsh-l3p1in1t4q3m1-Hd1e102">III, P. 1, Inq. 1, T. 4, Q. 3, M. 1</head>
<head xml:id="ahsh-l3p1in1t4q3m1-Hd1e105" type="question-title">Utrum proprie ponendum sit in Christo meritum.</head>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e108">
<lb ed="#Qd"/>Ad primum sic: I. Mereri est facere de in<lb ed="#Qd"/>debito
debitum<!--3-->, quia, sicut dicit <name>Augu<lb ed="#Qd"/>ustinus</name><!--4-->,
<quote xml:id="ahsh-l3p1in1t4q3m1-Qd1e116">quod meremur, quasi ex debito<!--c--> red<lb ed="#Qd"/>ditur</quote>.
Cum ergo Christo nihil fuerit indebitum,
<lb ed="#Qd"/>ergo Christus non potuit mereri ut fieret debi<lb ed="#Qd"/>tum; ergo nec simpliciter mereri.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e127">
<lb ed="#Qd"/>2. Item<!--5-->, Christus a principio suae conditionis
<lb ed="#Qd"/>secundum quod homo fuit in statu comprehensoris
<lb ed="#Qd"/>sive beati<!--d-->, quia fruebatur sicut sancti in gloria;
<lb ed="#Qd"/>sed status comprehensoris non est mereri; ergo
<lb ed="#Qd"/>nec Christi.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e140">
<lb ed="#Qd"/>3. Item, <name>B. Hilarius</name><!--6--> dicit: <quote xml:id="ahsh-l3p1in1t4q3m1-Qd1e144">Non sibi oravit
<lb ed="#Qd"/>ut transiret calix, sed pro hominibus, quia per
<lb ed="#Qd"/>calicem passionis tentandi erant omnes discipuli</quote>.
<lb ed="#Qd"/>Ergo pari ratione nec sibi meruit.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e155">
<lb ed="#Qd"/>4. Item, quicumque meretur, proficit in melius;
<lb ed="#Qd"/>si ergo Christus non poterat proficere in melius
<lb ed="#Qd"/>sibi, relinquitur quod non poterat mereri sibi.
<lb ed="#Qb"/>— Quod autem non posset proficere,
<lb ed="#Qd"/>probatur auctoritate <name>Gregorii</name><!--7--> dicentis: <quote xml:id="ahsh-l3p1in1t4q3m1-Qd1e165">Non
<lb ed="#Qd"/>habuit Christus iuxta animae meritum quo po<lb ed="#Qd"/>tuisset
proficere; in membris autem, quae nos
<lb ed="#Qd"/>sumus, quotidie proficit</quote>.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e175">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>5. Item, omne meritum est ex motu caritatis,
<lb ed="#Qd"/>quae non est beatitudo nec pars beatitudinis,
<lb ed="#Qd"/>quia, si esset beatitudo vel pars beatitudinis, se<lb ed="#Qd"/>queretur
quod idem esset praemium et meritum,
<lb ed="#Qd"/>et ita idem esset causa et effectus respectu eius<lb ed="#Qd"/>dem.
Cum ergo in Christo motus caritatis fuerit
<lb ed="#Qd"/>pars beatitudinis, relinquitur quod non fuit<!--e--> me<lb ed="#Qd"/>ritorius;
ergo nec aliquis alius motus, cum a
<lb ed="#Qd"/>motu caritatis habeant omnes alii esse meritorii.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e199">
<lb ed="#Qd"/>6. Item, cum in Christo fuerit summa caritas,
<lb ed="#Qd"/>maius<!--f--> merebatur Christus quam aliquis<!--g--> homo
<lb ed="#Qd"/>mereatur ex caritate; sed homo<!--h--> ex caritate me<lb ed="#Qd"/>retur
visionem Dei et dilectionem aeternam. Si
<lb ed="#Qd"/>ergo non est possibile mereri maius quam sit
<lb ed="#Qd"/>visio Dei et dilectio aeterna, non ergo erit pos<lb ed="#Qd"/>sibile
Christo habenti summam caritatem mereri
<lb ed="#Qd"/>sibi, cum visionem et dilectionem Dei habuerit
<lb ed="#Qd"/>a conceptione.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e221">
<lb ed="#Qd"/>Contra: a. <name ref="#Augustine">Augustinus</name><!--8-->: <quote xml:id="ahsh-l3p1in1t4q3m1-Qd1e228">Humilitas Christi
<lb ed="#Qd"/>claritatis est meritum, claritas vero humilitatis
<lb ed="#Qd"/>est praemium</quote>.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e236">
<lb ed="#Qd"/>Respondeo: Mereri dicitur multipliciter<!--i9-->. Uno
<lb ed="#Qd"/>modo dicitur mereri improprie, sicut dicimus
<pb ed="#Qd" n="182"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>mereri interpretative, prout dicitur quod<!--a--> exi<lb ed="#Qd"/>stens
in peccato mortali, bonum faciens, sed
<lb ed="#Qd"/>mala intentione, meretur, quia Deus retribuit ei
<lb ed="#Qd"/>maius quam faciat, et ideo interpretatur Deus
<lb ed="#Qd"/>remunerando ac si ille meruisset<!--b-->. Alio modo
<lb ed="#Qd"/>dicitur<!--c--> mereri communiter, secundum quod<!--d-->
<lb ed="#Qd"/>dicitur mereri de congruo, secundum quem mo<lb ed="#Qd"/>dum
dicuntur sancti mereri primam gratiam exi<lb ed="#Qd"/>stenti
in peccato. Tertio modo dicitur mereri
<lb ed="#Qd"/>proprie, secundum quod dicimus mereri de non
<lb ed="#Qd"/>debito tacere debitum, secundum quem modum
<lb ed="#Qd"/>dicimus mereri ex gratia et libero arbitrio<!--e--> vitam
<lb ed="#Qd"/>aeternam, secundum quod <title>II Tim.</title> ultimo, 8: <quote>De
<lb ed="#Qd"/>reliquo reposita est mihi<!--f--> corona iustitiae, quam
<lb ed="#Qd"/>reddet mihi in illa die iustus iudex</quote>. Quarto modo
<lb ed="#Qd"/>dicitur mereri de debito tacere maius<!--g--> debitum,
<lb ed="#Qd"/>secundum quem modum dicitur mereri ex se<lb ed="#Qd"/>quentibus
operibus factis in caritate; unde <name>Au<lb ed="#Qd"/>gustinus</name>,
<title>Ad Bonifacium</title><!--1-->: <quote xml:id="ahsh-l3p1in1t4q3m1-Qd1e288">Gratia meretur
<lb ed="#Qd"/>augeri, ut aucta mereatur et perfici</quote>. Istis modis
<lb ed="#Qd"/>dicitur mereri in nobis. Quinto modo dicitur me<lb ed="#Qd"/>reri
de debito habitus tacere debitum actus, se<lb ed="#Qd"/>cundum
quem<!--h--> modum Christus meruit sibi,
<lb ed="#Qd"/>quia, cum<!--i--> ab instanti conceptionis deberetur ei
<lb ed="#Qd"/>per habitum plenitudinis gratiae, quem habebat,
<lb ed="#Qd"/>omne bonum, tamen per temporis successum ex
<lb ed="#Qd"/>actu gratiae in operibus suis excellentibus fecit
<lb ed="#Qd"/>quod sibi deberetur ex actu, quod sibi debe<lb ed="#Qd"/>batur
ex habitu.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e313">
<lb ed="#Qd"/>[Ad obiecta]: 1. Et per hoc patet responsio
<lb ed="#Qd"/>ad primo obiectum.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e321">
<lb ed="#Qd"/>2. Ad secundum respondent<!--k2--> hoc modo,
<lb ed="#Qd"/>quia sicut angeli, qui<!--l--> iam beati sunt, duplicem
<lb ed="#Qd"/>habent operationem, unam, qua contemplantur
<lb ed="#Qd"/>Deum, aliam, qua ministrant<!--m--> nobis — et secun<lb ed="#Qd"/>dum
illam, qua contemplantur, non merentur, sed
<lb ed="#Qd"/>iam sunt beati in substantia praemii, secundum
<lb ed="#Qd"/>vero ministerium, quo ministrant nobis, merentur
<lb ed="#Qd"/>excellentiam et augmentum ipsius praemii — se<lb ed="#Qd"/>cundum
istum modum <quote>magni consilii Angelus</quote><!--3-->,
<lb ed="#Qd"/>homo Christus, duplicem habuit operationem ani<lb ed="#Qd"/>mae
secundum pariem rationis: unam, qua con<lb ed="#Qd"/>templabatur
gloriam divinitatis, secundum quam
<lb ed="#Qd"/>erat comprehensor et beatus, aliam, secundum
<lb ed="#Qd"/>quam operabatur dispensationem nostrae redemp<lb ed="#Qd"/>tionis
in corpore mortali, secundum quem mo<lb ed="#Qd"/>dum
merebatur et erat in statu viatoris.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e358">
<lb ed="#Qd"/>3. Ad aliud dicendum quod illud quod dicit
<lb ed="#Qd"/><name>Hilarius</name>: <quote xml:id="ahsh-l3p1in1t4q3m1-Qd1e364">Non sibi oravit</quote>, intelligitur quia
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>non timore<!--a--> passionis ex parte rationis oravit
<lb ed="#Qd"/>quoad se. quamvis timore sensualitatis oraverit<!--b-->
<lb ed="#Qd"/>pro se, ut patet ex dictis<!--4-->. Simili ratione dicen<lb ed="#Qd"/>dum
quod ratione<!--c--> quantum ad suam superio<lb ed="#Qd"/>rem
partem nihil meruit, cum secundum illam
<lb ed="#Qd"/>esset beatus, quamvis meruerit<!--d--> quantum ad<!--e-->
<lb ed="#Qd"/>partem interiorem et sensualitatem ex parte cor<lb ed="#Qd"/>poris,
secundum quam erat passibilitas et mor<lb ed="#Qd"/>talitas,
et ipse meruit impassibilitatem et immor<lb ed="#Qd"/>talitatem
corpori. Hoc infra patebit plenius<!--f5-->.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e392">
<lb ed="#Qd"/>4. Ad aliud dicendum quod anima Christi se<lb ed="#Qd"/>cundum
partem superiorem non poterat proficere
<lb ed="#Qd"/>in melius, cum ab instanti conceptionis haberet
<lb ed="#Qd"/>plenitudinem gratiae et veritatis, et secundum
<lb ed="#Qd"/>hoc intelligitur auctoritas <name>Gregorii</name>. Secundum
<lb ed="#Qd"/>vero partem interiorem, secundum quam habebat
<lb ed="#Qd"/>comparationem ad passibile corpus, erat<!--g--> profi<lb ed="#Qd"/>cere
in melius, quia iuxta illam et propter illam
<lb ed="#Qd"/>dicitur in <title>Psalmo</title> et <title>Hebr.</title> 2, 7: <quote>Minuisti eum
<lb ed="#Qd"/>paulo minus ab angelis</quote><!--h--> etc. Quoad illam ergo
<lb ed="#Qd"/>erat imperfectio, et ratione illius poterat<!--i--> dici
<lb ed="#Qd"/>protectus<!--k-->.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e421">
<lb ed="#Qd"/>5. Ad aliud dicendum quod motus caritatis
<lb ed="#Qd"/>est duplex: est<!--l--> motus caritatis in Deum et est
<lb ed="#Qd"/>motus<!--m--> caritatis in proximum. Motus caritatis in
<lb ed="#Qd"/>Deum est secundum viam superiorem; motus
<lb ed="#Qd"/>caritatis in proximum secundum viam inferiorem
<lb ed="#Qd"/>rationis. Motus ergo<!--n--> caritatis in Deum in Chri<lb ed="#Qd"/>sto
erat pars beatitudinis ipsius, motus vero ca<lb ed="#Qd"/>ritatis
in proximum erat actus meritorius, quia
<lb ed="#Qd"/>motus caritatis in Deum erat secundum statum
<lb ed="#Qd"/>patriae, sed motus caritatis in proximum erat
<lb ed="#Qd"/>secundum statum viae.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e447">
<lb ed="#Qd"/>6. Ad ultimum dicendum quod maius bonum
<lb ed="#Qd"/>meruit Christus actu suae caritatis quam aliquis
<lb ed="#Qd"/>homo. Sed bonum illud, quod meruit Christus,
<lb ed="#Qd"/>potest intelligi quoad nos aut quoad ipsum.
<lb ed="#Qd"/>Quoad ipsum<!--o--> non meruit maius bonum beatitu<lb ed="#Qd"/>dine
quam nos meremur, scilicet in genere; sed hoc
<lb ed="#Qd"/>non fuit ex deiectu caritatis suae, sed ex plenitu<lb ed="#Qd"/>dine
suae gratiae, quae augeri non poterat quoad
<lb ed="#Qd"/>ipsum. Quoad nos vero meruit maius bonum,
<lb ed="#Qd"/>quia<!--p--> ipse omnibus nobis meruit<!--q--> vitam aeternam,
<lb ed="#Qd"/>quantum est<!--r--> de se. Unde praemium<!--s--> suae cari<lb ed="#Qd"/>tatis
non fuit particulare, sed universale omnibus,
<lb ed="#Qd"/>nec nos ex actibus nostris possemus mereri vi<lb ed="#Qd"/>tam
aeternam nisi<!--t--> meritum eius praecessisset.
</p>
<p xml:id="ahsh-l3p1in1t4q3m1-d1e480">
<lb ed="#Qd"/>Sic igitur patet de merito Christi, utrum sibi
<lb ed="#Qd"/>vel membris meruit.
</p>
</div>
</body>
</text>
</TEI>