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ahsh-l3p1in1t5q1m1.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. 5, Q. 1, M. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<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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<body>
<div xml:id="ahsh-l3p1in1t5q1m1">
<head xml:id="ahsh-l3p1in1t5q1m1-Hd1e102">III, P. 1, Inq. 1, T. 5, Q. 1, M. 1</head>
<head xml:id="ahsh-l3p1in1t5q1m1-Hd1e105" type="question-title">De veritate passionis Christi<!--1-->.</head>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e108">
<lb ed="#Qd"/>Circa veritatem passionis quaeruntur duo:
<lb ed="#Qd"/>Primo, de potentia passionis;
<lb ed="#Qd"/>secundo, de actu et sensu passionis.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e117">
<lb ed="#Qd"/>Ad primum arguitur sic: 1. Praestantior est
<lb ed="#Qd"/>natura agens patiente<!--2-->; si ergo nulla natura est
<lb ed="#Qd"/>praestantior natura Christi, ergo non potest pati
<lb ed="#Qd"/>ab aliquo. — Maior patet per <name ref="#Augustine">Augustinum</name>,
<lb ed="#Qd"/><title>Super Genesim</title>, XII<!--3-->, dicentem: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e133">Omni modo
<lb ed="#Qd"/>praestantior est</quote> natura agens natura patiente.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e139">
<lb ed="#Qd"/>2. Item<!--4-->, corpus nostrum alterius est naturae
<lb ed="#Qd"/>quam corpus Christi, quia infirmae naturae<!--c--> est
<lb ed="#Qd"/>corpus nostrum, corpus vero Christi est<!--d--> potesta<lb ed="#Qd"/>tivae
naturae, <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e149">ut</quote> scilicet <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e153">feratur undis et sistat
<lb ed="#Qd"/>in liquidis et structa transcurrat</quote>; si ergo corpus
<lb ed="#Qd"/>Christi habet potestatem naturae huiusmodi, ergo
<lb ed="#Qd"/>corpus Christi non habebit infirmitatem naturae
<lb ed="#Qd"/>nostrae; ergo non habebit doloris nostri naturam.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e166">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>3. Item, corpus Christi est conceptum de Spi<lb ed="#Qd"/>ritu
Sancto et a principio caelesti, et non a prin<lb ed="#Qd"/>cipio
naturae sicut natura corporis nostri; ex
<lb ed="#Qd"/>quo relinquitur quod non habet <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e179">naturam ad
<lb ed="#Qd"/>dolendum</quote> sicut corpus nostrum.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e185">
<lb ed="#Qd"/>4. Item, <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e189">non potest fieri ut timor significetur
<lb ed="#Qd"/>in verbis</quote> Evangelii, quibus dicitur<!--5-->: <quote>Transeat
<lb ed="#Qd"/>a me calix iste</quote> etc., <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e196">cum<!--e--> fiducia teneatur in
<lb ed="#Qd"/>factis</quote>. Cum ergo fiduciam habuerit in factis,
<lb ed="#Qd"/>sicut patet <title>Matth.</title> 16, 23 ubi dicit Petro: <quote>Scan<lb ed="#Qd"/>dalum
mihi es, vade retro me</quote> etc., cum praedi<lb ed="#Qd"/>ceret
passionem, videtur quod non timuerit pas<lb ed="#Qd"/>sionem.
Praeterea, quo modo <quote>timuit qui ar<lb ed="#Qd"/>matis
obvius<!--f--> prodiit<!--6-->?</quote> - Relinquitur ergo quod
<lb ed="#Qd"/>non fuit timor in mente, et ita nec dolor.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e217">
<lb ed="#Qd"/>5. Item, non est <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e221">infirmitas in corpore, ad cuius
<lb ed="#Qd"/>occursum<!--g--> consternata persequentium<!--h--> agmina
<lb ed="#Qd"/>supinatis corporibus concidunt</quote>; sed tale fuit
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>corpus Christi, sicut habetur <title>Ioan.</title> 18, 6; ergo re<lb ed="#Qd"/>linquitur
quod non fuit infirmitas in corpore
<lb ed="#Qd"/>Christi, cuius erat tanta virtus.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e238">
<lb ed="#Qd"/>6. Item, res, quae est sanativa<!--a--> et ablativa
<lb ed="#Qd"/>doloris, dominatur super dolorem; sed talis fuit
<lb ed="#Qd"/>manus Christi et corpus<!--1-->; relinquitur ergo<!--b--> quod
<lb ed="#Qd"/>nec manus nec corpus Christi habuit infirmita<lb ed="#Qd"/>tem
doloris.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e251">
<lb ed="#Qd"/>7. Item, obicitur per comparationem ad statum
<lb ed="#Qd"/>Adae. Dicebatur enim Adam immortalis, quia
<lb ed="#Qd"/>poterat non mori<!--2-->: si enim vellet, non esset mor<lb ed="#Qd"/>talis;
ergo similiter, cum Christus non pateretur
<lb ed="#Qd"/>nisi vellet, non debet<!--c--> dici passibilis.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e264">
<lb ed="#Qd"/>8. Item, est gratia, quae compatitur secum pec<lb ed="#Qd"/>catum,
scilicet veniale<!--3-->; et est amplior gratia, quae
<lb ed="#Qd"/>non compatitur peccatum, tamen compatitur poe<lb ed="#Qd"/>nam
peccati, sicut fuit de gratia B. Virginis<!--4-->; et
<lb ed="#Qd"/>est alia gratia, quae neutrum istorum secum pa<lb ed="#Qd"/>titur<!--d-->,
sicut gratia fruitionis; ergo cum Christus
<lb ed="#Qd"/>hanc habuit, non debet dici passibilis.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e283">
<lb ed="#Qd"/>Ad oppositum: a. <name ref="#Augustine">Augustinus</name>, <title>De civitate
<lb ed="#Qd"/>Dei</title><!--5-->: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e292">Est aliqua natura beata et immortalis, et
<lb ed="#Qd"/>est alia misera et mortalis ei opposita, et<!--e--> est
<lb ed="#Qd"/>media, quae est<!--f--> misera et immortalis</quote>. Sed il<lb ed="#Qd"/>lud
medium est medium dividens, quia non ponit
<lb ed="#Qd"/>nos in idem, sed in diversum<!--g-->, quia separat nos
<lb ed="#Qd"/>a Deo, ideo introducit verum mediatorem Iesum,
<lb ed="#Qd"/>qui habet beatitudinem et mortalitatem<!--6-->; ergo est
<lb ed="#Qd"/>passibilis<!--h-->.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e311">
<lb ed="#Qd"/>II. Consequenter quaeritur de sensu<!--i--> passionis<!--7-->.
<lb ed="#Qd"/>1. Ponit enim <name>Hilarius</name>, X <title>De Trinitate</title><!--8-->, et
<lb ed="#Qd"/>introducit similitudinem teli<!--k--> perforantis aëra, et
<lb ed="#Qd"/>cum in aëre sit passio, nullus tamen est ibi
<lb ed="#Qd"/>sensus passionis, 15 dist. III libri <title>Sententia<lb ed="#Qd"/>rum</title><!--9-->;
si ergo similiter caro Christi patiebatur,
<lb ed="#Qd"/>in carne Christi non fuit sensus passionis. Item,
<lb ed="#Qd"/>hoc expresse dicit<!--l-->, dicens<!--10-->: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e330">Virtus corporis
<lb ed="#Qd"/>sine sensu poenae vim poenae desaevientis ex<lb ed="#Qd"/>cepit.</quote>
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e338">
<lb ed="#Qd"/>2. Item, idem <name>Hilarius</name>, X <title>De Trinitate</title><!--11-->: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e342">Tu
<lb ed="#Qd"/>vero, quo<!--a--> sensu rationis intelligis Dominum Ie<lb ed="#Qd"/>sum
Christum<!--b-->, ad quod festinat timere, et con<lb ed="#Qd"/>sternantem
fortes infirmitate trepidare, et vulnera
<lb ed="#Qd"/>non permittentem dolere<!--c--> vulneratum, et contu<lb ed="#Qd"/>melia
crucis<!--d--> dehonestari, cui crux conscensus<!--e-->
<lb ed="#Qd"/>ad Deum est et reditus ad regnum?</quote> Ex quibus
<lb ed="#Qd"/>verbis videtur <name>Hilarius</name> dicere<!--f--> expresse in Chri<lb ed="#Qd"/>sto
non fuisse passionis sensus.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e363">
<lb ed="#Qd"/>3. Item, <name>Dionysius</name>, <title>Ad Ioannem Evangeli<lb ed="#Qd"/>stam</title><!--12-->:
<!--<quote>--><quote>Absit, ut ego ita insaniam ut credam
<lb ed="#Qd"/>vos aliquid pati, sed et corporis passiones so<lb ed="#Qd"/>lum
secundum<!--g--> iudicare ipsas sentire<!--h--> credo</quote>.
<lb ed="#Qd"/>Si ergo <quote>non est discipulus super<!--i--> magistrum</quote><!--13-->.
<lb ed="#Qd"/>si Apostoli non patiebantur, ergo nec Christus.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e381">
<lb ed="#Qd"/>4. Item, <name>Hilarius</name><!--14-->: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e385">Virtus corporis sine
<lb ed="#Qd"/>sensu poenae vim poenae desaevientis excepit</quote>.
<lb ed="#Qd"/>Ergo non habuit sensum poenae<!--k-->.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e393">
<lb ed="#Qd"/>5. Item, erat summa delectatio in ipsa qua maior
<lb ed="#Qd"/>excogitari non potest, quia comprehensor erat;
<lb ed="#Qd"/>ergo secum non patiebatur<!--l--> passionis sensum.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e403">
<lb ed="#Qd"/>Contra: a. <title>Isai.</title> 53, 4: <quote>Vere languores nostros
<lb ed="#Qd"/>ipse tulit</quote> etc.; et<!--m--> <title>Matth.</title> 26, 38: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e409" source="http://scta.info/resource/mt26_38">Tristis est anima
<lb ed="#Qd"/>mea</quote> etc.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e415">
<lb ed="#Qd"/>b. Item, <title>Isai.</title><!--n--> 53, 2—3: <quote>Vidimus eum virum du<lb ed="#Qd"/>lorum
et scientem infirmitatem</quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e422">
<lb ed="#Qd"/>III. Item, quaeritur de differentia passionis in
<lb ed="#Qd"/>Christo et in nobis. Sic<!--o--> passus est Ioannes ante
<lb ed="#Qd"/>Portam Latinam et tres pueri, <title>Dan.</title> 3, et isti sine
<lb ed="#Qd"/>sensu<!--p--> poenae, et sic non est passus Christus<!--15-->.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e433">
<lb ed="#Qd"/>Circa solutionem huius quaestionis
<lb ed="#Qd"/>nota solutionem <name>Magistri</name> in III libro <title>Senten<lb ed="#Qd"/>tiarum</title>,
15 dist., ubi<!--q--> dicitur<!--16-->; <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e441">Audisti lec<lb ed="#Qd"/>tor</quote>
etc.<!--r-->. Et est summa responsionis ut intel<lb ed="#Qd"/>ligantur<!--s-->
verba <name>Hilarii</name><!--17-->, quibus dicit <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e449">dolorem
<lb ed="#Qd"/>passionis in Christum non incidisse</quote> et huius<lb ed="#Qd"/>modi,
<quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e456">quia in se non habuit<!--t--> causam seu<!--u--> me<lb ed="#Qd"/>ritum
doloris</quote>, scilicet originale peccatum, sive
<pb ed="#Qd" n="196"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>quia <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e468">in eo non<!--a--> habuit dominium passio</quote> sive
<lb ed="#Qd"/>dolor, sive quia <quote>in eo non fuit necessitas do<lb ed="#Qd"/>lendi</quote>
sive timendi. In verbis ergo<!--b--> <name>Hilarii</name>
<lb ed="#Qd"/>non excluditur veritas passionis a Christo, sed
<lb ed="#Qd"/>excluditur causa, dominium et necessitas patiendi.
<lb ed="#Qd"/>Unde <name ref="#Lombard">Magister</name> ostendit per eumdem <name>Hila<lb ed="#Qd"/>rium</name>
veram tristitiam et passionem fuisse, ubi<!--c-->
<lb ed="#Qd"/>dicit<!--1-->:
<cit>
<quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e491" source="http://scta.info/resource/pl-l3d15c4-d1e117">Tristitiam autem</quote>
<bibl>
<!-- dbcheck this reference -->
<ref target="http://scta.info/resource/pl-l3d15c4-d1e117">Lombardus, Sent. III, d. 15, c. 4</ref>
</bibl>
</cit>
etc. Una est aucto<lb ed="#Qd"/>ritas
<name>Hilarii</name>, in libro <title>De Trinitate</title><!--2-->, in qua
<lb ed="#Qd"/>dicit quod<!--d--> tristitia fuit in Christo, sed tamen
<lb ed="#Qd"/>causa tristitiae eius fuit defectus Apostolorum;
<lb ed="#Qd"/>et hoc est quod dicitur ibi: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e512">Interrogo quid sit
<lb ed="#Qd"/>tristem esse</quote> etc. Item, <name>Hilarius</name>, in libro <title>De
<lb ed="#Qd"/>Synodis</title><!--3-->, dicit quod genera passionum infirmi<lb ed="#Qd"/>tatem
carnis vel carnem<!--e--> affecerunt, non tamen
<lb ed="#Qd"/>divinitatem Verbi; et hoc dicitur ibi: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e523">Cum haec
<lb ed="#Qd"/>passionum genera</quote> etc.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e529">
<lb ed="#Qd"/>Alii<!--4--> dicunt quod, cum<!--f--> in Christo sint duae
<lb ed="#Qd"/>naturae in una persona, illa, quae dicit <name>Hilarius</name>,
<lb ed="#Qd"/>intelliguntur de persona prout est in divina na<lb ed="#Qd"/>tura,
secundum quam non<!--g--> habuit passibilitatem
<lb ed="#Qd"/>nec naturam doloris. Ratione enim<!--h--> unionis per<lb ed="#Qd"/>sonalis
quod dicitur de Filio Dei, dicitur et de
<lb ed="#Qd"/>filio hominis<!--5-->; unde illud, quod dicit de impos<lb ed="#Qd"/>sibilitate
quantum ad hominem, hoc dicitur ra<lb ed="#Qd"/>tione
personae, non ratione humanae naturae. Et
<lb ed="#Qd"/>hoc patet per<!--i--> verbum <name>Hilarii</name>, in libro <title>De Sy<lb ed="#Qd"/>nodis</title><!--6-->:
<quote>Verbum caro factum<!--k--> pati potuit, sed
<lb ed="#Qd"/>passibile esse non potuit, quia passibilitas na<lb ed="#Qd"/>turae
infirmae significatio est</quote>. Et est ratio dicti,
<lb ed="#Qd"/>quia actus pertinet ad personam, sed passibilitas
<lb ed="#Qd"/>pertinet ad naturam; ideo personae Filii convenit
<lb ed="#Qd"/>pati propter<!--l--> assumptam naturam, non tamen ei
<lb ed="#Qd"/>convenit quod sit passibilis. Et secundum hoc ex<lb ed="#Qd"/>ponunt
verba <name>Hilarii</name>. —- Secundum hanc
<lb ed="#Qd"/>ergo<!--m--> opinionem dicendum quod aliquid
<lb ed="#Qd"/>fuit passibile in Christo simpliciter, scilicet cor<lb ed="#Qd"/>pus;
aliquid vero impassibile simpliciter<!--n-->, tamen
<lb ed="#Qd"/>passibile secundum quid, sicut anima, sicut dicit
<lb ed="#Qd"/><name>Ioannes Damascenus</name>7: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e574">Anima impassibilis
<lb ed="#Qd"/>existens<!--o-->, corpore inciso, ipsa non<!--p--> incisa, con<lb ed="#Qd"/>dolet
et compatitur</quote>; aliquid vero simpliciter
<lb ed="#Qd"/>impassibile et incompassibile, sicut divinitas,
<lb ed="#Qd"/>prout dicit <name>Ioannes Damascenus</name>, quod
<cb ed="#Qd" n="b"/>
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e594">divinitas impassibilis ens non est compassa cor<lb ed="#Qd"/>pori</quote>.
Sicut <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e599">sole superlucente in ligno, si se<lb ed="#Qd"/>curis
incidat<!--a--> lignum, incisibilis et<!--b--> impassibilis
<lb ed="#Qd"/>remanet sol</quote>, sic persona vere erat impassibilis
<lb ed="#Qd"/>et tamen pati dicitur ratione humanae naturae.
<!--missing p break-->
<lb ed="#Qd"/>Sed quod verba <name>Hilarii</name> non intelligantur de
<lb ed="#Qd"/>persona, sed de ipsa humana natura, expresse
<lb ed="#Qd"/>habetur<!--c--> in littera, ubi expresse dicit <name>Hilarius</name><!--8-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e615">Habuit sane illud Domini corpus doloris nostri
<lb ed="#Qd"/>naturam, si<!--d--> corpus nostrum id naturae habet
<lb ed="#Qd"/>ut calcet undas</quote>. Item<!--9-->: <quote>Quam infirmitatem
<lb ed="#Qd"/>dominatam huius corporis credis, cuius tantam
<lb ed="#Qd"/>habuit natura virtutem?</quote> Propterea<!--e--> dixerunt
<lb ed="#Qd"/>alii, assignantes differentiam inter potentiam
<lb ed="#Qd"/>patiendi et passibilitatem. Nam potentia patiendi
<lb ed="#Qd"/>dicit solum, potentiam materialem, passibilitas
<lb ed="#Qd"/>vero<!--g--> dicit praeter illam potentiam aptitudinem,
<lb ed="#Qd"/>quae est necessitas ad patiendum, secundum
<lb ed="#Qd"/>quem modum dicitur quod materia prima non
<lb ed="#Qd"/>est mobilis secundum se sursum vel deorsum,
<lb ed="#Qd"/>sed tamen est in ea potentia ad motum; sed
<lb ed="#Qd"/>prout est<!--h--> ei coniuncta gravitas, dicitur mo<lb ed="#Qd"/>bilis
deorsum<!--i-->, quia habet aptitudinem ad hoc
<lb ed="#Qd"/>ut moveatur deorsum. Secundum istum<!--k--> modum
<lb ed="#Qd"/>volunt dicere de natura humana Christi quod<!--l-->
<lb ed="#Qd"/>habuit naturam ad patiendum, non tamen est
<lb ed="#Qd"/>passibilis, quia non habuit necessitatem ad pa<lb ed="#Qd"/>tiendum.
Et hoc volunt sensisse <name>Hilarium</name>, qui
<lb ed="#Qd"/>dicit<!--m-->, in libro <title>De Synodis</title>, quod Christus <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e661">pati
<lb ed="#Qd"/>potuit, sed passibilis esse non potuit</quote>, quia in
<lb ed="#Qd"/>natura humana Christi non fuit<!--n--> principium mate<lb ed="#Qd"/>riale
disponens necessario ad patiendum - quod
<lb ed="#Qd"/>quidem est lex concupiscentiae seu<!--o--> fomitis tra<lb ed="#Qd"/>ducta
sicut in nobis — sed principium patiendi
<lb ed="#Qd"/>fuit extra naturam suam, scilicet in causa effi<lb ed="#Qd"/>ciente,
scilicet in voluntate eius, quia, nisi ipse
<lb ed="#Qd"/>voluisset, non potuisset pati nec vulnerari nec
<lb ed="#Qd"/>laedi. Et hoc modo exponunt verba <name>Hilarii</name>
<lb ed="#Qd"/>quod <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e686">non habuit naturam ad dolendum</quote>, id
<lb ed="#Qd"/>est<!--p--> legem naturae seu meritum, secundum quam
<lb ed="#Qd"/>est necessitas ad patiendum. Similiter exponunt
<lb ed="#Qd"/>non<!--q--> habuisse sensum poenae, quia non fuit
<lb ed="#Qd"/>dissensus voluntatis, et ideo<!--r--> dicitur dolor non
<lb ed="#Qd"/>fuisse in sensu, quia non fuit in sensu voluntatis
<pb ed="#Qd" n="197"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>displicentia. Ad illud vero<!--a--> quod dicitur non ti<lb ed="#Qd"/>muisse,
non-doluisse, dicunt quod hoc dicitur
<lb ed="#Qd"/>quia non fuerunt in eo passiones huiusmodi sicut
<lb ed="#Qd"/>in<!--b--> nobis, prout definiuntur a <name>Philosopho</name><!--1-->
<lb ed="#Qd"/>per motum<!--c--> involuntarium. Secundum hoc ergo<!--d-->
<lb ed="#Qd"/>solvunt omnia.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e718">
<lb ed="#Qd"/>Sed contra<!--e--> hoc obicitur<!--2--> <title>Hebr.</title> 8, 4, su<lb ed="#Qd"/>per
illud: <quote>Si ergo esset super terram, non esset
<lb ed="#Qd"/>sacerdos</quote> etc., <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e726">Quid tam congruenter
<lb ed="#Qd"/>offerretur<!--f--> pro hominibus quam humana caro?
<lb ed="#Qd"/>Et quid tam aptum immolationi quam caro mor<lb ed="#Qd"/>talis?</quote>
Et sequitur de sacrificio, quod obtulit
<lb ed="#Qd"/>Christus in passione, de quo hoc est intelligen<lb ed="#Qd"/>dum;
unde ibi dicitur: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e740">Unus ipse erat qui<!--g--> of<lb ed="#Qd"/>ferebat
et quod offerebat</quote>. Ex quo relinquitur
<lb ed="#Qd"/>quod caro Christi non solum habuit potentiam<!--h-->
<lb ed="#Qd"/>ad immolationem et passionem, sed etiam<!--i--> di<lb ed="#Qd"/>spositionem
et aptitudinem. - Item, <name>Boethius</name>,
<lb ed="#Qd"/>in libro <title>De duabus naturis et una persona Chri<lb ed="#Qd"/>sti</title><!--4-->,
distinguit tres status hominis: statum inno<lb ed="#Qd"/>centiae,
statum miseriae, statum beatitudinis. Et
<lb ed="#Qd"/>dicit quod a statu innocentiae accepit Christus
<lb ed="#Qd"/>corpus animale indigens alimento, sicut Adam
<lb ed="#Qd"/>habuit; a statu miseriae accepit corpus mortale,
<lb ed="#Qd"/>unde dicit: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e767">Mortale corpus assumpsit, ut mor<lb ed="#Qd"/>tem<!--k-->
a genere humano iugaret</quote>; a statu vero<!--l-->
<lb ed="#Qd"/>beatitudinis accepit peccandi impossibilitatem. Si
<lb ed="#Qd"/>ergo est corpus mortale et non est cum potentia
<lb ed="#Qd"/>sine<!--m--> aptitudine, relinquitur quod<!--n--> corpus Christi
<lb ed="#Qd"/>habuit aptitudinem ad moriendum et patiendum.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e782">
<lb ed="#Qd"/>Respondeo secundum B. <name ref="#Augustine">Augustinum</name><!--5-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e789">Voluntate tristitiam suscepit veram, quo modo
<lb ed="#Qd"/>carnem</quote>. Et sicut dicit <name>B. Hilarius</name>, X<!--o--> <title>De
<lb ed="#Qd"/>Trinitate</title><!--6-->: <quote>Homo ille de caelo est, habens ad
<lb ed="#Qd"/>patiendum corpus, et passus est, sed naturam
<lb ed="#Qd"/>non habens ad dolendum</quote>. Item, <name>Hilarius</name><!--7-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e800">Quam infirmitatem dominatam huius corporis
<lb ed="#Qd"/>credis, cuius tantam habuit natura virtutem?</quote>
<lb ed="#Qd"/>Item, <name>Hilarius</name><!--8-->: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e808">Licet forma corporis nostri
<lb ed="#Qd"/>esset in Christo, non tamen vitiosae infirmitatis
<lb ed="#Qd"/>nostrae forma erat in corpore</quote>. Secundum ergo
<lb ed="#Qd"/>B. <name ref="#Augustine">Augustinum</name><!--p--> patet quod fuit passio in
<lb ed="#Qd"/>Christo, sed subiecta voluntati; unde dicit: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e822">Vo<lb ed="#Qd"/>luntate
tristitiam suscepit veram, quo modo volun<lb ed="#Qd"/>tate
carnem veram</quote>. Secundum vero <name>B. Hilarium</name>
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>non fuit passio in Christo per necessitatem, et
<lb ed="#Qd"/>ideo dicit: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e836">Naturam non habens ad dolendum</quote>;
<lb ed="#Qd"/>nec per dominationem, ut passio dominaretur suae
<lb ed="#Qd"/>voluntati, propter quod dicit: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e843">Non infirmitatem
<lb ed="#Qd"/>dominatam huius corporis</quote>, nec per vitium sive
<lb ed="#Qd"/>peccati obnoxietatem, propter quod dicit: <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e851">Non
<lb ed="#Qd"/>vitiosae infirmitatis nostrae erat forma in Christi
<lb ed="#Qd"/>corpore</quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e859">
<lb ed="#Qd"/>Dicendum<!--9--> ergo secundum hunc<!--a--> modum, ad
<lb ed="#Qd"/>determinationem verborum <name>B. Hilarii</name> et prae<lb ed="#Qd"/>cedentium
<title>Sanctorum</title><!--10-->, quod in Christo aliter
<lb ed="#Qd"/>fuit potentia patiendi quam sit in nobis in statu
<lb ed="#Qd"/>miseriae et quam fuerit<!--b--> in Adam in statu in<lb ed="#Qd"/>nocentiae.
In nobis enim est potentia cum neces<lb ed="#Qd"/>sitate
patiendi et voluntate non patiendi nec po<lb ed="#Qd"/>tentet
prohibere passionem; in Adam fuit potentia
<lb ed="#Qd"/>in statu innocentiae sine aliqua necessitate et
<lb ed="#Qd"/>dispositione ad patiendum et voluntate ad pa<lb ed="#Qd"/>tiendum
nec potente<!--d--> prohibere passionem, si
<lb ed="#Qd"/>esset<!--e-->; in Domino vero Iesu fuit<!--f--> potentia ad
<lb ed="#Qd"/>patiendum, non tamen indisposita<!--g--> ut in Adam,
<lb ed="#Qd"/>nec cum necessitate ad patiendum, ut<!--h--> in no<lb ed="#Qd"/>bis,
sed cum dispositione ad patiendum et cum
<lb ed="#Qd"/>voluntate potente prohibere passionem<!--11-->. Dicen<lb ed="#Qd"/>dum
igitur quod, cum sit potentia activa et pas<lb ed="#Qd"/>siva,
potentia activa in nobis est solum subiecta
<lb ed="#Qd"/>voluntati, potentia passiva non, sed sequitur
<lb ed="#Qd"/>conditionem naturae; in Domino vero Iesu po<lb ed="#Qd"/>tentia
passiva sicut et potentia activa iuit sub<lb ed="#Qd"/>iecta
voluntati, ut esset domina sui actus et suae
<lb ed="#Qd"/>passionis, ut sicut voluntas nostra habet domi<lb ed="#Qd"/>nium
sui actus potens prohibere eum vel edu<lb ed="#Qd"/>cere,
ita Christi voluntas dominium habuit et
<lb ed="#Qd"/>potens fuit prohibere passionem a potentia pa<lb ed="#Qd"/>tiendi
assumpta vel ipsam ducere in actum pa<lb ed="#Qd"/>tiendi.
Et ideo<!--i-->, quia passio in effectu in Christo
<lb ed="#Qd"/>dependebat a voluntate, quamvis esset potentia<!--k-->
<lb ed="#Qd"/>disposita pati in carne<!--12-->, propterea dicit <name>B. Hi<lb ed="#Qd"/>larius</name>
quod non habet <quote>naturam doloris</quote> nec
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e928">excipit<!--l--> sensum poenae</quote> necessario nec ti<lb ed="#Qd"/>met
nec dolet vel<!--m--> sentit vulnus per naturam.
<lb ed="#Qd"/>Tamen dicit eum vere passum et<!--n--> habere <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e935">cor<lb ed="#Qd"/>pus
ad patiendum</quote>, nec <quote>infirmitatem domina<lb ed="#Qd"/>tam</quote>
suo<!--o--> corpori nec <quote xml:id="ahsh-l3p1in1t5q1m1-Qd1e943">vitiosae infirmitatis for<lb ed="#Qd"/>mam
habuisse</quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e949">
<lb ed="#Qd"/>[Ad obiecta]: I. 7. Dicendum ergo quod Adam,
<lb ed="#Qd"/>ad hoc quod esset impassibilis, erat ex virtute
<lb ed="#Qd"/>divinae protectionis, secundum <name>Hugonem</name>, in
<lb ed="#Qd"/>libro <title>De Sacramentis</title><!--1-->, non ex sua natura. Item,
<lb ed="#Qd"/>in nobis est passibilitas cum necessitate ad pa<lb ed="#Qd"/>tiendum,
sed in Christo erat dispositio ad pas<lb ed="#Qd"/>sibilitatem,
tamen potens erat prohibere omnes
<lb ed="#Qd"/>passiones, et hoc habebat amplius quam Adam.
<lb ed="#Qd"/>Nos<!--a--> vero habemus dominium actionum nostra<lb ed="#Qd"/>rum,
non passionum, secundum <name>Damascenum</name><!--2-->;
<lb ed="#Qd"/>Christus autem habuit utrarumque<!--b--> dominium.
<lb ed="#Qd"/>Et hoc vult<!--c--> <name>Hilarius</name> in auctoritate praedicta<!--3-->.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e978">
<lb ed="#Qd"/>8. Ad aliud<!--d--> quod quaeritur de gratia frui<lb ed="#Qd"/>tionis,
quod deberet prohibere omnem passio<lb ed="#Qd"/>nem
et sensum passionis, dicendum<!--4--> quod gratia
<lb ed="#Qd"/>in Christo consideratur dupliciter: vel secundum
<lb ed="#Qd"/>se, et<!--e--> sic habebat summam delectationem; vel
<lb ed="#Qd"/>ut ordinatur ad redemptionem, et sic exigeba<lb ed="#Qd"/>tur<!--f-->
quod haberet passibilitatem, quia exigebat<!--g-->
<lb ed="#Qd"/>poenam.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e1000">
<lb ed="#Qd"/>II. 6. Ad aliud quod obicitur quod habebat
<lb ed="#Qd"/>summam delectationem et<!--h--> voluntatem ad patien<lb ed="#Qd"/>dum<!--i-->,
et ideo impassibilis, dicendum, secundum
<lb ed="#Qd"/><name ref="#Augustine">Augustinum</name>, <title>De anima et spiritu</title><!--5-->: Anima
<lb ed="#Qd"/>dupliciter consideratur: ut anima, et sic habet
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>relationem ad membra, quae vivificat, et hoc
<lb ed="#Qd"/>modo patiebatur; vel consideratur ut spiritus, et
<lb ed="#Qd"/>sic fruebatur.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e1025">
<lb ed="#Qd"/>4. Ad aliud quod obicitur per auctoritatem
<lb ed="#Qd"/><name>Dionysii</name>, <title>Ad Ioannem Evangeliorum</title>, dicendum
<lb ed="#Qd"/>quod intelligit de passione perturbante rationem,
<lb ed="#Qd"/>et non de propassione.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e1037">
<lb ed="#Qd"/>1—3, 5. Ad aliud<!--k--> quod quaeritur<!--l--> de sensu
<lb ed="#Qd"/>passionis, quia videtur dicere <name>Hilarius</name> quod non
<lb ed="#Qd"/>habuit sensum passionis, dicendum quod, sicut
<lb ed="#Qd"/>distinguitur passio et propassio<!--6-->, ita debet di<lb ed="#Qd"/>stingui
sentire et prosentire, ut sentire dicatur
<lb ed="#Qd"/>de sensu perturbante rationem, prosentire de
<lb ed="#Qd"/>sensu qui est solummodo in sensualitate.
</p>
<p xml:id="ahsh-l3p1in1t5q1m1-d1e1055">
<lb ed="#Qd"/>III. Ad aliud quod quaeritur de differentia
<lb ed="#Qd"/>passionum in nobis et in Christo, dicendum quod
<lb ed="#Qd"/>in nobis est necessitas ad patiendum, in Christo<!--m-->
<lb ed="#Qd"/>vero solummodo dispositio absque ulla<!--n--> neces<lb ed="#Qd"/>sitate;
item, nos patimur, velimus nolimus, ipse
<lb ed="#Qd"/>autem dominium habuit suae passionis, ut dictum
<lb ed="#Qd"/>est<!--o7-->; item, nos passibilitatem habemus per cau<lb ed="#Qd"/>sam,
quia per<!--p--> peccatum sive ex peccato, ipse
<lb ed="#Qd"/>autem passibilitatem habuit, non per causam vel
<lb ed="#Qd"/>necessitatem aliquam, sed sola voluntate as<lb ed="#Qd"/>sumptam<!--q-->.
</p>
</div>
</body>
</text>
</TEI>