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ahsh-l3p1in1t5q1m2c1.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. 2, C. 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. 5, Q. 1, M. 2, C. 1</title>
<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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<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-l3p1in1t5q1m2c1">
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e102">III, P. 1, Inq. 1, T. 5, Q. 1, M. 2, C. 1</head>
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e105" type="question-title">DE GENERALITATE PASSIONIS CHRISTI RESPECTU PASSIBILIUM.</head>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e108">
<lb ed="#Qd"/>Circa primum quaeritur primo<!--r--> utrum pateretur
<lb ed="#Qd"/>secundum sensualitatem;
<lb ed="#Qd"/>secundo, utrum secundum rationem et, si<!--s--> hoc,
<lb ed="#Qd"/>si<!--t--> secundum superiorem et interiorem<!--u-->;
<lb ed="#Qd"/>tertio, uirum pateretur secundum omnem vo<lb ed="#Qd"/>luntatem<!--v-->;
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>quarto, utrum [pateretur secundum voluntatem
<lb ed="#Qd"/>absolutam vel conditionalem;
<lb ed="#Qd"/>quinto, utrum] pateretur anima Christi secun<lb ed="#Qd"/>dum
quod anima et secundum quod spiritus<!--x-->.
</p>
<div xml:id="ahsh-l3p1in1t5q1m2c1-Dd1e134" type="articulus">
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e136">ARTICULUS I.</head>
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e139" type="question-title">Utrum fuit passio in Christo secundum sensualitatem<!--1-->.</head>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e142">
<lb ed="#Qd"/>Ad primum sic obicitur: 1. <name>Hilarius</name>, in libro
<lb ed="#Qd"/><title>De Trinitate</title>, X<!--2-->: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e148">Hominibus sunt naturalia per
<lb ed="#Qd"/>animae ad gloriam ardentis calorem, ut passio<lb ed="#Qd"/>nes
suas nesciant et vulnera ignorent et mortem
<lb ed="#Qd"/>non intelligant</quote>. Ergo, si in aliquibus fervor
<lb ed="#Qd"/>fidei absorbet passionem, multo fortius gratia in
<lb ed="#Qd"/>Christo absorbuit omnem passionem. Unde <name>Hila<lb ed="#Qd"/>rius</name>,
ibidem<!--3-->: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e164">Dominus gloriae Iesus Christus,
<lb ed="#Qd"/>cuius fimbria virtus est<!--a-->, cuius sputus et sermo
<lb ed="#Qd"/>natura corporis est, dum et<!--b--> mancus iam non
<lb ed="#Qd"/>mancus manus<!--c--> iubetur extendere, et caecus natus
<lb ed="#Qd"/>nativitatis vitia non sentit, et truncus<!--d--> aure non
<lb ed="#Qd"/>truncus est, in ea<!--e--> infirmitate corporis deputa<lb ed="#Qd"/>bitur,
in qua gloriosos ac beatos viros fidei suae
<lb ed="#Qd"/>spiritu non relinquit<!--f--></quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e183">
<lb ed="#Qd"/>2. Item, si dicatur quod intelligitur de sensu
<lb ed="#Qd"/>rationis, non carnis<!--g--> - contra: <name>Hilarius</name><!--4-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e189">Quod pati animus gloriae cupiditate contendit,
<lb ed="#Qd"/>id se pati corpus anima vegetante non sentiat</quote>.
<lb ed="#Qd"/>Ergo si corpus non habet sensum, quando ani<lb ed="#Qd"/>mus
propter<!--h--> amorem gloriae vult pati, relin<lb ed="#Qd"/>quitur
quod nec in Christo, cum maxime fuerit
<lb ed="#Qd"/>amator<!--i--> gloriae.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e204">
<lb ed="#Qd"/>3. Si dicatur quod non sentire dicitur, quia
<lb ed="#Qd"/>non reputatur, tamen est ibi sensus passionis
<lb ed="#Qd"/>verus, — contra: <name>Hilarius</name>, XI <title>De Trinitate</title><!--5-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e212">Non vis, imple haeretice, ut transeunte palmas
<lb ed="#Qd"/>clavo Christus non doluerit, interrogo, cur pueri
<lb ed="#Qd"/>in igne<!--k--> nec timuerunt nec doluerunt? aut quid
<lb ed="#Qd"/>in eorum natura iuit ut naturam ignis excederet?</quote>
<lb ed="#Qd"/>Si ergo bona est comparatio quam ponit, videtur
<lb ed="#Qd"/>quod Christus clavum non senserit.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e228">
<lb ed="#Qd"/>Respondeo: Dicendum quod <name>Hilarius</name> non
<lb ed="#Qd"/>vult removere verum sensum passionis, sed er<lb ed="#Qd"/>rorem
<name>Arii</name>; unde dicit<!--6-->: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e236">Volunt plerique eo<lb ed="#Qd"/>rum
ex passionis metu et ex infirmitate patiendi
<lb ed="#Qd"/>non in natura eum impassibilis Dei fuisse, ut
<lb ed="#Qd"/>qui timuit et doluit, non fuerit<!--l--> in ea securitate
<lb ed="#Qd"/>potestatis, quae non timet, vel in ea spiritus
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>incorruptione, quae non dolet<!--m--></quote>. Sic ergo dicebat
<lb ed="#Qd"/><name>Arius</name><!--7--> ipsum non esse Deum, si passus esset
<lb ed="#Qd"/>vere. Dicendum ergo quod passio Christi fuit se<lb ed="#Qd"/>cundum
sensum et<!--n--> in parte sensibili. Tamen
<lb ed="#Qd"/>secundum <name>Hilarium</name>, haec est differentia et se<lb ed="#Qd"/>cundum
<name>Damascenum</name><!--8-->. Assignat autem <name>Hi<lb ed="#Qd"/>larius</name>,
X <title>De Trinitate</title><!--9-->, differentiam in passione
<lb ed="#Qd"/>Christi et nostra: est enim pati ex infirmitate et
<lb ed="#Qd"/>est pati ex potestate. Qui patitur et non potest
<lb ed="#Qd"/>prohibere passionem, patitur ex infirmitate; qui
<lb ed="#Qd"/>autem potest prohibere, patitur ex virtute. Unde
<lb ed="#Qd"/>dicit <name>Damascenus</name><!--10-->: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e276">Passus est Unigenitus
<lb ed="#Qd"/>Deus omnes incurrentes in se passionum nostra<lb ed="#Qd"/>rum
infirmitates, sed passus virtute naturae suae,
<lb ed="#Qd"/>sicut et virtute naturae suae natus est</quote>. Nostrum<!--o-->
<lb ed="#Qd"/>autem pati est ex infirmitate.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e288">
<lb ed="#Qd"/>[Ad obiecta]: 1-2. Ad auctoritatem<!--p--> <name>Hilarii</name> di<lb ed="#Qd"/>cendum
quod vult ostendere excellentiam naturae
<lb ed="#Qd"/>divinae et etiam humanae. Unde, cum obicitur
<lb ed="#Qd"/>quod martyres non sentiunt passiones, dicendum
<lb ed="#Qd"/>quod hoc est quia non reputant propter amorem
<lb ed="#Qd"/>gloriae, immo superferuntur passionibus.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e304">
<lb ed="#Qd"/>3. Ad aliud quod obicitur de pueris in igne
<lb ed="#Qd"/>positis, <title>Dan.</title> 3, dicendum quod non vult exclu<lb ed="#Qd"/>dere
sensum passionum, sed ostendere excellen<lb ed="#Qd"/>tiam
naturae<!--q-->. Natura<!--11--> enim dicitur necessitas
<lb ed="#Qd"/>patiendi ex corruptione humanae conditionis ex
<lb ed="#Qd"/>Adam, quae non fuit in Christo; et in nobis est
<lb ed="#Qd"/>passibilitas contracta ex necessitate, in Christo
<lb ed="#Qd"/>autem solummodo assumpta; et hoc intendit
<lb ed="#Qd"/>ostendere. Unde dicit<!--12-->: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e325">Habens nostri doloris
<lb ed="#Qd"/>corpus, sed naturam non habens ad dolendum</quote>.
<lb ed="#Qd"/>Unde, X <title>De Trinitate</title><!--13-->, dicit: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e333">Cum lege homi<lb ed="#Qd"/>num
natus est, non tamen lege hominum con<lb ed="#Qd"/>ceptus
est, habens in se constitutionem humanae
<lb ed="#Qd"/>conditionis in partu et ipse<!--r--> extra constitutionem
<lb ed="#Qd"/>humanae conditionis in origine</quote>. Patet ergo quod
<lb ed="#Qd"/>vult ostendere excellentiam humanae naturae in
<lb ed="#Qd"/>Christo.
</p>
</div>
<div xml:id="ahsh-l3p1in1t5q1m2c1-Dd1e350" type="articulus">
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e352">ARTICULUS II</head>
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e355" type="question-title">Utrum fuit passio in Christo secundum rationem inferiorem et superiorem<!--1-->.</head>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e358">
<lb ed="#Qd"/>Consequenter quaeritur utrum fuit passio in
<lb ed="#Qd"/>Christo secundum rationem inferiorem et supe<lb ed="#Qd"/>riorem.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e367">
<lb ed="#Qd"/>Ad quod sic obicitur: 1. Adam peccavit secun<lb ed="#Qd"/>dum
partem superiorem et interiorem, et etiam
<lb ed="#Qd"/>punitus est; ergo et Christus debuit satisfacere
<lb ed="#Qd"/>secundum utramque. — Si dicatur quod du<lb ed="#Qd"/>pliciter
est considerare superiorem partem ra<lb ed="#Qd"/>tionis:
ut est natura vel ut est ratio<!--2-->; si consi<lb ed="#Qd"/>deretur
ut<!--a--> ratio, sic non fuit in Christo passio,
<lb ed="#Qd"/>sed prout consideratur ut natura, — contra: in
<lb ed="#Qd"/>libero arbitrio, cum peccat, est ratio ut ratio; pec<lb ed="#Qd"/>catum
autem est<!--b--> in libero arbitrio, cum non
<lb ed="#Qd"/>eligit eligenda; ergo poena debet esse in ratione
<lb ed="#Qd"/>ut est ratio, non solum ut est natura.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e396">
<lb ed="#Qd"/>2. Si dicatur quod ratio ut ratio dupliciter
<lb ed="#Qd"/>consideratur: ut ad suum superius ordinatur, et
<lb ed="#Qd"/>sic nullam habebat passionem nec<!--c--> culpam; si
<lb ed="#Qd"/>consideretur ut comparatur ad suum interius,
<lb ed="#Qd"/>scilicet ad suas vires, sic habuit passionem et
<lb ed="#Qd"/>culpam superior ratio in Adam, - contra: <name>Marc.</name><!--d-->
<lb ed="#Qd"/>14, 34: <quote>Tristis est anima mea</quote> etc., <name>Hierony<lb ed="#Qd"/>mus</name><!--3-->:
Patitur <quote>anima mea</quote><!--e-->, Christi, ne credatur<!--f-->
<lb ed="#Qd"/>irrationalis. Sed magis dicitur rationalis secun<lb ed="#Qd"/>dum
quod convertitur ad suum superius, hoc
<lb ed="#Qd"/>est<!--g--> secundum superiorem portionem; relinquitur
<lb ed="#Qd"/>ergo quod in illa fuit passio.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e426">
<lb ed="#Qd"/>3. Ibidem<!--4-->, <name ref="#Ambrose">Ambrosius</name><!--5-->: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e433">Remota delecta<lb ed="#Qd"/>tione
deitatis, taedio humanae calamitatis affi<lb ed="#Qd"/>citur</quote>.
Ex hoc videtur quod<!--h--> patiebatur ut purus<!--i-->
<lb ed="#Qd"/>homo, ex quo separata erat delectatio deitatis.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e443">
<lb ed="#Qd"/>4. Item, Adam peccavit ex comprehensione dei<lb ed="#Qd"/>tatis
et secundum superiorem partem, et<!--k--> ita,
<lb ed="#Qd"/>secundum quod ratio convertitur ad suum supe<lb ed="#Qd"/>rius,
fuit in Adam culpa; ergo in Christo<!--l--> se<lb ed="#Qd"/>cundum
hoc debuit esse poena sive passio.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e456">
<lb ed="#Qd"/>Contra: a. Christus fuit comprehensor; ergo
<lb ed="#Qd"/>summam habuit delectationem ex illa parte<!--6-->; ergo
<lb ed="#Qd"/>Christus nihil patiebatur secundum rationem con<lb ed="#Qd"/>versam<!--m-->
ad superius suum.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e467">
<lb ed="#Qd"/>Respondeo<!--n-->: 1. Dicendum sine praeiudicio,
<lb ed="#Qd"/>quod est considerare rationem dupliciter, secun<lb ed="#Qd"/>dum
quod dicit <name ref="#Augustine">Augustinus</name><!--7--> quod ratio di<lb ed="#Qd"/>vidit
se in duo, in<!--o--> superiorem et interiorem se<lb ed="#Qd"/>cundum
duplicem comparationem. Item, ratio du<lb ed="#Qd"/>pliciter
potest considerari<!--8-->, vel ut natura vel ut
<lb ed="#Qd"/>ratio; secundum quod!1 consideratur ut natura,
<lb ed="#Qd"/>appetit unionem cum suo corpore et refugit<!--q--> se<lb ed="#Qd"/>parationem.
Dicendum ergo quod in Christo fuit
<lb ed="#Qd"/>passio in ratione, secundum quod ratio et se<lb ed="#Qd"/>cundum
quod natura. Unde <name>Hieronymus</name><!--9-->,
<lb ed="#Qd"/><title>Matth.</title> 26, 38, <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e498" source="http://scta.info/resource/mt26_38">Tristis est anima mea</quote> etc.: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e501">Con<lb ed="#Qd"/>tristatur
propter scandalum Apostolorum</quote>. Et<!--r-->
<lb ed="#Qd"/>hoc intelligendum est de inferiori ratione; scan<lb ed="#Qd"/>dalum
vero non est solum<!--s--> in ratione ut natura,
<lb ed="#Qd"/>sive metus scandali, quem habebat, ut dicit <name>Hi<lb ed="#Qd"/>larius</name><!--10-->,
sed in ratione ut ratio. in superiori au<lb ed="#Qd"/>tem<!--t-->
parte fuit<!--u--> passio ut est natura, non ut
<lb ed="#Qd"/>est<!--v--> ratio.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e520">
<lb ed="#Qd"/>2. Quod ergo obicitur per <name>Hieronymum</name>:
<mentioned>Patitur anima Christi, ne putetur esse irratio<lb ed="#Qd"/>nalis</mentioned>,
dicendum quod ipse loquitur contra hae<lb ed="#Qd"/>reticos
qui dicebant ipsum solum habere deita<lb ed="#Qd"/>tem
cum corpore sine anima<!--11-->; unde ostendit eum
<lb ed="#Qd"/>habuisse rationem.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e533">
<lb ed="#Qd"/>3. Ad aliud quod obicitur quod <mentioned>remota de<lb ed="#Qd"/>lectatione
deitatis, taedio humanae calamitatis affi<lb ed="#Qd"/>citur</mentioned>,
dicendum quod Christus ante passionem
<lb ed="#Qd"/>gaudebat in superiori parte rationis, et ex hoc
<lb ed="#Qd"/>erat influentia ipsis viribus inferioribus, a quibus
<lb ed="#Qd"/>remota est consolationis influentia in passione.
<lb ed="#Qd"/>Unde secundum hoc intelligenda est auctoritas
<lb ed="#Qd"/><name ref="#Ambrose">Ambrosii</name><!--12--> super illud<!--13-->: <quote>Deus meus, Deus meus,
<pb ed="#Qd" n="201"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>ut quid</quote> etc.: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e562">Clamat homo, deitatis separatione
<lb ed="#Qd"/>moriturus</quote>. Sed constat quod non intelligit de
<lb ed="#Qd"/>separatione unionis, sed de separatione<!--a--> conso<lb ed="#Qd"/>lationis
influentis<!--b--> super interiores vires, quam
<lb ed="#Qd"/>etiam spirituales viri bene sentiunt, dicentes, se<lb ed="#Qd"/>cundum
<title>Psalmum</title><!--1-->: <quote>Omnia ossa mea<!--c--> dicent:
<lb ed="#Qd"/>Domine quis similis tibi</quote> etc.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e580">
<lb ed="#Qd"/>4. Ad illud quod obicitur quod <mentioned>Adam
<lb ed="#Qd"/>ex comprehensione deitatis peccavit</mentioned>, dicendum
<lb ed="#Qd"/>quod comprehensio deitatis est dupliciter: una
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>secundum aversionem, secundum quod ei<!--d--> prae<lb ed="#Qd"/>ponitur
bonum commutabile et alia secundum
<lb ed="#Qd"/>comprehensionem, cum<!--e--> ei adhaeret spreto omni
<lb ed="#Qd"/>commutabili, et<!--f--> secundum hoc erat compre<lb ed="#Qd"/>hensio
in anima Christi. Secundum autem<!--g-->
<lb ed="#Qd"/>hanc comprehensionem nullo modo committitur
<lb ed="#Qd"/>peccatum, sed secundum primam. Unde illa
<lb ed="#Qd"/>comprehensio non concludit quod Christus de<lb ed="#Qd"/>buit
dolere secundum illam partem, qua com<lb ed="#Qd"/>prehendit.
</p>
</div>
<div xml:id="ahsh-l3p1in1t5q1m2c1-Dd1e615" type="articulus">
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e617">Utrum fuit passio in Christo secundum amnem voluntatem.</head>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e620">
<lb ed="#Qd"/>Consequenter quaeritur utrum pateretur Chri<lb ed="#Qd"/>stus
secundum omnem voluntatem.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e627">
<lb ed="#Qd"/>Ad quod sic: a. Passio iuit in Christo, se<lb ed="#Qd"/>cundum
quod culpa fuit in Adam; sed culpa
<lb ed="#Qd"/>fuit in Adam secundum voluntatem<!--h--> sensuali<lb ed="#Qd"/>tatis
et rationis; ergo<!--i--> et poena vel passio in
<lb ed="#Qd"/>Christo.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e640">
<lb ed="#Qd"/>Contra: 1. Est poena damnatoria in inferno,
<lb ed="#Qd"/>purgatoria in purgatorio, satisfactoria in prae<lb ed="#Qd"/>senti.
In poena damnatoria est poena sine vo<lb ed="#Qd"/>luntate,
in poena purgatoria cum voluntate, in
<lb ed="#Qd"/>poena satisfactoria ex voluntate. Sed ubi est vo<lb ed="#Qd"/>luntas,
ibi est gaudium de satisfactione pro culpa;
<lb ed="#Qd"/>ergo gaudet voluntas de passione; ergo in Chri<lb ed="#Qd"/>sto
non fuit passio voluntatis rationis, quia gau<lb ed="#Qd"/>debat
de satisfactione.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e664">
<lb ed="#Qd"/>2. Item, martyres gaudent de passionibus, quia
<lb ed="#Qd"/>ibi adest quod volunt; latrones cruciantur, quia
<lb ed="#Qd"/>ibi est<!--k--> quod displicet; sed ubi est quod vult
<lb ed="#Qd"/>aliquis, non est tristitia; ergo nec Christus<!--l--> ha<lb ed="#Qd"/>buit
passionem rationis.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e678">
<lb ed="#Qd"/>3. Item, ex eadem parte non potest esse volitum
<lb ed="#Qd"/>et involitum, placitum et non placitum, gaudium
<lb ed="#Qd"/>et tristitia; ergo, si in parte superioris rationis<!--m-->
<lb ed="#Qd"/>erat gaudium, secundum illam non inerat<!--n--> tri<lb ed="#Qd"/>stitia.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e691">
<lb ed="#Qd"/>4. Item, <name>Arius</name><!--2--> posuit quod passio fuit in
<lb ed="#Qd"/>Christo secundum omnem naturam Christi. Sed
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>quaeritur, si ponamus sicut <name>Arius</name>, si poneremus
<lb ed="#Qd"/>passionem magis meritoriam quam nunc? Et vi<lb ed="#Qd"/>detur
quod sic, quia maiorem poneremus pas<lb ed="#Qd"/>sionem,
et ita maius meritum et magis merito<lb ed="#Qd"/>riam.
Sed ad hoc<!--o--> dici posset quod non dicitur
<lb ed="#Qd"/>magis meritoria passio quia maior, sed quia ex
<lb ed="#Qd"/>maiori caritate.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e715">
<lb ed="#Qd"/>Respondeo secundum <name>Ioannem<!--p--> Dama<lb ed="#Qd"/>scenum</name><!--3-->.
Voluntas<!--q--> est rationis et liber<!--r--> appe<lb ed="#Qd"/>titus;
voluntas non est proprie ex parte sensua<lb ed="#Qd"/>litatis,
sed solum ex parte rationis, quia est ap<lb ed="#Qd"/>petitus<!--s-->
rationis. Sed appetitus duplex, ideo
<lb ed="#Qd"/>voluntas duplex: appetitus naturalis et<!--t--> ratio<lb ed="#Qd"/>nalis;
sic<!--u--> rationalis voluntas est duplex: natu<lb ed="#Qd"/>ralis,
respondens appetitui naturali rationis, et
<lb ed="#Qd"/>deliberativa quae respondet appetitui rationali;
<lb ed="#Qd"/>utraque autem voluntas idem est secundum rem,
<lb ed="#Qd"/>sed differens secundum rationem. In naturali ergo
<lb ed="#Qd"/>voluntate fuit passio, sed non in deliberativa.
<lb ed="#Qd"/>Naturalis autem voluntas est per comparationem
<lb ed="#Qd"/>ad suum corpus, et dolet de contrario, scilicet
<lb ed="#Qd"/>de separatione; ideo passio fuit in voluntate na<lb ed="#Qd"/>turali.
Deliberativa est secundum quam contulit
<lb ed="#Qd"/>utilitatem passionis, et secundum hanc non fuit
<lb ed="#Qd"/>passio.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e757">
<lb ed="#Qd"/>[Ad obiecta]: 1-4. Secundum hoc responden<lb ed="#Qd"/>dum
est ad omnia obiecta. Et secundum hanc
<lb ed="#Qd"/>distinctionem distinguendum, cum obicitur quod
<lb ed="#Qd"/>habuit summum gaudium<!--4--> etc.
</p>
</div>
<div xml:id="ahsh-l3p1in1t5q1m2c1-Dd1e769" type="articulus">
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e771">ARTICULUS IV.</head>
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e774" type="articulus">Utrum fuerit passio Christi secundum voluntatem absolutam vel conditionalem.</head>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e777">
<lb ed="#Qd"/>Consequenter quaeritur<!--a--> utrum fuerit passio
<lb ed="#Qd"/>secundum voluntatem absolutam vel conditio<lb ed="#Qd"/>nalem.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e786">
<lb ed="#Qd"/>Ad quod sic obicitur: a. Omne illud, quod
<lb ed="#Qd"/>appetitur, appetitur<!--b--> voluntate conditionali; sed
<lb ed="#Qd"/>Christus appetebat pati, non voluntate abso<lb ed="#Qd"/>luta,
sed conditionali, scilicet pro redemptione;
<lb ed="#Qd"/>ergo etc.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e799">
<lb ed="#Qd"/>Contra: 1. Ubicumque est appetitus voluntatis
<lb ed="#Qd"/>conditionalis<!--c-->, est partim involuntarium et par<lb ed="#Qd"/>tim
voluntarium; et ponit <name>Damascenus</name><!--1--> exem<lb ed="#Qd"/>plum
de illo qui proicit merces in mari, nec est
<lb ed="#Qd"/>simpliciter illa voluntas. Si ergo Christus passus
<lb ed="#Qd"/>est voluntate conditionali, ergo sua passio<!--d--> non
<lb ed="#Qd"/>fuit simpliciter voluntaria; ergo nec simpliciter
<lb ed="#Qd"/>laudabilis, quia solum actus voluntarii lauda<lb ed="#Qd"/>biles
sunt.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e822">
<lb ed="#Qd"/>2. Item, si non fuit voluntaria, fuit com<lb ed="#Qd"/>pulsio,
et ubi est voluntas conditionalis, est
<lb ed="#Qd"/>compulsa voluntas; sed in Christo non est po<lb ed="#Qd"/>nere
voluntatem compulsam; ergo nec conditio<lb ed="#Qd"/>nalem.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e835">
<cb ed="#Q" n="b"/>
<lb ed="#Qd"/>3. Item, <title>Rom.</title> 5, 7: <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e839" source="http://scta.info/resource/rom5_7">Vix pro iuxta qui: moritur</quote>.
<lb ed="#Qd"/><name>Origenes</name><!--2--> distinguit: Est aliquis, qui moritur
<lb ed="#Qd"/>necessitate, et placet ei; talis moritur pro iusto.
<lb ed="#Qd"/>Est<!--e--> alius, qui vult mori ex caritate, sicut<!--f--> mar<lb ed="#Qd"/>tyres;
talis moritur pro bono. — Quaeritur ergo
<lb ed="#Qd"/>differentia istorum. Et<!--g--> si Christus passus est
<lb ed="#Qd"/>et voluit pati non pro iusto, id est necessitate,
<lb ed="#Qd"/>quod videtur, ergo pro bono mortuus est<!--h-->, id
<lb ed="#Qd"/>est voluntarie; ergo et mera voluntate, quia me<lb ed="#Qd"/>lius
semper est ei tribuendum.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e862">
<lb ed="#Qd"/>Respondeo: Triplex est voluntas absoluta:
<lb ed="#Qd"/>Est velle absolutum<!--i-->, quo aliquid appetitur, non<!--k-->
<lb ed="#Qd"/>aliqua coactione ex alio; et est velle absolutum,
<lb ed="#Qd"/>quo aliquid appetitur propter se, sicut volo beati<lb ed="#Qd"/>tudinem.
Utroque modo fuit voluntas absoluta in
<lb ed="#Qd"/>Christo, quia a nullo fuit coacta; praeterea, ap<lb ed="#Qd"/>petebat<!--l-->
aliquid propter se, scilicet<!--m--> beatitudi<lb ed="#Qd"/>nem
membris suis<!--n-->. Tertia<!--o--> est voluntas abso<lb ed="#Qd"/>luta,
id est non relata ad aliud. Si ergo accipitur<!--p-->
<lb ed="#Qd"/>voluntas absoluta primo modo vel secundo, sic
<lb ed="#Qd"/>Christus voluit pati voluntate absoluta<!--q-->; si au<lb ed="#Qd"/>tem
accipitur-<!--r--> absoluta, id est voluntas<!--s--> non
<lb ed="#Qd"/>relata ad aliud, sic non fuit absoluta.
</p>
</div>
<div xml:id="ahsh-l3p1in1t5q1m2c1-Dd1e894">
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e896">ARTICULUS V.</head>
<head xml:id="ahsh-l3p1in1t5q1m2c1-Hd1e899" type="question-title">Utrum anima Christi pateretur secundum quod est anima et secundum quod est spiritus<!--3-->.</head>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e902">
<lb ed="#Qd"/>Consequenter quaeritur I. utrum anima Christi
<lb ed="#Qd"/>pateretur secundum quod est anima et secundum
<lb ed="#Qd"/>quod est spiritus<!--a-->, secundum quod dicit <name>Augu<lb ed="#Qd"/>stinus</name><!--4-->
quod anima dupliciter potest conside<lb ed="#Qd"/>rari:
secundum suum esse absolutum, et sic est
<lb ed="#Qd"/>spiritus, et secundum comparationem ad corpus,
<lb ed="#Qd"/>et sic est anima.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e920">
<lb ed="#Qd"/>Ad quod arguitur sic: 1. Passio sive satisfactio
<lb ed="#Qd"/>debet esse secundum quod obligati sumus; sed
<lb ed="#Qd"/>obligati sumus in anima et secundum quod anima
<lb ed="#Qd"/>et secundum quod spiritus est<!--b-->; ergo etc.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e931">
<lb ed="#Qd"/>Contra: a. In parte animae superiori poni<lb ed="#Qd"/>mus
gaudium, non tristitiam. Unde ratio ut<!--c-->
<lb ed="#Qd"/>consideratur ut ratio, absolvitur a poena; et est<!--d-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>voluntas ut deliberata, et hoc, quia plus ab<lb ed="#Qd"/>strahitur
quam naturalis a corpore. Ergo, cum
<lb ed="#Qd"/>anima in quantum spiritus omnino abstraha<lb ed="#Qd"/>tur,
videtur quod, sic<!--e--> considerata, nullatenus
<lb ed="#Qd"/>patiatur.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e954">
<lb ed="#Qd"/>Respondeo: Secundum <name ref="#Augustine">Augustinum</name><!--5-->, spi<lb ed="#Qd"/>ritus
dicitur multipliciter: aliquando dicitur no<lb ed="#Qd"/>men
substantiae spiritualis, aliquando nomen
<lb ed="#Qd"/>potentiae; et hoc multipliciter, quia nominat po<lb ed="#Qd"/>tentiam
animae rationalis ut est in esse absoluto,
<lb ed="#Qd"/>non<!--f--> relato ad corpus, vel ut est unita corpori.
<lb ed="#Qd"/>Primo modo considerata, sic est idem quod ratio
<lb ed="#Qd"/>considerata<!--g--> ut ratio, et sic non fuit in Christo
<lb ed="#Qd"/>passio.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e979">
<pb ed="#Qd" n="203"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>[Ad obiecta]: 1. Quod ergo obicitur quod <mentioned>na<lb ed="#Qd"/>tura
nostra erat obligata secundum animam et
<lb ed="#Qd"/>secundum spiritum</mentioned> etc., dicendum quod non
<lb ed="#Qd"/>sequitur, quia eodem modo posset destrui di<lb ed="#Qd"/>stinctio
quae est de ratione ut ratio. Et ratio<!--a-->
<lb ed="#Qd"/>huius est, quia voluntariam oportet esse passio<lb ed="#Qd"/>nem;
sed ad voluntariam exigitur quod sit in ali<lb ed="#Qd"/>qua
parte gaudium; et hoc est in superiori parte
<lb ed="#Qd"/>rationis: ad meritum enim<!--b--> concurrit voluntas
<lb ed="#Qd"/>sive passio voluntaria. Item, si omnino remove<lb ed="#Qd"/>retur
delectatio sive gaudium a superiori parte
<lb ed="#Qd"/>rationis, tunc summa esset tristitia et ita impa<lb ed="#Qd"/>tientia,
et ita non esset passio nec voluntaria nec
<lb ed="#Qd"/>meritoria, quia ex hoc sequeretur quod pateretur
<lb ed="#Qd"/>sine caritate et amore, qui amor maxime exigitur
<lb ed="#Qd"/>in opere meritorio.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e1021">
<lb ed="#Qd"/>II. Item, si obicitur illud <title>Marci</title><!--c--> 14, 34: <quote>Tri<lb ed="#Qd"/>stis
est anima mea usque ad mortem</quote>, <title>Glossa</title><!--1-->:
<cb ed="#Qd" n="b"/>
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e1029">Remota delectatione aeternae deitatis, taedio
<lb ed="#Qd"/>humanae calamitatis afficitur</quote>. Ex quo videtur
<lb ed="#Qd"/>quod etiam secundum partem superiorem, quae
<lb ed="#Qd"/>est in contemplatione deitatis, fuerit passus.
</p>
<p xml:id="ahsh-l3p1in1t5q1m2c1-d1e1040">
<lb ed="#Qd"/>Ad quod<!--d--> dicendum<!--e-->, sicut supra tac<lb ed="#Qd"/>tum<!--f-->
est<!--2-->, quod sicut<!--g--> dicitur lux solis removeri,
<lb ed="#Qd"/>cum non illuminat partem interiorem, quamvis
<lb ed="#Qd"/>nunquam removeatur lux ab ipso corpore solis,
<lb ed="#Qd"/>ita delectatio divina secundum rationem dicitur
<lb ed="#Qd"/>amoveri<!--h-->, cum non radiabat<!--i--> super partem infe<lb ed="#Qd"/>riorem
in passione; propter quod dicebat: <quote>Deus
<lb ed="#Qd"/>meus, ut quid me<!--k--> dereliquisti</quote>? etc. ut eo di<lb ed="#Qd"/>catur
derelictus quo passioni subiectus. In quan<lb ed="#Qd"/>tum
ergo per delectationem partis superioris vires
<lb ed="#Qd"/>interiores condelectabantur, non dicitur derelictus,
<lb ed="#Qd"/>sed in quantum dispensative subtrahebatur<!--l--> de<lb ed="#Qd"/>lectatio
in passione, dicitur <quote xml:id="ahsh-l3p1in1t5q1m2c1-Qd1e1070">remota delectatione
<lb ed="#Qd"/>aeternae deitatis, taedio humanae calamitatis</quote>
<lb ed="#Qd"/>affici.
</p>
</div>
</div>
</body>
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