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ahsh-l3p1in1t5q1m3c3.xml
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ahsh-l3p1in1t5q1m3c3.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>
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<titleStmt>
<title>III, P. 1, Inq. 1, T. 5, Q. 1, M. 3, C. 3 DE NECESSITATE PASSIONIS CHRISTI QUANTUM AD CAUSAM SUPERIDREM EFFICIENTEM.</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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 1, Inq. 1, T. 5, Q. 1, M. 3, C. 3 DE NECESSITATE PASSIONIS CHRISTI QUANTUM AD CAUSAM SUPERIDREM EFFICIENTEM.</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-l3p1in1t5q1m3c3">
<head xml:id="ahsh-l3p1in1t5q1m3c3-Hd1e102">III, P. 1, Inq. 1, T. 5, Q. 1, M. 3, C. 3</head>
<head xml:id="ahsh-l3p1in1t5q1m3c3-Hd1e105">DE NECESSITATE PASSIONIS CHRISTI QUANTUM AD CAUSAM SUPERIDREM EFFICIENTEM.</head>
<p xml:id="ahsh-l3p1in1t5q1m3c3-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur de necessitate passio<lb ed="#Qd"/>nis
quantum ad causam superiorem. — Ad
<lb ed="#Qd"/>quod sic: Necessitas multipliciter dicitur: ne<lb ed="#Qd"/>cessitas
causae inferioris, scilicet quae ponit
<lb ed="#Qd"/>impossibilitatem<!--i--> non essendi, scilicet quod im<lb ed="#Qd"/>possibile
est aliter se habere. Est necessitas
<lb ed="#Qd"/>causae superioris, quae est necessitas immutabili<lb ed="#Qd"/>tatis,
ut cum dicitur <mentioned>Deum necesse est esse bo<lb ed="#Qd"/>num
sive illud fore, quod Deus vult</mentioned>, et de hac
<lb ed="#Qd"/>loquimur hic.
</p>
<p xml:id="ahsh-l3p1in1t5q1m3c3-d1e132">
<lb ed="#Qd"/>1. <name ref="#Anselm">Anselmus</name>, in libro <title>Cur Deus homo</title><!--3-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e139">Quodlibet inconveniens Deo sequitur impossi<lb ed="#Qd"/>bile</quote>,
id est, in Deo poni inconveniens est im<lb ed="#Qd"/>possibile,
immo quodlibet conveniens necesse
<lb ed="#Qd"/>est Deo attribui; sed nisi Christus patiatur, se<lb ed="#Qd"/>quitur
inconveniens Deo; ergo Christum necesse
<lb ed="#Qd"/>est pati. - Probatio minoris: <quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e153">Nisi Christus
<lb ed="#Qd"/>moriatur, homo non redimitur, et nisi redimatur,
<lb ed="#Qd"/>frustra facta<!--k--> sunt omnia<!--4--></quote>. Ergo, cum incon<lb ed="#Qd"/>veniens
sit Deo aliquid facere frustra, inconve<lb ed="#Qd"/>niens<!--l-->
est Deo quod Christus non patiatur;
<lb ed="#Qd"/>ergo necesse est Christum pati. — item, super
<lb ed="#Qd"/>illud <title>Hebr.</title> 2, 10: Per passionem consummare etc.,
<lb ed="#Qd"/><title>Glossa</title><!--5-->: <quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e171">Nisi Christus moreretur, homo non
<lb ed="#Qd"/>redimeretur et non redemptus periret<!--m-->, et sic
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>frustra essent omnia facta</quote>. Quod est impossibile;
<lb ed="#Qd"/>quare videtur quod necesse fuerit Christum pati.
</p>
<p xml:id="ahsh-l3p1in1t5q1m3c3-d1e183">
<lb ed="#Qd"/>2. Si dicatur quod aliud est Deum libe<lb ed="#Qd"/>rare
et aliud hominem liberari; homo per se
<lb ed="#Qd"/>non poterat<!--n--> liberari, cum nihil haberet unde<!--o-->,
<lb ed="#Qd"/>Deus tamen<!--p--> poterat liberare; unde <name>Grego<lb ed="#Qd"/>rius</name>,
in <title>Moralibus</title>, XX<!--6-->: <quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e196">Qui nos fecit exi<lb ed="#Qd"/>stere<!--q-->
de nihilo, revocare nos potuit sine morte
<lb ed="#Qd"/>sua et passione</quote> - contra: Deus nunquam sine
<lb ed="#Qd"/>satisfactione liberat hominem; sed nullus homo
<lb ed="#Qd"/>potest satisfacere de originali<!--r7-->, quia non potest
<lb ed="#Qd"/>satisfacere de iniuria quam intulit Deo<!--s-->, nec ali<lb ed="#Qd"/>qua
creatura<!--8-->, sicut dicit <name ref="#Anselm">Anselmus</name><!--9-->; ergo opor<lb ed="#Qd"/>tuit
quod esset homo Deus. Unde dicit <name>Ansel<lb ed="#Qd"/>mus</name><!--10-->:
<quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e219">Ille, qui de suo poterit dare quod superet
<lb ed="#Qd"/>omne quod sub Deo est, maiorem necesse est
<lb ed="#Qd"/>esse omni<!--t--> eo quod sub Deo est</quote>. Unde pie eli<lb ed="#Qd"/>gendum
fuisset Adae contemnere omnia sub Deo
<lb ed="#Qd"/>quam eum attendisse, et<!--u--> similiter cuilibet pec<lb ed="#Qd"/>catori;
ergo plus debuit reddere quam omnia,
<lb ed="#Qd"/>quae sunt sub Deo, quod non potest facere nisi
<lb ed="#Qd"/>Deus; ergo etc.
</p>
<p xml:id="ahsh-l3p1in1t5q1m3c3-d1e239">
<lb ed="#Qd"/>3. Item, <name ref="#Anselm">Anselmus</name><!--11-->: Deus nihil potest di<lb ed="#Qd"/>mittere
inordinatum; sed, si dimitteret peccatum
<lb ed="#Qd"/>impunitum, ipse dimitteret inordinatum; ergo
<lb ed="#Qd"/>non potest dimittere peccatum impunitum. Sed
<pb ed="#Qd" n="211"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>punire peccatum est dupliciter: secundum iusti<lb ed="#Qd"/>tiam
in inferno aut secundum misericordiam in
<lb ed="#Qd"/>praesenti puniendo; ergo oportuit quod sic vel
<lb ed="#Qd"/>sic puniret; sed non convenit divinae bonitati
<lb ed="#Qd"/>totaliter punire creaturam humanam in inferno,
<lb ed="#Qd"/>quia tota obligabatur<!--a--> per peccatum Adae<!--1-->; ergo
<lb ed="#Qd"/>oportet quod hic recipiat satisfactionem; sed
<lb ed="#Qd"/>homo non potuit satisfacere, et tamen debuit sa<lb ed="#Qd"/>tisfacere;
Deus autem potuit, sed satisfactionis
<lb ed="#Qd"/>debitor non fuit; si ergo satisfactionem necesse
<lb ed="#Qd"/>est esse per poenam eius qui debet et potest, ergo
<lb ed="#Qd"/>necesse est satisfactionem esse per passionem
<lb ed="#Qd"/>hominis Dei<!--2-->. — Si dicatur quod Deus potuit
<lb ed="#Qd"/>peccatum dimittere impunitum de potentia, sed
<lb ed="#Qd"/>non potuit<!--b--> de iustitia, quae distinctio<!--c--> ponitur<!--3-->
<lb ed="#Qd"/><title>Gen.</title> 18, 17: <quote>Non potero celare Abrahum</quote><!--d--> etc.
<lb ed="#Qb"/>— contra, ponatur quod dimittat culpam humani
<lb ed="#Qd"/>generis impunitam: sed si hoc facit, ordinate
<lb ed="#Qd"/>facit, quia quidquid facit, ordinate facit; ergo
<lb ed="#Qd"/>nulla est distinctio; ergo necessitate causae su<lb ed="#Qd"/>perioris
passus est.
</p>
<p xml:id="ahsh-l3p1in1t5q1m3c3-d1e301">
<lb ed="#Qd"/>Contra: a. <title>Ioan.</title> 3, 16: <quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e305" source="http://scta.info/resource/io3_16">Sic Deus dilexit mun<lb ed="#Qd"/>dum,
ut Filium daret</quote>. Si ergo dedit, gratis dedit;
<lb ed="#Qd"/>non ergo necessitate.
</p>
<p xml:id="ahsh-l3p1in1t5q1m3c3-d1e313">
<lb ed="#Qd"/>Respondeo: Secundum <name ref="#Anselm">Anselmum</name><!--4-->, est ne<lb ed="#Qd"/>cessitas
communiter dicta, sicut necessitas immu<lb ed="#Qd"/>tabilitatis<!--e-->,
et est necessitas proprie dicta, sicut
<lb ed="#Qd"/>coactionis vel prohibitionis. Prima est in Deo,
<lb ed="#Qd"/>secunda nunquam. Si ergo referatur necessitas
<lb ed="#Qd"/>passionis Christi ad coactionem vel prohibitio<lb ed="#Qd"/>nem,
sic non necessitate aliqua passus est. Unde
<lb ed="#Qd"/>dicit <name ref="#Anselm">Anselmus</name><!--5-->: <quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e338">Voluntas Dei nulla neces<lb ed="#Qd"/>sitate
facit, sed sua potestate</quote>. Sed <quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e344">voluntas</quote>
<lb ed="#Qd"/>Christi <quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e349">fuit voluntas Dei; nulla ergo necessi<lb ed="#Qd"/>tate
mortuus est, sed sua potestate<!--f--></quote>. Ideo <quote xml:id="ahsh-l3p1in1t5q1m3c3-Qd1e354">non
<lb ed="#Qd"/>ob aliud</quote> dicimus <quote>eum non potuisse non mori,
<lb ed="#Qd"/>nisi quia immutabili voluntate voluit<!--g--> mori</quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q1m3c3-d1e362">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud, quod obicitur
<lb ed="#Qb"/><mentioned>quodlibet inconveniens Deo impossibile sequi<lb ed="#Qd"/>tur</mentioned>,
dicendum quod si non liberasset, esset con<lb ed="#Qd"/>veniens
secundum iustitiam; si vero alio modo
<lb ed="#Qd"/>liberasset, esset conveniens secundum misericor<lb ed="#Qd"/>diam,
quemadmodum quod hoc modo liberavit,
<lb ed="#Qd"/>est conveniens secundum iustitiam, misericor<lb ed="#Qd"/>diam
et sapientiam.
</p>
<p xml:id="ahsh-l3p1in1t5q1m3c3-d1e380">
<lb ed="#Qd"/>2-3. Ad obiecta omnia habes solutionem
<lb ed="#Qd"/>supra in Quaestione de Potentia Dei, lib. I, ubi
<lb ed="#Qd"/>quaeritur quid dicatur Deo possibile<!--6-->.
</p>
</div>
</body>
</text>
</TEI>