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ahsh-l3p1in1t5q1m4c1.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. 4, C. 1 DE CONVENIENTIA PASSIONIS QUOAD DEUM.</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. 5, Q. 1, M. 4, C. 1 DE CONVENIENTIA PASSIONIS QUOAD DEUM.</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>
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<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-l3p1in1t5q1m4c1">
<head xml:id="ahsh-l3p1in1t5q1m4c1-Hd1e102">III, P. 1, Inq. 1, T. 5, Q. 1, M. 4, C. 1</head>
<head xml:id="ahsh-l3p1in1t5q1m4c1-Hd1e105">DE CONVENIENTIA PASSIONIS QUOAD DEUM.</head>
<div xml:id="ahsh-l3p1in1t5q1m4c1-Dd1e108" type="articulus">
<head xml:id="ahsh-l3p1in1t5q1m4c1-Hd1e110">ARTICULUS 1.</head>
<head xml:id="ahsh-l3p1in1t5q1m4c1-Hd1e113" type="question-title">Utrum passio Christi conveniat divinae iustitiae.</head>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e116">
<lb ed="#Qd"/>Ad primum sic: 1. <name ref="#Anselm">Anselmus</name><!--7-->: <quote xml:id="ahsh-l3p1in1t5q1m4c1-Qd1e123">Quae iusti<lb ed="#Qd"/>tia<!--k-->
est, hominem iustissimum omnium morti
<lb ed="#Qd"/>tradere pro peccatore? Quis homo<!--l-->, si innocen<lb ed="#Qd"/>tem
damnaret ut nocentem liberaret, damnandus
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>non iudicaretur?</quote> Ergo videtur quod non con<lb ed="#Qd"/>veniat
iustitiae Dei.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e139">
<lb ed="#Qd"/>2. Item, <name ref="#Anselm">Anselmus</name><!--8-->: <quote xml:id="ahsh-l3p1in1t5q1m4c1-Qd1e146">Si aliter peccatores
<lb ed="#Qd"/>salvare non potuit, ubi est eius omnipotentia?
<pb ed="#Qd" n="212"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Si vero potuit et<!--a--> noluit, quo modo defende<lb ed="#Qd"/>mus
eius<!--b--> misericordiam, potentiam eius atque
<lb ed="#Qd"/>iustitiam?</quote> Haec est oppositio infidelium.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e163">
<lb ed="#Qd"/>3. Item<!--c-->, si dicatur quod non damnavit nec
<lb ed="#Qd"/>tradidit, sed permisit hoc<!--d--> fieri — contra, <name>An<lb ed="#Qd"/>selmus</name><!--1-->:
Immo Pater praecepit, ut moreretur.
<lb ed="#Qd"/>Unde <title>Philipp.</title> 2, 8: <quote>Factus est obediens Patri
<lb ed="#Qd"/>usque ad mortem</quote> etc.<!--e-->; item, <title>Hebr.</title> 5, 8: <quote>Didi<lb ed="#Qd"/>cit
obedientiam ex his<!--f--> quae passus est</quote>; item,
<lb ed="#Qd"/><title>Rom.</title> 8, 32: <quote>Proprio Filio non pepercit</quote>. Ergo Pater
<lb ed="#Qd"/>tradidit eum in mortem<!--g-->: quod non videtur con<lb ed="#Qd"/>venire
iustitiae Dei.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e186">
<lb ed="#Qd"/>Respondeo: Dicendum<!--h--> quod modus iste fuit
<lb ed="#Qd"/>de convenientia divinae iustitiae. Dei enim iu<lb ed="#Qd"/>stitia
est, ut nunquam peccatum dimittatur sine
<lb ed="#Qd"/>poena. Peccatum enim non ordinatur nisi in poena,
<lb ed="#Qd"/>secundum quod dicit <name ref="#Augustine">Augustinus</name>, in libro
<lb ed="#Qd"/><title>De natura boni</title><!--2-->: <quote xml:id="ahsh-l3p1in1t5q1m4c1-Qd1e204">Peccantes in suppliciis ordi<lb ed="#Qd"/>nantur</quote>.
Aut ergo peccatum ordinatur de di<lb ed="#Qd"/>stricta
iustitia, ut puniatur aeternaliter, aut de
<lb ed="#Qd"/>iustitia cum misericordia, ut puniatur tempora<lb ed="#Qd"/>liter.
Et sic passio est de iustitia, quia<!--i--> non po<lb ed="#Qd"/>terat
reatus solvi per hominem purum, secundum
<lb ed="#Qd"/>quod probat <name ref="#Anselm">Anselmus</name><!--3-->. Homo enim non po<lb ed="#Qd"/>terat
reddere, sed debebat; Deus poterat, sed
<lb ed="#Qd"/>non debebat; oportuit ergo quod solveret homo
<lb ed="#Qd"/>Deus: homo qui deberet, Deus qui posset.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e230">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud quod obicitur
<lb ed="#Qb"/><mentioned>innocentem condemnare non est iustum</mentioned>, di<lb ed="#Qd"/>cendum
secundum <name ref="#Anselm">Anselmum</name><!--4--> quod ipsum
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Pater non coegit ad mortem, sed ipse voluntarie
<lb ed="#Qd"/>subiit mortem; quia ergo voluntarius fuit, non
<lb ed="#Qd"/>fuit iniustitia. Est tamen addendum ad solutionem
<lb ed="#Qd"/><name ref="#Anselm">Anselmi</name>, quod referendo ad potentiam divinam
<lb ed="#Qd"/>absolutam, nulla esset iniuria punire innocentem,
<lb ed="#Qd"/>secundum quod dicit <name>Apostolus</name>, <title>Rom.</title> 9, 21:
<lb ed="#Qd"/><quote>Numquid potestatem habet figulus</quote> etc., quia nulla
<lb ed="#Qd"/>actio Dei potest esse iniusta. Item, referendo ad
<lb ed="#Qd"/>iustitiam, dicendum quod Deus ordinat mala,
<lb ed="#Qd"/>unde potest punire innocentem propter bonum
<lb ed="#Qd"/>quod inde elicitur, scilicet salus humani generis.
<lb ed="#Qd"/>Unde sic<!--l--> punitus est Iob, tamen pro bono pro<lb ed="#Qd"/>prio,
Christus autem pro bono<!--m--> alieno.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e274">
<lb ed="#Qd"/>2. [Ad illud quod obicitur] <mentioned>quo modo ergo
<lb ed="#Qd"/>defendemus eius potentiam et sapientiam</mentioned>, di<lb ed="#Qd"/>cendum
quod ex eo quod ex malis poenae
<lb ed="#Qd"/>elicit bona, ex hoc defendimus eius sapientiam;
<lb ed="#Qd"/>praeterea, quia non potest conqueri creatura de
<lb ed="#Qd"/>aliqua iniuria, defendimus eius<!--n--> iustitiam.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e290">
<lb ed="#Qd"/>3. Ad aliud quod obicitur quod Pater<!--o--> prae<lb ed="#Qd"/>cepit
eum mori, dicendum secundum <name>Ansel<lb ed="#Qd"/>mum</name><!--5-->
quod discernendum est in iis, quae fecit
<lb ed="#Qd"/>ex<!--p--> obedientia, quia<!--q--> scilicet servavit misericor<lb ed="#Qd"/>diam
et iustitiam et veritatem ex obedientia unde
<lb ed="#Qd"/>dicit: <quote xml:id="ahsh-l3p1in1t5q1m4c1-Qd1e305">Sponte subiit mortem, non propter obe<lb ed="#Qd"/>dientiam
deserendi vitam, sed propter obedien<lb ed="#Qd"/>tiam<!--r-->
servandi iustitiam, in qua tam fortiter per<lb ed="#Qd"/>severavit,
ut inde mortem incurreret</quote>. Unde quia
<lb ed="#Qd"/>Pater praecepit tenere veritatem, propter ipsam
<lb ed="#Qd"/>vero<!--s--> tenendam passus est.
</p>
</div>
<div xml:id="ahsh-l3p1in1t5q1m4c1-Dd1e320" type="articulus">
<head xml:id="ahsh-l3p1in1t5q1m4c1-Hd1e322">ARTICULUS II.</head>
<head xml:id="ahsh-l3p1in1t5q1m4c1-Hd1e325">Utrum passio Christi conveniat divinae misericordiae.</head>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e328">
<lb ed="#Qd"/>Consequenter quaeritur utrum conveniat divi<lb ed="#Qd"/>nae
misericordiae.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e335">
<lb ed="#Qd"/>Ad quod sic: 1. Bonitas Dei<!--a--> et misericordia
<lb ed="#Qd"/>debent<!--b--> eligere viam illam, quae magis est ad
<lb ed="#Qd"/>salutem; sed via, quae magis habet imitatores,
<lb ed="#Qd"/>magis est<!--c--> ad salutem; sed in via prosperitatis
<lb ed="#Qd"/>magis haberet<!--d--> imitatores, et dico, prosperitatis
<lb ed="#Qd"/>non culpabilis; ergo magis est ad salutem; ergo
<lb ed="#Qd"/>illam<!--e--> magis debuisset elegisse<!--f--> quam mortem.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e353">
<lb ed="#Qd"/>2. Item, <name>Dionysius</name><!--6-->: Optimi est optima ad<lb ed="#Qd"/>ducere
et optimo modo. Sed optime adduce<lb ed="#Qd"/>retur
salus nostra sine peccato alicuius quam
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>cum multorum peccato; sed per passionem non
<lb ed="#Qd"/>adducitur salus nostra sine multorum<!--g--> peccato;
<lb ed="#Qd"/>ergo non convenit divinae misericordiae<!--h-->.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e372">
<lb ed="#Qd"/>Respondeo: 1. Dicendum secundum <name>Augu<lb ed="#Qd"/>stinum</name>,
<title>De vero religione</title><!--7-->: <quote xml:id="ahsh-l3p1in1t5q1m4c1-Qd1e378">Omne peccatum
<lb ed="#Qd"/>est ex eo quod appetimus quae<!--i--> Christus con<lb ed="#Qd"/>tempsit
et quia refugimus quae ipse sustinuit vel
<lb ed="#Qd"/>appetivit<!--k--></quote>. Appetivit autem<!--l--> Christus pauper<lb ed="#Qd"/>tatem,
vilitatem<!--m--> et subiectionem: homines vero
<lb ed="#Qd"/>eligunt divitias, delicias et honores. Si ergo ele<lb ed="#Qd"/>gisset
viam<!--n--> prosperitatis, non conveniret divi<lb ed="#Qd"/>nae<!--o-->
misericordiae, quia tunc non esset recessus
<lb ed="#Qd"/>a peccato; ipse autem elegit talem, in qua est
<pb ed="#Qd" n="213"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>recessus a peccato. - Vel potest dici quod re<lb ed="#Qd"/>demptio
hominis debuit fieri per satisfactionem
<lb ed="#Qd"/>pro peccato; satisfactio autem pro peccatis de<lb ed="#Qd"/>bet
esse poenalis et afflictiva, propter quod<!--a-->
<lb ed="#Qd"/>debuit esse redemptio hominis non per incessum
<lb ed="#Qd"/>in via prosperitatis, sed potius adversitatis poe<lb ed="#Qd"/>nalis.
</p>
<p xml:id="ahsh-l3p1in1t5q1m4c1-d1e418">
<lb ed="#Qd"/>2. Ad aliud<!--b--> quod obicitur <mentioned>Optimi</mentioned> etc., di<lb ed="#Qd"/>cendum
secundum <name>Boethium</name><!--1-->: <quote xml:id="ahsh-l3p1in1t5q1m4c1-Qd1e424">Ordo provi<lb ed="#Qd"/>dentiae
divinae cuncta complectitur, ut si quis ab<!--c-->
<lb ed="#Qd"/>assignato ordine recesserit, in alium ordinem re<lb ed="#Qd"/>labatur</quote>.
Et exemplum <name ref="#Anselm">Anselmi</name><!--2--> est in centro
<lb ed="#Qd"/>et circumferentia: quanto enim plus elongatur a
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>centro, tanto plus appropinquat circumferentiae
<lb ed="#Qd"/>et e converso. Eodem modo dicendum quod pro<lb ed="#Qd"/>videntia
est sicut circumferentia cuncta continens
<lb ed="#Qd"/>et quanto quis elongatur a vita, proximat morti
<lb ed="#Qd"/>et e converso. Similiter est de iustitia et miseri<lb ed="#Qd"/>cordia.
Ipse autem non coegit liberum arbitrium
<lb ed="#Qd"/>hominis, sed dedit necessaria ad redemptionem,
<lb ed="#Qd"/>non cogendo liberum arbitrium. Unde, si com<lb ed="#Qd"/>pulisset
ut non possent ei intentare mortem, iam
<lb ed="#Qd"/>habuissent<!--d--> coactam vitam. Unde ex proprio im<lb ed="#Qd"/>petu
mortem intulerunt; ipse autem ex malo im<lb ed="#Qd"/>petu
eorum bonum redemptionis producit, ser<lb ed="#Qd"/>vato
ordine.
</p>
</div>
</div>
</body>
</text>
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