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ahsh-l3p1in1t5q2c2.xml
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ahsh-l3p1in1t5q2c2.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. 2, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
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<edition n="0.0.0-dev">
<title>III, P. 1, Inq. 1, T. 5, Q. 2, C. 2</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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<div xml:id="ahsh-l3p1in1t5q2c2">
<head xml:id="ahsh-l3p1in1t5q2c2-Hd1e102">III, P. 1, Inq. 1, T. 5, Q. 2, C. 2</head>
<head xml:id="ahsh-l3p1in1t5q2c2-Hd1e105" type="question-title">UTRUM SIMPLICITER DE DEO CONCEDENDUM SIT QUOD FUERIT MORTUUS<!--5-->.</head>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur utrum simpliciter de
<lb ed="#Qd"/>Deo concedendum sit quod fuerit mortuus.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e115">
<lb ed="#Qd"/>Et quod sic: u. Primo ostenditur auctoritate
<lb ed="#Qd"/><name ref="#Augustine">Augustini</name><!--6-->: <quote xml:id="ahsh-l3p1in1t5q2c2-Qd1e124"><quote>Verbum cum factum est</quote>, et<!--q--> se<lb ed="#Qd"/>cundum
hoc ipsum Verbum crucifixum est, sed
<lb ed="#Qd"/>non est mutatum in hominem; homo in illo mu<lb ed="#Qd"/>tatus
est, ut melior fieret</quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e134">
<lb ed="#Qd"/>b. Item, idem<!--r--> <name ref="#Augustine">Augustinus</name><!--7-->: <quote xml:id="ahsh-l3p1in1t5q2c2-Qd1e141">Quidquid
<lb ed="#Qd"/>passus est homo, non potest dici non passus
<lb ed="#Qd"/>Deus, quia Deus erat homo</quote>. Ergo, si homo<!--s-->
<lb ed="#Qd"/>mortuus, dicetur<!--t--> Deus mortuus.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e152">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>c. Item, <name ref="#Augustine">Augustinus</name><!--8-->: <quote xml:id="ahsh-l3p1in1t5q2c2-Qd1e161">Quo modo<!--u--> non
<lb ed="#Qd"/>potes dicere te non passum iniuriam si vestis
<lb ed="#Qd"/>tua incidatur, quamvis vestis tua non sit tu?
<lb ed="#Qd"/>Multo magis quidquid patitur caro unita Verbo,
<lb ed="#Qd"/>debet dici pati Deus, licet Verbum nec<!--v--> mori
<lb ed="#Qb"/>nec<!--x--> corrumpi nec mutari potuit</quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e173">
<lb ed="#Qd"/>d. Item, <name ref="#Ambrose">Ambrosius</name>, III<!--y--> libro <title>De Spiritu
<lb ed="#Qd"/>Suncto</title><!--9-->: <quote xml:id="ahsh-l3p1in1t5q2c2-Qd1e182">Quod Verbi caro patiebatur, manens
<lb ed="#Qd"/>in carne Verbum in se, pro corporis assump<lb ed="#Qd"/>tione
referebat ut pati diceretur, quia caro pa<lb ed="#Qd"/>tiebatur,
sicut scriptum est<!--z--> <title>I Petri</title> 4, 1: <quote>Christo
<lb ed="#Qd"/>in carne passo</quote></quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e194">
<pb ed="#Qd" n="229"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Ex iis ergo relinquitur quod simpliciter con<lb ed="#Qd"/>cedendum
est <mentioned>Deus est mortuus, Deus est pas<lb ed="#Qd"/>sus,
Verbum est crucifixum</mentioned>.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e207">
<lb ed="#Qd"/>Contra: 1. <name ref="#Augustine">Augustinus</name><!--1-->: <quote xml:id="ahsh-l3p1in1t5q2c2-Qd1e214">Si quis dixerit
<lb ed="#Qd"/>atque crediderit Filium Dei Deum<!--a--> passum, ana<lb ed="#Qd"/>thema
sit</quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e222">
<lb ed="#Qd"/>2. Item, non est simpliciter affirmare contraria
<lb ed="#Qd"/>sive contradictorie opposita de eodem<!--2-->; sed de
<lb ed="#Qd"/>Deo est<!--b--> simpliciter dicere<!--c--> quod est impassi<lb ed="#Qd"/>bilis,
immortalis; ergo<!--d--> non erit accipere de eo
<lb ed="#Qd"/>contraria<!--e-->: quod passibilis, quod<!--f--> mortalis sive
<lb ed="#Qd"/>quod passus, quod mortuus.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e238">
<lb ed="#Qd"/>3. Item, in divinis non differt <mentioned>quod est</mentioned> et <mentioned>quo
<lb ed="#Qd"/>est</mentioned>, deitas et Deus<!--3-->; unde nulla operatio<!--g--> est,
<lb ed="#Qd"/>quam sit dicere de Deo respectu creaturae, quam
<lb ed="#Qd"/>non sit dicere de deitate. Sicut dicitur<!--h--> <mentioned>Deus
<lb ed="#Qd"/>creat, iustificat et glorificat</mentioned>, ita dicitur <mentioned>dei<lb ed="#Qd"/>tas
creat, iustificat et glorificat</mentioned><!--i-->; et sicut di<lb ed="#Qd"/>citur
Deus incarnatus, dicitur deitas incarnata.
<lb ed="#Qd"/>Si ergo convenienter dicitur <mentioned>Deus est passus
<lb ed="#Qd"/>et mortuus per carnem sibi unitam</mentioned><!--4-->, ita et dei<lb ed="#Qd"/>tas<!--k-->
dicetur passa et mortua propter carnem ei
<lb ed="#Qd"/>unitam: quod non admittit confessio fidei. Relin<lb ed="#Qd"/>quitur
igitur quod non<!--l--> convenienter dicetur
<lb ed="#Qb"/><mentioned>Deus passus et mortuus</mentioned>.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e268">
<lb ed="#Qd"/>4. Item, natura divina unitur humanitati sicut
<lb ed="#Qd"/>divina persona et Deus sicut deitas<!--m-->; unde est
<lb ed="#Qd"/>dicere incarnatum de utroque, scilicet<!--n--> natura
<lb ed="#Qd"/>et persona; videtur ergo<!--o--> similiter de aliis, quae
<lb ed="#Qd"/>dicuntur de natura humana, quod debeant dici
<lb ed="#Qd"/>de utroque, scilicet divina<!--p--> natura et persona,
<lb ed="#Qd"/>et ita esse mortuum dicitur de utroque.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e286">
<lb ed="#Qd"/>5. Iuxta<!--q--> hoc quaeritur an separata anima a
<lb ed="#Qd"/>carne, manente unione deitatis ad carnem, debeat
<lb ed="#Qd"/>dici caro mortua. Quod videtur, quia mors est
<lb ed="#Qd"/>separatio animae<!--r--> et carne. — Contra: Sicut
<lb ed="#Qd"/>anima est vita, ita Deus est vita et causa vitae
<lb ed="#Qd"/>et verius quam anima; ergo, cum ab anima exi<lb ed="#Qd"/>stente
in carne dicatur caro vivere, eo quod
<lb ed="#Qd"/>anima est Vita et causa vitae, multo magis ab
<lb ed="#Qd"/>unione deitatis cum carne debet dici caro vivere,
<lb ed="#Qd"/>cum deitas sit verissima vita et causa verissima
<lb ed="#Qd"/>vitae<!--s-->.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e312">
<lb ed="#Qd"/>Respondeo: Secundum auctoritates praedictas
<lb ed="#Qd"/><name ref="#Augustine">Augustini</name> et <name ref="#Ambrose">Ambrosii</name> concedendum quod
<lb ed="#Qd"/>convenienter dicitur Deus passus, Deus<!--t--> mortuus.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e327">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud<!--a--> quod primo obi<lb ed="#Qd"/>cit
ex auctoritate <name ref="#Augustine">Augustini</name>, dicendum secun<lb ed="#Qd"/>dum
quod ipsemet exponit in eodem<!--5-->: <quote xml:id="ahsh-l3p1in1t5q2c2-Qd1e338">Si quis
<lb ed="#Qd"/>dixerit quod in passione dolorem sentiebat Fi<lb ed="#Qd"/>lius
Dei Deus et non caro tantum cum anima,
<lb ed="#Qd"/>quam sibi acceperat, anathema sit</quote>. Anathema<lb ed="#Qd"/>tizat
ergo<!--b--> <name ref="#Augustine">Augustinus</name> dicentem Deum pas<lb ed="#Qd"/>sum
ratione divinae naturae, non ratione huma<lb ed="#Qd"/>nae
naturae<!--c--> assumptae.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e358">
<lb ed="#Qd"/>2. Ad secundum dicendum quod contraria
<lb ed="#Qd"/>vel contradictoria non est accipere de eodem se<lb ed="#Qd"/>cundum
idem, tamen secundum diversa nullum
<lb ed="#Qd"/>est inconveniens. Unde non est inconveniens<!--d-->
<lb ed="#Qd"/>dicere quod passus est Deus secundum humanam
<lb ed="#Qd"/>naturam et mortuus, non passus, non mortuus
<lb ed="#Qd"/>secundum divinam<!--e6-->. Et sicut de persona Christi
<lb ed="#Qd"/>simpliciter est verum dicere quod Deus et simi<lb ed="#Qd"/>liter
quod homo, ita simpliciter erit affirmare de
<lb ed="#Qd"/>persona Christi proprietates Dei et proprietates
<lb ed="#Qd"/>hominis, tamen secundum diversas naturas. Unde
<lb ed="#Qd"/><name ref="#Ambrose">Ambrosius</name><!--7-->: <quote xml:id="ahsh-l3p1in1t5q2c2-Qd1e389">Generalis est ista fides quia
<lb ed="#Qd"/>Christus est Dei Filius et natus ex Virgine, quem
<lb ed="#Qd"/>quasi gigantem Propheta<!--8--> describit, eo quod bi<lb ed="#Qd"/>formis
geminaeque naturae unus<!--f--> sit, consors
<lb ed="#Qd"/>divinitatis et corporis</quote>. <quote xml:id="ahsh-l3p1in1t5q2c2-Qd1e400">Idem ergo</quote> masculine
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t5q2c2-Qd1e403">patiebatur et non patiebatur, moriebatur<!--g--> et
<lb ed="#Qd"/>non moriebatur<!--9--></quote>.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e409">
<lb ed="#Qd"/>3. Ad tertium dicendum est<!--h--> quod, quamvis
<lb ed="#Qd"/>Deus et deitas idem sint<!--i--> secundum rem, tamen
<lb ed="#Qd"/>differunt secundum intelligentiae rationem<!--10-->. Nam
<lb ed="#Qd"/>deitas significat divinam naturam in quantum
<lb ed="#Qd"/>huiusmodi, et ideo non<!--k--> supponit personam; hoc
<lb ed="#Qd"/>nomen <mentioned>Deus</mentioned><!--l--> significat divinam naturam in
<lb ed="#Qd"/>habente ipsam, et ideo supponit personam. Quia
<lb ed="#Qd"/>ergo una persona est in duabus naturis, ideo
<lb ed="#Qd"/>proprietates<!--m--> utriusque naturae conveniunt<!--n--> per<lb ed="#Qd"/>sonae
et erit dicere Deum mortalem et immor<lb ed="#Qd"/>talem,
Deum passum et non passum ratione per<lb ed="#Qd"/>sonae
et huiusmodi.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e439">
<lb ed="#Qd"/>4. Quod<!--o--> autem obicit de unione, <mentioned>quia na<lb ed="#Qd"/>tura
unitur humanitati sicut et persona, et deitas
<lb ed="#Qd"/>sicut Deus, unde est dicere incarnatum de utro<lb ed="#Qd"/>que</mentioned>,
dicendum quod aliter et aliter. Nam di<lb ed="#Qd"/>vina
natura sive deitas unitur humanitati, non
<lb ed="#Qd"/>ut humanitas sit unum in illa, sed ut divinitas
<lb ed="#Qd"/>et humanitas sint unum<!--p--> in persona divina. Et
<pb ed="#Qd" n="230"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>ideo, sicut natura in ipsa unione distinguitur a na<lb ed="#Qd"/>tura,
ita et proprietas naturae a proprietate naturae;
<lb ed="#Qd"/>inde est quod, licet dicatur incarnata, id est carni
<lb ed="#Qd"/>unita, non<!--a--> tamen dicetur quod<!--b--> est passibilis,
<lb ed="#Qd"/>mortalis, mortua vel passa. Sed cum<!--c--> dicitur <mentioned>per<lb ed="#Qd"/>sona
unitur humanitati sive Deus</mentioned>, ratione perso<lb ed="#Qd"/>nae
significatur unio<!--d--> humanitatis ad personam,
<lb ed="#Qd"/>non in aliquo alio, sed in<!--e--> ipsa persona; inde<!--f-->
<lb ed="#Qd"/>est quod proprietates naturae humanae conveniunt
<lb ed="#Qd"/>divinae personae, ut sit dicere personam mor<lb ed="#Qd"/>tuam
et passam, et ita Deum mortuum et passum.
</p>
<p xml:id="ahsh-l3p1in1t5q2c2-d1e485">
<pb ed="#Qd" n="230"/>
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>5. Ad ultimum dicendum quod anima est
<lb ed="#Qd"/>unita corpori in unitatem naturae<!--1--> et ideo ex
<lb ed="#Qd"/>unione vel<!--g--> coniunctione animae ad carnem re<lb ed="#Qd"/>sultat
vita in carne: vita enim est actus et per<lb ed="#Qd"/>fectio
naturae. Divinitas vero non unitur carni
<lb ed="#Qd"/>in unitatem naturae, et ideo, quamvis divinitas
<lb ed="#Qd"/>sit vita et causa vitae ubi est conveniens su<lb ed="#Qd"/>sceptibile,
tamen ex unione divinitatis<!--h--> cum carne
<lb ed="#Qd"/>vel corpore non erit dicere corpus vivere vel esse
<lb ed="#Qd"/>vivum, quia non est dicere unam vitam commu<lb ed="#Qd"/>nem
naturae<!--i-->, deitati et carni esse.
</p>
</div>
</body>
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