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ahsh-l3p1in1t6q2t1c3.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. 6, Q. 2, T. 1, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<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. 6, Q. 2, T. 1, C. 3</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>
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<div xml:id="ahsh-l3p1in1t6q2t1c3">
<head xml:id="ahsh-l3p1in1t6q2t1c3-Hd1e102">III, P. 1, Inq. 1, T. 6, Q. 2, T. 1, C. 3</head>
<head xml:id="ahsh-l3p1in1t6q2t1c3-Hd1e105" type="question-title">UTRUM CLARITAS ILLA FUERIT IN CORPORE CHRISTI UT IN SUBIECTO VEL IN AËRE CIRCUMFUSO.</head>
<p xml:id="ahsh-l3p1in1t6q2t1c3-d1e108">
<pb ed="#Qd" n="254"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Deinde quaeritur de claritate illa quae apparuit
<lb ed="#Qd"/>in corpore Domini, in quo fuit ut in<!--a--> subiecto,
<lb ed="#Qd"/>utrum scilicet in corpore Christi vel<!--b--> in aëre cir<lb ed="#Qd"/>cumfuso.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c3-d1e124">
<lb ed="#Qd"/>Ad quod sio: a. <title>Matth.</title> 17, 4: <quote xml:id="ahsh-l3p1in1t6q2t1c3-Qd1e128" source="http://scta.info/resource/mt17_4">Bonum est nos
<lb ed="#Qd"/>hic esse</quote>, <title>Glossa</title><!--c1-->: <quote xml:id="ahsh-l3p1in1t6q2t1c3-Qd1e133">Petrus videns clarificatam
<lb ed="#Qd"/>humanitatem, tanto afficitur gaudio ut nunquam
<lb ed="#Qd"/>velit ab eius intuitu secerni</quote>. Videbat igitur Pe<lb ed="#Qd"/>trus
clarificatam humanitatem; sed non diceretur
<lb ed="#Qd"/>clarificata humanitas nisi illa claritas esset<!--d--> in
<lb ed="#Qd"/>humanitate; ergo illa claritas<!--e--> erat in corpore
<lb ed="#Qd"/>Domini ut in subiecto.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c3-d1e150">
<lb ed="#Qd"/>11. Item, <title>Matth.</title> 17, 1<!--f-->: <quote xml:id="ahsh-l3p1in1t6q2t1c3-Qd1e154" source="http://scta.info/resource/mt17_1">Transfiguratus est</quote> etc.,
<lb ed="#Qd"/><title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p1in1t6q2t1c3-Qd1e159">Gloriam futurae resurrectionis osten<lb ed="#Qd"/>dit</quote>.
Illa ergo claritas<!--g--> erat ad ostendendam
<lb ed="#Qd"/>gloriam futurae resurrectionis; sed, si illa cla<lb ed="#Qd"/>ritas
non esset in corpore Domini ut in subiecto,
<lb ed="#Qd"/>sed in aëre, iam per hoc non ostenderetur<!--h--> glo<lb ed="#Qd"/>ria
futurae resurrectionis, quia claritas illa, quae
<lb ed="#Qd"/>erit<!--i--> in futura resurrectione, non erit in aere,
<lb ed="#Qd"/>sed in corpore Domini; ergo claritas<!--k--> illa quae
<lb ed="#Qd"/>apparuit in transfiguratione, cum esset in signum
<lb ed="#Qd"/>et ostensionem illius quae erit in gloriosa resur<lb ed="#Qd"/>rectione,
non erat in aere ut in subiecto, sed in
<lb ed="#Qd"/>corpore Domini.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c3-d1e188">
<lb ed="#Qd"/>c. Item, aliter est splendor in sole, aliter in
<lb ed="#Qd"/>colore, quia splendor solis ab interno<!--l--> est, unde
<lb ed="#Qd"/>emittit splendorem in alia<!--m--> corpora; in colore
<lb ed="#Qd"/>autem est splendor ab extrinseco, ut in veste.
<lb ed="#Qd"/>Si ergo <quote>facies eius resplenduit<!--n--> sicut sol</quote><!--3-->, relin<lb ed="#Qd"/>quitur
quo<!--d--> splendor ille et claritas illa erat in
<lb ed="#Qd"/>corpore Domini ut<!--o--> in subiecto.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c3-d1e206">
<lb ed="#Qd"/>Contra: 1. In corpore Christi sicut in aliis
<lb ed="#Qd"/>corporibus erat duplex natura, scilicet<!--p--> elemen<lb ed="#Qd"/>taris
et natura quinti corporis, scilicet natura
<lb ed="#Qd"/>caelestis, quae est natura lucis; sed quod cor<lb ed="#Qd"/>pus
nostrum habeat potentiam ad claritatem, hoc
<lb ed="#Qd"/>non est per naturam<!--q--> elementarem, quia secun<lb ed="#Qd"/>dum
illam est corruptibile<!--r--> et subiectum contra<lb ed="#Qd"/>rietati
et opacum; ergo hoc est per naturam
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>lucis, quae conciliat<!--a--> elementa in corpore nostro;
<lb ed="#Qd"/>sed sic se habet natura elementaris ad naturam
<lb ed="#Qd"/>lucis ut cum una apparet<!--b--> in corporibus, alia
<lb ed="#Qd"/>occultatur, sicut modo apparet in corporibus<!--c-->
<lb ed="#Qd"/>nostris natura elementaris, sed latet natura lucis;
<lb ed="#Qd"/>sed e contrario erit in ipsa gloria in corporibus
<lb ed="#Qd"/>glorificatis: quod natura lucis manifestabitur, et
<lb ed="#Qd"/>natura elementaris<!--d--> latebit. Si ergo una manife<lb ed="#Qd"/>stata<!--e-->,
alia latet, cum in transfiguratione Domini
<lb ed="#Qd"/>maneret natura elementaris in suo dominio in
<lb ed="#Qd"/>corpore ipsius nec mutaretur natura illa in ipso,
<lb ed="#Qd"/>quia secundum sensum adhuc erat passibilis et
<lb ed="#Qd"/>natus ad patiendum, ergo natura lucis et possi<lb ed="#Qd"/>bilitas<!--f-->
ad eam latebat in suo corpore. Ergo, si
<lb ed="#Qd"/>a natura lucis est claritas in corporibus, constat
<lb ed="#Qd"/>quod claritas illa, in qua tunc apparuit, non erat
<lb ed="#Qd"/>per eductionem alicuius de potentia in actum in
<lb ed="#Qd"/>ipso, sed ab extrinseco erat; ergo iuit in aere
<lb ed="#Qd"/>ut in subiecto et non in corpore Dominico.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c3-d1e269">
<lb ed="#Qd"/>2. Item, impossibile est quod circa idem sub<lb ed="#Qd"/>iectum
simul sint<!--g--> opacum et clarum. Si ergo
<lb ed="#Qd"/>naturam elementarem ut nunc concomitatur<!--h-->
<lb ed="#Qd"/>inseparabiliter opacitas secundum actum, nullo
<lb ed="#Qd"/>modo erat<!--i--> claritas secundum actum in corpore
<lb ed="#Qd"/>in quo secundum actum servatur natura elemen<lb ed="#Qd"/>taris;
sed in transfiguratione servabatur adhuc
<lb ed="#Qd"/>secundum actum natura elementaris in corpore
<lb ed="#Qd"/>Dominico, quia secundum illam erat adhuc cor<lb ed="#Qd"/>ruptibile<!--k-->
et passibile; ergo opacitas erat secun<lb ed="#Qd"/>dum
actum in ipso. Claritas ergo, quae apparuit
<lb ed="#Qd"/>in ipso, non erat ipsius nec in ipso ut in<!--l--> sub<lb ed="#Qd"/>iecto,
sed in aëre circumfuso.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c3-d1e300">
<lb ed="#Qd"/>Solutio: Dicendum quod claritas illa<!--m--> fuit In
<lb ed="#Qd"/>corpore Christi tamquam in subiecto et non tan<lb ed="#Qd"/>tum
in aëre circumfuso. Unde <title>Luc.</title> 9, 29: <quote xml:id="ahsh-l3p1in1t6q2t1c3-Qd1e308" source="http://scta.info/resource/lc9_29">Facta
<lb ed="#Qd"/>est, dum oraret, species eius altera</quote> etc.<!--n--> Et lo<lb ed="#Qd"/>quitur
de transfiguratione ipsa, id est alterata,
<lb ed="#Qd"/>ut dicit <title>Glossa</title><!--4-->, quod<!--o--> non potest esse nisi
<lb ed="#Qd"/>fieret immutatio circa ipsam: hoc autem fuit per
<lb ed="#Qd"/>claritatem. Unde claritas fuit in corpore sicut in
<lb ed="#Qd"/>subiecto; et aliter et aliter erat claritas in veste
<pb ed="#Qd" n="255"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>et in<!--a--> corpore, quia in corpore erat ab interiori,
<lb ed="#Qd"/>sicut dictum est<!--l-->, et ita ut in subiecto, sed in
<lb ed="#Qd"/>veste b ab exteriori, scilicet a superfusa splendore
<lb ed="#Qd"/>faciei.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c3-d1e338">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum autem<!--c--> in con<lb ed="#Qd"/>trarium
dicendum quod in corpore Domini est
<lb ed="#Qd"/>considerare multiplicem<!--d--> naturam, scilicet natu<lb ed="#Qd"/>ram<!--e-->
corporis secundum quod corpus, et natu<lb ed="#Qd"/>ram
corporis secundum quod animatum anima
<lb ed="#Qd"/>rationali, vel corporis naturam secundum quod
<lb ed="#Qd"/>unitum animae quae est plena omni gratia, et
<lb ed="#Qd"/>naturam corporis ipsius prout coniunctum est
<lb ed="#Qd"/>divinitati, quia illud est alicui<!--f--> natura quod<!--g--> con<lb ed="#Qd"/>comitatur
suam originem et nativitatem; haec
<lb ed="#Qd"/>autem unio concomitatur nativitatem<!--h--> corporis
<lb ed="#Qd"/>Domini, ideo est ei ipsa unio natura. Et per
<lb ed="#Qd"/>hunc modum et secundum has diversas conside<lb ed="#Qd"/>rationes
corporis sunt habitus diversi conse<lb ed="#Qd"/>quentes
corpus et proprietates diversae, sicut
<lb ed="#Qd"/>patet. Corpus meum<!--i-->, secundum quod corpus<!--k-->,
<lb ed="#Qd"/>est grave, descendens deorsum, non<!--l--> mobile ante
<lb ed="#Qd"/>vel<!--m--> retro vel sursum, nec mobile motu pro<lb ed="#Qd"/>gressivo;
prout autem est<!--n--> unitum animae ratio<lb ed="#Qd"/>nali,
sortitur has proprietates: quod est mobile
<lb ed="#Qd"/>in<!--o--> ante et retro, in sursum, et etiam<!--p--> in motu
<lb ed="#Qd"/>progressivo, quia anima comparatur ad ipsum
<lb ed="#Qd"/>sicut motor ad mobile. Sic corpus Domini se<lb ed="#Qd"/>cundum
illas considerationes sortitur diversas
<lb ed="#Qd"/>proprietates: secundum enim quod consideratur
<lb ed="#Qd"/>ut corpus, est in ipso natura elementaris domi<lb ed="#Qd"/>nans
et natura caelestis latens; et quantum ad
<lb ed="#Qd"/>hoc bene verum est quod sortitur opacitatem et
<lb ed="#Qd"/>corruptionem; sed ex unione<!--q--> ad divinitatem
<lb ed="#Qd"/>sortitur habitum, qui debet praecellere omni
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>creaturae corporali<!--a-->, et ex natura istius unionis
<lb ed="#Qd"/>inest ei potentia ad agilitatem, ad<!--b--> subtilitatem et
<lb ed="#Qd"/>ad claritatem. Unde <name>Hilarius</name>, in libro <title>De Tri<lb ed="#Qd"/>nitate</title><!--2-->:
<quote xml:id="ahsh-l3p1in1t6q2t1c3-Qd1e416">Habet corpus Domini naturam<!--c--> ut fe<lb ed="#Qd"/>ratur
in undis, sistat in liquidis et stricta<!--d--> trans<lb ed="#Qd"/>currat</quote>.
Et sicut corpus relictum suae naturae
<lb ed="#Qd"/>est tendens deorsum et immobile motu progres<lb ed="#Qd"/>sivo,
unitum vero animae movetur et habile est
<lb ed="#Qd"/>ad hoc quod moveatur progressive, sit<!--e--> corpus
<lb ed="#Qd"/>Domini, elevatum ad unionem cum divina na<lb ed="#Qd"/>tura,
habet aliquid ultra naturam corporis et sor<lb ed="#Qd"/>titur
habilitatem et potestatem<!--f--> ad quaedam quae
<lb ed="#Qd"/>non conveniunt corpori alterius hominis, scilicet
<lb ed="#Qd"/>claritatem, subtilitatem et agilitatem, et est ei<!--g-->
<lb ed="#Qd"/>naturalis ex illa unione<!--3-->. Illud ergo quod obicitur
<lb ed="#Qd"/>tenet in natura corporis secundum quod<!--h--> corpus;
<lb ed="#Qd"/>sed hic est<!--i--> plus, scilicet ipsum corpus divini<lb ed="#Qd"/>tati
unitum, et ex hoc sortitur potestatem ad
<lb ed="#Qd"/>istam claritatem et ad aliam.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c3-d1e452">
<lb ed="#Qd"/>2. Ad aliud quod obicitur quod non sunt
<lb ed="#Qd"/>contraria simul, dicendum quod similiter posset
<lb ed="#Qd"/>obici<!--k--> de agilitate quam<!--l--> habuit ambulando
<lb ed="#Qd"/>supra mare<!--4-->, et de subtilitate quam habuit na<lb ed="#Qd"/>scendo
de Virgine, sicut hic opponitur de clari<lb ed="#Qd"/>tate,
quia in ipso erat corpulentia, non ergo
<lb ed="#Qd"/>subtilitas etc. Propter hoc dicendum quod in
<lb ed="#Qd"/>exitu corporis Domini ex utero Virginis fuit se<lb ed="#Qd"/>cundum
actum subtilitas, et corpulentia secun<lb ed="#Qd"/>dum
habitum; similiter ambulando super aquas
<lb ed="#Qd"/>fuit actu agilitas in ipso, sed habitu gravitas;
<lb ed="#Qd"/>sic in<!--m--> transfiguratione iuit claritas actu, et hoc<!--n-->
<lb ed="#Qd"/>ex unione ad divinitatem, et opacitas in habitu.
<lb ed="#Qd"/>Hoc modo nihil prohibet contraria simul esse<!--o-->
<lb ed="#Qd"/>circa idem subiectum.
</p>
</div>
</body>
</text>
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