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ahsh-l3p1in1t6q2t1c8.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. 8</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<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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<div xml:id="ahsh-l3p1in1t6q2t1c8">
<head xml:id="ahsh-l3p1in1t6q2t1c8-Hd1e102">III, P. 1, Inq. 1, T. 6, Q. 2, T. 1, C. 8</head>
<head xml:id="ahsh-l3p1in1t6q2t1c8-Hd1e105" type="question-title">DE CIRCUMSTANTIIS ILLIUS APPARITIONIS.</head>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e108">
<lb ed="#Qd"/>Deinde quaeritur de circumstantiis illius appa<lb ed="#Qd"/>ritionis,
<lb ed="#Qd"/>I. An scilicet Moyses et Elias fue<lb ed="#Qd"/>runt
ibi vere vel imaginarie, utrum scilicet ap<lb ed="#Qd"/>paruerint<!--d-->
ibi personaliter vel in subiecta crea<lb ed="#Qd"/>tura
vel angeli vice<!--e--> eorum.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e124">
<lb ed="#Qd"/>Ad quod sic: 1. <title>Luc.</title> 9, 30<!--2-->:<quote>Apparuerunt<!--f--> Moy<lb ed="#Qd"/>ses
et Elias</quote> etc., <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e130">Sciendum non cor<lb ed="#Qd"/>pora
vel animas Eliae et<!--g--> Moysi apparuisse, sed
<lb ed="#Qd"/>in subiecta creatura illa corpora fuisse formata.
<lb ed="#Qd"/>Potest etiam credi ut angelico ministerio hoc fac<lb ed="#Qd"/>tum
esset, ut angeli eorum personas assumerent</quote>.
<lb ed="#Qd"/>Ergo non apparuerunt ibi vere.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e144">
<lb ed="#Qd"/>2. Item, <name ref="#Augustine">Augustinus</name>, <title>Ad Simplicianum</title><!--4-->, de
<lb ed="#Qd"/>anima Samuelis disputans, dicit: <quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e153">Non vere<!--h-->
<lb ed="#Qd"/>spiritus Samuelis a requie sua suscitatus est<!--i-->, sed
<lb ed="#Qd"/>aut phantasma vel illusio<!--k--> imaginaria diaboli
<lb ed="#Qd"/>fuit machinationibus facta, quam Prophetam Sa<lb ed="#Qd"/>muelem
appellant, sicut imagines rerum solent
<lb ed="#Qd"/>suis nominibus appellari</quote>. Habet ergo <name>Augu<lb ed="#Qd"/>stinus</name>
pro inconvenienti quod anima Samuelis
<lb ed="#Qd"/>suscitaretur de requie sua1 et appareret Sauli;
<lb ed="#Qd"/>ergo similiter inconveniens est<!--m--> quod spiritus
<lb ed="#Qd"/>Moysi, qui iam requiescebat in sinu Abrahae,
<lb ed="#Qd"/>suscitaretur et vere ibi appareret<!--n-->; et similiter
<lb ed="#Qd"/>ipse Elias, cum iam esset translatus in para<lb ed="#Qd"/>disum.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e183">
<lb ed="#Qd"/>3. Item. si Moyses ibi apparuit Apostolis vel
<lb ed="#Qd"/>oculis Apostolorum, ergo apparuit in corpore;
<lb ed="#Qd"/>sed convenientius in corpore proprio quam in<!--o-->
<lb ed="#Qd"/>alieno; ergo fuit resuscitatus in corpore<!--p--> et
<lb ed="#Qd"/>anima; ergo anima eius fuit in suo corpore mor<lb ed="#Qd"/>tali;
ergo adhuc erat in statu merendi<!--q-->; sed si
<lb ed="#Qd"/>sic, ergo adhuc poterat Moyses damnari: quod
<lb ed="#Qd"/>est inconveniens.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e203">
<lb ed="#Qd"/>Ad oppositum: a. <name>Augustinus</name><!--5-->, loquens de
<lb ed="#Qd"/>operibus Domini, dicit quod si unum est verum,
<lb ed="#Qd"/>et<!--a--> reliquum est verum. Sed<!--b--> quidquid fuit ibi,
<lb ed="#Qd"/>fuit opus Dei; ergo si non fuit vera apparitio
<lb ed="#Qd"/>Moysi et Eliae, nec fuit vera apparitio Domini.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e216">
<lb ed="#Qd"/>Solutio: Dicendum quod circa istam quaestio<lb ed="#Qd"/>nem
sunt plures opiniones. Una est, quod<!--c--> qui<lb ed="#Qd"/>dam
ponunt plane, quod Moyses et Elias non
<lb ed="#Qd"/>apparuerunt ibi vere, sed solum<!--d--> imaginarie; et
<lb ed="#Qd"/>hoc volunt dicere iuxta auctoritatem <name>Bedae</name> in
<lb ed="#Qd"/><title>Glossa</title> praedicta super <title>Luc.</title> 9, 30: <quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e231">Sciendum
<lb ed="#Qd"/>non corpora vel animas Eliae et Moysi</quote> etc.
<lb ed="#Qd"/>Alii dicunt quod apparuerunt ibi Moyses et Elias
<lb ed="#Qd"/>vere, et apparuit ibi Moyses in suo corpore re<lb ed="#Qd"/>sumpto
ad tempus; et hoc dicunt iuxta illud
<lb ed="#Qd"/><title>Luc.</title> 9, 33: <quote>Faciamus hic tria tabernacula</quote> etc.,
<lb ed="#Qd"/><title>Glossa</title><!--6-->: <quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e247">Tres testes habemus de terra: Apo<lb ed="#Qd"/>stolos;
tres de caelo: Moysen et Eliam et ipsum
<lb ed="#Qd"/>Patrem</quote>. Sed si non<!--e--> fuerunt ibi vere, non po<lb ed="#Qd"/>tuerunt
esse veri<!--f--> testes; ergo fuerunt ibi vere
<lb ed="#Qd"/>Moyses et Elias, sicut persona Patris fuit ibi
<lb ed="#Qd"/>vere. illud idem confirmant per <title>Glossam</title><!--g--> su<lb ed="#Qd"/>per
illud <title>Matth.</title> 17, 3: Et apparuerunt Moyses
<lb ed="#Qd"/>et Elias, <title>Glossa</title><!--7-->: <quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e265">Moyses legislator et Elias
<lb ed="#Qd"/>Prophetarum eximius</quote>. Ergo vere apparuerunt
<lb ed="#Qd"/>ibi, quia isti sunt vere Moyses et Elias.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e273">
<lb ed="#Qd"/>Nos autem dicimus, secundum <name>Augu<lb ed="#Qd"/>stinum</name><!--h-->,
in libro <title>De cura agenda pro mortuis,
<lb ed="#Qd"/>Aa Paulinum</title><!--8-->, dicentem: <quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e281">Alii sunt humanarum
<lb ed="#Qd"/>limites rerum, alia<!--i--> divinarum signa virtutum;
<lb ed="#Qd"/>alia sunt quae naturaliter, alia quae mirabiliter<!--k-->
<lb ed="#Qd"/>fiunt, quamvis! et naturae Deus adsit ut sit<!--m-->,
<lb ed="#Qd"/>et miraculis natura non desit. Non igitur putan<lb ed="#Qd"/>dum
est vivorum rebus quoslibet interesse posse
<lb ed="#Qd"/>defunctos, quoniam quibusdam sanandis<!--n--> vel
<pb ed="#Qd" n="262"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>adiuvandis martyres adsunt, sed ideo potius in<lb ed="#Qd"/>telligendum
est quod per<!--a--> divinam potentiam
<lb ed="#Qd"/>martyres vivorum rebus intersunt, quoniam de<lb ed="#Qd"/>functi
per naturam propriam vivorum rebus in<lb ed="#Qd"/>teresse
non possunt</quote>. Et ex hoc habetur<!--b-->, se<lb ed="#Qd"/>cundum
B. Augustinum, quod apparitio anima<lb ed="#Qd"/>rum
post mortem secundum <quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e317">limites rerum</quote> non
<lb ed="#Qd"/>est possibilis, sed solum secundum <quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e322">signa divina<lb ed="#Qd"/>rum
virtutum</quote> sive<!--c--> solum secundum <quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e327">divinam
<lb ed="#Qd"/>potentiam,</quote> et non<!--d--> secundum rerum naturam.
<lb ed="#Qd"/>Hoc ergo modo dicimus quod ibi apparuit anima
<lb ed="#Qd"/>Moysi vere, sed hoc per divinam potentiam, sicut
<lb ed="#Qd"/>legimus ab <name>Augustino</name><!--1--> quod animae Martyrum
<lb ed="#Qb"/><quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e339">per divinam potentiam</quote> possunt hominibus<!--e--> ap<lb ed="#Qd"/>parere.
Unde etiam <name>Augustinus</name> ibidem<!--f2--> dicit:
<quote xml:id="ahsh-l3p1in1t6q2t1c8-Qd1e344">Non enim solis beneficiorum affectibus, verum
<lb ed="#Qd"/>etiam ipsis<!--g--> hominum aspectibus confessorem
<lb ed="#Qd"/>Felicem apparuisse civibus vel inquilinis, pie a
<lb ed="#Qd"/>se dilectis, cum a<!--h--> barbaris Nola oppugnabatur,
<lb ed="#Qd"/>audivimus, non incertis rumoribus, sed testibus
<lb ed="#Qd"/>certis</quote>. Utrum autem anima Moysi corpus re<lb ed="#Qd"/>sumpserit<!--i-->,
non legimus nec istud asserimus; sed
<lb ed="#Qd"/>dicimus quod, sicut B. Felix apparuit aspectibus
<lb ed="#Qd"/>civium in anima per divinam virtutem nec prop<lb ed="#Qd"/>ter
hoc<!--k--> resumpsit corpus, sic dicimus quod
<lb ed="#Qd"/>anima Moysi ibi fuit vere et eis apparuit, scilicet
<lb ed="#Qd"/>Apostolis, per divinam virtutem, nec oportuit quod
<lb ed="#Qd"/>resurgeret corpus. De Elia autem, qui vivus erat,
<lb ed="#Qd"/>bene concedendum est quod apparuit in anima
<lb ed="#Qd"/>et in<!--l--> corpore.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e378">
<lb ed="#Qd"/>II. Sed tunc restat quaestio, quoniam<!--m-->
<lb ed="#Qd"/>si solum anima Moysi apparuit, cum ipsa<!--n--> sit
<lb ed="#Qd"/>insensibilis, quo modo potuit Moyses apparere
<lb ed="#Qd"/>aspectibus Apostolorum.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e389">
<lb ed="#Qd"/>Ad quod dicendum quod substantia spiri<lb ed="#Qd"/>tualis
duobus modis apparet sensui, scilicet an<lb ed="#Qd"/>gelus:
uno modo per corpus assumptum, alio
<lb ed="#Qd"/>modo per solam similitudinem corporis, quam
<lb ed="#Qd"/>facit in sensum et per quam immutat sensum.
<lb ed="#Qd"/>Sicut enim angelus potestatem habet supra cor<lb ed="#Qd"/>pora,
ut sibi possit corpus assumere et apparere
<lb ed="#Qd"/>sensui per illud<!--o-->, ita habet potentiam ut possit
<lb ed="#Qd"/>aliquam corporis similitudinem in oculo efficere
<lb ed="#Qd"/>et per illam oculum immutare, ut ab oculo per
<lb ed="#Qd"/>illam percipiatur. Sicut ergo mediante corpore
<lb ed="#Qd"/>potest facere similitudinem qua comprehenditur,
<lb ed="#Qd"/>ita et sine corpore, ita dico quod anima sancta,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>quae gloriosa est, habet istam potentiam, et hoc
<lb ed="#Qd"/>modo potuit anima Moysis apparere oculis cor<lb ed="#Qd"/>poralibus
Apostolorum sine corporis assumptione,
<lb ed="#Qd"/>quam non legimus in Scriptura; et sic per si<lb ed="#Qd"/>militudinem
corporis, quam efficiebat<!--a--> in sen<lb ed="#Qd"/>sum,
percipiebatur, item, etiam ad hoc facien<lb ed="#Qd"/>dum
nata est anima, quia ratio totius corporis
<lb ed="#Qd"/>est in anima, sicut dicit <name ref="#Augustine">Augustinus</name><!--3-->. Unde
<lb ed="#Qd"/>non solum comparatur ad corpus sicut<!--b--> forma,
<lb ed="#Qd"/>sed etiam sicut ars; unde membra et ossa, quae
<lb ed="#Qd"/>sunt in corpore naturaliter, sunt in anima sicut
<lb ed="#Qd"/>in arte<!--c-->, et ideo per divinam virtutem potest ap<lb ed="#Qd"/>parere
per similitudinem corporis sine corpore.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e454">
<lb ed="#Qd"/>III. Sed ulterius restat quaestio quare
<lb ed="#Qd"/>non apparuit Enoch, qui fuit ante Legem, sicut
<lb ed="#Qd"/>Moyses, qui fuit cum Lege, et Elias, qui fuit
<lb ed="#Qd"/>post Legem<!--d-->, ut haberetur testimonium ex eis
<lb ed="#Qd"/>qui ante Legem et cum Lege et post Legem, re<lb ed="#Qd"/>surrectionis
gloriosae Christi.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e470">
<lb ed="#Qd"/>Solutio: Dicendum quod sicut dicit <title>Glossa</title><!--e4-->
<lb ed="#Qd"/>super <title>Luc.</title> 9, 31, quod apparuerunt ibi Moyses
<lb ed="#Qd"/>ut haberetur testimonium Christi ex Lege, et<!--f-->
<lb ed="#Qd"/>Elias ut haberetur<!--g--> testimonium ex Prophetis,
<lb ed="#Qd"/>scilicet ut ostendant<!--h--> ipsum esse qui locutus est
<lb ed="#Qd"/>in Lege ei Prophetis<!--i-->: ex Lege per Moysen, ut
<lb ed="#Qd"/>diceret<!--k-->: hic est de quo scripsi; ex Prophetis
<lb ed="#Qd"/>per Eliam, ut diceret<!--l-->: hic est de quo prophe<lb ed="#Qd"/>tavi.
Sed ante tempus Abrahae non fuit facta
<lb ed="#Qd"/>distinctio nec explicatio nostrae redemptionis et
<lb ed="#Qd"/>resurrectionis gloriosae, quo modo deberet fieri,
<lb ed="#Qd"/>tamen credebatur futura, sed implicite, non ex<lb ed="#Qd"/>plicite<!--m-->,
immo primo fuit facia Abrahae expli<lb ed="#Qd"/>catio.
Quia ergo Enoch fuit<!--n--> illius temporis ante
<lb ed="#Qd"/>Legem, in quo non erat explicatio nostrae re<lb ed="#Qd"/>demptionis,
an scilicet deberet fieri per hominem
<lb ed="#Qd"/>solum vel per angelum vel per Deum hominem<!--o-->,
<lb ed="#Qd"/>ideo non apparuit Enoch ad ferendum testimo<lb ed="#Qd"/>nium
in transfiguratione, sed Legislator et Pro<lb ed="#Qd"/>pheta.
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e516">
<lb ed="#Qd"/>IV. Sed tunc quaeritur: Melius enim sci<lb ed="#Qd"/>retur
gloriosa resurrectio Christi, si publicaretur
<lb ed="#Qd"/>et praedicaretur illa apparitio; quare ergo prohi<lb ed="#Qd"/>buit
discipulis suis ne dicerent eam, dicens<!--5-->: <quote>Ne<lb ed="#Qd"/>mini
dixeritis</quote> etc.?
</p>
<p xml:id="ahsh-l3p1in1t6q2t1c8-d1e529">
<lb ed="#Qd"/>Solutio: Sicut dictum est<!--6-->, oportuit quod fieret
<lb ed="#Qd"/>ostensio resurrectionis Christi antequam fieret, sed
<pb ed="#Qd" n="263"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>non debuit esse praedicatio eius<!--a--> nisi postquam
<lb ed="#Qd"/>facta est, quia oportuit quod probaretur veritas
<lb ed="#Qd"/>Dominicae passionis antequam resurgeret; sed, si
<lb ed="#Qd"/>divulgata esset illa ostensio resurrectionis ante
<lb ed="#Qd"/>suam passionem, per hoc occultaretur passionis ve<lb ed="#Qd"/>ritas
et fides ipsius infirmaretur; putaretur enim
<lb ed="#Qd"/>quod non esset vera eius passio, si praedicaretur
<lb ed="#Qd"/>gloria suae resurrectionis, quia si sciretur in suo
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>corpore ante passionem tantam fuisse gloriam et
<lb ed="#Qd"/>quod ipse apparuit in tanta claritate<!--b-->, scilicet <quote>sicut
<lb ed="#Qd"/>sol</quote>, crederetur<!--c--> eius passio non essemd vera, sed
<lb ed="#Qd"/>solum phantastica, sicut dixerunt quidam haere<lb ed="#Qd"/>tici<!--1-->.
Quia ergo ita debuit ostendi et manifestari
<lb ed="#Qd"/>gloria resurrectionis<!--e-->, ne per hoc impediretur
<lb ed="#Qd"/>fides veritatis passionis, ideo non debuit prae<lb ed="#Qd"/>dicari
nisi postquam facta est ipsa resurrectio.
</p>
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