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ahsh-l3p1in1t7q1c1.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. 7, Q. 1, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>III, P. 1, Inq. 1, T. 7, Q. 1, C. 1</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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<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p1in1t7q1c1">
<head xml:id="ahsh-l3p1in1t7q1c1-Hd1e102">III, P. 1, Inq. 1, T. 7, Q. 1, C. 1</head>
<head xml:id="ahsh-l3p1in1t7q1c1-Hd1e105" type="question-title">AN SIT ASCENSIO.</head>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e108">
<lb ed="#Qd"/>Ad primum sic obicitur per rationes commu<lb ed="#Qd"/>nes
ad quodlibet corpus glorificatum, sic:
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e115">
<lb ed="#Qd"/>1. Omnis motus est actus imperfectus sive prop<lb ed="#Qd"/>ter
indigentiam; sed corporis glorificati nullus est
<lb ed="#Qd"/>actus imperfectus nec ulla indigentia; ergo nec
<lb ed="#Qd"/>motus; ergo, cum ascensio sit motus, corporis
<lb ed="#Qd"/>glorificati non est ascensio; ergo nec corporis
<lb ed="#Qd"/>Domini post glorificationem potest esse ascensio.
— Minor patet, scilicet<!--d--> quod corporis glo<lb ed="#Qd"/>rificati
nulla sit! indigentia, quia hoc non con<lb ed="#Qd"/>venit
beatitudini. Nam anima non diceretur beata
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>vel glorificata, si aliquo indigeret extra vel intra;
<lb ed="#Qd"/>ergo nec similiter corpus, cum similis sit ratio
<lb ed="#Qd"/>beatitudinis corporis et animae; si ergo corpus
<lb ed="#Qd"/>Christi glorificatum indigeret aliquo sicut loco,
<lb ed="#Qd"/>non esset summe beatum; non igitur<!--f--> convenit
<lb ed="#Qd"/>ei moveri ad locum; ergo nec ascensio.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e150">
<lb ed="#Qd"/>2. Item, <name>Augustinus</name><!--2-->, loquens de statu bea<lb ed="#Qd"/>titudinis
animarum in corporibus glorificatis, di<lb ed="#Qd"/>cit:
<quote xml:id="ahsh-l3p1in1t7q1c1-Qd1e158">Ibi erit quidquid voles; non erit quidquid
<lb ed="#Qd"/>noles</quote>. Ergo anima glorificata in suo corpore
<lb ed="#Qd"/>glorificato habebit quidquid volet; ergo omne
<pb ed="#Qd" n="279"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>suum volitum erit ei praesens; ergo non quaeret<!--a-->
<lb ed="#Qd"/>aliquid extra se; sed, cum voluntas<!--b--> movet,
<lb ed="#Qd"/>quaerit<!--c--> aliquid extra se; ergo non movebitur<!--d-->
<lb ed="#Qd"/>corpus anima<!--e--> post glorificationem ipsius.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e180">
<lb ed="#Qd"/>3. Item, <name ref="#Augustine">Augustinus</name><!--1-->: Anima stabilita in
<lb ed="#Qd"/>Deo stabiliet<!--f--> consequenter corpus suum. Si
<lb ed="#Qd"/>ergo anima<!--g--> totaliter in Deo stabilietur, ergo
<lb ed="#Qd"/>corpus glorificatum totaliter stabilietur in ipsa
<lb ed="#Qd"/>anima; ergo nullo modo erit motus ipsius, cum
<lb ed="#Qd"/>totaliter stabilitum sit.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e199">
<lb ed="#Qd"/>4. Item, corpora glorificata nec<!--h--> moventur per
<lb ed="#Qd"/>naturam nec per voluntatem; ergo non moven<lb ed="#Qd"/>tur.
— Quod non per naturam, patet: mo<lb ed="#Qd"/>tus
enim<!--i--> caeli causa est omnium motuum na<lb ed="#Qd"/>luralium<!--2-->;
sed, cessante causa, cessat effectus;
<lb ed="#Qd"/>si<!--k--> ergo .post glorificationem corporum<!--l--> cessabit
<lb ed="#Qd"/>motus caeli, ergo et motus corporum naturalis
<lb ed="#Qd"/>cessabit. — Similiter nec per voluntatem,
<lb ed="#Qd"/>quia voluntas movet propter aliquid<!--m-->; cum ergo
<lb ed="#Qd"/>illud esset aliud a<!--n--> Deo, sequitur quod diverte<lb ed="#Qd"/>retur
intentio voluntatis in aliud quam Deum:
<lb ed="#Qd"/>quod est contra animae beatitudinem. Ergo non
<lb ed="#Qd"/>movebitur<!--o--> per naturam nec per voluntatem; nec
<lb ed="#Qd"/>per violentiam, constat; ergo etc.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e232">
<lb ed="#Qd"/>5. Item, omne moveri est imperfectionis<!--3-->, quia
<lb ed="#Qd"/>nullum mobile, in quantum movetur, habet con<lb ed="#Qd"/>formitatem
cum primo perfecto, scilicet cum Deo,
<lb ed="#Qd"/>cui nullo modo convenit moveri; omnis ergo
<lb ed="#Qd"/>motus, in quantum huiusmodi, deficit a beatitu<lb ed="#Qd"/>dine;
si ergo <quote xml:id="ahsh-l3p1in1t7q1c1-Qd1e247">beatitudo est status omnium bo<lb ed="#Qd"/>norum
congregatione perfectus<!--4--></quote>, non potest si<lb ed="#Qd"/>mul
stare motus et beatitudo; si ergo corpus
<lb ed="#Qd"/>Christi fuit beatum post glorificationem, constat
<lb ed="#Qd"/>quod nullo modo potuit moveri.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e259">
<lb ed="#Qd"/>6. Item, corporibus nostris glorificatis, corpora
<lb ed="#Qd"/>caelestia immutabuntur in melius et erunt in
<lb ed="#Qd"/>quiete, sicut dicit <title>Glossa</title><!--5--> ad <title>Rom.</title> 8,22: <quote>Omnis
<lb ed="#Qd"/>creatura ingemiscit</quote> etc.: <quote xml:id="ahsh-l3p1in1t7q1c1-Qd1e269">Quiescent, nobis as<lb ed="#Qd"/>sumptis</quote>.
Ergo melius est eis esse in quiete et
<lb ed="#Qd"/>perfectius<!--p--> quam esse in motu; si ergo corpora<!--q-->
<lb ed="#Qd"/>glorificata habebunt quidquid erit perfectionis et
<lb ed="#Qd"/>bonitatis in ipsis, constat quod omnino habe<lb ed="#Qd"/>bunt
quietem et nullo modo motum; sed si<lb ed="#Qd"/>milis<!--r-->
fuit ratio de corpore Christi post glori<lb ed="#Qd"/>ficationem
sicut de aliis; ergo etc.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e288">
<lb ed="#Qd"/>Ad oppositum: a. Cum natura corporis de<lb ed="#Qd"/>terminata
sit ad unum locum tantum, si corpus
<lb ed="#Qd"/>glorificatum immobilitaretur in illo loco<!--s-->, omnino
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>iam non posset anima illud<!--a--> transferre ab illo
<lb ed="#Qd"/>loco; deficeret igitur a virtute supra corpus suum;
<lb ed="#Qd"/>ergo et a beatitudine; poterit igitur corpus mo<lb ed="#Qd"/>vere.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e308">
<lb ed="#Qd"/>b. Item, cum locus maxime conveniens corpori
<lb ed="#Qd"/>glorificato, in quo praedominatur natura caelestis,
<lb ed="#Qd"/>scilicet lucis, sit caelum, omne autem corpus est
<lb ed="#Qd"/>mobile ad locum sibi conveniens, et anima beata
<lb ed="#Qd"/>suo corpori eliget<!--b--> locum magis conveniens; si
<lb ed="#Qd"/>ergo corpus Christi<!--c--> sit in terris, per naturam
<lb ed="#Qd"/>mobilis et motoris movebitur ad caelum, ergo
<lb ed="#Qd"/>ascendet ad caelos.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e329">
<lb ed="#Qd"/>c Item, ad hoc sunt auctoritates. Ad <title>Rom.</title>
<lb ed="#Qd"/>10, 6: <quote xml:id="ahsh-l3p1in1t7q1c1-Qd1e335" source="http://scta.info/resource/rom10_6">Ne dixeris in corde tuo: Quis ascendet in
<lb ed="#Qd"/>caelum</quote>? <title>Glossa</title><!--6-->: <quote xml:id="ahsh-l3p1in1t7q1c1-Qd1e340">Ne cogites in corde tuo,
<mentioned>nemo ascendet in caelum</mentioned>, quia qui hoc cogitat,
<lb ed="#Qd"/>negat Christum ascendisse</quote>. Christus ergo ascen<lb ed="#Qd"/>dit;
ergo ascensio<!--d--> est. — Item, <title>Psalmus</title><!--7-->: <quote>Po<lb ed="#Qd"/>nis<!--e-->
nubem ascensum tuum</quote>; et loquitur de Chri<lb ed="#Qd"/>sto;
ergo Christus ascendit<!--f-->. — Item, <title>Act.</title> 1, 9:
<lb ed="#Qd"/><quote>Videntibus illis elevatus est</quote>. Ergo etc.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e355">
<lb ed="#Qd"/>Solutio: Corpus omne praeter primum, scilicet
<lb ed="#Qd"/>caelum, locale est<!--g--> et per naturam corporis de<lb ed="#Qd"/>terminatum
et coarctatum ad unum locum solum.
<lb ed="#Qd"/>Haec autem determinatio ad unum locum solum
<lb ed="#Qd"/>non est perfectionis in eo, sed imperfectionis,
<lb ed="#Qd"/>quia dicit conclusionem substantiae et virtutis et
<lb ed="#Qd"/>operationis. Unde causa prima, quae perfectis<lb ed="#Qd"/>sima
est, ad nullum locum<!--h--> determinatur; simi<lb ed="#Qd"/>liter
substantiae spirituales, quae perfectiores
<lb ed="#Qd"/>sunt corporalibus, minus determinantur ad locum
<lb ed="#Qd"/>quam corporales; ex quo<!--i--> patet quod immorari
<lb ed="#Qd"/>in uno<!--k--> loco solo, est imperfectionis ipsi cor<lb ed="#Qd"/>pori.
Si ergo detur ei<!--l--> virtus, qua possit mo<lb ed="#Qd"/>veri
de loco ad locum, istud erit perfectionis in
<lb ed="#Qd"/>ipso; hoc autem est in illis quae moventur a
<lb ed="#Qd"/>principio quod est intra se. Indicium ergo vir<lb ed="#Qd"/>tutis
est moveri a principio intra se; unde in
<lb ed="#Qd"/>animatis, quia ipsa habent causam<!--m--> motus in
<lb ed="#Qd"/>seipsis, est moveri perfectionis respectu inanima<lb ed="#Qd"/>torum,
et haec est distinctio motus per compa<lb ed="#Qd"/>rationem
ad movens.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e403">
<lb ed="#Qd"/>Similiter per comparationem ad finem distin<lb ed="#Qd"/>guendum
est quod est motus<!--n--> propter supple<lb ed="#Qd"/>mentum
indigentiae et est motus propter expli<lb ed="#Qd"/>cationem
virtutis. Motus primus ponit imperfec<lb ed="#Qd"/>tionem
in mobili, sed secundus ponit perfec<lb ed="#Qd"/>tionem,
quia, si defectus virtutis est immobilitari
<pb ed="#Qd" n="280"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>in loco, virtutis pertectae erit moveri de loco
<lb ed="#Qd"/>ad locum. Ascensio ergo Christi non fuit motus
<lb ed="#Qd"/>habens principium extra se nec fuit ad<!--n--> sup<lb ed="#Qd"/>plementum
indigentiae, sed habuit principium
<lb ed="#Qd"/>in se, scilicet suam beatam<!--b--> animam et naturam
<lb ed="#Qd"/>sui corporis glorificatam obedientem animae et
<lb ed="#Qd"/>utramque obedientem<!--c--> deitati. Et non fuit mo<lb ed="#Qd"/>tusd
in ipso propter supplementum indigentiae<!--e-->,
<lb ed="#Qd"/>sed propier declarationem virtutis. Hoc autem
<lb ed="#Qd"/>modo est motus in corporibus glorificatis; ratio<lb ed="#Qd"/>nes
autem primae procedunt de motui alio modo.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e447">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum ergo<!--g--> patet
<lb ed="#Qd"/>solutio. Tamen dicendum est quod est beatitudo
<lb ed="#Qd"/>substantialis et accidentalis. Substantialis beati<lb ed="#Qd"/>tudo,
postquam est, non recipit magis nec<!--h--> mi<lb ed="#Qd"/>nus,
accidentalis autem<!--i--> aliquo modo recipit.
<lb ed="#Qd"/>Verbi gratia, substantia beatitudinis animae est
<lb ed="#Qd"/>in gloria ex cognitione et amore et fruitione Dei
<lb ed="#Qd"/>perpetua, quae, postquam est, non<!--k--> augetur nec
<lb ed="#Qd"/>minuitur; accidens autem beatitudinis<!--l--> determi<lb ed="#Qd"/>natur
respectu exterioris, sicut gaudium illud,
<lb ed="#Qd"/>quod habet de societate sua in qua est, et istud
<lb ed="#Qd"/>augetur ei minuitur. Sic dico de beatitudine sub<lb ed="#Qd"/>stantiali
corporis, quae est cum habet corpus
<lb ed="#Qd"/>omne quod necessarium est suae perfectioni; ac<lb ed="#Qd"/>cidentalis
autem est<!--m--> quidquid est convenientiae
<lb ed="#Qd"/>suae potentiae, ut [habere]<!--n--> locum convenientis<lb ed="#Qd"/>simum.
Unde <name ref="#Augustine">Augustinus</name><!--1--> distinguit quod
<lb ed="#Qd"/>est absoluta perfectio et comparata; primam ha<lb ed="#Qd"/>buit
sine ascensione, secundam, scilicet compa<lb ed="#Qd"/>ratam,
habuit in ascensione, scilicet<!--o--> quia per
<lb ed="#Qd"/>ascensionem<!--p--> fuit in suo convenientissimo<!--q--> ubi.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e498">
<lb ed="#Qd"/>2. Ad aliud dicendum quod <mentioned>anima glorifi<lb ed="#Qd"/>cata
habebit quidquid volet</mentioned> etc., ergo non po<lb ed="#Qd"/>terit
movere: si enim iste motus esset propter
<lb ed="#Qd"/>supplementum indigentiae, bene sequeretur, sed
<lb ed="#Qd"/>de alio non sequitur.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e511">
<lb ed="#Qd"/>3. Ad aliud dicendum quod corpus glorifi<lb ed="#Qd"/>catum,
quantumcumque<!--r--> moveatur, semper sta<lb ed="#Qd"/>bilietur
in sua beatitudine tota; substantiali,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>quam habet ab<!--a--> anima, et ita semper stabilietur
<lb ed="#Qd"/>in sua perfectione; non tamen sequitur quod to<lb ed="#Qd"/>taliter
stabiliatur in loco secundum immobilita<lb ed="#Qd"/>tionem<!--b-->
ita quod non habeat virtutem movendi
<lb ed="#Qd"/>se de uno loco<!--c--> ad alium locum.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e534">
<lb ed="#Qd"/>4. Ad aliud dicendum quod non moventur<!--d-->
<lb ed="#Qd"/>corpora per diversionem intentionis voluntatis a
<lb ed="#Qd"/>Deo, divertendo<!--e--> se per intentionem et volunta<lb ed="#Qd"/>tem
a Deo<!--f-->, sed per intentionem in Deum, sicut
<lb ed="#Qd"/>videtur sentire<!--g--> <name ref="#Augustine">Augustinus</name><!--2--> secundum Phi<lb ed="#Qd"/>losophos<!--3-->
de angelis. Cum enim angeli movent
<lb ed="#Qd"/>caelos, non propter<!--h--> hoc divertitur<!--i--> intentio eo<lb ed="#Qd"/>rum
a Deo, sed magis in faciendo hoc, fertur in
<lb ed="#Qd"/>Deum, quia<!--k--> movent caelos ut suo Creatori as<lb ed="#Qd"/>similantur
secundum operationem. Ita dicendum
<lb ed="#Qd"/>est<!--l--> quod anima movendo corpus glorificatum,
<lb ed="#Qd"/>si moveret, non divertet<!--m--> intentionem suam a
<lb ed="#Qd"/>Deo, sed magis fertur in Deum, ut per hoc as<lb ed="#Qd"/>similetur
Deo.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e570">
<lb ed="#Qd"/>5. Ad aliud dicendum, quod obicitur quod
<lb ed="#Qb"/><mentioned>moveri<!--n--> est imperfectionis</mentioned>, quod<!--o--> aliter est in
<lb ed="#Qd"/>re, quae<!--p--> nullo modo determinatur ad locum et
<lb ed="#Qd"/>quae determinatur, quia in prima nullo modo
<lb ed="#Qd"/>convenit moveri localiter<!--q-->, sed quando est de<lb ed="#Qd"/>terminatio
in loco, aut ponitur ibi quies aut mo<lb ed="#Qd"/>tus;
quies ibi est imperfectionis, sed motus ibi
<lb ed="#Qd"/>est perfectionis<!--r--> et hoc ratione determinationis
<lb ed="#Qd"/>in loco. Licet ergo moveri non sit simpliciter
<lb ed="#Qd"/>perfectionis, tamen moveri<!--s--> respectu determina<lb ed="#Qd"/>tionis
in loco, perfectionis est, quia, quando res
<lb ed="#Qd"/>movetur de loco ad locum, minus est determi<lb ed="#Qd"/>nata
ad locum et maior est tunc conformitas eius
<lb ed="#Qd"/>cum Deo, qui non determinatur in loco. Cum
<lb ed="#Qd"/>igitur corpus glorificatum, quantumcumque bea<lb ed="#Qd"/>tificatum
sit, tamen<!--t--> determinetur in loco, patet
quod cum beatitudine eius potest stare motus
<lb ed="#Qd"/>sine imperfectione<!--u-->.
</p>
<p xml:id="ahsh-l3p1in1t7q1c1-d1e607">
<lb ed="#Qd"/>6. Ad ultimum patet responsio, quia moveri
<lb ed="#Qd"/>a principio quod est in se, propter declarationem
<lb ed="#Qd"/>virtutis, est<!--v--> perfectionis<!--4-->.
</p>
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