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ahsh-l1p1i1t2q3t3m2c3.xml
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<title>I, P. 1, Inq. 1, Tract. 2, Q. 3, Tit. 3, Mem. II, 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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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<front>
<div xml:id="include-list">
<xi:include href="https://raw.githubusercontent.com/lombardpress/lombardpress-lists/master/workscited.xml" xpointer="worksCited"/>
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<pb ed="#Q" n="79"/><cb ed="#Q" n="a"/>
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<body>
<div xml:id="ahsh-l1p1i1t2q3t3m2c3">
<head xml:id="ahsh-l1p1i1t2q3t3m2c3-Hd1e3729">I, P. 1, Inq. 1, Tract. 2, Q. 3, Tit. 3, Mem. II, C. 3</head>
<head xml:id="ahsh-l1p1i1t2q3t3m2c3-Hd1e3732" type="question-title">AN IN CARNE ANTE INFUSIONEM ANIMAE POSSIT ESSE DEUS PER INHABITANTEM GRATIAM</head>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3735">
<lb ed="#Q"/>Tertio quaeritur an in carne ante infusionem
<lb ed="#Q"/>animae possit esse Deus<!--c--> per gratiam inha<lb ed="#Q"/>bitantem<!--2-->
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3744">
<lb ed="#Q"/>Ad quod sic opponitur: 1. <title>Luc.</title><!--d--> 1,41: <quote>Exul<lb ed="#Q"/>tavit
infans</quote>. <title>Glossa</title><!--3-->: <quote>Nondum erat in ipso
<lb ed="#Q"/>spiritus vitae et iam inerat<!--e--> spiritus gratiae</quote>; sed
<lb ed="#Q"/>in quibus est spiritus gratiae, inhabitat Deus<!--f--> per
.gratiam; ergo ante infusionem animae erat in
<lb ed="#Q"/><name>Ioanne</name><!--g--> per inhabitantem gratiam.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3757">
<lb ed="#Q"/>2. Item, <title>Ierem.</title> 1,5: <quote>Priusquam te formarem
<lb ed="#Q"/>in utero novi te</quote>; sed duplex est<!--h--> notitia Dei<!--4-->:
<lb ed="#Q"/>prima est simplex qua cognoscit omnia, secunda
<lb ed="#Q"/>est notitia approbationis, de qua <title>Matth.</title> 25,12:
<lb ed="#Q"/><quote>Non novi vas</quote>; sed non loquitur ad Ieremiam de
<lb ed="#Q"/>prima, quia illa est communis omnibus et ita non
<lb ed="#Q"/>esset commendatio<!--i--> Ieremiae; ergo de secunda;
<lb ed="#Q"/>ergo iam ante formationem approbabat; sed non
<lb ed="#Q"/>dicitur approbare nisi illos in quibus est per
<lb ed="#Q"/>inhabitantem gratiam<!--k-->; ergo ante informatio<lb ed="#Q"/>nem<!--l-->
corporis fuit in Ieremia per inhabitantem
<lb ed="#Q"/>gratiam.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3787">
<lb ed="#Q"/>3. Item, constans est quod caro illa, cum qua
<lb ed="#Q"/>unitur anima rationalis, est susceptibilis peccati,
<lb ed="#Q"/>quia est causa peccati in anima quae infunditur
<lb ed="#Q"/>illi; sed cuicumque potest inesse peccatum, po<lb ed="#Q"/>test
inesse gratia; sed peccatum inest carni ut
<lb ed="#Q"/>causae, quia ab illa contrahit anima peccatum;
<lb ed="#Q"/>ergo potest inesse gratia a qua sanctificationem
<lb ed="#Q"/>contrahat anima; ergo Deus potest esse in carne
<lb ed="#Q"/>ante infusionem animae per inhabitantem gratiam.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3809">
<lb ed="#Q"/>4. Item, <name>I Cor.</name> 6,19: <quote>Nescitis quoniam membra
<lb ed="#Q"/>vestra templum sunt Spiritus Sancti</quote>? sed Spiri<lb ed="#Q"/>tus
Sanctus non dicitur inhabitare nisi per gra<lb ed="#Q"/>tiam;
ergo Spiritus Sanctus est in membris per
<lb ed="#Q"/>gratiam inhabitantem.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3822">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Contra: a. Differt esse et bene esse<!--5-->; sed<!--m--> prius
<lb ed="#Q"/>est esse quam bene esse; ergo prius est perfici
<lb ed="#Q"/>in esse quam in bene esse<!--n-->; sed anima quantum
<lb ed="#Q"/>ad esse perficit corpus, gratia vero quantum ad
<lb ed="#Q"/>bene esse; ergo necesse est prius animari car<lb ed="#Q"/>nem
quam sit gratiae susceptiva; ergo Deus non
<lb ed="#Q"/>potest inhabitare in carne per gratiam ante infu<lb ed="#Q"/>sionem
animae.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3844">
<lb ed="#Q"/>b. Item, ordinatae<!--o--> sunt gratia et natura; sicut
<lb ed="#Q"/>ergo se habet gratia ad naturam, ita se habet
<lb ed="#Q"/>vita gratiae ad vitam naturae; sed impossibile
<lb ed="#Q"/>est quod gratia sit, nisi praeexistat natura; ergo
nec vita gratiae poterit existere, nisi praeexistat
<lb ed="#Q"/>vita naturae; ergo caro sine anima non<!--p--> est sus<lb ed="#Q"/>ceptiva
gratiae; ergo non est inhabitabilis a Deo
<lb ed="#Q"/>per gratiam ante infusionem animae.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3862">
<lb ed="#Q"/>c. Item, nihil pertinet ad gratiam quod non
<lb ed="#Q"/>pertineat ad gloriam, quia gratia est ordinata ad
<lb ed="#Q"/>gloriam; sed <name ref="#Augustine">Augustinus</name> quaerit de aborti<lb ed="#Q"/>vis
sine anima an pertineant ad gloriam resur<lb ed="#Q"/>rectionis,
in libro <title>De civitate Dei</title><!--5-->, et respondet
<lb ed="#Q"/>quod non, quia non ceciderunt per mortem. Unde
<lb ed="#Q"/>arguitur sic: nihil pertinet ad gloriam quod non
<lb ed="#Q"/>pertineat ad gratiam; ergo cum ante infusionem
<lb ed="#Q"/>animae caro non pertineat ad gloriam, non perti<lb ed="#Q"/>nebit
ad gratiam; et ita non est inhabitabilis a
<lb ed="#Q"/>Deo per gratiam.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3888">
<lb ed="#Q"/>d. Item,<!--q--> <title>Exod.</title> 21,2: <quote>Si quis percusserit mu<lb ed="#Q"/>lierem
praegnantem</quote> etc. Distinguit ibi de abor<lb ed="#Q"/>tivis
ante animationem et post, et quasi ibi non
<lb ed="#Q"/>computat de inanimatis<!--7-->; ergo non sunt receptiva
<lb ed="#Q"/>gratiae ante animationem, quia si essent, compu<lb ed="#Q"/>tabilia
essent; nec etiam fit aliquis propter hoc
<lb ed="#Q"/>irregularis; et ita idem quod prius.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3907">
<lb ed="#Q"/>Solutio: Concedimus<!--7--> quod caro ante infusio<lb ed="#Q"/>nem
animae non est inhabitabilis a Deo per gra<pb ed="#Q" n="80"/><cb ed="#Q" n="a"/><lb ed="#Q"/>tiam,
quia non est susceptiva gratiae, cum non
<lb ed="#Q"/>sit ordinata ad gloriam. Caro enim de se non
<lb ed="#Q"/>habet possibilitatem ad perpetuitatem sive ad in<lb ed="#Q"/>corruptionem,
sed propter unionem quam habet
<lb ed="#Q"/>cum forma perpetua et incorruptibili<!--a-->, scilicet
<lb ed="#Q"/>anima rationali; unde etiam per illam accipit or<lb ed="#Q"/>dinationem
ad gratiam, si habet aliquam ordina<lb ed="#Q"/>tionem
ad gratiam. Caro ergo, quae<!--b--> non habet
<lb ed="#Q"/>ordinationem ad animam, non habet ordinationem
<lb ed="#Q"/>ad gratiam vel gloriam, sicut est<!--c--> caro ante ani<lb ed="#Q"/>mationem.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3940">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad primum ergo<!--d--> quod obi<lb ed="#Q"/>citur
<quote>nondum erat in illo spiritus vitae</quote> etc.
<lb ed="#Q"/>satis potest solutio perpendi, quia sicut dicitur in
<lb ed="#Q"/>textu<!--1-->: <quote>Iam erat sextus mensis</quote>; ergo iam erat<!--e-->
<lb ed="#Q"/>corpus animatum. Dicendum ergo quod aliquando
<lb ed="#Q"/>dicitur res tunc primo esse, cum primo innote<lb ed="#Q"/>scit<!--2-->,
non esse, quando non innotescit; unde
<lb ed="#Q"/>Christus dicitur proficere <title>in sapientia</title>, <title>Luc.</title> 2,52,
<lb ed="#Q"/>quando innotuit eius profectus. Dicitur ergo non
<lb ed="#Q"/>esse<!--f--> spiritus vitae secundum motum et manife<lb ed="#Q"/>stationem,
quamvis secundum veritatem intus vi<lb ed="#Q"/><lb ed="#Q"/>veret.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e3970">
<lb ed="#Q"/>2. Ad aliud dicendum quod notitia approba<lb ed="#Q"/>tionis
dicitur dupliciter: secundum praedestina<lb ed="#Q"/>tionem,
et sic nihil boni ponit actu; vel secun<lb ed="#Q"/>dum
praesentem iustitiam, cum aliquis cognosci<lb ed="#Q"/>tur
per gratiam praesentis iustitiae. Primo modo
<lb ed="#Q"/>accipitur notitia Ieremiae. Unde<!--g--> <name>Bernardus</name><!--3-->:
<quote>Pulcre inter figurationem in utero et parturitio<lb ed="#Q"/>nem
ex utero divinum distinxit oraculum, ut illam
<lb ed="#Q"/>tantum praecognitam, istam sanctitatis munere
<lb ed="#Q"/>formatam ostenderet</quote>. Sed de notitia approba<lb ed="#Q"/>tionis
secundo modo accipitur illud quod sequi<cb ed="#Q" n="b"/><lb ed="#Q"/>tur
in auctoritate <title>Ierem.</title><!--4-->: <quote>Et antequam exires
<lb ed="#Q"/>de ventre sanctificavi te</quote>. Unde subdit <name>Bernar<lb ed="#Q"/>dus</name><!--5-->:
<quote>Ne quis praerogativam Prophetae puta<lb ed="#Q"/>verit
de sola praescientia aestimandam</quote>.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e4003">
<lb ed="#Q"/>3. Ad aliud quod obicitur quod <mentioned>caro erat
<lb ed="#Q"/>susceptibilis peccati, ergo gratiae</mentioned>: dicendum quod
<lb ed="#Q"/>peccatum non dicitur esse in carne formaliter, sed
<lb ed="#Q"/>causaliter, quia in carne est unde postea contrahit
<lb ed="#Q"/>anima peccatum. Sed tamen aliter se habet anima
<lb ed="#Q"/>ad contrahendum peccatum, aliter ad sanctifica<lb ed="#Q"/>tionem<!--h-->
sive ad suscipiendam gratiam. Potest
<lb ed="#Q"/>enim corrumpi caro dupliciter: vel corruptione
<lb ed="#Q"/>naturae vel personae. Verbi gratia, caro Adae
<lb ed="#Q"/>statim ex peccato corrupta fuit; unde fecit <quote>sibi
<lb ed="#Q"/>perizomata</quote><!--6-->. Persona autem, secundum quod dicit
<lb ed="#Q"/><name>Anselmus</name><!--7-->, corrupit naturam, quia caro illa in
<lb ed="#Q"/>potentia erat caro omnium hominum, et sua pro<lb ed="#Q"/>pria
caro erat ibi<!--i--> persona; ergo primo corrupit
<lb ed="#Q"/>naturam, natura corrupta postea corrupit perso<lb ed="#Q"/>nam,
scilicet filiorum. Nos autem habemus du<lb ed="#Q"/>plicem
corruptionem, scilicet ex Adam et ex ac<lb ed="#Q"/>tuali
peccato; unde duobus modis inficitur caro
<lb ed="#Q"/>a peccato. Sed uno modo habet sanctificari a
<lb ed="#Q"/>gratia<!--k-->, scilicet solum ratione personae; unde in
<lb ed="#Q"/>persona solum potest fieri sanctificatio et hoc
<lb ed="#Q"/>illo ordine quo se habet ad personam<!--l-->. Gratia
<lb ed="#Q"/>autem nunquam transfunditur per naturam, quia
<lb ed="#Q"/>non habet ordinem ad illam, sed solum ad per<lb ed="#Q"/>sonam;
unde<!--m--> ante animationem non potest esse
<lb ed="#Q"/>sanctificatio.
</p>
<p xml:id="ahsh-l1p1i1t2q3t3m2c3-d1e4062">
<lb ed="#Q"/>4. Unde secundum hoc <name ref="#Paul">Apostolus</name><!--8--> proprie lo<lb ed="#Q"/>quitur:
<quote>Nescitis quoniam membra vestra</quote> etc., quia
<lb ed="#Q"/>ex hoc quod corpus habet animam, ex hoc habet
<lb ed="#Q"/>Spiritum Sanctum inhabitantem per gratiam<!--n-->.
</p>
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