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ahsh-l1tinq2m3c4.xml
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<title>I, Tract. Intro., Q. 2, M. 3, C. 4</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>I, Tract. Intro., Q. 2, M. 3, C. 4</title>
<date when="2017-02-09">February 09, 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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<body>
<div xml:id="ahsh-l1tinq2m3c4">
<head xml:id="ahsh-l1tinq2m3c4-Hd1e3732">I, Tract. Intro., Q. 2, M. 3, C. 4</head>
<head xml:id="ahsh-l1tinq2m3c4-Hd1e3735" type="questionTitle">DE PROBATIONE CREDENDORUM PER RATIONEM.</head>
<p xml:id="ahsh-l1tinq2m3c4-d1e3738">
<lb ed="#Q"/>Deinde quaerendum est, per comparationem
<lb ed="#Q"/>cognitionis per naturalem rationem ad cogni<lb ed="#Q"/>tionem
per gratiam fidei, de probatione creden<lb ed="#Q"/>dorum
per rationem<!--1-->.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3749">
<lb ed="#Q"/>1. Nam dicit <name ref="#GregoryGreat">B.<!--b--> Gregorius</name><!--2-->: <quote>Fides non
<lb ed="#Q"/>habet meritum, cui humana ratio praebet experi<lb ed="#Q"/>mentum</quote>.
Ergo fidem probare est meritum fidei
<lb ed="#Q"/>evacuare<!--c-->.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3760">
<lb ed="#Q"/>2. Item<!--d-->, ad <title>Hebr.</title> 11, 1: <quote>Fides est substantia
<lb ed="#Q"/>rerum sperandarum, argumentum non apparen<lb ed="#Q"/>tium</quote>.
Cum ergo fides argumentum sit, ergo est<!--e-->
<lb ed="#Q"/>probans, non probatum.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3772">
<lb ed="#Q"/>3. Item, cum dicat auctoritas<!--3--> quod <quote>nihil est
<lb ed="#Q"/>homini certius sua fide</quote>, omnis autem probatio
<lb ed="#Q"/>est per certius: ergo fides non poterit probari;
<lb ed="#Q"/>supervacuae ergo et vanae sunt rationes ad pro<lb ed="#Q"/>bandum
credenda.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3785">
<lb ed="#Q"/>4. Item, ipsa credenda sunt supra omnem in<lb ed="#Q"/>tellectum
et rationem ; sed quaecumque proban<lb ed="#Q"/>tur
naturali ratione sunt infra intellectum et ra<lb ed="#Q"/>tionem<!--f-->;
ergo credenda non possunt probari na<lb ed="#Q"/>turali
ratione.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3798">
<lb ed="#Q"/>Contra: a. <name>Richardus</name>, in libro <title>De Trini<lb ed="#Q"/>tate</title><!--4-->:
<quote>Credo sine dubio ad quaecumque quae
<lb ed="#Q"/>necesse est esse, non tantum probabilia, immo
<lb ed="#Q"/>etiam necessaria argumenta non deesse</quote>. Cum
<lb ed="#Q"/>ergo credenda maxime necesse sit esse, ad ipsa
<lb ed="#Q"/>probanda maxime necessaria sunt argumenta.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3814">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>Respondeo: Sicut quidam<!--5--> dixerunt et bene,
<lb ed="#Q"/>triplici ratione possunt probari credenda per na<lb ed="#Q"/>turales
rationes. Prima ratio est propter nos<!--g-->;
<lb ed="#Q"/>intelligentia creditae veritatis quam semper debe<lb ed="#Q"/>mus
investigare; iuxta illud <title>Psalmi</title><!--6-->: <quote>Quaerite
<lb ed="#Q"/>faciem eius semper</quote>. Unde propter hanc intelligen<lb ed="#Q"/>tiam
veritatis, quam credimus, obtinendam, pos<lb ed="#Q"/>sumus
excogitare rationes, ad quas inveniendas il<lb ed="#Q"/>luminat
ipsa gratia fidei. — Secunda ratio est pro<lb ed="#Q"/>motio simplicium
ad perfectam fidem: sicut enim
<lb ed="#Q"/>per bona temporalia simplices promoventur ad
<lb ed="#Q"/>divinum amorem, sic per huiusmodi rationes pro<lb ed="#Q"/>moventur
ad perfectam seu maiorem fidem. Unde
<lb ed="#Q"/>propter hoc praelatis dicitur, <title>I Petr.</title> 3, 15, ut <quote>omni
<lb ed="#Q"/>poscenti parati sint reddere rationem de ea, quae
<lb ed="#Q"/>in eis est, fide et spe</quote><!--7-->. — Tertia ratio est revocatio
<lb ed="#Q"/>infidelium ad fidem: sicut enim dicit <name>Ioannes Da<lb ed="#Q"/>mascenus</name>,
I libro<!--8-->, <quote>quamvis cognitio existendi
<lb ed="#Q"/>Deum naturaliter nobis inserta sit, tamen in tan<lb ed="#Q"/>tum
praevaluit perniciosa malitia hominum natu<lb ed="#Q"/>turae<!--sic-->,
ut dicant non esse Deum, secundum quod
<lb ed="#Q"/>dicit David<!--9-->: <quote>Dixit insipiens in corde suo: non
<lb ed="#Q"/>est Deus</quote></quote>. Propterea, ad tales revocandas neces<lb ed="#Q"/>sariae
sunt rationes.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3871">
<lb ed="#Q"/>[Ad obiecta]: 1. Ad primo ergo obiectum di<lb ed="#Q"/>cendum
quod, quamvis credenda cognoscantur per
<lb ed="#Q"/>naturalem rationem et<!--h--> per fidem, tamen aliter et
<lb ed="#Q"/>aliter. Nam in cognitione quam habemus de creden<lb ed="#Q"/>dis
per naturalem rationem, acquiescimus ipsi ve<pb ed="#Q" n="35"/><cb ed="#Q" n="a"/><lb ed="#Q"/>ritati
propter testimonium proprium quod in nobis
<lb ed="#Q"/>habemus, scilicet ipsam rationem qua cogitur in<lb ed="#Q"/>tellectus;
in cognitione vero per fidem acquiesci<lb ed="#Q"/>mus
ipsi veritati non propter testimonium pro<lb ed="#Q"/>prium,
sed alienum, scilicet divinum seu primae
<lb ed="#Q"/>veritatis. Et hoc insinuavit <name>Augustinus</name>, supra<!--1-->,
<lb ed="#Q"/><title>De videnda Deo</title>. — Ad illud ergo quod obici<lb ed="#Q"/>tur
quod <quote>fides non habet meritum</quote> etc.: dicen<lb ed="#Q"/>dum
quod <quote>humana ratio praebet experimentum</quote>
<lb ed="#Q"/>ei qui innititur soli rationi, ut scilicet credat ipsam
<lb ed="#Q"/>veritatem propter rationem: et illa evacuat<!--a--> me<lb ed="#Q"/>ritum.
Ei vero qui<!--b--> non innititur rationi, immo<!--c-->
<lb ed="#Q"/>acquiescit ipsi veritati propter testimonium pri<lb ed="#Q"/>mae
veritatis, humana ratio non praebet experi<lb ed="#Q"/>mentum,
quia quamvis habeat rationem creden<lb ed="#Q"/>dorum,
non tamen ei innititur: et hoc modo est
<lb ed="#Q"/>in fidelibus. Quod significatum fuit, <title>Ioan.</title> 4, 42,
<lb ed="#Q"/>in Samaritanis, qui dixerunt mulieri<!--d-->: <quote>Iam non
<lb ed="#Q"/>propter te credimus</quote><!--2-->.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3928">
<lb ed="#Q"/>2. Ad secundum quod obicitur quod <quote>fides
<lb ed="#Q"/>est argumentum</quote> etc., eleganter quidam<!--3--> respon<lb ed="#Q"/>dendo
dixerunt quod aliter se habet ratio in logicis
<lb ed="#Q"/>ad iidem, aliter in theologicis. In logicis enim ratio
<lb ed="#Q"/>causat<!--e--> fidem: unde argumentum est ratio rei
<lb ed="#Q"/>dubiae faciens fidem<!--4-->. In theologicis vero est<!--f-->
<lb ed="#Q"/>e converso, quia fides causat<!--g--> rationem: unde
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>fides est argumentum faciens rationem. Fides enim
<lb ed="#Q"/>qua creditur est lumen animarum, quo quanto quis
<lb ed="#Q"/>magis illustratur, tanto magis est perspicax ad in<lb ed="#Q"/>veniendas
rationes quibus probentur credenda<!--5-->.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3955">
<lb ed="#Q"/>3. Ad tertium quod obicit quod <quote>nihil est
<lb ed="#Q"/>homini certius sua fide</quote>, distinguendum est: quod
<lb ed="#Q"/>est certitudo secundum speculationem intellectus,
<lb ed="#Q"/>quae est per modum visus, et est certitudo se<lb ed="#Q"/>cundum
sensum affectus<!--6-->, quae est per modum
<lb ed="#Q"/>adhaerentiae<!--h7-->, voluntatis scilicet<!--i--> vel amoris. Et
<lb ed="#Q"/>hoc secundo<!--k--> modo intelligitur <quote>nihil est certius
<lb ed="#Q"/>homini sua fide</quote>, non primo.
</p>
<p xml:id="ahsh-l1tinq2m3c4-d1e3975">
<lb ed="#Q"/>4. Ad quartum dicendum quod quaedam pro<lb ed="#Q"/>bantur
per priora, quaedam per posteriora: per
<lb ed="#Q"/>priora, ut effectus per causam; per posteriora, ut
<lb ed="#Q"/>causa per effectus. In iis vero quae probat ratio
<lb ed="#Q"/>vel intellectus per priora, medium quo probatur
<lb ed="#Q"/>et quod probatur est infra humanum intellectum:
<lb ed="#Q"/>et ideo hac via probationis non probantur cre<lb ed="#Q"/>denda.
In iis vero quae probat per posteriora,
<lb ed="#Q"/>etsi medium sit infra intellectum humanum vel
<lb ed="#Q"/>iuxta, nihil prohibet quin probet veritatem quae
<lb ed="#Q"/>est supra humanam rationem vel intellectum, ut<!--l-->
<lb ed="#Q"/><quote>invisibilia Dei, sempiterna quoque eius<!--m--> virtus et
<lb ed="#Q"/>divinitas, per ea quae facta sunt</quote>, <title>Rom.</title> 1, 20. Et
<lb ed="#Q"/>hoc modo probantur credenda.
</p>
</div>
</body>
</text>
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