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ahsh-l2Bi3t5s2q4c3.xml
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ahsh-l2Bi3t5s2q4c3.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>IIa-IIae, Inq. 3, Tract. 5, S. 2, Q. 4, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 3, Tract. 5, S. 2, Q. 4, C. 3</title>
<date when="2017-08-19">August 19, 2017</date>
</edition>
</editionStmt>
<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
<availability status="free">
<p>Published under a <ref target="https://creativecommons.org/licenses/by-sa/4.0">Creative Commons Attribution 4.0 International</ref>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
</listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-08-19" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi3t5s2q4c3">
<head xml:id="ahsh-l2Bi3t5s2q4c3-Hd1e100">IIa-IIae, Inq. 3, Tract. 5, S. 2, Q. 4, C. 3</head>
<head xml:id="ahsh-l2Bi3t5s2q4c3-Hd1e103" type="question-title">UTRUM DESPERATIO POSSIT ESSE CUM FIDE INFORMI AN NON.</head>
<p xml:id="ahsh-l2Bi3t5s2q4c3-d1e106">
<lb ed="#Qc"/>Tertio quaeritur utrum desperatio possit esse
<lb ed="#Qc"/>cum fide informi an non.
</p>
<p xml:id="ahsh-l2Bi3t5s2q4c3-d1e113">
<lb ed="#Qc"/>Et videtur quod non. 1. Sicut enim se habent
<lb ed="#Qc"/>ad invicem fides formata et spes formata, sic se
<lb ed="#Qc"/>habent ad invicem fides informis et spes informis.
— Quod potest probari ex commutata pro<lb ed="#Qc"/>portione.
Sicut enim se habet fides formata ad
<lb ed="#Qc"/>fidem informem, sic<!--g--> spes formata ad spem
<lb ed="#Qc"/>informem: ergo permutatim, sicut se habet fides
<lb ed="#Qc"/>formata ad spem<!--h--> formatam etc.; sed fides for<lb ed="#Qc"/>mata
et spes formata simul sunt necessario; ergo
<lb ed="#Qc"/>fides informis<!--i--> et spes informis simul sunt ne<lb ed="#Qc"/>cessario;
sed spes informis et desperatio oppo<lb ed="#Qc"/>nuntur;
ergo desperatio et fides informis non
<lb ed="#Qc"/>sese compatiuntur.
</p>
<p xml:id="ahsh-l2Bi3t5s2q4c3-d1e144">
<lb ed="#Qc"/>Contra. a. Sicut dicit <name>Augustinus</name>, in <title>Enchi<lb ed="#Qc"/>ridion</title><!--3-->,
in hoc differunt fides et spes, quia fides
<lb ed="#Qc"/>est praeteritarum, praesentium et futurarum re<lb ed="#Qc"/>rum,
similiter etiam et malarum et bonarum,
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>fides est etiam de iis quae pertinent non tantum
<lb ed="#Qc"/>ad nos, sed etiam, ad<!--k--> alios; spes autem non<lb ed="#Qc"/>nisi
bonarum rerum nec nisi futurarum et ad se
<lb ed="#Qc"/>pertinentium proprie; unde dicit <name>Apostolus</name>, ad
<lb ed="#Qc"/><title>Rom.</title> 8, 25: <quote xml:id="ahsh-l2Bi3t5s2q4c3-Qd1e167" source="http://scta.info/resource/rom8_28">Si, quod non videmus, speramus, per
<lb ed="#Qc"/>patientiam exspectamus</quote>. Potest ergo aliquis habere
<lb ed="#Qc"/>fidem informem et tamen desperare, sicut potest
<lb ed="#Qc"/>habere motum fidei aliquem et tamen non spe<lb ed="#Qc"/>rare<!--l-->:
potest enim aliquis credere vitam aeter<lb ed="#Qc"/>nam
aliis futuram, et tamen de se ipso desperare.
</p>
<p xml:id="ahsh-l2Bi3t5s2q4c3-d1e183">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum<!--m--> quod spes
<lb ed="#Qc"/>informis, prout gignitur ex fide informi, respicit
<lb ed="#Qc"/>illum articulari<!--4--> qui est de remissione peccatorum
<lb ed="#Qc"/>et illum<!--n--> qui est de vita aeterna. Secundum hoc
<lb ed="#Qc"/>ergo quod fides informis ponit cum integritate
<lb ed="#Qc"/>omnes articulos, desperatio, quae<!--o--> privat spem
<lb ed="#Qc"/>informem, privat fidem informem in quantum
<lb ed="#Qc"/>ipsa est generativa spei<!--p--> informis, non tamen
<lb ed="#Qc"/>privat fidem informem simpliciter. Fides enim
<lb ed="#Qc"/>informis potest manere in quantum ipse est
<pb ed="#Qc" n="680"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>generativa timoris servilis, cum ipsa desperatione,
<lb ed="#Qc"/>sicut contingit in damnatis.
</p>
<p xml:id="ahsh-l2Bi3t5s2q4c3-d1e216">
<lb ed="#Qc"/>Ad obiectum 1. autem in contrarium dicendum
<lb ed="#Qc"/>est quod<!--a-->, licet fides formata et spes formata
<lb ed="#Qc"/>quoad quid similiter se habeant, sicut fides in<lb ed="#Qc"/>formis
et spes informis, et hoc est secundum
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>rationem causalitatis, non tamen omnino simi<lb ed="#Qc"/>liter
se habent quoad rationem simultatis. Fi<lb ed="#Qc"/>des
enim informis aliquando est cum timore
<lb ed="#Qc"/>servili sine spe; fides autem formata, quae est
<lb ed="#Qc"/>cum timore initiali vel filiali<!--b-->, semper ponit
<lb ed="#Qc"/>spem.
</p>
</div>
</body>
</text>
</TEI>