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ahsh-l3p3i1t1q5m1.xml
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ahsh-l3p3i1t1q5m1.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">
<teiHeader>
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<titleStmt>
<title>III, P. 3, Inq. 1, T. 1, Q. 5, M. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<edition n="0.0.0-dev">
<title>III, P. 3, Inq. 1, T. 1, Q. 5, M. 1</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
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<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>
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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p3i1t1q5m1">
<head xml:id="ahsh-l3p3i1t1q5m1-Hd1e102">III, P. 3, Inq. 1, T. 1, Q. 5, M. 1</head>
<head xml:id="ahsh-l3p3i1t1q5m1-Hd1e105" type="question-title">An sit gratiae causa meritoria. ex parte nostra<!--1-->.</head>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e108">
<lb ed="#Qd"/>Ad primum sic: 1. Maius<!--e--> bonum quam sit
<lb ed="#Qd"/>gratia cadit sub merito, scilicet beatitudo
<lb ed="#Qd"/>aeterna; gratia ergo<!--f-->, cum sit minus bonum, cadit
<lb ed="#Qd"/>sub merito, et ita non est donum gratis datum.
</p>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e119">
<lb ed="#Qd"/>2. Item, aliquis potest mereri gratiam a rege
<lb ed="#Qb"/>terreno<!--g-->; ergo, cum similis sit ratio ex parte
<lb ed="#Qd"/>ista<!--h-->, qua homo habet gratiam a Deo sive a
<lb ed="#Qb"/>Rege caelesti, ergo homo potest mereri gratiam
<lb ed="#Qd"/>Regis caelestis.
</p>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e128">
<lb ed="#Qd"/>3. Item, solet dici per distinctionem quod non<!--i-->
<lb ed="#Qb"/>possumus mereri gratiam secundum substantiam
<lb ed="#Qd"/>gratiae, sed possumus mereri augmentum gra<lb ed="#Qd"/>tiae,
secundum quod dicit <name ref="#Augustine">Augustinus</name>, <title>Ad
<lb ed="#Qb"/>Bonifacium</title><!--2-->: <quote xml:id="ahsh-l3p3i1t1q5m1-Qd1e139">Gratia meretur augeri, ut aucta
<lb ed="#Qd"/>mereatur et<!--k--> perfici</quote>. — Sed tunc obicitur:
<lb ed="#Qd"/>Possumus mereri augmentum gratiae; sed aug<lb ed="#Qd"/>mentum
gratiae est gratia, quia est gratis datum;
<lb ed="#Qd"/>ergo possumus mereri gratiam.
</p>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e153">
<lb ed="#Qd"/>Ad oppositum: a. <name ref="#Augustine">Augustinus</name>, <title>Ad Bonifa<lb ed="#Qb"/>cium</title><!--3-->:
<quote xml:id="ahsh-l3p3i1t1q5m1-Qd1e160">Cum fides impetrat iustificationem, non
<lb ed="#Qd"/>gratiam Dei praecedit aliquid meriti humani</quote> etc.
<lb ed="#Qd"/>Si ergo aliquid meriti non praecedit gratiam, ergo gratia
non cadit sub merito.
</p>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e168">
<lb ed="#Qd"/>b. Item, si gratia cadit sub merito, omne au<lb ed="#Qd"/>tem
meritum est a gratia, ergo gratia est a gratia;
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>ergo idem est a se, quod nihil est dictu. Ergo
<lb ed="#Qb"/>gratia non cadit sub merito.
</p>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e179">
<lb ed="#Qd"/>c. Item, omne meritum determinatur per rectam
<lb ed="#Qd"/>intentionem; recta vero intentio determinatur re<lb ed="#Qd"/>spectu
boni aeterni; ergo et meritum determina<lb ed="#Qd"/>bitur<!--l-->
respectu boni aeterni; sed gratia non est
<lb ed="#Qb"/>bonum aeternum; ergo meritum non determina<lb ed="#Qd"/>tur
respectu gratiae; ergo gratia non cadit sub
<lb ed="#Qb"/>merito.
</p>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e192">
<lb ed="#Qd"/>Solutio: Dicendum quod gratia, secundum ra<lb ed="#Qd"/>tionem
nominis gratiae, non cadit sub merito.
<lb ed="#Qb"/>Et<!--m--> quamvis res gratiae possit cadere aliquo
<lb ed="#Qb"/>modo sub merito, tamen ratio gratiae, in quan<lb ed="#Qd"/>tum
gratia est, nullo modo potest cadere sub
<lb ed="#Qb"/>merito, quia gratia dicitur eo quod gratis datur<!--4-->:
<lb ed="#Qb"/>haec enim est<!--n--> interpretatio sui nominis; sed
<lb ed="#Qb"/>quod gratis datur, non datur ex<!--o--> merito, et ideo
<lb ed="#Qb"/>gratia secundum rationem nominis<!--p--> dicitur per
<lb ed="#Qb"/>exclusionem<!--q--> meriti. Nunquam ergo gratia, se<lb ed="#Qd"/>cundum
rationem gratiae, cadit sub merito<!--5-->, quia
<lb ed="#Qb"/>sicut primum principium movendi non movetur<!--6-->,
<lb ed="#Qb"/>neque primum principium fiendi fit, ita nec pri<lb ed="#Qd"/>mum
principium merendi debet cadere sub merito.
</p>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e205">
<lb ed="#Qd"/>[Ad obiecta]: ]. Ad primum in contrarium
<lb ed="#Qd"/>dicendum quod meritum habet principium a quo,
<pb ed="#Qd" n="989"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qb"/>et hoc<!--a--> est gratia; item, habet finem, et hic est
<lb ed="#Qb"/>praemium vel gloria aeterna. Sicut ergo non pos<lb ed="#Qb"/>semus<!--b-->
dicere quod principium motus esset il<lb ed="#Qb"/>lud
in<!--c--> quod est motus, immo est illud a quo
<lb ed="#Qb"/>est, terminus autem finalis est illud in quod est
<lb ed="#Qb"/>motus, ita nec principium meriti, a quo est omne
<lb ed="#Qb"/>meritum, potest esse illud in quod<!--d--> sit meritum,
<lb ed="#Qb"/>sed finis meriti, scilicet e beatitudo; et ideo me<lb ed="#Qb"/>ritum
<lb ed="#Qb"/>non dicitur respectu gratiae, dicitur tamen
<lb ed="#Qb"/>respectu praemii<!--f--> esse, scilicet respectu beatitu<lb ed="#Qb"/>dinis
aeternae.
</p>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e216">
<lb ed="#Qd"/>2. Ad secundum dicendum quod meritum
<lb ed="#Qb"/>gratiae regis terreni potest esse a nobis et prin<lb ed="#Qb"/>cipium
meriti illius quo meremur illam. Sed prin<lb ed="#Qb"/>cipium,
quo meremur<!--g--> gratiam Regis caelestis,
<lb ed="#Qb"/>non potest esse a nobis, quia in homine non est
<lb ed="#Qb"/>quod possit habere gratiam Dei sine acceptione
<lb ed="#Qb"/>a Deo sicut in homine<!--h-->. Et <name>Bernardus</name>, in
libro <title>De libera arbitrio</title><!--1-->, ponit talem rationem:
<lb ed="#Qb"/><quote>Nostra bona voluntas a Deo creata</quote>, supple
<cb ed="#Qd" n="b"/>
<lb ed="#Qb"/>bonitate naturali, <quote>perfecta non erit, quousque
<lb ed="#Qb"/>Creatori perfecte subiecta sit</quote>. Et per hoc di<lb ed="#Qb"/>stinguit
ipse<!--i--> duplicem statum voluntatis, scili<lb ed="#Qb"/>cet
statum creationis et statum perfectionis. Et
<lb ed="#Qb"/>arguit hoc modo<!--2-->: <quote>Absit, ut ipsius voluntatis
<lb ed="#Qb"/>perfectionem ipsi voluntati, non Deo creatori,
<lb ed="#Qb"/>tribuamus, cum longe melius sit esse perfectum
<lb ed="#Qb"/>quam factum</quote>. Et post subiungit<!--k3-->: Perfectio
<lb ed="#Qb"/>autem est ex gratia.
</p>
<p xml:id="ahsh-l3p3i1t1q5m1-d1e224">
<lb ed="#Qd"/>3. Ad tertium dicendum<!--4--> quod <name ref="#Augustine">Augusti<lb ed="#Qb"/>nus</name>
dicit quod <mentioned>gratia meretur augeri</mentioned> etc., sed
<lb ed="#Qb"/>non dicit quod ab alio quam ab ipsa gratia.
<lb ed="#Qb"/>Non enim est augmentum gratiae ab operatione
<lb ed="#Qb"/>liberi arbitrii causaliter, licet quodam modo
<lb ed="#Qb"/>cooperatur; sed gratia, cum permanet, de se
<lb ed="#Qb"/>meretur augeri. Unde non propter<!--l--> hoc dicitur
<lb ed="#Qb"/>cadere sub merito hominis augmentum gratiae;
<lb ed="#Qb"/>unde statim subdit <name ref="#Augustine">Augustinus</name><!--5-->: <quote>Voluntate
<lb ed="#Qb"/>concomitante<!--m-->, non ducente, pedissequa, non
<lb ed="#Qb"/>praevia</quote>.
</p>
</div>
</body>
</text>
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