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ahsh-l3p3i1t1q6c2.xml
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ahsh-l3p3i1t1q6c2.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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<title>III, P. 3, Inq. 1, T. 1, Q. 6, C. 2</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. 6, C. 2</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>
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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p3i1t1q6c2">
<head xml:id="ahsh-l3p3i1t1q6c2-Hd1e102">III, P. 3, Inq. 1, T. 1, Q. 6, C. 2</head>
<head xml:id="ahsh-l3p3i1t1q6c2-Hd1e105" type="question-title">UTRUM PROPRII EFFECTUS GRATIAE SINT VIVIFICARE, ASSIMILARE, GRATIFICARE.</head>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur utrum proprii effectus
<lb ed="#Qd"/>sint gratiae vivificare, assimilare, gratificare.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e115">
<lb ed="#Qd"/>Et ostenditur A. - primo quod vivificare
<lb ed="#Qd"/>sit proprius effectus ipsius<!--g--> gratiae,
<lb ed="#Qd"/>sic:
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e124">
<lb ed="#Qd"/>a. Deus in creatura rationali est principium vi<lb ed="#Qd"/>tae
spiritualis; unde <title>Act.</title> 17, 28: <quote>In quo vivimus,
<lb ed="#Qd"/>movemur et sumus</quote>. Sed primum, quo vivit ra<lb ed="#Qd"/>tionalis
creatura per Deum, est gratia; sed illud,
<lb ed="#Qd"/>quo primo vivit, dicitur vivificare; igitur gratia
<lb ed="#Qd"/>vivificat<!--h-->.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e141">
<lb ed="#Qd"/>b. Item, culpa mortificatur anima; igitur vivifi<lb ed="#Qd"/>catur
contrario illius, scilicet gratia; igitur etc.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e148">
<lb ed="#Qd"/>Contra: 1. <title>Habac.</title> 2, 4: <quote>Iustus ex fide<!--i--> vivit</quote>.
<lb ed="#Qd"/>Ergo vivificare convenit dei; non ergo est ef<lb ed="#Qd"/>fectus
proprius gratiae.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e157">
<lb ed="#Qd"/>2. Item, <title>I Ioan.</title> 3, 14: <quote>Qui non diligit manet
<lb ed="#Qd"/>in morte</quote>. Si ergo non diligere est causa mortis,
<lb ed="#Qd"/>ergo diligere est<!--k--> causa vitae; sed diligere est<!--l-->
<lb ed="#Qd"/>caritatis proprie; ergo caritatis proprie est vivi<lb ed="#Qd"/>ficare;
non ergo est proprius effectus gratiae.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e170">
<lb ed="#Qd"/>3. Item, <name>Richardus de S. Victore</name><!--2-->, in li<lb ed="#Qd"/>bro
<title>De arrha sponsi ad sponsum</title>: <quote xml:id="ahsh-l3p3i1t1q6c2-Qd1e176">Scio, anima
<lb ed="#Qd"/>mea, quod<!--m--> dilectio vita tua est et sine dilectione
<lb ed="#Qd"/>esse non potes</quote>. Sed dilectio est caritatis; ergo
<lb ed="#Qd"/>et vita animae; ergo etc.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e186">
<lb ed="#Qd"/>B. — Item, videtur quod reformare sit
<lb ed="#Qd"/>proprius effectus<!--n--> gratiae.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e193">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>a. Psalmus<!--3-->: <quote>Signatum est super nos lumen
<lb ed="#Qd"/>vultus tui, Domine</quote>, <title>Glossa</title><!--4-->: <quote xml:id="ahsh-l3p3i1t1q6c2-Qd1e201">Lumen gratiae
<lb ed="#Qd"/>tuae, quo reformatur imago tua in nobis, qua
<lb ed="#Qd"/>tibi similes sumus</quote>.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e210">
<lb ed="#Qd"/>b. Item, ibidem, distinguitur triplex imago in
<lb ed="#Qd"/><title>Glossa</title><!--5-->, scilicet imago creationis<!--o-->, recreationis
<lb ed="#Qd"/>et similitudinis: imago creationis est ratio, imago
<lb ed="#Qd"/>recreationis est gratia<!--6-->, imago similitudinis est
<lb ed="#Qd"/>ipsa Sapientia, quae est ipse Filius Dei, ad quam
<lb ed="#Qd"/>imaginem homo conditus est. Imago ergo recrea<lb ed="#Qd"/>tionis
animae<!--p--> est gratia; sed imago recreationis
<lb ed="#Qd"/>est imago reformationis animae ad Deum; ergo<!--q-->
<lb ed="#Qd"/>gratia est imago assimilationis<!--r--> et reformationis
<lb ed="#Qd"/>animae ad Deum<!--s-->.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e234">
<lb ed="#Qd"/>Contra: 4. Si gratia assimilat, oportet quod as<lb ed="#Qd"/>similet
vel secundum cognitionem vel secundum
<lb ed="#Qd"/>amorem; sed neutro modo assimilat gratia, quia
<lb ed="#Qd"/>gratia habet esse in non habentibus cognitionem
<lb ed="#Qd"/>nec amorem secundum actum sicut in parvulis,
<lb ed="#Qd"/>quorum animae non habent cognitionem actu nec
<lb ed="#Qd"/>amorem; ergo gratia non assimilat per cognitio<lb ed="#Qd"/>nem
nec per amorem; ergo assimilare non est
<lb ed="#Qd"/>effectus gratiae.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e256">
<lb ed="#Qd"/>C. — Item, ostenditur quod effectus
<lb ed="#Qd"/>gratiae proprius<!--t--> sit gratificare, a. quia
<lb ed="#Qd"/>dicitur <title>Eph.</title> 1, 6: <quote>In laudem gloriae gratiae suae,
<lb ed="#Qd"/>in qua gratificavit nos in Christo</quote>. Ex quo relin<lb ed="#Qd"/>quitur
quod proprius effectus gratiae sit gratifi<lb ed="#Qd"/>care.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e272">
<pb ed="#Qd" n="1000"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>b. Item, cum gratificare sit quidam effectus
<lb ed="#Qd"/>ostendens gratiam re et nomine, quia, si gratia
<lb ed="#Qd"/>est<!--a-->, gratificare est, et si<!--b--> gratificare est, gratia
<lb ed="#Qd"/>est; et similiter ostendit ipsam denominatione<!--c-->,
<lb ed="#Qd"/>quia nomen gratificationis sumitur a nomine gra<lb ed="#Qd"/>tiae;
ergo gratificare est propriissimus et potis<lb ed="#Qd"/>simus<!--d-->
actus gratiae.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e294">
<lb ed="#Qd"/>Respondeo: Secundum quod gratia est simi<lb ed="#Qd"/>litudo
primae Veritatis, comparatur ad animam
<lb ed="#Qd"/>ut lux; secundum vero quod est similitudo sum<lb ed="#Qd"/>mae
Bonitatis, comparatur ad animam ut vita.
<lb ed="#Qd"/>Et ita habetur in <title>Ioan.</title> 1, 4-5, quod Verbum <quote>erat
<lb ed="#Qd"/>vita</quote> et <quote>lux hominum</quote>, lucens in <quote>tenebris</quote>, et ideo
<lb ed="#Qd"/>gratia, quae est similitudo ipsius, comparatur ad
<lb ed="#Qd"/>animam ut lux et ut vita. Sed, sicut dictum est<!--1-->
<lb ed="#Qd"/>quod lux in aëre tria facit: primo enim purgat
<lb ed="#Qd"/>ipsum aërem a dispositione sibi contraria; se<lb ed="#Qd"/>cundo,
disponit aërem dispositione consimili sibi,
<lb ed="#Qd"/>et tunc illuminat ipsum; ultimo, informat ipsum,
<lb ed="#Qd"/>et quantum ad hoc sumitur iste actus <mentioned>perficere</mentioned>.
<lb ed="#Qd"/>Et sicut<!--e--> lux in aëre habet istos tres actus prae<lb ed="#Qd"/>dictos,
similiter dicendum est<!--f--> de gratia, in quan<lb ed="#Qd"/>tum
ipsa ut lux comparatur ad animam, quia
<lb ed="#Qd"/>primo removet ab anima dissimilitudinem lucis
<lb ed="#Qd"/>aeternae, et quantum ad hoc sumitur iste effectus
<lb ed="#Qb"/><mentioned>purgare</mentioned>; secundo, disponit ipsam<!--g--> simili dispo<lb ed="#Qd"/>sitione,
ut possit esse similis in actu, et tunc di<lb ed="#Qd"/>citur
ipsam illuminare; ultimo, informat ipsam, et
<lb ed="#Qd"/>tunc dicitur ipsam perficere. — Secundum autem
<lb ed="#Qd"/>quod gratia est similitudo Bonitatis summae, com<lb ed="#Qd"/>paratur
ad animam ut vita, quia sic comparatur
<lb ed="#Qd"/>ad animam ut amor, et iste amor impressus vita
<lb ed="#Qd"/>est qua anima vivit<!--h--> Deo. Unde <name>Richardus</name><!--2-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t1q6c2-Qd1e350">Scio, anima mea, quod<!--i--> dilectio vita tua est</quote>,
<lb ed="#Qd"/>et ita secundum hunc modum actus gratiae est
<lb ed="#Qd"/>vivificare. Ad istum vero actum consequitur trans<lb ed="#Qd"/>formatio
sive<!--k--> assimilatio animae ad Deum, quia
<lb ed="#Qd"/>haec est vis amoris quod transformat amantem
<lb ed="#Qd"/>in amatum. Unde <name>Richardus</name><!--3-->, <title>De arrha sponsi
<lb ed="#Qd"/>ad sponsam</title>, dicit: <quote>Scio, anima mea, quod,
<lb ed="#Qd"/>cum aliquid<!--l--> diligis, ipsa vi dilectionis in eius
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>similitudinem transformaris</quote>; et quantum ad hoc
<lb ed="#Qd"/>sumitur iste effectus gratiae, qui est assimilare ani<lb ed="#Qd"/>mam
ad Deum et conformare. Ex hoc autem quod
<lb ed="#Qd"/>anima est assimilata Deo, ex hoc grata est Deo;
<lb ed="#Qd"/>unde <title>Prov.</title> 8, 17 dicit Sapientia: <quote>Ego diligentes<!--m-->
<lb ed="#Qd"/>me diligo</quote>. Et ita ex hoc quod amor imprimitur
<lb ed="#Qd"/>animae, sumitur vivificare; ex hoc<!--n--> quod iam
<lb ed="#Qd"/>impressus est, sumitur assimilare; ex hoc quod
<lb ed="#Qd"/>assimilata est anima per amorem, sumitur grati<lb ed="#Qd"/>ficare
generali ratione.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e392">
<lb ed="#Qd"/>Ad obiecta 2-3. ergo dicendum, ad secun<lb ed="#Qd"/>dum
et tertium quod vita spiritualis, quae
<lb ed="#Qd"/>est vita animae in Deo, est ipsius gratiae per
<lb ed="#Qd"/>se, ipsius autem fidei et caritatis ratione gratiae<!--o-->,
<lb ed="#Qd"/>in quibus manifestatur vita quasi per sensum.
<lb ed="#Qd"/>Sicut<!--p--> manifestatur vita in corpore per sensum
<lb ed="#Qd"/>et motum, sic manifestatur per motum fidei
<lb ed="#Qd"/>sicut per sensum<!--q-->, per motum caritatis sicut per
<lb ed="#Qd"/>motum.
</p>
<p xml:id="ahsh-l3p3i1t1q6c2-d1e415">
<lb ed="#Qd"/>4. Ad quartum patet responsio ex praedictis<!--4-->.
<lb ed="#Qb"/>— Ad aliud dicendum secundum <name>Augusti<lb ed="#Qd"/>num</name>,
<title>Ad Dardanum</title><!--5-->: <quote>Mirabile quo modo Deus
<lb ed="#Qd"/>est<!--r--> inhabitator quorumdam non cognoscentium
<lb ed="#Qd"/>Deum et non quorumdam<!--s--> vel aliquorum cogno<lb ed="#Qd"/>scentium
Deum. Illi enim ad templum Dei non
<lb ed="#Qd"/>pertinent, qui cognoscentes <quote>non sicut Deum glo<lb ed="#Qd"/>rificaverunt</quote><!--6-->,
sicut philosophi; ad templum autem
<lb ed="#Qd"/>Dei pertinent parvuli sanctificati sacramento Chri<lb ed="#Qd"/>sti</quote>.
Dicendum ergo ad obiectum quod in
<lb ed="#Qd"/>parvulis est cognitio et amor. Sed possunt esse du<lb ed="#Qd"/>pliciter;
vel sicut forma vel sicut actus<!--t-->, hoc est
<lb ed="#Qd"/>in habitu vel in effectu. In parvulis est cognitio
<lb ed="#Qd"/>sicut forma et<!--u--> amor similiter, quia informant
<lb ed="#Qd"/>animam ipsorum<!--v-->; sed non sunt in eis sicut actus;
<lb ed="#Qd"/>unde in eis sunt habitu et non actu, sicut vide<lb ed="#Qd"/>mus
in adulto dormiente quod<!--x--> in eo est scientia
<lb ed="#Qd"/>sicut forma informans animam et non sicut actus
<lb ed="#Qd"/>sive in usu. Unde, dicit <name ref="#Augustine">Augustinus</name>, <title>Ad Bo<lb ed="#Qd"/>nifacium</title><!--7-->,
quod habere fidem, hoc est aut propter
<lb ed="#Qd"/>fidei sacramentum, et hoc est ipsam habere ut
<lb ed="#Qd"/>formam, aut propter fidei usum.
</p>
</div>
</body>
</text>
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