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ahsh-l3p3i1t1q6c4.xml
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ahsh-l3p3i1t1q6c4.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>
<fileDesc>
<titleStmt>
<title>III, P. 3, Inq. 1, T. 1, Q. 6, C. 4</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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 3, Inq. 1, T. 1, Q. 6, C. 4</title>
<date when="2017-10-16">October 16, 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>
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<sourceDesc>
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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"/>
</front>
<body>
<div xml:id="ahsh-l3p3i1t1q6c4">
<head xml:id="ahsh-l3p3i1t1q6c4-Hd1e102">III, P. 3, Inq. 1, T. 1, Q. 6, C. 4</head>
<head xml:id="ahsh-l3p3i1t1q6c4-Hd1e105" type="question-title">AN LIBERUM ARBITRIUM MOVEATUR A GRATIA SPONTANEE AUT COACTE.</head>
<p xml:id="ahsh-l3p3i1t1q6c4-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur an liberum arbitrium
<lb ed="#Qd"/>moveatur a gratia spontanee aut coacte.
</p>
<p xml:id="ahsh-l3p3i1t1q6c4-d1e115">
<lb ed="#Qd"/>Ad quod sic: 1. <title>Ioan.</title> 6<!--b-->, 44: <quote>Nemo venit ad me
<lb ed="#Qd"/>nisi Pater<!--c--> traxerit eum</quote>. Sed tractus est species
<lb ed="#Qd"/>motus violenti; ergo, si nullus venit ad Deum
<lb ed="#Qd"/>nisi tractus, nullus venit ad eum nisi violenter;
<lb ed="#Qd"/>sed liberum arbitrium movetur ad Deum per
<lb ed="#Qd"/>gratiam; ergo gratia movet eum<!--d--> violenter.
</p>
<p xml:id="ahsh-l3p3i1t1q6c4-d1e131">
<lb ed="#Qd"/>2. Item, <title>Luc.</title> 14, 73, de illis qui debent venire ad
<lb ed="#Qd"/>nuptias, dicitur: <quote>Compelle eos intrare, ut implea<lb ed="#Qd"/>tur
domus mea</quote>. Si ergo liberum arbitrium com<lb ed="#Qd"/>pellitur
intrare domum Domini, et non potest in<lb ed="#Qd"/>trare
nisi<!--e--> per gratiam, ergo gratia compellit
<lb ed="#Qd"/>ipsum et movet ad gloriam compellendo; sed
<lb ed="#Qd"/>compulsio est motus violentus; ergo etc.
</p>
<p xml:id="ahsh-l3p3i1t1q6c4-d1e150">
<lb ed="#Qd"/>3. Item, petitur ab Ecclesia in quadam Collecta<!--1-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t1q6c4-Qd1e154">Nostras rebelles compelle<!--f--> propitius volunta<lb ed="#Qd"/>tates</quote>,
hoc petitur a Deo; sed ipse non opera<lb ed="#Qd"/>tur
in nobis nisi per gratiam aliquod bonum;
<lb ed="#Qd"/>ergo gratia compellit nostras voluntates ad bo<lb ed="#Qd"/>num,
et ita violenter movetur voluntas sive li<lb ed="#Qd"/>berum
arbitrium ab ipsa gratia.
</p>
<p xml:id="ahsh-l3p3i1t1q6c4-d1e169">
<lb ed="#Qd"/>Ad oppositum: a. <title>Eccli.</title> 15, 14: <quote>Reliquit<!--g--> eum in
<lb ed="#Qd"/>manu consilii sui<!--h-->; ante hominem vim et mors,
<lb ed="#Qd"/>bonum et malum</quote> etc. Homo igitur est in pote<lb ed="#Qd"/>state
sui arbitrii, quia manus consilii appellatur
<lb ed="#Qd"/>potestas arbitrii<!--i2-->; ergo in potestate eius est se<lb ed="#Qd"/>qui
et non sequi moventem gratiam; ergo gratia
<lb ed="#Qd"/>non movet ipsum violenter sive coacte.
</p>
<p xml:id="ahsh-l3p3i1t1q6c4-d1e187">
<lb ed="#Qd"/>b. Item, liberum arbitrium est liberum a neces<lb ed="#Qd"/>sitate;
sed, si compelleretur et violenter move<lb ed="#Qd"/>retur
ab aliquo, non esset liberum a necessitate,
<lb ed="#Qd"/>immo cogeretur; ergo non potest moveri vio<lb ed="#Qd"/>lenter
vel compelli a gratia.
</p>
<p xml:id="ahsh-l3p3i1t1q6c4-d1e200">
<lb ed="#Qd"/>c. Item, <name ref="#Bernard">Bernardus</name>, <title>De gratia et libera arbi<lb ed="#Qd"/>trio</title><!--3-->:
<quote xml:id="ahsh-l3p3i1t1q6c4-Qd1e209">Ipse Conditor hac dignitate liberum arbi<lb ed="#Qd"/>trium
insignivit sive animam rationalem, ut quem<lb ed="#Qd"/>admodum
sui iuris erat, suaeque voluntatis, non
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>necessitatis erat quod bonus erat, illa<!--k--> similiter
<lb ed="#Qd"/>quodam modo sui iuris existeret, quatenus non<lb ed="#Qd"/>nisi<!--l-->
sua voluntate mala fieret et iuste damna<lb ed="#Qd"/>retur
aut bona fieret et iuste salvaretur</quote>. Ex
<lb ed="#Qd"/>quo relinquitur quod liberum arbitrium sive
<lb ed="#Qd"/>anima rationalis<!--m--> non potest aliquo modo con<lb ed="#Qd"/>tra
suam voluntatem compelli nec<!--n--> moveri ad
<lb ed="#Qb"/>bonum.
</p>
<p xml:id="ahsh-l3p3i1t1q6c4-d1e235">
<lb ed="#Qd"/>Solutio: 1-3. Dicendum, sicut dicit<!--o--> <name>Bernar<lb ed="#Qd"/>dus</name><!--4-->,
distinguendo geminam compulsionem. Est
<lb ed="#Qd"/>enim compulsio activa et<!--p--> passiva, et secundum
<lb ed="#Qd"/>utramque nos dicimur<!--q--> facere aliquid contra vo<lb ed="#Qd"/>luntatem.
Compulsio passiva recte vocari potest
<lb ed="#Qd"/>ubi nihil cooperatur patiens, quae est absque con<lb ed="#Qd"/>sensu
voluntario patientis, ut si nos compelle<lb ed="#Qd"/>remur
ad malum, nobis invitis, haec esset com<lb ed="#Qd"/>pulsio
passiva, sicut iuit in <name>B. Lucia</name>, quae dixit<!--5-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t1q6c4-Qd1e256">Si invitam feceris me violari, castitas<!--r--> mihi
<lb ed="#Qd"/>duplicabitur ad coronam</quote>. - Compulsio activa
<lb ed="#Qd"/>est in qua concurrit consensus patientis, scilicet<!--s-->
<lb ed="#Qd"/>cum inductus est per timorem vel dolorem ad
<lb ed="#Qd"/>hoc quod faciat malum, sicut est in illo qui ti<lb ed="#Qd"/>more
mortis negat Christum; talis enim dolens
<lb ed="#Qd"/>negat Christum<!--t-->, et tamen volens, quia melius
<lb ed="#Qd"/>vult negare Christum<!--u--> quam pati mortem, sed
<lb ed="#Qd"/>sua tamen voluntate absoluta non negaret, et
<lb ed="#Qd"/>propter hoc dicitur<!--v--> compulsus, quia negat ne
<lb ed="#Qd"/>moriatur. Et hoc dicit <name>Damascenus</name><!--6-->, quod est
<lb ed="#Qd"/>voluntarium absolutum, sicut est in illo qui sim<lb ed="#Qd"/>pliciter
vult aliquid; et est voluntarium condi<lb ed="#Qd"/>tionale,
sicut est in illo qui sub conditione vult
<lb ed="#Qd"/>aliquid. Gratia ergo<!--x--> nunquam compellit libe<lb ed="#Qd"/>rum
arbitrium ad bonum compulsione passiva,
<lb ed="#Qd"/>quamvis aliquando compulsione<!--y--> activa ipsum
<lb ed="#Qd"/>compellat, quia aliquando movet ipsum per dolo<lb ed="#Qd"/>res
et timores ut<!--z--> convertatur ad bonum. Unde
<lb ed="#Qd"/><name ref="#Bernard">Bernardus</name><!--7-->: <quote xml:id="ahsh-l3p3i1t1q6c4-Qd1e304">Hoc quippe intendit, cum terret
<lb ed="#Qd"/>aut percutit, ut faciat voluntarios, non ut sal<lb ed="#Qd"/>vet
invitos</quote>. Secundum ergo hanc distinctionem
<pb ed="#Qd" n="1004"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>solvitur haec quaestio et patet responsio ad ob<lb ed="#Qd"/>iecta.
Distinctio autem communis est et bona, per
<lb ed="#Qd"/>quam breviter solvitur haec quaestio: quod est
<lb ed="#Qd"/>coactio sufficiens et inducens; liberum arbitrium
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>non potest cogi prima coactione ab ipsa gratia<!--a-->
<lb ed="#Qd"/>nec ab aliquo alio, sed solum coactione inducenti,
<lb ed="#Qd"/>quia multa inducunt ipsum<!--b--> ad hoc quod velit
<lb ed="#Qd"/>quod prius nolebat.
</p>
</div>
</body>
</text>
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