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ahsh-l3p3i1t2q1c2.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">
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<title>III, P. 3, Inq. 1, T. 2, Q. 1, C. 2</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>III, P. 3, Inq. 1, T. 2, Q. 1, C. 2</title>
<date when="2017-10-16">October 16, 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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<div xml:id="ahsh-l3p3i1t2q1c2">
<head xml:id="ahsh-l3p3i1t2q1c2-Hd1e102">III, P. 3, Inq. 1, T. 2, Q. 1, C. 2</head>
<head xml:id="ahsh-l3p3i1t2q1c2-Hd1e105" type="question-title">QUID SIT GRATIA GRATIS DATA.</head>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e108">
<lb ed="#Qd"/>Consequenter quaeritur quid sit gratia gratis data.
<lb ed="#Qd"/>Ad quod inquirendum est utrum gratia gratis
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>data sit idem cum dono naturali et in quo differat
<lb ed="#Qd"/>ab habitu acquisito<!--z--> et a gratia gratum faciente.
<pb ed="#Qd" n="1025"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Ad quod sic: I. 1. Omne donum datum a Deo
<lb ed="#Qd"/>sine meritis est gratis datum; sed omne donum<!--a-->
<lb ed="#Qd"/>naturale est huiusmodi; ergo omne donum<!--b--> na<lb ed="#Qd"/>turale
est donum gratis datum; ergo dona natu<lb ed="#Qd"/>ralia
sunt dona gratis data et gratiae gratis datae.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e137">
<lb ed="#Qd"/>2. Item, <title>I ad<!--c--> Cor.</title> 2, 12: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e152">Ut sciamus quae data
<lb ed="#Qd"/>sunt nobis</quote> etc., <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e143">Dedit nobis Deus
<lb ed="#Qd"/>naturam ut essemus, animam ut viveremus, men<lb ed="#Qd"/>tem
ut intelligeremus</quote>; et sine<!--d--> praecedenti me<lb ed="#Qd"/>rito;
ergo<!--e--> anima et intelligentia sunt gratiae
<lb ed="#Qd"/>gratis datae.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e155">
<lb ed="#Qd"/>Contra: a. <title>I ad Cor.</title> 2, 12: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e159">Aliud accepimus ut
<lb ed="#Qd"/>essemus, aliud ut sancti essemus<!--2--></quote>, super illud:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e192">Ut sciamus quae<!--f--> nobis a Deo donata sunt</quote>.
<lb ed="#Qd"/>Inde arguitur: gratia dicitur donum, quod acci<lb ed="#Qd"/>pitur
post esse ad bene esse; cum ergo naturalia
<lb ed="#Qd"/>dona accipiantur ad esse, non erunt gratiae gra<lb ed="#Qd"/>tis
datae.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e177">
<lb ed="#Qd"/>b. Item, esse gratum est esse acceptum; sed
<lb ed="#Qd"/>esse acceptum<!--g--> ponit ante se esse, quod est per
<lb ed="#Qd"/>naturam; ergo donum gratuitum ponit ante se
<lb ed="#Qd"/>donum naturale.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e188">
<lb ed="#Qd"/>II. Item, quaeritur an sit habitus acquisitus.
<lb ed="#Qd"/>a. Ad <title>Rom.</title> 11, 6 arguit <name>Apostolus</name>: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e233">Si gratia
<lb ed="#Qd"/>Dei<!--h-->, iam non ex operibus, alioquin gratia iam
<lb ed="#Qd"/>non est gratia</quote>. Gratia igitur gratis data<!--i--> non est
<lb ed="#Qd"/>in nobis ut acquisitum per operationem nostram,
<lb ed="#Qd"/>sicut est scientia.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e204">
<lb ed="#Qd"/>b. Item, ad <title>Rom.</title> 12, 3: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e208" source="http://scta.info/resource/rom12_3">Unicuique sicut Deus
<lb ed="#Qd"/>divisit mensuram fidei</quote>, <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e213">Bona opera
<lb ed="#Qd"/>fiunt ab homine, fides autem fit in<!--k--> homine</quote>.
<lb ed="#Qd"/>Fides igitur donum Dei est; sed hoc intelligitur
<lb ed="#Qd"/>de fide informi sicut de formata; relinquitur igi<lb ed="#Qd"/>tur
quod<!--l--> gratia gratis data non erit donum ac<lb ed="#Qd"/>quisitum.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e228">
<lb ed="#Qd"/>c. Item, <title>I ad<!--m--> Cor.</title> 12, 8: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e294">Alii datur per Spi<lb ed="#Qd"/>ritum
sermo sapientiae</quote>, <title>Glossa</title><!--4-->: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e234">Per Spiri<lb ed="#Qd"/>tum,
non per meritum</quote>.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e240">
<lb ed="#Qd"/>Contra: 1. Aggaei 1, 3: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e313" source="http://scta.info/resource/ag1_3">Factum est verbum Do<lb ed="#Qd"/>mini
in manu Aggaei</quote><!--n-->, id est in operatione<!--5-->. Ergo
<lb ed="#Qd"/>prophetia acquiritur ex merito; sed prophetia est
<lb ed="#Qd"/>gratia gratis data.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e251">
<lb ed="#Qd"/>2. Item, ad <title>Rom.</title> 12, 3: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e255" source="http://scta.info/resource/rom12_3">Sicut divisit Deus<!--o-->
<lb ed="#Qd"/>unicuique mensuram fidei</quote>, <title>Glossa</title><!--6-->: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e260">Id est
<lb ed="#Qd"/>ea ratione qua Deus dedit unicuique dona<!--p-->
<lb ed="#Qd"/>mensurata, quae fides meretur</quote>; et enumerat<!--q-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>postmodum dona gratis data<!--7-->: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e362">Sive prophetiam
<lb ed="#Qd"/>secundum rationem fidei sive ministerium</quote> etc.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e276">
<lb ed="#Qd"/>III. Item, quaeritur in quo differat gratia gratis
<lb ed="#Qd"/>data a gratia gratum faciente.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e283">
<lb ed="#Qd"/>1. Si dicatur quod per hoc quod ista facit
<lb ed="#Qd"/>gratum, illa non, quaeritur quid efficiat gratia<!--a-->
<lb ed="#Qd"/>gratis data in quantum gratia; et sicut albedinis
<lb ed="#Qd"/>est album facere et iustitiae<!--b--> iustum facere, ita
<lb ed="#Qd"/>gratiae, in quantum gratia, est gratum facere. In
<lb ed="#Qd"/>vanum ergo et impropriissime dicitur gratia quae
<lb ed="#Qd"/>non gratum facit<!--c-->, sicut calor dicitur improprie
<lb ed="#Qd"/>qui non calidum facit.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e303">
<lb ed="#Qd"/>2. Item, si dicatur, quemadmodum dicitur,
<lb ed="#Qd"/><title>I ad<!--d--> Cor.</title> 12, 7, super illud: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e412">Unicuique datur mani<lb ed="#Qd"/>festatio
Spiritus ad utilitatem</quote>, <title>Glossa</title><!--8-->: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e311">Divisa
<lb ed="#Qd"/>sunt dona et non ad meritum hominis alicuius
<lb ed="#Qd"/>singulariter<!--e--> dantur, sed ad utilitatem Ecclesiae
<lb ed="#Qd"/>aedificandae; quod ita ait: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e432">Unicuique datur mu<lb ed="#Qd"/>nifestatia
Spiritus</quote>, id est gratia, per quam patet
<lb ed="#Qd"/>quod in eo est Spiritus</quote>; secundum hoc ergo, si
<lb ed="#Qd"/>accipiatur differentia, ut dicatur, quod gratia gra<lb ed="#Qd"/>tum
faciens datur ad meritum vitae aeternae,
<lb ed="#Qd"/>gratia vero gratis data ad aedificationem Eccle<lb ed="#Qd"/>siae
- contra: sunt dona informia, quae dantur
<lb ed="#Qd"/>homini propter se, ut fides informis et spes, sicut
<lb ed="#Qd"/>dicitur, <title>I ad<!--g--> Cor.</title> 13, 13: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e459">Maior autem horum
<lb ed="#Qd"/>est caritas</quote> etc., <title>Glossa</title><!--9-->: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e340">Fides et spes sine
<lb ed="#Qd"/>caritate possunt esse</quote>. Ergo non erit illa diffe<lb ed="#Qd"/>rentia
gratiae gratis datae et gratiae gratum fa<lb ed="#Qd"/>cientis.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e350">
<lb ed="#Qd"/>Respondeo: Gratia gratis data proprie dicitur
<lb ed="#Qd"/>donum infusum rationali naturae sine meritis,
<lb ed="#Qd"/>quantum in se est<!--h-->, disponens ad salutem pro<lb ed="#Qd"/>priam
vel aedificationem alterius. Donum ergo
<lb ed="#Qb"/><mentioned>infusum naturae</mentioned> dicitur ad differentiam dono<lb ed="#Qd"/>rum
naturalium, ut est ratio, voluntas, ingenium.
<lb ed="#Qb"/><mentioned>Sine meritis</mentioned> vero additur ad differentiam ac<lb ed="#Qd"/>quisitorum,
ut est scientia. <mentioned>Naturae vero ratio<lb ed="#Qd"/>nali</mentioned>
dicitur, ad differentiam donorum corpora<lb ed="#Qd"/>lium<!--i--> et animalium, quae primo et per se dantur
<lb ed="#Qd"/>naturae irrationali. <mentioned>Disponens vero ad salutem</mentioned>
<lb ed="#Qd"/>dicitur ad differentiam gratiae gratum facientis,
<lb ed="#Qd"/>quae non est<!--k--> sicut dispositio ad salutem, quasi
<lb ed="#Qd"/>distans, sed est dispositio salutis, quia habens
<lb ed="#Qd"/>illam dignus est salute aeterna, immo gratia gra<lb ed="#Qd"/>tum
faciens est ipsa salus, ad quam disponit gratia
<pb ed="#Qd" n="1026"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>gratis data. <mentioned>Ad salutem vero propriam vel
<lb ed="#Qd"/>aedificationem alterius</mentioned> dicitur ad explanatio<lb ed="#Qd"/>nem.
Nam<!--a--> quaedam dona gratis data disponunt
<lb ed="#Qd"/>hominem ad salutem propriam, quae est in gra<lb ed="#Qd"/>tia
gratum iaciente, ut fides informis et spes;
<lb ed="#Qd"/>quaedam vero ad salutem alterius, ut gratia ser<lb ed="#Qd"/>monis
et gratia operationis miraculorum et huius<lb ed="#Qd"/>modi.
<mentioned>Quantum vero in se est</mentioned> additur ad ex<lb ed="#Qd"/>planationem.
Nam, posito quod gratia gratis data
<lb ed="#Qd"/>remaneat aliqua in damnato sive in<!--b--> obstinato,
<lb ed="#Qd"/>propter defectum subiecti non est disponens ad
<lb ed="#Qd"/>salutem, quamvis, quantum in se est, disponat
<lb ed="#Qd"/>ad salutem, quemadmodum medicina, quae, quan<lb ed="#Qd"/>tum
in se est, disponit ad sanitatem, tamen con<lb ed="#Qd"/>tingit
ex defectu subiecti, ut<!--c--> corruptionis cor<lb ed="#Qd"/>poris,
ut sit dispositio contraria in subiecto et<!--d-->
<lb ed="#Qd"/>frustretur actus medicinae.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e424">
<lb ed="#Qd"/>[Ad obiecta]: I. 1-2. Ad primum quod obi<lb ed="#Qd"/>citur
de donis naturalibus, extendendo nomen
<lb ed="#Qd"/>gratiae, dicendum quod, sicut dictum fuit supra,
<lb ed="#Qd"/>Quaestione de gratia, an sit<!--1-->, gratia multipliciter
<lb ed="#Qd"/>dicitur: communissime, quidquid a Deo datur
<lb ed="#Qd"/>gratis, et secundum hoc dona indita et naturalia
<lb ed="#Qd"/>dicuntur gratiae; communiter, donum naturae
<lb ed="#Qd"/>additum, sive ordinet ad salutem sive non, ut
<lb ed="#Qd"/>scientiae naturales et speculativae; proprie vero
<lb ed="#Qd"/>dicitur donum a Deo gratis datum ordinans ad
<lb ed="#Qd"/>salutem propriam vel alterius, ut fides informis
<lb ed="#Qd"/>et prophetiae, et hoc modo intelligitur illa auc<lb ed="#Qd"/>toritas
obiecta de <title>I ad Cor.</title> 2, 12.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e455">
<lb ed="#Qd"/>II. Ad illud vero quod quaeritur <mentioned>utrum gra<lb ed="#Qd"/>tia
gratis data sit ex acquisitione vel merito no<lb ed="#Qd"/>stro</mentioned>,
dicendum quod, proprie accepta gratia
<lb ed="#Qd"/>gratis data donum est supra potestatem naturae
<lb ed="#Qd"/>rationalis, et ideo ad illud obtinendum non sur<lb ed="#Qd"/>git
noster actus nec meritum, quantum est de
<lb ed="#Qd"/>potestate naturae. Quod patet in fide informi
<lb ed="#Qd"/>et prophetia et gratia miraculorum. Haec enim
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>sunt supra potestatem naturae rationalis: as<lb ed="#Qd"/>sentire
enim veritati, quae non videtur nec ra<lb ed="#Qd"/>tione
convincitur<!--e-->, similiter et praescire futura
<lb ed="#Qd"/>et facere miracula supra naturam est vis ra<lb ed="#Qd"/>tionalis.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e489">
<lb ed="#Qd"/>1-2. Quod ergo<!--f--> dicunt auctoritates quod cadit
<lb ed="#Qd"/>sub merito, dicendum quod intelliguntur de merito
<lb ed="#Qd"/>interpretativo et non de merito proprie accepto,
<lb ed="#Qd"/>et sic accipitur illa auctoritas Aggaei: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e677">Factum
<lb ed="#Qd"/>est verbum Domini</quote> etc. Vei distinguendum me<lb ed="#Qd"/>ritum
dupliciter: meritum, quod elicitur ex vir<lb ed="#Qd"/>tute
naturae solum, et hoc modo gratiam gratis
<lb ed="#Qd"/>datam non est mereri; et est meritum, quod eli<lb ed="#Qd"/>citur
a virtute naturae adiuta<!--g--> gratia gratum
<lb ed="#Qd"/>iaciente, et hoc modo contingit gratiam gratis
<lb ed="#Qd"/>datam cadere sub merito, ut<!--h--> merito fidei et
<lb ed="#Qd"/>caritatis potest quis mereri ad utilitatem alio<lb ed="#Qd"/>rum
prophetiam vel gratiam operationis mira<lb ed="#Qd"/>culorum,
et hoc modo intelligitur auctoritas ad
<lb ed="#Qd"/><title>Rom.</title> 12, 3: <quote xml:id="ahsh-l3p3i1t2q1c2-Qd1e710">Sicut divisit Deus</quote> etc. Gratia ergo
<lb ed="#Qd"/>gratis data dicitur ratione illa qua non est in
<lb ed="#Qd"/>merito virtutis naturae; sub merito vero cadit
<lb ed="#Qd"/>ratione gratiae facientis gratum; nec istud aufert
<lb ed="#Qd"/>ei nomen gratiae, quemadmodum nec vitae ae<lb ed="#Qd"/>ternae,
quae cadit sub merito gratiae. Et ratio
<lb ed="#Qd"/>huius est, quia principium huius meriti principale
<lb ed="#Qd"/>non est in nobis, hoc est in virtute naturae, sed
<lb ed="#Qd"/>supra nos, hoc est in gratia gratum faciente.
</p>
<p xml:id="ahsh-l3p3i1t2q1c2-d1e541">
<lb ed="#Qd"/>III. 1-2. Ad ultimum vero quod quaeritur
<lb ed="#Qd"/>de differentia gratiae gratum facientis et<!--i--> gratis
<lb ed="#Qd"/>datae patet responsio ex praedictis<!--2-->. Nam gratia
<lb ed="#Qd"/>gratis data, quantum in se est, disponit ad gra<lb ed="#Qd"/>tum
fieri vel se vel alium; gratia vero gratum
<lb ed="#Qd"/>faciens gratum facit proprium subiectum et Deo
<lb ed="#Qd"/>dignum et acceptum. Differunt ergo sicut forma
<lb ed="#Qd"/>disponens et forma perficiens et sicut donum,
<lb ed="#Qd"/>quod datur homini propter se semper, et<!--k--> do<lb ed="#Qd"/>num
quod datur propter alium frequenter.
</p>
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