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ahsh-l3p3i1t2q2t1m2.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. 2, T. 1, M. 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. 2, Q. 2, T. 1, M. 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>
<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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<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l3p3i1t2q2t1m2">
<head xml:id="ahsh-l3p3i1t2q2t1m2-Hd1e102">III, P. 3, Inq. 1, T. 2, Q. 2, T. 1, M. 2</head>
<head xml:id="ahsh-l3p3i1t2q2t1m2-Hd1e105" type="question-title">Utrum fides informis sit donum Dei<!--8-->.</head>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e108">
<lb ed="#Qd"/>Postea quaeritur de fide informi utrum sit,
<lb ed="#Qb"/>donum Dei, hoc est habitus gratuitus.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e113">
<lb ed="#Qd"/>a. Quod probat <name ref="#Lombard">Magister</name> <title>Sententiarum</title>, III
<lb ed="#Qd"/>libro, dist. 23<!--9-->: <quote xml:id="ahsh-l3p3i1t2q2t1m2-Qd1e122" source="http://scta.info/resource/pl-l3d23">Malos fidem habere, cum ta<lb ed="#Qd"/>men</quote>
caritatem non habeant, <quote xml:id="ahsh-l3p3i1t2q2t1m2-Qd1e128"><name>Apostolus</name> osten<lb ed="#Qd"/>dit,
dicens, <title>I ad Cor.</title> 13, 2: <quote>Si habuero fidem, ita
<lb ed="#Qd"/>ut montes<!--k--> transferam, caritatem autem non ha<lb ed="#Qd"/>buero</quote>
etc.; quae tides etiam donum Dei dici
<lb ed="#Qd"/>potest, quia etiam in malis quaedam Dei dona
<lb ed="#Qd"/>sunt</quote>.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e142">
<lb ed="#Qd"/>b. Item, ad <title>Rom.</title> 8, 15: <quote>Non accepistis spiritum
<lb ed="#Qd"/>servitutis iterum in timore</quote>, <title>Glossa</title><!--10-->: Est timor
<lb ed="#Qd"/>servilis et filialis et uterque ab eodem Spiritu.
<lb ed="#Qd"/>Ergo timor servilis est donum Spiritus Sancti;
<lb ed="#Qd"/>sed timor servilis elicitur ex fide informi, sicut
<lb ed="#Qd"/>ostenditur <title>Iac.</title> 2, 19: <quote xml:id="ahsh-l3p3i1t2q2t1m2-Qd1e157" source="http://scta.info/resource/iac2_19">Daemones credunt, et con<lb ed="#Qd"/>tremiscunt</quote>;
ergo fides informis est donum Spiri<lb ed="#Qd"/>tus
Sancti.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e166">
<lb ed="#Qd"/>c. Item, per fidem informem elevatur intellec<lb ed="#Qd"/>tus
supra se; sed per nullum habitum naturalem
<lb ed="#Qd"/>vel acquisitum potest intellectus elevari supra
<lb ed="#Qd"/>se; ergo fides informis non est habitus naturalis
<lb ed="#Qd"/>vel acquisitus; ergo est habitus gratuitus, cum
<lb ed="#Qd"/>constet quod per fidem informem elevetur intel<lb ed="#Qd"/>lectus
ad credulitatem divinae humanationis et
<lb ed="#Qd"/>distinctionem divinae Trinitatis, quae, constat,
<lb ed="#Qd"/>excedunt apprehensionem humani<!--l--> intellectus
<lb ed="#Qd"/>per naturam.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e190">
<lb ed="#Qd"/>Contra: 1. In <title>Ioan.</title> 14, 29: <quote>Nunc<!--m--> dico vobis
<lb ed="#Qd"/>priusquam fiat, ut, cum factum fuerit, credutis</quote>. Si
<lb ed="#Qd"/>ergo propterea quod factum est creditur, ergo
<lb ed="#Qd"/>ex apprehensione eorum quae facta sunt fides
<lb ed="#Qd"/>acquiritur; ergo fides huiusmodi est habitus ac<lb ed="#Qd"/>quisitas;
sed constat quod fides formata non
<lb ed="#Qd"/>potest dici habitus acquisitus<!--n-->; restat igitur quod
<lb ed="#Qd"/>fides informis erit dispositio vel habitus acqui<lb ed="#Qd"/>situs.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e212">
<pb ed="#Qd" n="1033"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>2. Item, <title>Ioan.</title> 20, 29, dictum est Thomae: <quote>Quia
<lb ed="#Qd"/>me vidisti, Thoma, credidisti</quote><!--a-->. Ergo fides Tho<lb ed="#Qd"/>mae
erat ex visis accepta; non ergo<!--b--> gratuita.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e225">
<lb ed="#Qd"/>3. Item, in <title>Ioan.</title> 4, 16 dicitur Samaritanae:
<lb ed="#Qd"/><quote>Voca virum tuum</quote>, <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l3p3i1t2q2t1m2-Qd1e231">Id est intellectum
<lb ed="#Qd"/>tuum ad credendum</quote>. Ergo fides inducitur per
<lb ed="#Qd"/>intellectum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e239">
<lb ed="#Qd"/>4. Item, philosophi crediderunt Deum esse et
<lb ed="#Qd"/>omnipotentem ; praeterea daemones credunt Deum
<lb ed="#Qd"/>trinum et unum et Filium Dei humanatum et
<lb ed="#Qd"/>reliqua articulorum; sed non fide formata hoc
<lb ed="#Qd"/>credunt; ergo fide informi. Cum ergo fides in
<lb ed="#Qd"/>philosophis acquisita fuerit eis ex probatione ra<lb ed="#Qd"/>tionum,
daemonibus vero ex coniecturis habitis ex
<lb ed="#Qd"/>verbis Prophetarum et ex prodigiis signorum sive
<lb ed="#Qd"/>ex perspicacitate inquisitionum, ergo fides infor<lb ed="#Qd"/>mis
erit habitus acquisitus; non ergo gratuitus.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e263">
<lb ed="#Qd"/>5. Item, <name ref="#Augustine">Augustinus</name><!--2--> dicit quod posse cre<lb ed="#Qd"/>dere
ex natura est. Si ergo unicuique potentiae
<lb ed="#Qd"/>respondet suus actus, haec potentia habet actum
<lb ed="#Qd"/>sibi respondentem; ergo est aliquod credere na<lb ed="#Qd"/>turale;
sed tale non est fidei formatae<!--c-->; ergo
<lb ed="#Qd"/>est fidei informis.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e283">
<lb ed="#Qd"/>Respondeo, secundum <name>Ioannem Damasce<lb ed="#Qd"/>num</name>,
IV libro<!--3-->: <quote xml:id="ahsh-l3p3i1t2q2t1m2-Qd1e289">Fides dupliciter<!--d--> est. Est enim
<lb ed="#Qd"/><quote xml:id="ahsh-l3p3i1t2q2t1m2-Qd1e293" source="http://scta.info/resource/rom10_17">fides ex auditu</quote><!--4-->; audientes autem divinas Scrip<lb ed="#Qd"/>turas
credimus doctrinae Spiritus. Est autem
<lb ed="#Qd"/>rursus fides indistabilis et indiiudicabilis<!--e--> spes
<lb ed="#Qd"/>eorum<!--f--> quae a Deo nobis annuntiata sunt. Igi<lb ed="#Qd"/>tur
prima mentis nostrae est, secunda charis<lb ed="#Qd"/>matum
Spiritus</quote>. Vult ergo distinguere <name>Dama<lb ed="#Qd"/>scenus</name>
quod est <quote>fides</quote> acquisita <quote>ex auditu</quote> seu
<lb ed="#Qd"/>testimonio Scripturarum sive<!--g--> humana ratione; et
<lb ed="#Qd"/>est fides donum gratuitum a Deo ad assentien<lb ed="#Qd"/>dum
Veritati divinae nobis annuntiatae<!--h-->. Primo
<lb ed="#Qd"/>ergo modo dicta fides non pertinet ad propositum;
<lb ed="#Qd"/>fides vero secundo modo dicta duobus modis est:
<lb ed="#Qd"/>cum caritate, et secundum hoc est<!--i--> fides formata;
<lb ed="#Qd"/>sine caritate, et secundum hoc est fides infor<lb ed="#Qd"/>mis.
Patet igitur quoniam<!--k--> fides informis est
<lb ed="#Qd"/>donum gratiae secundum praesentem intentionem.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e331">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo Evangelii di<lb ed="#Qd"/>cendum
quod, cum dicitur <quote>ut, cum factum fue<lb ed="#Qd"/>rit,
credatis</quote>, haec dictio <quote>cum</quote> non notat cau<lb ed="#Qd"/>sam,
sed concomitantiam<!--l-->.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e342">
<lb ed="#Qd"/>2. Ad secundum similiter dicendum quod
<lb ed="#Qd"/>haec coniunctio <quote>quid</quote> non tenetur causaliter,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>sed adiunctive, ut<!--a--> cum dicitur <mentioned>quia vidisti
<lb ed="#Qd"/>me<!--b-->, credidisti</mentioned>, haec coniunctio <quote>quia</quote><!--c--> non
<lb ed="#Qd"/>notat causam vel<!--d--> rationem, sed notat quamdam
<lb ed="#Qd"/>dispositionem vel excitationem animi praepara<lb ed="#Qd"/>toriam<!--e-->
ad credendum. Licet enim fides non ha<lb ed="#Qd"/>beat
causam vel rationem, potest tamen habere
<lb ed="#Qd"/>praeparatoriam dispositionem.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e366">
<lb ed="#Qd"/>3. Ad tertium dicendum, secundum illud
<lb ed="#Qd"/>quod dicitur in <title>Glossa</title><!--5-->, super <title>Ioan.</title> 4, 16: <quote>Voca
<lb ed="#Qd"/>virum tuum</quote> etc., id est<!--f--> <quote xml:id="ahsh-l3p3i1t2q2t1m2-Qd1e374">tu sensualis, voca ra<lb ed="#Qd"/>tionalem
intellectum, quo ut viro rogaris, quae
<lb ed="#Qd"/>modo carnaliter<!--g--> sapis; hunc ego Lux illumi<lb ed="#Qd"/>nabo</quote>.
Ex quo relinquitur<!--6--> quod per rationem car<lb ed="#Qd"/>nalem
vocatur intellectus<!--h--> ad fidem, excitando
<lb ed="#Qd"/>scilicet ipsum intellectum et<!--i--> disponendo ad su<lb ed="#Qd"/>sceptionem
luminis fidei; sed tamen, adveniente
<lb ed="#Qd"/>fide, intellectus non innititur<!--k--> ipsi rationi, sed
<lb ed="#Qd"/>ipsi veritati<!--l--> propter se; quod significatur, <title>Ioan.</title>
<lb ed="#Qd"/>4, 42, ubi dicitur quod viri Samaritani dixerunt:
<lb ed="#Qd"/><quote>Iam non propter tuam loquelam credimus, sed
<lb ed="#Qd"/>quia et ipsi<!--m--> vidimus</quote>.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e402">
<lb ed="#Qd"/>4. Ad illud vero<!--n--> quod obicitur de philoso<lb ed="#Qd"/>phis
et de daemonibus, patet responsio. Nam
<lb ed="#Qd"/>fides, quae<!--o--> erat acquisita ex rationibus seu ex<!--p-->
<lb ed="#Qd"/>coniecturis miraculorum et prophetiarum, non
<lb ed="#Qd"/>est fides informis, secundum quod hic loquimur.
<lb ed="#Qd"/>Unde notandum quod fides informis potest dici
<lb ed="#Qd"/>duobus modis: privative et negative. Negative<!--q-->
<lb ed="#Qd"/>potest dici fides informis qualitas seu credulitas
<lb ed="#Qd"/>persuasa ratione vel experimento vel doctrina.
<lb ed="#Qd"/>Privative vero dicitur qualitas, quae quidem pri<lb ed="#Qd"/>vatur
forma virtutis, quam<!--r--> nata est habere,
<lb ed="#Qd"/>quemadmodum dicitur informis fides, qua assen<lb ed="#Qd"/>titur
primae Veritati propter se, quamvis careat
<lb ed="#Qd"/>amore<!--s--> super omnia.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m2-d1e435">
<lb ed="#Qd"/>5. Ad ultimum dicendum quod, cum dicitur
<lb ed="#Qb"/><mentioned>posse credere<!--t--> natura est</mentioned>, distinguendum quod
<lb ed="#Qd"/>est posse completum et incompletum<!--u-->. Si lo<lb ed="#Qd"/>quamur
de posse completo, non est verum
<lb ed="#Qd"/>quod posse credere<!--v--> sit naturale: nunquam enim
<lb ed="#Qd"/>actus iste <mentioned>credere</mentioned>, secundum quod in prae<lb ed="#Qd"/>senti<!--x-->
accipitur, scilicet assentire primae Ve<lb ed="#Qd"/>ritati
propter se, est in facultate naturae sine
<lb ed="#Qd"/>adiumento gratiae. Si vero loquamur de posse
<lb ed="#Qd"/>incompleto, sic intelligitur; non tamen propter
<lb ed="#Qd"/>hoc sequitur quod credere sit naturale, ut<!--y--> eli<lb ed="#Qd"/>ciatur
ab habitu naturali sive acquisito.
</p>
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</body>
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