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ahsh-l3p3i1t2q2t1m7.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. 7</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 3, Inq. 1, T. 2, Q. 2, T. 1, M. 7</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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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<body>
<div xml:id="ahsh-l3p3i1t2q2t1m7">
<head xml:id="ahsh-l3p3i1t2q2t1m7-Hd1e102">III, P. 3, Inq. 1, T. 2, Q. 2, T. 1, M. 7</head>
<head xml:id="ahsh-l3p3i1t2q2t1m7-Hd1e105" type="question-title">Utrum fides informis sit in daemonibus<!--4-->.</head>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e108">
<lb ed="#Qd"/>Deinde quaeritur utrum fides informis sit in
<lb ed="#Qd"/>daemonibus.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e115">
<lb ed="#Qd"/>Ad quod sic: a. <title>Iac.</title> 2, 19: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e119" source="http://scta.info/resource/iac2_19">Daemones credunt,
<lb ed="#Qd"/>ei contremiscunt</quote>.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e125">
<lb ed="#Qd"/>b. Item, ad <title>Rom.</title> 1, 17: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e129" source="http://scta.info/resource/rom1_17">Ex fide in fidem</quote> etc.,
<lb ed="#Qd"/><title>Glossa</title><!--5-->: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e134">Est fides informis, quae est daemo<lb ed="#Qd"/>num
et nominetenus Christianorum. Haec est in<lb ed="#Qd"/>formis
qualitas mentis</quote>.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e143">
<lb ed="#Qd"/>6. Item, <title>Luc.</title> 5<!--6-->, super illud: Scimus quoniam
<lb ed="#Qd"/><quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e165">Filius Dei es</quote>, <title>Glossa</title> <name>Bedae</name><!--7-->: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e149">Erubescat Ma<lb ed="#Qd"/>nichaeus,
qui dicit Christum creaturam solum<!--m-->,
<lb ed="#Qd"/>cum daemones confiteantur quod sit Filius Dei</quote>.
<lb ed="#Qd"/>Sed haec<!--n--> confessio non erat ex scientia quam
<lb ed="#Qd"/>haberent; ergo ex fide.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e161">
<lb ed="#Qd"/>d. Item, ad <title>Gal.</title> 5, 6: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qfqppdo" source="http://scta.info/resource/gal5_6">Fides, quae per dilec<lb ed="#Qd"/>tionem
operatur</quote> etc., <title>Glossa</title><!--8-->: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e170">Fides cum
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>dilectione Christiani est, fides sine dilectione dae<lb ed="#Qd"/>monis
est</quote>.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e180">
<lb ed="#Qd"/>e. Item, ad Titum 1, 16: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e222">Confitentur se nosse
<lb ed="#Qd"/>Deum, factis autem negant</quote>, <title>Glossa</title><!--9-->: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e186">Fides
<lb ed="#Qb"/>talium morum prope<!--o--> est daemoniorum</quote>.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e190">
<lb ed="#Qd"/>Ex iis ergo relinquitur quod fides informis est
<lb ed="#Qd"/>in daemonibus.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e197">
<lb ed="#Qd"/>Contra: 1. <title>Gen.</title> 24, 57: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e253">Vocemus puellam</quote>,
<lb ed="#Qd"/><title>Glossa</title> <name>Interlinearis</name><!--10-->: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e203">Fides est credere
<lb ed="#Qd"/>ex voluntate, non ex necessitate</quote>. Item, <name>Augu<lb ed="#Qd"/>stinus</name><!--11-->:
<quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e210">Cetera potest homo nolens, credere
<lb ed="#Qd"/>non potest nisi volens</quote>. Ex hoc arguitur: Omne
<lb ed="#Qd"/>credere est motus voluntarius in summam Veri<lb ed="#Qd"/>tatem;
sed nullus motus voluntarius est diaboli
<lb ed="#Qd"/>in summam Veritatem; ergo nullum credere est
<lb ed="#Qd"/>diaboli quod sit<!--p--> in genere boni; ergo nec fides
<lb ed="#Qd"/>informis.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e227">
<pb ed="#Qd" n="1043"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>2. Item, <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e235">credere est, sicut dicit <name>Augusti<lb ed="#Qd"/>nus</name><!--a1-->
cogitare cum assensione<!--b--></quote>. Ergo qui cre<lb ed="#Qd"/>dit
primam Veritatem cogitat et assentit primae
<lb ed="#Qd"/>Veritati; si ergo diabolus nunquam assentit, quia
<lb ed="#Qd"/>in <title>Psalmo</title><!--2--> dicitur: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e324" source="http://scta.info/resource/ps73_23">Superbia eorum qui te ode<lb ed="#Qd"/>runt
ascendit semper</quote>; unde relinquitur quod dia<lb ed="#Qd"/>bolus
habet odio veritatem; ergo non credit.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e253">
<lb ed="#Qd"/>3. Item, arguitur planius: Si credere est assen<lb ed="#Qd"/>tire
veritati, discredere est dissentire veritati; si
<lb ed="#Qd"/>ergo diabolus dissentit a veritate, ergo non credit.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e262">
<lb ed="#Qd"/>4. Item, <title>II ad<!--c--> Cor.</title> 6, 15: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e351">Quae est conventio
<lb ed="#Qd"/>Christi ad<!--d--> Belial</quote>? <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e268">Sicut Christus
<lb ed="#Qd"/>omnia egit bene, ita diabolus omnia egit<!--e--> male</quote>.
<lb ed="#Qd"/>Cum ergo credere sit actus gratuitus, nec<!--f--> ma<lb ed="#Qd"/>ius
nec mala intentione potest fieri, quemadmo<lb ed="#Qd"/>dum
nec diligere: assentire enim primae Veritati
<lb ed="#Qd"/>non potest male fieri propter se; ergo credere
<lb ed="#Qd"/>huiusmodi non potest esse diaboli.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e285">
<lb ed="#Qd"/>5. Item, <name ref="#Augustine">Augustinus</name>, in <title>83 Quaestionibus</title><!--g4-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e292">Credibilium tria sunt genera. Quaedam credun<lb ed="#Qd"/>tur
et nunquam intelliguntur, ut historiae, quae
<lb ed="#Qd"/>humana gesta percurrunt; quaedam creduntur et
<lb ed="#Qd"/>simul intelliguntur, ut rationes de numeris et de<!--h-->
<lb ed="#Qd"/>figuris in disciplinis et<!--i--> ut principia scientia<lb ed="#Qd"/>rum;
quaedam vero prius creduntur et postea
<lb ed="#Qd"/>intelliguntur<!--k-->, ut divina, iuxta illud <title>Isai.</title> 7, 9:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e420">Nisi credideritis, non intelligetis</quote><!--l-->, et ad hoc
<lb ed="#Qd"/>perveniunt mundi corde</quote>, iuxta illud <title>Matth.</title> 5, 8:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e433">Beati mundo corde, quoniam ipsi Deum videbunt</quote>.
<lb ed="#Qd"/>Si ergo diabolus non potest esse mundi cordis,
<lb ed="#Qd"/>non potest hoc modo tertio credere; ergo, si cre<lb ed="#Qd"/>dat,
hoc est solum primo modo vel secundo;
<lb ed="#Qd"/>sed, secundum quod credere est primo modo
<lb ed="#Qd"/>vel secundo<!--m-->, non est credere fidei formatae vel
<lb ed="#Qd"/>informis; ergo fides informis non est in daemo<lb ed="#Qd"/>nibus.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e330">
<lb ed="#Qd"/>Respondeo concedendo<!--n--> quod in daemonibus
<lb ed="#Qd"/>est fides informis, sicut dicunt auctoritates<!--5-->. Cum
<lb ed="#Qd"/>enim in eis sit cognitio veritatis divinae, quam
<lb ed="#Qd"/>non vident, fides in eis est. Item, cum veritas
<lb ed="#Qd"/>quam credunt sit excedens rationalem intellec<lb ed="#Qd"/>tum,
ut quia Deus est trinus et unus et quia
<lb ed="#Qd"/>Filius Dei est humanatus et passus, ideo fides
<lb ed="#Qd"/>huius veritatis est donum gratuitum sive habitus
<lb ed="#Qd"/>non naturalis vel acquisitus. Quia vero huius<lb ed="#Qd"/>modi<!--o-->
fides in daemonibus sine amore est<!--p-->
<lb ed="#Qd"/>omnino, ideo est huiusmodi fides fides<!--q--> informis.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e356">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo quod obicitur
<lb ed="#Qb"/><mentioned>quod nullus credit nisi volens</mentioned>, respondent quod
<lb ed="#Qd"/>hoc intelligitur de credere secundum quod est
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>motus fidei formatae. Nam credere, secundum
<lb ed="#Qd"/>quod est motus fidei informis, potest diabolus
<lb ed="#Qd"/>nolens<!--a-->: in hoc enim quod sentit se puniri a
<lb ed="#Qd"/>divina virtute in Christo, invitus cogitur credere
<lb ed="#Qd"/>Deum humanatum, et hoc modo intelligendum
<lb ed="#Qd"/>est in ceteris. — Vel potest dici melius
<lb ed="#Qd"/>quod sicut<!--b--> in sensu contingit, a sensibili trista<lb ed="#Qd"/>bili,
ut in tactu a nimio calore ignis<!--c-->, est appe<lb ed="#Qd"/>titus
naturalis in sensu respectu sensibilis, non in
<lb ed="#Qd"/>quantum contristantis vel laedentis - unde factus
<lb ed="#Qd"/>appetitu naturali inclinatur ad calorem, sed, in
<lb ed="#Qd"/>quantum excedit et offendit, refugit calorem — sic
<lb ed="#Qd"/>diabolus per naturalem appetitum inclinatur in
<lb ed="#Qd"/>summam Veritatem absolute; sed, in quantum
<lb ed="#Qd"/>invenit improportionalem malitiae sui<!--d--> arbitrii, in<lb ed="#Qd"/>venit
eam offendentem et contristantem, et ideo
<lb ed="#Qd"/>refugit illam. Unde, secundum quod dicit <name>B. Au<lb ed="#Qd"/>gustinus</name>,
in libro <title>De Trinitate</title><!--6-->, de perversis
<lb ed="#Qd"/>hominibus, quia diligunt <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e405">veritatem ut lucentem,
<lb ed="#Qd"/>sed odiunt ut redarguentem</quote>, ita diabolus vult
<lb ed="#Qd"/>cognoscere veritatem divinam ut lucet, sed nollet
<lb ed="#Qd"/>ipsam cognoscere ut redarguit sive ut punit, et
<lb ed="#Qd"/>ita credere diaboli partim erit voluntarium, par<lb ed="#Qd"/>tim
involuntarium.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e420">
<lb ed="#Qd"/>2. Ad secundum, quod dicit <name ref="#Augustine">Augustinus</name>
<lb ed="#Qd"/>quod <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e429">credere est cogitare cum assensione</quote>, non
<lb ed="#Qd"/>intelligitur nisi de fide quae movet in ipsam Ve<lb ed="#Qd"/>ritatem.
Moveri autem est duobus modis: volun<lb ed="#Qd"/>tate
plena, sicut est a fide formata; vel volun<lb ed="#Qd"/>tate
imperfecta, sicut contingit a fide informi in
<lb ed="#Qd"/>hominibus peccatoribus. Voluntas plena signifi<lb ed="#Qd"/>catur
per indicativum, ut<!--e--> cum dicitur <mentioned>volo</mentioned>;
<lb ed="#Qd"/>voluntas imperfecta per optativum, ut<!--f--> cum di<lb ed="#Qd"/>citur
<mentioned>vellem</mentioned>. Et hoc importat ipsum verbum
<lb ed="#Qd"/><mentioned>assentire</mentioned>, quod est idem quod <mentioned>sentire ad</mentioned>:
<lb ed="#Qd"/>unde assentire ponit quodam modo inclinari vel
<lb ed="#Qd"/>ad ipsam veritatem<!--g--> tendere. Unde secundum
<lb ed="#Qd"/>hoc dicemus quod credere diaboli non habet as<lb ed="#Qd"/>sensum
veritatis, habet tamen sensum veritatis.
<lb ed="#Qd"/>Unde possemus convenienter distinguere: sentire
<lb ed="#Qd"/>veritati, assentire veritati, consentire veritati. Fi<lb ed="#Qd"/>des
daemonis in suo credere habet sentire, sed
<lb ed="#Qd"/>non assentire vel consentire; fides informis ho<lb ed="#Qd"/>minis
habet sentire et assentire; fides vero for<lb ed="#Qd"/>mata
habet sentire assentire, consentire. Sen<lb ed="#Qd"/>tire
enim ponit accipere de veritate quoniam est,
<lb ed="#Qd"/>quod facit daemon; assentire vero est accipere
<lb ed="#Qd"/>de veritate quoniam est et<!--h--> ad ipsam distanter
<lb ed="#Qd"/>inclinari, quod potest facere fidelis peccator, et
<lb ed="#Qd"/>hoc notat ipsa praepositio <mentioned>ad</mentioned>: <mentioned>ad</mentioned><!--i--> enim dicit
<pb ed="#Qd" n="1044"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>finem remotum, ut cum dico <mentioned>vado ad eccle<lb ed="#Qd"/>siam</mentioned>,
cum adhuc disto; consentire vero ponit
<lb ed="#Qd"/>de veritate accipere quoniam est et ipsi veritati
<lb ed="#Qd"/>amore coniungi, quod facit fidelis existens in ca<lb ed="#Qd"/>ritate.
Unde dicitur credere in Deum, credendo
<lb ed="#Qd"/>amare<!--a--> et credendo adhaerere et credendo in eum
<lb ed="#Qd"/>ire<!--1-->, quod est notabile, quia <mentioned>in</mentioned> non dicit finem
<lb ed="#Qd"/>remotum, sed finem proximum; unde non dici<lb ed="#Qd"/>mus
<lb ed="#Qb"/><mentioned>ire in domum</mentioned>, nisi cum sumus proximi,
<lb ed="#Qd"/>tamen dicimus <mentioned>ire ad</mentioned><!--b-->, cum sumus remoti.
<lb ed="#Qd"/>Ideo fide formata dicimur in Deum tendere; fide
<lb ed="#Qd"/>vero informi, prout<!--c--> in hominibus, dicimur ad
<lb ed="#Qd"/>Deum tendere. Ex iis igitur patet quod ex fide
<lb ed="#Qd"/>daemonis est cogitatio cum sensu veritatis; ex
<lb ed="#Qd"/>fide informi in hominibus cogitatio cum assensu<!--d-->;
<lb ed="#Qd"/>ex fide vero formata cogitatio cum consensu.
<!--missing p break-->
<lb ed="#Qd"/>3. Ad tertium dicendum quod prima Veritas
<lb ed="#Qd"/>considerari potest duobus modis: consideratur
<lb ed="#Qd"/>enim veritas ut veritas et consideratur veritas ut
<lb ed="#Qd"/>bonitas. In consideratione, qua consideratur ve<lb ed="#Qd"/>ritas
ut bonitas<!--e-->, diabolus dissentit a veritate,
<lb ed="#Qd"/>et istud dissentire non est discredere veritati, sed
<lb ed="#Qd"/>discordare vel<!--f--> non consentire veritati. Item, in
<lb ed="#Qd"/>consideratione, qua consideratur veritas<!--g--> ut ve<lb ed="#Qd"/>ritas,
potest accipi veritas ut lucens vel ut ar<lb ed="#Qd"/>guens,
secundum <name ref="#Augustine">Augustinum</name><!--2-->. Si accipiatur
<lb ed="#Qd"/>ut redarguens, sic iterum<!--h--> diabolus dissentit
<lb ed="#Qd"/>veritati, et istud dissentire non est discredere,
<lb ed="#Qd"/>sed displicere: displicet enim ei veritas, quia
<lb ed="#Qd"/>ipsum offendit. Si vero accipiatur veritas ut lu<lb ed="#Qd"/>cens,
sic dicitur diabolus veritati non dissentire,
<lb ed="#Qd"/>sed ex hoc quod<!--i--> non dissentit, non ponitur
<lb ed="#Qd"/>assentire vel consentire<!--k-->, sicut dictum est<!--3-->. Et
<lb ed="#Qd"/>est<!--l--> exemplum in oculo aegro, qui, sentiens lu<lb ed="#Qd"/>cem,
non dissentit a luce ut lucente, sed dissentit
<lb ed="#Qd"/>ab ea ut offendente.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e572">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>4. Ad quartum dicendum, secundum quos<lb ed="#Qd"/>dam<!--4-->,
quod illud intelligitur <mentioned>diabolus egit omnia
<lb ed="#Qd"/>male</mentioned> de motibus qui procedunt a suo libero
<lb ed="#Qd"/>arbitrio; sed credere et confiteri quod Christus
<lb ed="#Qd"/>esset Filius Dei non processit a libero arbitrio
<lb ed="#Qd"/>diaboli. Unde dicit <title>Glossa</title><!--5--> super illum locum
<lb ed="#Qd"/><title>Luc.</title> 5<!--6-->: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e831">Scimus quod Filius Dei es</quote>: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e591">Extorta
<lb ed="#Qd"/>confessio est<!--m--></quote>, quia diabolus confitetur istum
<lb ed="#Qd"/>hominem esse Filium Dei. - Sed potest dici
<lb ed="#Qd"/>aliter, quod non dicitur quod omnia, quae egit
<lb ed="#Qd"/>diabolus, sint mala, sed quod male egit omnia<!--7-->;
<lb ed="#Qd"/>aliud enim est facere malum, aliud facere male:
<lb ed="#Qd"/>bonum enim potest male fieri. Dicendum ergo se<lb ed="#Qd"/>cundum
hoc quod credere diaboli, licet non sit
<lb ed="#Qd"/>malus actus, fit<!--n--> tamen a diabolo male semper,
<lb ed="#Qd"/>quia, etsi<!--o--> credat sentiendo veritatem, tamen sen<lb ed="#Qd"/>tiendo
ipsam resilit et discordat ab ipsa, et ideo
<lb ed="#Qd"/>male fit; ita, etsi confiteatur veritatem, displicet<!--p--> ei
<lb ed="#Qd"/>veritas, quam poenis urgentibus cogitur confiteri.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m7-d1e621">
<lb ed="#Qd"/>5. Ad ultimum dicendum quod illa auctori<lb ed="#Qd"/>tas
<name>Augustini</name>, qua<!--q--> distinguit genus credibilis,
<lb ed="#Qd"/>non dicit<!--r--> distinctionem ex parte credentis. Ideo,
<lb ed="#Qd"/>quamvis credibile in tertio genere natum sit<!--s--> in<lb ed="#Qd"/>telligi
illo ordine ut prius credatur et postea in<lb ed="#Qd"/>telligatur,
non tamen semper consequitur<!--t--> intel<lb ed="#Qd"/>lectus
fidem credibilis<!--u-->, et hoc non propter de<lb ed="#Qd"/>fectum
credibilis, sed propter defectum qui potest
<lb ed="#Qd"/>esse ex parte credentis: defectus autem iste est
<lb ed="#Qd"/>immunditia cordis. Dicendum ergo quod diabolus
<lb ed="#Qd"/>credit tertio genere credibilia. Nec sequitur: <mentioned>non
<lb ed="#Qd"/>potest esse mundi cordis; ergo non potest hoc
<lb ed="#Qd"/>genere credere</mentioned>, sed sequitur: <mentioned>ergo non potest
<lb ed="#Qd"/>intelligere</mentioned>, secundum quod intelligere dicit actum
<lb ed="#Qd"/>beatitudinis, qui est in videndo Deum <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e927">mundo
<lb ed="#Qd"/>corde</quote>, secundum quod dicitur <title>Matth.</title> 5, 8: <quote xml:id="ahsh-l3p3i1t2q2t1m7-Qd1e657" source="http://scta.info/resource/mt5_8">Beati
<lb ed="#Qd"/>mundo corde</quote>.
</p>
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