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ahsh-l3p3i1t2q2t1m8.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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<titleStmt>
<title>III, P. 3, Inq. 1, T. 2, Q. 2, T. 1, M. 8</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. 8</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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<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-l3p3i1t2q2t1m8">
<head xml:id="ahsh-l3p3i1t2q2t1m8-Hd1e102">III, P. 3, Inq. 1, T. 2, Q. 2, T. 1, M. 8</head>
<head xml:id="ahsh-l3p3i1t2q2t1m8-Hd1e105" type="question-title">Utrum fides informis data sit daemonibus ante vel post peccatum<!--8-->.</head>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e108">
<lb ed="#Qd"/>Postea quaeritur, posito quod in daemonibus
<lb ed="#Qd"/>sit<!--v--> fides informis, utrum data sit eis ante
<lb ed="#Qd"/>peccatum vel post peccatum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e117">
<lb ed="#Qd"/>1. Si diceretur quod data fuit eis ante pec<lb ed="#Qd"/>catum
- contra: fidei est videre per speculum
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>in aenigmate, hoc est obscure, sicut dicitur, <title>I ad
<lb ed="#Qd"/>Cor.</title> 13, 12: <quote>Videmus nunc per speculum in ae<lb ed="#Qd"/>nigmate</quote>
etc. Si ergo ante peccatum non erat vi<lb ed="#Qd"/>sio
in angelis in obscuritate, ergo nec fides.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e135">
<lb ed="#Qd"/>2. Item, boni angeli et mali pares erant ante
<lb ed="#Qd"/>peccatum; sed in bonis angelis non ponitur ante
<pb ed="#Qd" n="1045"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>confirmationem fides sive cognitio per fidem,
<lb ed="#Qd"/>quia nec in homine ante peccatum. Unde <name>Hugo
<lb ed="#Qd"/>de S. Victore</name>, in suis <title>Sententiis</title><!--1-->, dicit: <quote xml:id="ahsh-l3p3i1t2q2t1m8-Qd1e152">Co<lb ed="#Qd"/>gnovit
homo Creatorem suum, non ea cognitione
<lb ed="#Qd"/>qua Deus a credentibus absens fide quaeritur,
<lb ed="#Qd"/>sed ea qua tunc per praesentiam contemplationis
<lb ed="#Qd"/>scienti manifestus cernebatur</quote>. Ergo nec pone<lb ed="#Qd"/>tur<!--a-->
in daemonibus fides ante peccatum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e167">
<lb ed="#Qd"/>3. Item, <title>Luc.</title> 10, 30: <quote>Homo quidam descende<lb ed="#Qd"/>bat
a Ierusalem in Iericho</quote>, ibi dicit <title>Glossa</title><!--2--> quod
<lb ed="#Qd"/>peccatum vulnerat in naturalibus et spoliat<!--b--> gra<lb ed="#Qd"/>tuitis.
Si ergo peccatum daemonum est maximum,
<lb ed="#Qd"/>ergo maxime vulnerati sunt in naturalibus et spo<lb ed="#Qd"/>liati
gratuitis; ergo post peccatum nullus habitus
<lb ed="#Qd"/>gratuitus in eis remanet; ergo nec fides.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e185">
<lb ed="#Qd"/>4. Item, si dicatur quod data Fuerit eis post
<lb ed="#Qd"/>peccatum fides — in contrarium est quia fides
<lb ed="#Qd"/>informis est habitus gratuitus; sed nullus repor<lb ed="#Qd"/>tat
gratiam ex peccato; ergo non convellit ei dare
<lb ed="#Qd"/>fidem post peccatum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e198">
<lb ed="#Qd"/>5. Item, <title>Ephes.</title> 3, 10, super illud: <quote>Ut innotescat<!--c-->
<lb ed="#Qd"/>principibus et potestatibus multiformis sapientia
<lb ed="#Qd"/>Dei</quote>, dicit <title>Glossa</title><!--3--> quia per praedicationem Apo<lb ed="#Qd"/>stolorum
<quote xml:id="ahsh-l3p3i1t2q2t1m8-Qd1e208">accrevit angelis aliquid, quia</quote> in iis,
<lb ed="#Qd"/>quae evangelizabantur in Apostolis, <quote xml:id="ahsh-l3p3i1t2q2t1m8-Qd1e214">multa didi<lb ed="#Qd"/>cerunt</quote>.
Ergo simili modo daemones per Scriptu<lb ed="#Qd"/>ram
et miracula ad divina sacramenta redemptionis
<lb ed="#Qd"/>humanae pervenire potuerunt<!--d-->; ergo ex doctrina
<lb ed="#Qd"/>vel<!--e--> praedicatione et miraculis poterant habere
<lb ed="#Qd"/>fidem post peccatum; sed fides huiusmodi acqui<lb ed="#Qd"/>sita
est, non gratuita vel non<!--f--> infusa. Relinqui<lb ed="#Qd"/>tur
igitur quod non sint susceptibiles gratiae post
<lb ed="#Qd"/>peccatum; ergo nec fidei informis, quae est do<lb ed="#Qd"/>num
gratuitum. — Quod autem<!--g--> non sint
<lb ed="#Qd"/>susceptibiles, ostenditur: Mors non est su<lb ed="#Qd"/>sceptiva
vitae, quia frigidum, manens frigidum,
<lb ed="#Qd"/>non est susceptivum calidi, nec odiosus Deo gra<lb ed="#Qd"/>tiae
Dei, manens<!--h--> huiusmodi. Cum ergo diabo<lb ed="#Qd"/>lus
maneat odiosus post peccatum, relinquitur
<lb ed="#Qd"/>quod non est susceptibilis gratiae post pec<lb ed="#Qd"/>catum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e252">
<lb ed="#Qd"/>Respondeo: Dicendum quod in daemonibus
<lb ed="#Qd"/>fides dupliciter est: uno modo fides, quae est
<lb ed="#Qd"/>habitus acquisitus ex miraculis et praedicationi<lb ed="#Qd"/>bus;
alio modo fides, quae est habitus gratui<lb ed="#Qd"/>tus,
sed non datus<!--i--> eis post peccatum. Dicen<lb ed="#Qd"/>dum
ergo quod primo modo fides eis<!--k--> advenit
<lb ed="#Qd"/>post peccatum; sed haec fides non dicitur fides
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>informis, de qua hic loquimur, sicut patet ex dictis.
<lb ed="#Qd"/>Secundo modo dicitur habitus gratuitus, qui fuit
<lb ed="#Qd"/>eis datus ante peccatum, sed per peccatum al<lb ed="#Qd"/>teratus.
Ad cuius<!--a--> intelligentiam notandum quod
<lb ed="#Qd"/>in generali de credibilibus dabatur notitia ange<lb ed="#Qd"/>lis
ante lapsum. Unde dicit B. <name ref="#Bernard">Bernardus</name><!--4--> de
<lb ed="#Qd"/>Lucifero quod<!--b--> praevidit rationalem creaturam
<lb ed="#Qd"/>assumendam in unitatem<!--c--> personae Filii Dei.
<lb ed="#Qd"/>Haec autem notitia erat in eis sicut lux clara,
<lb ed="#Qd"/>non admixta tenebris, tamen diminuta respectu
<lb ed="#Qd"/>lucis gloriae, sicut lumen stellae respectu lumi<lb ed="#Qd"/>nis
solis, ante peccatum; post peccatum vero
<lb ed="#Qd"/>fuit ipsa lux tenebris admixta velut lux<!--d--> in um<lb ed="#Qd"/>bra.
Et ideo, quia est notitia in obscuritate, est<!--e-->
<lb ed="#Qd"/>in aenigmate et veritatis absentis, et ideo fides;
<lb ed="#Qd"/>quia vero sine caritate est, sicut lumen in umbra
<lb ed="#Qd"/>sine calore<!--f-->, ideo informis.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e312">
<lb ed="#Qd"/>[Ad obicem]: 1. Ad<!--g--> illud ergo quod primo
<lb ed="#Qd"/>obicitur quod in angelis ante lapsum non tuit
<lb ed="#Qd"/>fides, quia nec cognitio aenigmatica<!--h-->, conceden<lb ed="#Qd"/>dum
est; sed tamen in eis erat habitus cognitio<lb ed="#Qd"/>nis
ante peccatum, qui, interveniente obscuritate
<lb ed="#Qd"/>peccati, factus est habitus cognitionis aenigma<lb ed="#Qd"/>ticae.
Quod patet per exemplum. Contingit enim
<lb ed="#Qd"/>aliquid cognosci per causam et<!--i--> iterum per
<lb ed="#Qd"/>coniecturas probabiles; quod autem sic cogno<lb ed="#Qd"/>scitur
scientia apprehenditur; contingit autem in<lb ed="#Qd"/>tervenire
oblivionem, quae est sicut tenebra re<lb ed="#Qd"/>spectu
causae, et remanere coniecturas probabiles,
<lb ed="#Qd"/>et ita non deletur<!--k--> cognitio rei totaliter, sed so<lb ed="#Qd"/>lum
in quantum cognoscebatur per causam, non<!--l-->
<lb ed="#Qd"/>in quantum cognoscebatur per<!--m--> coniecturas pro<lb ed="#Qd"/>babiles;
manet igitur idem habitus cognitionis,
<lb ed="#Qd"/>sed alteratus et diminutus. Habitus autem iste,
<lb ed="#Qd"/>cum<!--n--> erat ad cognoscendum rem per causam,
<lb ed="#Qd"/>erat habitus scientiae; cum vero est<!--o--> ad cogno<lb ed="#Qd"/>scendum
res per coniecturas solum est habitus
<lb ed="#Qd"/>opinionis; fit igitur habitus scientiae opinio. Si<lb ed="#Qd"/>mili
modo dicendum quod habitus cognitionis
<lb ed="#Qd"/>credibilium ante peccatum angeli dupliciter<!--p--> erat.
<lb ed="#Qd"/>Erat enim cognitio in causa divina, hoc est in lu<lb ed="#Qd"/>mine
causae<!--q--> divinae, quae est summa sapientia;
<lb ed="#Qd"/>et erat cognitio in effectu causae, hoc est in lu<lb ed="#Qd"/>mine
imaginis vel speciei veritatis credibilium in<!--r-->
<lb ed="#Qd"/>intellectu angeli. Interveniente autem umbra pec<lb ed="#Qd"/>cati,
subtractum est lumen quo cognoscebant in
<lb ed="#Qd"/>causa, et remansit lumen quo cognoscebant
<lb ed="#Qd"/>in<!--s--> effectu, et tamen obscuratum. Mutata est
<pb ed="#Q" n="1046"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>igitur<!--a--> cognitio, quae erat sicut scientiae, cum
<lb ed="#Qd"/>cognoscebant veritatem credibilium in lumine cau<lb ed="#Qd"/>sae,
in cognitionem aenigmaticam, id est in<!--b--> co<lb ed="#Qd"/>gnitionem
in obscuritate, et ita habitus cognitionis,
<lb ed="#Qd"/>qui erat sicut scientia ante peccatum, factus est
<lb ed="#Qd"/>habitus fidei post peccatum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e397">
<lb ed="#Qd"/>2. Ad secundum dicendum quod pares
<lb ed="#Qd"/>erant boni angeli et mali ante peccatum, sed
<lb ed="#Qd"/>sicut in bonis angelis per confirmationem habi<lb ed="#Qd"/>tus
cognitionis, quem<!--c--> habebant, factus est per<lb ed="#Qd"/>fectus,
ut nihil<!--d--> eis deficeret quod pertineret ad
<lb ed="#Qd"/>substantiam suae beatitudinis, ita in malis an<lb ed="#Qd"/>gelis
per peccatum factus est diminutus et obum<lb ed="#Qd"/>bratus
secundum exigentiam suae damnationis.
<lb ed="#Qd"/>Et sicut in angelis bonis elevabatur cognitio hoc
<lb ed="#Qd"/>modo ut qui prius cognoscebant effectum in
<lb ed="#Qd"/>causa, post confirmationem cognoscant<!--e--> plene
<lb ed="#Qd"/>causam effectus, ita in malis angelis descendebat
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>cognitio, ut qui prius cognoscebant effectum<!--f-->
<lb ed="#Qd"/>in causa, post peccatum cognoscant<!--g--> effectum
<lb ed="#Qd"/>causae, et ideo per speculum effectus causati<!--h-->
<lb ed="#Qd"/>vident post peccatum et in aenigmate. — Ad
<lb ed="#Qd"/>illud vero quod dicit de Adam, respondetur
<lb ed="#Qd"/>alibi. cum quaeritur de fide-virtute<!--1-->.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m8-d1e442">
<lb ed="#Qd"/>3. Ad tertium vero quod obicit<!--i--> quod an<lb ed="#Qd"/>gelus
fuit spoliatus omnibus gratuitis, dicendum
<lb ed="#Qd"/>quod privari bono gratuito est duobus modis:
<lb ed="#Qd"/>nam bonum gratuitum dicitur vel quia<!--k--> gratis
<lb ed="#Qd"/>datum vel quia gratum faciens sive ad esse gra<lb ed="#Qd"/>tum
disponens. Daemones ergo privati sunt bo<lb ed="#Qd"/>nis
gratuitis, in quantum gratum faciunt vel ad
<lb ed="#Qd"/>gratum esse disponunt, sed non bonis omnibus,
<lb ed="#Qd"/>in quantum gratis datis: manent enim ex divina
<lb ed="#Qd"/>iustitia ad eorum punitionem, ut lumen fidei in<lb ed="#Qd"/>formis
ad terrorem et horrorem<!--i-->; unde <title>Iac.</title> 2, 19:
<lb ed="#Qd"/><quote xml:id="ahsh-l3p3i1t2q2t1m8-Qd1e470" source="http://scta.info/resource/iac2_19">Daemones credunt, et contremiscunt</quote>.
</p>
</div>
</body>
</text>
</TEI>