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ahsh-l3p3i1t2q2t1m9.xml
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ahsh-l3p3i1t2q2t1m9.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. 9</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. 9</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>
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<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>
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<body>
<div xml:id="ahsh-l3p3i1t2q2t1m9">
<head xml:id="ahsh-l3p3i1t2q2t1m9-Hd1e102">III, P. 3, Inq. 1, T. 2, Q. 2, T. 1, M. 9</head>
<head xml:id="ahsh-l3p3i1t2q2t1m9-Hd1e105" type="question-title">De actu fidei informis in daemonibus.</head>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e108">
<lb ed="#Qd"/>Ultimo quaeritur de actu fidei informis in
<lb ed="#Qd"/>daemonibus.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e115">
<lb ed="#Qd"/>Ad quod sic: 1. Actus fidei, sive formatae
<lb ed="#Qd"/>sive informis, est in duobus: in illuminando in<lb ed="#Qd"/>tellectum
ad cognoscendum verum et in movendo
<lb ed="#Qd"/>affectum ad bonum. Si ergo<!--a--> in daemonibus non
<lb ed="#Qd"/>est effectus fidei quo moveantur<!--b--> ad bonum, si
<lb ed="#Qd"/>in eis aliquis effectus est, hoc erit<!--c--> ut illumi<lb ed="#Qd"/>nentur<!--d-->
ad verum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e133">
<lb ed="#Qd"/>2. Sed si hoc diceretur, contrarium vi<lb ed="#Qd"/>detur,
<title>II ad Cor.</title> 4, 4, ubi dicitur: <quote>Deus huius
<lb ed="#Qd"/>saeculi excaecauit<!--e--> mentes infidelium, ut non ful<lb ed="#Qd"/>gent
illuminatio</quote>, ibi <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p3i1t2q2t1m9-Qd1e143">Verum est quod
<lb ed="#Qd"/>increduli non vident splendorem veritatis merito
<lb ed="#Qd"/>perfidiae excaecantis</quote>. Si ergo perfidia excaecans
<lb ed="#Qd"/>maxime est in daemonibus, ergo<!--f--> maxime in eis
<lb ed="#Qd"/>deficit illuminatio veritatis; ergo fides informis
<lb ed="#Qd"/>non illuminat intellectum eorum ad verum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e159">
<lb ed="#Qd"/>3. Item, ad idem, ad <title>Rom.</title> 1, 21: <quote>Obscuratum
<lb ed="#Qd"/>est insipiens cor eorum</quote>, <title>Glossa</title><!--3-->: <quote>Nebula er<lb ed="#Qd"/>roris
contexit cor illorum, quia</quote><!--g-->, cum Creatorem
<lb ed="#Qd"/>ex creaturis cognovissent, nec <quote>sicut Deum glori<lb ed="#Qd"/>ficaverunt<!--4-->,
amplius obtusi sunt</quote>, et loquitur<!--h--> de
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>philosophis. Si ergo haec causa obscurationis et
<lb ed="#Qd"/>obtusionis intellectus maxime est in daemonibus,
<lb ed="#Qd"/>quia, cum Deum cognoverint<!--i-->, nunquam Deum
<lb ed="#Qd"/>glorificant, ergo maxime habent intellectum obscu<lb ed="#Qd"/>ratum;
ergo fides non illuminat ipsos ad verum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e185">
<lb ed="#Qd"/>Contra: a. <name>B. Dionysius</name>, in libro <title>De divi<lb ed="#Qd"/>nis
numinibus</title><!--5--> dicit de daemonibus, quod <quote xml:id="ahsh-l3p3i1t2q2t1m9-Qd1e191">non
<lb ed="#Qd"/>est alteratum totum bonum quod datum est eis,
<lb ed="#Qd"/>sed ipsi a dato<!--k--> ceciderunt omni bono, et ange<lb ed="#Qd"/>lica
dona dicimus in eis non fuisse alterata</quote>. Si
<lb ed="#Qd"/>ergo<!--l--> in generali cognitio credibilium erat<!--m--> eis
<lb ed="#Qd"/>data ante peccatum, ergo manet in eis post pec<lb ed="#Qd"/>catum;
illuminantur igitur ex illo dono ad co<lb ed="#Qd"/>gnoscendum
verum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e210">
<lb ed="#Qd"/>17. Item, <name>Dionysius</name>, in eodem<!--6-->: <quote xml:id="ahsh-l3p3i1t2q2t1m9-Qd1e214">Ipsa lux
<lb ed="#Qd"/>semper est lux, quae et tenebras illuminat</quote>. Si
<lb ed="#Qd"/>ergo fides informis in eis est lux, et semper est
<lb ed="#Qd"/>lux<!--n-->, ergo eos illuminat.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e224">
<lb ed="#Qd"/>6. Item, ad <title>Gal.</title> 5, 6, super illud<!--o-->: <quote xml:id="ahsh-l3p3i1t2q2t1m9-Qd1e228" source="http://scta.info/resource/gal5_6">Fides, quae
<lb ed="#Qd"/>per dilectionem operatur</quote>, <title>Glossa</title><!--7-->: <quote xml:id="ahsh-l3p3i1t2q2t1m9-Qd1e233">Fides sine
<lb ed="#Qd"/>dilectione daemonis est; nam<!--p--> <quote xml:id="ahsh-l3p3i1t2q2t1m9-Qd1e237" source="http://scta.info/resource/iac2_19">daemones credunt,
<lb ed="#Qd"/>et contremiscunt</quote>, <title>Iac.</title> 2, 19. Qui autem non credunt
<lb ed="#Qd"/>tardiores sunt et peiores quam daemones</quote>. Ergo
<lb ed="#Qd"/>aliquis effectus fidei informis est<!--q--> in daemonibus,
<pb ed="#Qd" n="1047"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>qui non est in hominibus non credentibus, quia
<lb ed="#Qd"/>isti credunt, illi non, isti<!--a--> <quote>contremiscunt</quote>, illi non.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e257">
<lb ed="#Qd"/>Respondeo: Dicendum quod fides in daemo<lb ed="#Qd"/>nibus
habet effectum illuminationis et motionis.
<lb ed="#Qd"/>Illuminat enim<!--b-->, quia lux est; tamen in hoc dif<lb ed="#Qd"/>fert
illuminatio ab illuminatione fidei formatae,
<lb ed="#Qd"/>quia haec illuminatio contristat, quemadmodum
<lb ed="#Qd"/>lux oculum aegrum, sic lux veritatis fidei dae<lb ed="#Qd"/>monis
intellectum; illuminatio vero fidei forma<lb ed="#Qd"/>tae
delectat et confortat credentis intellectum.
<lb ed="#Qd"/>Iterum, movet, quia habitus motivus est; sed
<lb ed="#Qd"/>differt motio a motione fidei informis<!--c--> in homi<lb ed="#Qd"/>nibus
et fidei formatae: nam fides informis dae<lb ed="#Qd"/>monum
movet ad sentire<!--d--> veritatem; unde iste
<lb ed="#Qd"/>motus magis est passio quam actio. Unde est
<lb ed="#Qd"/>in eis ad poenam, sicut vermis conscientiae in
<lb ed="#Qd"/>damnatis. Fides veru informis in hominibus cre<lb ed="#Qd"/>dentibus,
dum adhuc sunt in carne, movet ad
<lb ed="#Qd"/>assentire veritati et fides formata ad consentire,
<lb ed="#Qd"/>sicut explanatum est prius<!--1-->.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e299">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo quod primo
<lb ed="#Qd"/>obicit, dicendum quod non sequitur: <mentioned>si fides
<lb ed="#Qd"/>non movet in bonum, ergo non movet</mentioned>; non
<lb ed="#Qd"/>enim movet in bonum, sicut dictum est<!--2-->, quod
<lb ed="#Qd"/>fiat per daemonem; sed tamen movet ad sensum
<lb ed="#Qd"/>poenae, quam sustineat in hoc quod sentire fa<lb ed="#Qd"/>cit
veritatem redarguentem.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e318">
<lb ed="#Qd"/>2-3. Ad secundum quod obicitur quod <mentioned>dae<lb ed="#Qd"/>mones
habent maxime obseruatum intellectum</mentioned>,
<lb ed="#Qd"/>distinguendum, quod est obscuratio intellectus
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>quantum ad iudicium veri et boni et est obscu<lb ed="#Qd"/>ratio
quantum ad electionem<!--e--> veri et boni. Primo
<lb ed="#Qd"/>modo daemones non habent maxime<!--f--> obscuratum
<lb ed="#Qd"/>intellectum, sed secundo. Et per hoc patet respon<lb ed="#Qd"/>sio
ad secundum et tertium.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e340">
<lb ed="#Qd"/>a. Ad illud vero quod obicitur in partem
<lb ed="#Qd"/>oppositam per<!--g--> auctoritatem <name>B. Dionysii</name>, di<lb ed="#Qd"/>cendum
quod non loquitur de donis gratuitis,
<lb ed="#Qd"/>sed de donis naturalibus, quae manent in ange<lb ed="#Qd"/>lis
immutata, tamen mutantur quantum ad usum
<lb ed="#Qd"/>sive quantum ad habilitatem, quae est ad actum
<lb ed="#Qd"/>bonum.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e358">
<lb ed="#Qd"/>b. Ad illud vero quod obicit secundo
<lb ed="#Qd"/>quod <mentioned>lux semper<!--h--> est lux; ergo semper illu<lb ed="#Qd"/>minat</mentioned>,
dicendum quod non sequitur, sed: <mentioned>lux
<lb ed="#Qd"/>semper est lux; ergo semper lucet</mentioned>. Unde, po<lb ed="#Qd"/>sito
quod lux solis semper irradiaret super ocu<lb ed="#Qd"/>lum
clausum<!--i-->, semper luceret sol oculo, non ta<lb ed="#Qd"/>men
illuminaret oculum. Hoc modo in daemo<lb ed="#Qd"/>nibus
est respectu electionis boni. Unde dicit
<lb ed="#Qd"/><name>B. Dionysius</name>, <title>De<!--k--> divinis nominibus</title>, cap. <title>De
<lb ed="#Qd"/>malo</title><!--3-->: <quote xml:id="ahsh-l3p3i1t2q2t1m9-Qd1e381">Sunt integri et per totum lucidi, licet
<lb ed="#Qd"/>ipsi non videant, claudentes suas boni contem<lb ed="#Qd"/>plativas
virtutes</quote>.
</p>
<p xml:id="ahsh-l3p3i1t2q2t1m9-d1e389">
<lb ed="#Qd"/>c. Ad ultimum patet responsio. Tamen il<lb ed="#Qd"/>lud
quod dicitur <mentioned>homines sunt deteriores dae<lb ed="#Qd"/>monibus</mentioned>
non est intelligendum simpliciter, sed
<lb ed="#Qd"/>quoad hoc quod illi credunt, isti non<!--l-->, illi tre<lb ed="#Qd"/>munt,
isti non: hoc enim in daemonibus ponit
<lb ed="#Qd"/>bonum, quamvis sit eis ad poenam.
</p>
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</body>
</text>
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