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ahsh-l3p3i1t2q2t2c1.xml
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ahsh-l3p3i1t2q2t2c1.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. 2, C. 1</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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<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 3, Inq. 1, T. 2, Q. 2, T. 2, C. 1</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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<sourceDesc>
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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"/>
</front>
<body>
<div xml:id="ahsh-l3p3i1t2q2t2c1">
<head xml:id="ahsh-l3p3i1t2q2t2c1-Hd1e102">III, P. 3, Inq. 1, T. 2, Q. 2, T. 2, C. 1</head>
<head xml:id="ahsh-l3p3i1t2q2t2c1-Hd1e105" type="question-title">UTRUM SPES POSSIT ESSE INFORMIS.</head>
<p xml:id="ahsh-l3p3i1t2q2t2c1-d1e108">
<lb ed="#Qd"/>Ad primum sic: a. <title>I ad Cor.</title> 13, 13: <quote>Maior horum
<lb ed="#Qd"/>est caritas; nunc autem manent fides et spes</quote>,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/><title>Glossa</title><!--5-->: <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e118">Caritas iis decedentibus permanebit,
<lb ed="#Qd"/>cui fides et spes hic non possunt [deesse], sed fides
<pb ed="#Qd" n="1048"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>et spes sine caritate possunt esse</quote>. Sed fides di<lb ed="#Qd"/>citur
informis, quia<!--a--> non habet sociam caritatem,
<lb ed="#Qd"/>ad <title>Rom.</title> 1, 17, super illud: <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e134" source="http://scta.info/resource/rom1_17">Ex fide in fidem</quote>.
<lb ed="#Qd"/><title>Glossa</title><!--1-->: <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e139">Fides dicitur informis, quia non ha<lb ed="#Qd"/>bet
sociam caritatem, quae est forma omnium
<lb ed="#Qd"/>virtutum</quote>. Ergo spes erit informis, quae non
<lb ed="#Qd"/>habet sociam caritatem.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c1-d1e149">
<lb ed="#Qd"/>Contra: 1. Sicut tota <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e153">caritas est in affectu</quote>, sic
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e156">tota spes</quote>; non sicut fides, quae in cognitione
<lb ed="#Qd"/>habet materiam, in affectione formam; ergo sicut<!--b-->
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e161">nihil remanet caritatis, quod dicatur informe,
<lb ed="#Qd"/>post peccatum, pari ratione nec in spe</quote> aliquid
<lb ed="#Qd"/>remanebit; ergo spes non potest esse informis
<lb ed="#Qd"/>sicut nec caritas.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c1-d1e172">
<lb ed="#Qd"/>2. Item, ad maiorem evidentiam arguitur: <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e176">Fides
<lb ed="#Qd"/>formata habet aliquid cognitionis et aliquid af<lb ed="#Qd"/>fectionis,
et</quote> ideo <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e183">quando perdit quod est affec<lb ed="#Qd"/>tionis
per peccatum, quod est malus amor</quote>, amit<lb ed="#Qd"/>tit<!--c-->
formam <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e190">et fit informis</quote>; spes autem for<lb ed="#Qd"/>mata
non habet substantialiter aliquid cognitionis,
<lb ed="#Qd"/>sed solum affectionis; ergo, cum per peccatum
<lb ed="#Qd"/>destruatur<!--d--> quod est affectionis, nihil remanet
<lb ed="#Qd"/>spei; ergo non potest esse informis.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c1-d1e204">
<lb ed="#Qd"/>3. Item, <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e208">si quis habet spem de beatitudine,
<lb ed="#Qd"/>iam exspectat<!--e--> eam; et, si exspectat, desiderat; et,
<lb ed="#Qd"/>si desiderat, amat; et, si</quote> amat, <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e215">tendit in eam</quote>;
<lb ed="#Qd"/>sed, si tendit in beatitudinem spe, iam habet ca<lb ed="#Qd"/>ritatem;
ergo, si habet spem, habet caritatem;
<lb ed="#Qd"/>ergo spes non potest esse sine caritate; ergo nec<!--f-->
<lb ed="#Qd"/>potest esse informis.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c1-d1e228">
<lb ed="#Qd"/>4. Item, spes formata non potest esse prae<lb ed="#Qd"/>sumptio,
quia virtus non potest esse vitium; sed
<lb ed="#Qd"/>spes formata est<!--g-->, sicut dicit <name>Magister</name>, in <title>Sen<lb ed="#Qd"/>tentiis</title><!--2-->,
<quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e238">ex gratia et meritis proveniens<!--h--></quote>; sed,
<lb ed="#Qd"/>si sit spes non ex gratia, iam est praesumptio; si<lb ed="#Qd"/>militer,
si sit non ex meritis, est praesumptio.
<lb ed="#Qd"/>Subtractis igitur gratia vel meritis, non est spes
<lb ed="#Qd"/>quae non sit praesumptio; sed, positis gratia et
<lb ed="#Qd"/>meritis, est spes formata; ergo spes, quae non
<lb ed="#Qd"/>est praesumptio, est spes formata; non est igitur
<lb ed="#Qd"/>spes quae sit virtus informis.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c1-d1e258">
<lb ed="#Qd"/>Respondeo: Dicendum quod sicut fides potest
<lb ed="#Qd"/>esse informis, ita et spes.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c1-d1e265">
<lb ed="#Qd"/>[Ad obiecta]: 1-2. Et<!--l--> ad illud quod obi<lb ed="#Qd"/>citur
primo et secundo, dicendum quod, licet
<lb ed="#Qd"/>non sint diversae rationes cognitionis et affec<lb ed="#Qd"/>tionis
in spe formata sicut in fide formata<!--k-->, <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e275">ta<lb ed="#Qd"/>men
de spe-virtute potest fieri non-virtus, et</quote>
<lb ed="#Qd"/>hoc <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e283">est quia ipsa affectio, quae est spes, non
<lb ed="#Qd"/>destruitur per peccatum, sed comparatio ipsius
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>affectionis ad meritum. Secus autem est de ca<lb ed="#Qd"/>ritate</quote>.
Non enim existens in mortali peccato po<lb ed="#Qd"/>test
diligere omnia diligenda sicut<!--l--> potest cre<lb ed="#Qd"/>dere
omnia credenda et sperare omnia speranda,
<lb ed="#Qd"/>quia, in quantum peccans, non diligit se nec
<lb ed="#Qd"/>Deum: unde ratio peccati opponitur dilectioni
<lb ed="#Qd"/>sui et Dei. Non sic autem est in<!--m--> aliis, videlicet
<lb ed="#Qd"/>fide et spe, et ideo per peccatum caritas totaliter
<lb ed="#Qd"/>destruitur, non autem fides et spes. Unde distin<lb ed="#Qd"/>guitur
secundum hoc, quod <quote>quaedam</quote> virtutes
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e312">nec informant nec informantur, sicut politicae</quote>
<lb ed="#Qd"/>virtutes; <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e317">quaedam ita informantur quod non infor<lb ed="#Qd"/>mant,
ut<!--n--></quote> virtutes <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e322">gratis datae</quote>, fides et spes;
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e326">quaedam</quote> vero <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e329">ita informant quod<!--o--> non infor<lb ed="#Qd"/>mantur,
ut caritas</quote>. Per hoc solvuntur duo prima.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c1-d1e335">
<lb ed="#Qd"/>3. Ad tertium respondendum <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e339">quod est vo<lb ed="#Qd"/>luntas
plena et voluntas semiplena</quote> sive <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e344">imper<lb ed="#Qd"/>fecta</quote>.
Voluntas imperfecta <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e349">designatur per opta<lb ed="#Qd"/>tivum
modum, ut cum dicitur <mentioned>vellem</mentioned></quote>; voluntas
<lb ed="#Qd"/>perfecta per indicativum, ut cum dicitur <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e357"><mentioned>volo,
<lb ed="#Qd"/>desidero</mentioned><!--3--></quote>. Voluntas imperfecta sive semiplena
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e362">concomitatur spem informem</quote>, voluntas vero
<lb ed="#Qd"/>perfecta spem formatam. Inde est quod proprie
<lb ed="#Qd"/>non potest dici de existente <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e369">in peccato mortali</quote>
<lb ed="#Qd"/>quod vult tendere in <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e375">beatitudinem, sed quod
<lb ed="#Qd"/>vellet</quote>; secundum quem modum <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e380">dicitur<!--p-->, <title>Prov.</title>
<lb ed="#Qd"/>13, 4, de pigro: <quote>Vult et non vult piger</quote></quote> etc.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c1-d1e386">
<lb ed="#Qd"/>4. Ad quartum dicendum quod non omnis
<lb ed="#Qd"/>spes quae<!--q--> est sine meritis est praesumptio in<lb ed="#Qd"/>distincte.
Unde, cum dicitur spes informis, cum
<lb ed="#Qd"/>spes formata ponat respectum ad gratiam et me<lb ed="#Qd"/>rita<!--r-->
— <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e399">est enim ex gratia et meritis<!--s--> prove<lb ed="#Qd"/>niens</quote>
- non privatur respectus ad gratiam, sed
<lb ed="#Qd"/>respectus ad merita: unde spes informis est ex
<lb ed="#Qd"/>gratia sine meritis, tamen cum distinctione. Nam,
<lb ed="#Qd"/>cum praesumptio duplex sit, <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e410">una</quote>, qua <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e413">quis
<lb ed="#Qd"/>confidit de gratia sine meritis, alia</quote> qua<!--t--> <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e419">con<lb ed="#Qd"/>fidit
de meritis sine gratia, et haec</quote> est<!--u--> <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e424">maior,
<lb ed="#Qd"/>spes informis dicitur</quote> uno modo tantum, qua quis
<lb ed="#Qd"/>confidit de gratia sine meritis<!--v-->: gratiam dico ei
<lb ed="#Qd"/>gratis datam. <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e433">Aliter</quote> tamen <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e436">dicitur</quote> spes infor<lb ed="#Qd"/>mis
confidere <quote xml:id="ahsh-l3p3i1t2q2t2c1-Qd1e442">sine meritis quam praesumptio</quote>.
<lb ed="#Qd"/>Nam merita ponuntur simpliciter in actu vel in ha<lb ed="#Qd"/>bitu;
ponuntur autem<!--x--> secundum quid et condi<lb ed="#Qd"/>tionaliter
merita in potentia. Cum ergo aliquis
<lb ed="#Qd"/>confidit sine meritis, potest intelligi privatio me<lb ed="#Qd"/>ritorum
simpliciter secundum quod sunt actu vel
<lb ed="#Qd"/>habitu, vel meritorum secundum quod sunt se<lb ed="#Qd"/>cundum
quid in potentia. Spe igitur formata con<lb ed="#Qd"/>fidit
quis ex meritis existentibus actu vel habitu;
<pb ed="#Qd" n="1049"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>spe informi confidit quis sine meritis existenti<lb ed="#Qd"/>bus
actu vel habitu, existentibus<!--a--> tamen in po<lb ed="#Qd"/>tentia:
quamvis enim<!--b--> non habeat merita actu
<cb ed="#Q" n="b"/>
<lb ed="#Qd"/>vel habitu, tamen confidit, quia potest habere.
<lb ed="#Qd"/>Praesumptio vero confidit sine meritis omnino,
<lb ed="#Qd"/>vel actu vel habitu vel in potentia existentibus.
</p>
</div>
</body>
</text>
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