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ahsh-l3p3i1t2q2t2c2.xml
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ahsh-l3p3i1t2q2t2c2.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>
<fileDesc>
<titleStmt>
<title>III, P. 3, Inq. 1, T. 2, Q. 2, T. 2, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 3, Inq. 1, T. 2, Q. 2, T. 2, C. 2</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>
</p>
</availability>
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<sourceDesc>
<listWit>
<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p3i1t2q2t2c2">
<head xml:id="ahsh-l3p3i1t2q2t2c2-Hd1e102">III, P. 3, Inq. 1, T. 2, Q. 2, T. 2, C. 2</head>
<head xml:id="ahsh-l3p3i1t2q2t2c2-Hd1e105" type="question-title">UTRUM SPES INFORMIS POSSIT FIERI FORMATA.</head>
<p xml:id="ahsh-l3p3i1t2q2t2c2-d1e108">
<lb ed="#Qd"/>Deinde quaeritur utrum spes informis possit
<lb ed="#Qd"/>fieri formata.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c2-d1e115">
<lb ed="#Qd"/>Ad quod sic: a. Fides generat spem; ergo
<lb ed="#Qd"/>formata generat formatam; ergo informis spem
<lb ed="#Qd"/>informem; sed fides informis potest fieri<!--c--> for<lb ed="#Qd"/>mata;
ergo spes informis potest fieri spes<!--d--> for<lb ed="#Qd"/>mata.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c2-d1e128">
<lb ed="#Qd"/>Contra: 1. Fides<!--e--> informis et formata respi<lb ed="#Qd"/>ciunt
unum actum relatum ad unam causam, ut
<lb ed="#Qd"/>credere veritatem propter ipsam veritatem; inde
<lb ed="#Qd"/>est<!--f--> quod fides formata potest fieri informis et
<lb ed="#Qd"/>e converso; sed spes formata et spes<!--g--> informis
<lb ed="#Qd"/>non respiciunt unum actum relatum ad causam
<lb ed="#Qd"/>unam, quia sperare beatitudinem ex meritis est
<lb ed="#Qd"/>actus spei formatae, sperare vero sine meritis
<lb ed="#Qd"/>spei informis; cum ergo respiciant diversos actus
<lb ed="#Qd"/>ex causis diversis, non poterit spes informis fieri
<lb ed="#Qd"/>formata<!--h-->.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c2-d1e155">
<lb ed="#Qd"/>2. Item, sicut se habet timor servilis ad timo<lb ed="#Qd"/>rem
formatum, sic spes informis ad spem for<lb ed="#Qd"/>matam,
quia sicut timor informis, qui est timor
<lb ed="#Qd"/>servilis, non habet sociam caritatem, sic spes
<lb ed="#Qd"/>informis; ei sicut timor formatus<!--i-->, qui est timor
<lb ed="#Qd"/>initialis vel filialis, habet sociam caritatem, sic et
<lb ed="#Qd"/>spes formata. Si ergo timor informis, qui est
<lb ed="#Qd"/>servilis, non potest esse formatus, immo, adve<lb ed="#Qd"/>niente
caritate, foras mittitur, sicut dicitur <title>I Ioan.</title>
<lb ed="#Qd"/>4, 18: <quote>Perfecta caritas foras mittit timorem</quote>, ergo
<lb ed="#Qd"/>spes informis non poterit<!--k--> fieri spes formata.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c2-d1e184">
<lb ed="#Qd"/>Respondeo: Secundum illos<!--1--> qui dicunt quod
<lb ed="#Qd"/>fides informis non potest fieri formata, diceretur<!--l-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>multo fortiori ratione de spe; unde, sicut supra
<lb ed="#Qd"/>dictum est secundum istos de fide informi, ita
<lb ed="#Qd"/>diceretur hic de spe informi. Secundum alios
<lb ed="#Qd"/>vero, qui dicunt quod fides informis potest fieri
<lb ed="#Qd"/>formata, similiter dicendum est<!--m--> de spe quod
<lb ed="#Qd"/>spes informis potest fieri formata.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c2-d1e206">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo quod primo
<lb ed="#Qd"/>obicit, dicendum quod sicut credere est actus
<lb ed="#Qd"/>fidei formatae et informis relatus ad unam cau<lb ed="#Qd"/>sam
per prius et posterius, scilicet ad primam
<lb ed="#Qd"/>Causam, primam Veritatem, ita sperare est actus
<lb ed="#Qd"/>spei formatae et informis relatus ad unam cau<lb ed="#Qd"/>sam
per prius et posterius<!--n-->, scilicet gratiam et
<lb ed="#Qd"/>merita; sed gratia gratum faciens accipitur in
<lb ed="#Qd"/>spe formata et merita existentia actu vel habitu;
<lb ed="#Qd"/>gratia vero gratis data accipitur in fide informi
<lb ed="#Qd"/>et merita in potentia. Gratia autem<!--o--> secundum
<lb ed="#Qd"/>analogiam dicitur de gratia gratis data et de
<lb ed="#Qd"/>gratia gratum faciente; similiter merita secundum
<lb ed="#Qd"/>analogiam dicuntur de meritis existentibus<!--p--> actu
<lb ed="#Qd"/>vel habitu et de meritis existentibus in potentia.
</p>
<p xml:id="ahsh-l3p3i1t2q2t2c2-d1e241">
<lb ed="#Qd"/>2. Ad secundum vero quod obicitur de ti<lb ed="#Qd"/>more
servili, respondent quod non est simile de
<lb ed="#Qd"/>timore informi et spe. Nam timore servili, qui
<lb ed="#Qd"/>est informis aliud timetur, scilicet poena aeterna,
<lb ed="#Qd"/>et timore initiali seu filiali, qui sunt timores for<lb ed="#Qd"/>mali,
quia in timore initiali<!--q--> timetur insufficientia
<lb ed="#Qd"/>satisfactionis, filiali malum separationis a Deo;
<lb ed="#Qd"/>sed spe informi et formata idem speratur, scilicet
<lb ed="#Qd"/>beatitudo aeterna. Utrum autem hoc verum sit,
<lb ed="#Qd"/>in proximo declarabitur, eum quaeretur de timore
<lb ed="#Qd"/>informi<!--2-->.
</p>
</div>
</body>
</text>
</TEI>