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ahsh-l3p3i2t1m4.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. 2, T. 1, M. 4</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 3, Inq. 2, T. 1, M. 4</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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<div xml:id="ahsh-l3p3i2t1m4">
<head xml:id="ahsh-l3p3i2t1m4-Hd1e102">III, P. 3, Inq. 2, T. 1, M. 4</head>
<head xml:id="ahsh-l3p3i2t1m4-Hd1e105" type="question-title">Utrum fides sit virtus generalis an specialis<!--1-->.</head>
<p xml:id="ahsh-l3p3i2t1m4-d1e108">
<lb ed="#Qd"/>Sequitur quaerere utrum fides generalis vir<lb ed="#Qd"/>tus
sit an specialis.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e115">
<lb ed="#Qd"/>Ad quod etc: 1. <quote xml:id="ahsh-l3p3i2t1m4-Qd1e119">Quia<!--h--> non est unicum genus
<lb ed="#Qd"/>appetendorum, sed diversa genera, non est unica
<lb ed="#Qd"/>virtus appetendorum, sed diversae in specie</quote>.
<lb ed="#Qd"/>Ergo eadem ratione, cum non sit unicum genus
<lb ed="#Qd"/>credendorum, sed diversa genera, non erit unica
<lb ed="#Qd"/>fides, sed diversae in specie; ergo fides est dif<lb ed="#Qd"/>ferens
species.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e136">
<lb ed="#Qd"/>2. Item, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e140">aliud est donum, quod est</quote> de aeternis,
<lb ed="#Qd"/>scilicet sapientia, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e145">et aliud est donum, quod est
<lb ed="#Qd"/>de humanis, scilicet scientia. Ergo</quote> simili ratione
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t1m4-Qd1e150">alia est fides, quae est</quote> de aeternis, ut <quote xml:id="ahsh-l3p3i2t1m4-Qd1e154">de
<lb ed="#Qd"/>Deo</quote> trino<!--i--> et uno, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e159">alia est fides, quae est de
<lb ed="#Qd"/>humanis</quote>, ut de resurrectione hominum futura
<lb ed="#Qd"/>et retributione et poena.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e168">
<lb ed="#Qd"/>3. Item, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e172">dicit <name>Augustinus</name><!--2--> quoniam diver<lb ed="#Qd"/>sae
voluntates sunt in specie secundum diversa
<lb ed="#Qd"/>volita</quote> in specie: unde <quote xml:id="ahsh-l3p3i2t1m4-Qd1e179">alia est voluntas</quote> in
<lb ed="#Qd"/>specie, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e184">qua<!--k--> volo honores mundi; alia, qua
<lb ed="#Qd"/>volo<!--l--></quote> voluptates carnis; alia, qua voto divitias.
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t1m4-Qd1e190">Ergo eadem ratione diversae</quote> erunt <quote xml:id="ahsh-l3p3i2t1m4-Qd1e193">fides in
<lb ed="#Qd"/>specie secundum diversa credita</quote> in specie; ergo
<lb ed="#Qd"/>alia est fides qua creditur deitas, alia qua cre<lb ed="#Qd"/>ditur<!--m-->
humanitas, alia qua creditur resurrectio etc.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e203">
<lb ed="#Qd"/>4. <quote xml:id="ahsh-l3p3i2t1m4-Qd1e207">Item, maxima est distantia inter omnia ea,
<lb ed="#Qd"/>quae<!--n--> habent communicantiam</quote>, illa<!--o--> quae est
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t1m4-Qd1e212">inter creatum et increatum. Si ergo aliqua dif<lb ed="#Qd"/>terentia
trahit in speciem</quote>: differentem, et ista
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>trahet; fides ergo quae est de increata<!--p--> et fides
<lb ed="#Qd"/>de creata est differens secundum speciem.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e225">
<lb ed="#Qd"/>5. <quote xml:id="ahsh-l3p3i2t1m4-Qd1e229">Item, fides est de suppliciis aeternis, et se<lb ed="#Qd"/>cundum
hoc generat timorem</quote>; item, fides <quote xml:id="ahsh-l3p3i2t1m4-Qd1e234">est
<lb ed="#Qd"/>de praemiis aeternis, et secundum hoc generat
<lb ed="#Qd"/>spem?</quote>. Ergo, cum spes et timor sint <quote xml:id="ahsh-l3p3i2t1m4-Qd1e241">diversa<lb ed="#Qd"/>rum
specierum<!--r--></quote>, fides, ex qua generatur timor,
<lb ed="#Qd"/>et fides, ex qua generatur spes, eadem ratione
<lb ed="#Qd"/>erunt diversarum specierum.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e254">
<lb ed="#Qd"/>8. Item, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e258">secundum</quote> unamquamque <quote>virtutem
<lb ed="#Qd"/>gratuitam est aliquid amatum</quote>; sed nihil est ama<lb ed="#Qd"/>tum
in divinis <quote xml:id="ahsh-l3p3i2t1m4-Qd1e265">nisi sit cognitum cognitione quae
<lb ed="#Qd"/>est fidei</quote>; ergo <quote xml:id="ahsh-l3p3i2t1m4-Qd1e271">fides circuit finem<!--s--> uniuscuius<lb ed="#Qd"/>que
virtutis gratuitae, sive</quote> illud <quote xml:id="ahsh-l3p3i2t1m4-Qd1e276">sit verum
<lb ed="#Qd"/>sive<!--t--> arduum sive sit bonum: non enim quaere<lb ed="#Qd"/>retur<!--u-->
nisi cognitum; cognoscitur autem per fi<lb ed="#Qd"/>dem</quote>.
Relinquitur igitur quod fides est virtus
<lb ed="#Qd"/>generalis.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e288">
<lb ed="#Qd"/>Contra. a. <quote xml:id="ahsh-l3p3i2t1m4-Qd1e292">Licet</quote> multi sint articuli fidei <quote xml:id="ahsh-l3p3i2t1m4-Qd1e295">se<lb ed="#Qd"/>cundum
temporale<!--v--> et aeternum</quote>, creatum et in<lb ed="#Qd"/>creatum,
<quote xml:id="ahsh-l3p3i2t1m4-Qd1e302">una<!--x--> tamen est veritas</quote> per quam
<lb ed="#Qd"/>omni articulo inhaeremus. Ergo <quote xml:id="ahsh-l3p3i2t1m4-Qd1e308">non multiplica<lb ed="#Qd"/>tur
fides secundum temporale et aeternum, sed
<lb ed="#Qd"/>una erit</quote> propter unitatem medii, quod, est ve<lb ed="#Qd"/>ritas.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e318">
<lb ed="#Qd"/>b. Item, omne <quote xml:id="ahsh-l3p3i2t1m4-Qd1e322">quod est verum a prima Veri<lb ed="#Qd"/>tate
verum est</quote>, sicut dicit <name ref="#Augustine">Augustinus</name><!--3-->, quod
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t1m4-Qd1e330">nulla creatura veritatem habet in se nisi a prima
<lb ed="#Qd"/>Veritate, cum sit in se vanitas</quote>; ergo, cum nulla
<lb ed="#Qd"/>creatura a se veritatem habeat, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e338">nulli</quote> creatae<!--y-->
<pb ed="#Qd" n="1071"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>veritati <quote xml:id="ahsh-l3p3i2t1m4-Qd1e347">adhaerendum est<!--a--> per se. Cum ergo fidei
<lb ed="#Qd"/>sit proprium adhaerere veritati per se, non ad<lb ed="#Qd"/>haerebit
fides nisi solummodo Veritati</quote> increatae;
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t1m4-Qd1e354">ergo, cum primae Veritati et soli per se adhae<lb ed="#Qd"/>reat
fides, licet sint diversi articuli, non multi<lb ed="#Qd"/>plicabitur
secundum species, sed secundum unam
<lb ed="#Qd"/>adhaerentiam una erit</quote>.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e365">
<lb ed="#Qd"/>0. Item, bonum et malum, secundum quod acci<lb ed="#Qd"/>piuntur
a fide, accipiuntur praeter actum, scilicet
<lb ed="#Qd"/>sub ratione veri; secundum vero quod accipiun<lb ed="#Qd"/>tur
a spe et timore, accipiuntur secundum actum
<lb ed="#Qd"/>suum et sub differenti ratione. Ergo sicut diffe<lb ed="#Qd"/>rentia
acceptionis rationis boni et mali facit<!--b-->
<lb ed="#Qd"/>differentem speciem spei et timoris, eodem modo
<lb ed="#Qd"/>unitas vel indifferentia acceptionis rationis boni
<lb ed="#Qd"/>et mali, quae est ratio veri, faciet fidem unius
<lb ed="#Qd"/>speciei; non multiplicabitur ergo per species.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e389">
<lb ed="#Qd"/>Solutio: Dicendum quod fides est virtus spe<lb ed="#Qd"/>cialis.
<quote xml:id="ahsh-l3p3i2t1m4-Qd1e395">Licet</quote> enim <quote xml:id="ahsh-l3p3i2t1m4-Qd1e398">sit diversitas articulorum</quote>,
<lb ed="#Qd"/>quia tamen est convenientia in illis, est una fides
<lb ed="#Qd"/>omnium illorum<!--c-->. <quote xml:id="ahsh-l3p3i2t1m4-Qd1e406">Est</quote> autem <quote xml:id="ahsh-l3p3i2t1m4-Qd1e409">convenientia</quote>
<lb ed="#Qd"/>articulorum <quote xml:id="ahsh-l3p3i2t1m4-Qd1e414">in tribus</quote>: primo, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e417">in subiecto<!--d-->
<lb ed="#Qd"/>creditionis</quote>; secundo, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e423">in ratione credendi</quote>; ter<lb ed="#Qd"/>tio,
<quote xml:id="ahsh-l3p3i2t1m4-Qd1e428">in</quote> fine sive<!--e--> <quote xml:id="ahsh-l3p3i2t1m4-Qd1e431">termino. In subiecto credi<lb ed="#Qd"/>tionis</quote>
convenientia est, quia omnes articuli sunt
<lb ed="#Qd"/>de increato Vero, sed quandoque cum cointel<lb ed="#Qd"/>lectu
increati, ut de Deo trino et<!--f--> uno et huius<lb ed="#Qd"/>modi;
quandoque vero cum cointellectu<!--g--> creati,
<lb ed="#Qd"/>ut de Deo incarnata, passo et huiusmodi. In ra<lb ed="#Qd"/>tione
vero credendi est convenientia, quia in om<lb ed="#Qd"/>nibus
credendis prima Veritas est ratio credendi.
<lb ed="#Qd"/>In fine vero creditionis<!--h--> est convenientia, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e451">quia
<lb ed="#Qd"/>secundum omnes</quote> articulos <quote xml:id="ahsh-l3p3i2t1m4-Qd1e457">tenditur in unum</quote>
<lb ed="#Qd"/>Verum, quod est summa et prima Veritas.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e463">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum ergo dicendum
<lb ed="#Qd"/>quod non est simile in appetendis et credendis,
<lb ed="#Qd"/>quoniam in appetendis secundum virtutes<!--i--> diffe<lb ed="#Qd"/>rentes,
sunt et particulares et propriae rationes ap<lb ed="#Qd"/>petendi.
et ideo sunt differentes virtutes<!--k--> circa
<lb ed="#Qd"/>appetenda, sicut patet: caritas appetit Deum se<lb ed="#Qd"/>cundum
rationem boni, spes secundum rationem<!--l-->
<lb ed="#Qd"/>gloriosi, fides secundum rationem veri. Quia ergo
<lb ed="#Qd"/>diversae sunt rationes boni, gloriosi et veri,
<lb ed="#Qd"/>ideo diversae sunt virtutes fides, spes<!--m-->, caritas,
<lb ed="#Qd"/>similiter in aliis virtutibus. In credendis vero
<lb ed="#Qd"/>non similiter est, quia <quote xml:id="ahsh-l3p3i2t1m4-Qd1e491">unica est ratio omnium
<lb ed="#Qd"/>credendorum</quote> propria <quote xml:id="ahsh-l3p3i2t1m4-Qd1e496">et particularis</quote> circa om<lb ed="#Qd"/>nia
credenda sive circa<!--n--> <quote xml:id="ahsh-l3p3i2t1m4-Qd1e501">omnes articulos</quote>,
<lb ed="#Qd"/>quae est prima Veritas. <quote xml:id="ahsh-l3p3i2t1m4-Qd1e507">Si</quote> enim <quote xml:id="ahsh-l3p3i2t1m4-Qd1e510">quaeratur
<lb ed="#Qd"/>quare credis hoc vel illud, non est nisi una
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>responsio, scilicet quia ita docet prima Veri<lb ed="#Qd"/>tas</quote>.
Unde si <quote xml:id="ahsh-l3p3i2t1m4-Qd1e521">Geometria</quote> dicitur <quote xml:id="ahsh-l3p3i2t1m4-Qd1e524">una scientia,
<lb ed="#Qd"/>quia</quote> est <quote xml:id="ahsh-l3p3i2t1m4-Qd1e529">a de uno subiecto</quote>, licet diversas pas<lb ed="#Qd"/>siones
probet de eo et <quote xml:id="ahsh-l3p3i2t1m4-Qd1e535">per diversa<!--o--> media,
<lb ed="#Qd"/>multo fortius una</quote> erit <quote xml:id="ahsh-l3p3i2t1m4-Qd1e540">fides</quote> specie, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e543">quia
<lb ed="#Qd"/>est de uno subiecto et per unum medium credit
<lb ed="#Qd"/>quidquid credit</quote>.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e551">
<lb ed="#Qd"/>2. Ad secundum dicendum <quote xml:id="ahsh-l3p3i2t1m4-Qd1e555">quod sapientia
<lb ed="#Qd"/>donum simpliciter est de aeterno, scientia vero
<lb ed="#Qd"/>de temporali</quote> per se, et ideo diversa sunt dona
<lb ed="#Qd"/>secundum speciem. <quote xml:id="ahsh-l3p3i2t1m4-Qd1e564">Fides</quote> vero, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e567">licet sit de
<lb ed="#Qd"/>articulo continente tempus</quote> seu continente<!--p--> di<lb ed="#Qd"/>vinam
actionem circa hominem seu creaturam,
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t1m4-Qd1e575">semper tamen est de aeterno et</quote> increato, et sem<lb ed="#Qd"/>per
<quote>dirigitur in aeternum</quote> et increatum, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e580">et ideo
<lb ed="#Qd"/>non multiplicatur per species</quote>, sicut patet de ca<lb ed="#Qd"/>ritate,
quae quidem est ex parte <quote xml:id="ahsh-l3p3i2t1m4-Qd1e587">dilectionis pro<lb ed="#Qd"/>ximi
de temporali</quote>, ex parte vero dilectionis Dei
<lb ed="#Qd"/>de aeterno, <quote>et tamen</quote> caritas <quote xml:id="ahsh-l3p3i2t1m4-Qd1e595">non multipli<lb ed="#Qd"/>catur
per species</quote>, et hoc est quia una est ratio
<lb ed="#Qd"/>diligendi Deum et proximum, scilicet summa Bo<lb ed="#Qd"/>nitas.
Eodem modo ex hac parte una est ratio
<lb ed="#Qd"/>credendi aeternum et temporale, scilicet prima
<lb ed="#Qd"/>Veritas.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e609">
<lb ed="#Qd"/>3. Ad tertium respondent quoniam<!--q--> non se<lb ed="#Qd"/>quitur:
<quote xml:id="ahsh-l3p3i2t1m4-Qd1e615">secundum diversa<!--r--> volita sunt diver<lb ed="#Qd"/>sae
voluntates; ergo secundum diversa credita</quote>
<lb ed="#Qd"/>diversae fides. <quote xml:id="ahsh-l3p3i2t1m4-Qd1e622">Non est</quote> enim similis ratio in
<lb ed="#Qd"/>actibus <quote xml:id="ahsh-l3p3i2t1m4-Qd1e628">et<!--s--> habitibus, quia ex uno habitu pos<lb ed="#Qd"/>sunt
exire actus diversarum specierum</quote>. Verbi
<lb ed="#Qd"/>gratia, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e635">ex habitu naturali, qui est visus, pro<lb ed="#Qd"/>cedunt
diversi actus, scilicet videre album et vi<lb ed="#Qd"/>dere
nigrum, qui sunt diversarum specierum. Si<lb ed="#Qd"/>militer
lex illo habitu, qui est fides, procedunt
<lb ed="#Qd"/>diversi actus in specie</quote>, scilicet <quote xml:id="ahsh-l3p3i2t1m4-Qd1e646">credere Deum
<lb ed="#Qd"/>esse, credere Filium Dei natum esse de Virgine</quote>
<lb ed="#Qd"/>et huiusmodi. <quote xml:id="ahsh-l3p3i2t1m4-Qd1e654">Sed quoniam omnia<!--t--> ista eadem
<lb ed="#Qd"/>ratione creduntur, ut praedictum est<!--1-->, ideo non
<lb ed="#Qd"/>habent nisi unum habitum</quote> in specie, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e661">ex quo
<lb ed="#Qd"/>procedunt</quote>.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e667">
<lb ed="#Qd"/>4. Ad quartum iam patet responsio, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e671">quia
<lb ed="#Qd"/>fides semper est de increato, sed aliquando cum
<lb ed="#Qd"/>cointellectu</quote> creati, sicut infra patebit<!--2-->.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e680">
<lb ed="#Qd"/>5. Ad quintum dicendum est, sicut dictum
<lb ed="#Qd"/>est<!--3-->, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e686">quod fides est de poenis aeternis et prae<lb ed="#Qd"/>miis</quote>
secundum rationem unam, quae est primum
<lb ed="#Qd"/>Verum, et ideo non est differens specie fides
<lb ed="#Qd"/>huius et illius. Spes autem est de praemiis, timor
<lb ed="#Qd"/>de poenis, non secundum rationem unam, sed se<lb ed="#Qd"/>cundum
differentes, quae sunt bonum et malum,
<pb ed="#Qd" n="1072"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>et ideo sunt differentes specie. — <quote xml:id="ahsh-l3p3i2t1m4-Qd1e706">Si quis</quote>
<lb ed="#Qd"/>tamen obiceret <quote xml:id="ahsh-l3p3i2t1m4-Qd1e712">quod fides est de bono in
<lb ed="#Qd"/>quantum bonum et de malo in quantum malum,
<lb ed="#Qd"/>quia aliter non generaret fides spem et timorem</quote>,
<lb ed="#Qd"/>dicendum<!--1--> <quote xml:id="ahsh-l3p3i2t1m4-Qd1e721">quod ista duo, verum et bonum<!--a-->,
<lb ed="#Qd"/>opponuntur tamquam disparata, alio modo non.
<lb ed="#Qd"/>Dico autem oppositionem disparationum<!--b--> secun<lb ed="#Qd"/>dum
rationes. Nam bonum, cum creditur esse
<lb ed="#Qd"/>bonum, bonum, in quantum bonum, cognoscitur;
<lb ed="#Qd"/>et praeter hoc, cum sit cognitum, manens huius<lb ed="#Qd"/>modi,
est sub ratione veri, et ita in quantum
<lb ed="#Qd"/>bonum cognoscitur et in quantum verum cogno<lb ed="#Qd"/>scitur;
sed cum dicitur <mentioned>in quantum bonum co<lb ed="#Qd"/>gnoscitur</mentioned><!--c-->,
dicitur ratio ex parte cogniti; cum
<lb ed="#Qd"/>vero dicitur <mentioned>in quantum verum<!--d--> cognoscitur</mentioned>,
<lb ed="#Qd"/>redditur ratio ex parte cognoscenti: haec est<!--e-->
<lb ed="#Qd"/>enim ratio generalis rei cognoscibilis, in quan<lb ed="#Qd"/>tum
est actu cognitum apud intellectum. Si vero
<lb ed="#Qb"/><mentioned>cognitum</mentioned> dicat rationem ex parte cognoscentis,
<lb ed="#Qd"/>secundum hoc fides non est de bona, sed potius
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>de vero, secundum<!--f--> quod dicitur <mentioned>ratio ex parte
<lb ed="#Qd"/>cogniti est de bono</mentioned>, et secundum hanc rationem
<lb ed="#Qd"/>bonum movet affectum sive intellectum prac<lb ed="#Qd"/>ticum</quote>.
</p>
<p xml:id="ahsh-l3p3i2t1m4-d1e766">
<lb ed="#Qd"/>6. Ad ultimum dicendum quod, <quote xml:id="ahsh-l3p3i2t1m4-Qd1e770">licet fides
<lb ed="#Qd"/>sit generalis quantum ad cognitionem, non tamen
<lb ed="#Qd"/>generalis est secundum quod virtus; nec genus</quote>
est, <quote>secundum quod genus habet sub se spe<lb ed="#Qd"/>cies</quote>;
sed <quote xml:id="ahsh-l3p3i2t1m4-Qd1e781">secundum quod</quote> dicitur <quote xml:id="ahsh-l3p3i2t1m4-Qd1e784">genus a
<lb ed="#Qd"/>generando, potest dici quod fides generat spem
<lb ed="#Qd"/>et spes caritatem et caritas generat rationem, se<lb ed="#Qd"/>cundum
quam reducit omnem virtutem in finem<!--g-->
<lb ed="#Qd"/>ipsius caritatis, scilicet in bonum. De hac<!--h--> gene<lb ed="#Qd"/>ratione
dicitur</quote>, <title>Matth.</title> 1, 2: <quote xml:id="ahsh-l3p3i2t1m4-Qd1e797"><quote>Abraham genuit
<lb ed="#Qd"/>Isaac</quote> etc.</quote> <name>Interlinearis</name><!--2-->: <quote xml:id="ahsh-l3p3i2t1m4-Qd1e803"><mentioned>Fides generat
<lb ed="#Qd"/>spem et spes caritatem</mentioned>. Et cum fides-virtus non
<lb ed="#Qd"/>sit sine affectione, licet ambitus cognitionis cir<lb ed="#Qd"/>cumeat
omnem finem, tamen affectio restringit
<lb ed="#Qd"/>eam circa certum finem proprium, et ideo non
<lb ed="#Qd"/>multiplicatur in species</quote>.
</p>
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