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ahsh-l3p3i2t1m8c4.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. 2, T. 1, M. 8, C. 4</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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 3, Inq. 2, T. 1, M. 8, C. 4</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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<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-l3p3i2t1m8c4">
<head xml:id="ahsh-l3p3i2t1m8c4-Hd1e102">III, P. 3, Inq. 2, T. 1, M. 8, C. 4</head>
<head xml:id="ahsh-l3p3i2t1m8c4-Hd1e105" type="question-title">UTRUM FIDES FUERIT IN CHRISTO ANTE PASSIONEM.</head>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e108">
<lb ed="#Qd"/>Deinde quaeritur utrum fides fuerit in Christo
<lb ed="#Qd"/>in statu mortalitatis.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e115">
<lb ed="#Qd"/>Ad quod sic: 1. <title>Ioan.</title> 1, 14, dicitur Christus
<lb ed="#Qd"/>plenus <quote>gratiae et veritatis</quote><!--x-->, secundum quod homo.
<pb ed="#Qd" n="1105"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Ergo plenus omnibus virtutibus gratuitis; ergo
<lb ed="#Qd"/>fide.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e131">
<lb ed="#Qd"/>2. Item, Christus ante mortem fuit in statu
<lb ed="#Qd"/>merendi summo<!--a-->; sed summus status merendi
<lb ed="#Qd"/>est mereri secundum omnem virtutem; ergo me<lb ed="#Qd"/>rebatur
secundum omnem virtutem<!--b-->; ergo se<lb ed="#Qd"/>cundum
fidem.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e145">
<lb ed="#Qd"/>3. Item, in Christo fuit spes immortalitatis et
<lb ed="#Qd"/>glorificationis secundum corpus. Ergo et fides<!--c-->.
<lb ed="#Qb"/>— Item, nos ponimus vere in eo passiones
<lb ed="#Qd"/>timoris, doloris, compassionis, quae ponunt im<lb ed="#Qd"/>perfectionem
affectionis. Si ergo non<!--d--> est incon<lb ed="#Qd"/>veniens
ponere virtutes quae concernunt imper<lb ed="#Qd"/>fectionem
affectionis, ut patientiam, misericordiam
<lb ed="#Qd"/>et huiusmodi, non erit inconveniens ponere vir<lb ed="#Qd"/>tutes
quae concernunt imperfectionem cognitionis,
<lb ed="#Qd"/>sicut fidem.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e167">
<lb ed="#Qd"/>4. Item, cognitio naturalis est imperfecta re<lb ed="#Qd"/>spectu
cognitionis gratuitae et gloriosae; sed co<lb ed="#Qd"/>gnitio<!--e-->
naturalis, quamvis imperfecta, ponitur in
<lb ed="#Qd"/>Christo; ergo similiter cognitio aenigmatica, quam<lb ed="#Qd"/>vis<!--f-->
sit imperfecta; sed assensus Veritati primae
<lb ed="#Qd"/>et cognitio aenigmatica ponuntur in fide; ergo, si
<lb ed="#Qd"/>assensus Veritati primae fuit in Christo, et<!--g--> co<lb ed="#Qd"/>gnitionem
aenigmaticam nihil prohibeat ponere,
<lb ed="#Qd"/>relinquitur quod in Christo<!--h--> fuit fides.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e189">
<lb ed="#Qd"/>Contra: a. <title>Col.</title> 2, 3: <quote>In ipso sunt omnes the<lb ed="#Qd"/>sauri
sapientiae et scientiae absconditi</quote>, quod in<lb ed="#Qd"/>telligitur
de Christo, secundum quod homo, ab
<lb ed="#Qd"/>initio conceptionis. Ergo in ipso non fuit aliqua
<lb ed="#Qd"/>imperfectio cognitionis; cum ergo fides ponat im<lb ed="#Qd"/>perfectionem
cognitionis, non fuit fides in Christo.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e205">
<lb ed="#Qd"/>17. Item, cognitio beata<!--i--> evacuat cognitionem
<lb ed="#Qd"/>aenigmaticam et fidem, <title>I Cor.</title> 13, 10. Cum ergo
<lb ed="#Qd"/>in Christo fuerit cognitio beata, in ipso non fuit
<lb ed="#Qd"/>cognitio aenigmatica.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e216">
<lb ed="#Qd"/>Solutio: Secundum quod dicit <name ref="#Anselm">Anselmus</name>,
<lb ed="#Qd"/>in libro <title>Cur Deus homo</title><!--1-->, quod assumptio pas<lb ed="#Qd"/>sibilitatis
necessaria fuit Redemptori, quia per
<lb ed="#Qd"/>passionem debebat satisfacere et rem suam iusto
<lb ed="#Qd"/>pretio et condigno recuperare; ut ergo solveret
<lb ed="#Qd"/>iustum pretium, necessaria erat<!--k--> passibilitas.
<lb ed="#Qd"/>item, necessaria erat perfecta scientia, ut solveret
<lb ed="#Qd"/>pretium condignum et dispensationi redemptionis
<lb ed="#Qd"/>convenientissimum. Quia ergo tale et tantum
<lb ed="#Qd"/>negotium sapientissimum requirebat, cum as<lb ed="#Qd"/>sumptione
passibilitatis necessaria fuit perfectio
<lb ed="#Qd"/>cognitionis. Unde, sicut dicit <name ref="#Anselm">Anselmus</name>, quia
<lb ed="#Qb"/><quote xml:id="ahsh-l3p3i2t1m8c4-Qd1e250">ignorantia ad nihil utilis est</quote>, passibilitas vero
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>utilis redemptioni, non assumpsit Salvator igno<lb ed="#Qd"/>rantiam
aliquam, sed assumpsit possibilitatem.
<lb ed="#Qd"/>Quoniam autem perfecta cognitio evacuat imper<lb ed="#Qd"/>fectam
eiusdem generis, sicut dicit <name>Apostolus</name>,
<lb ed="#Qd"/><title>I Cor.</title> 13, 10: <quote>Cum venerit quod perfectum est,
<lb ed="#Qd"/>evacuabitur quod ex parte est</quote>, perfecta cognitio
<lb ed="#Qd"/>Dei in Christo non compatiebatur cognitionem
<lb ed="#Qd"/>imperfectam Dei. Propterea, cum fides ponat
<lb ed="#Qd"/>imperfectam cognitionem Dei, quia est in aenig<lb ed="#Qd"/>mate,
manifestum est quod in ipso non fuit fides,
<lb ed="#Qd"/>sed perfectio, quae<!--l--> succedit fidei, sive contem<lb ed="#Qd"/>platio<!--m-->.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e282">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad primum ergo quod obi<lb ed="#Qd"/>citur
quod <mentioned>in Christo fuit plenitudo omnis gra<lb ed="#Qd"/>tiae</mentioned>,
dicendum quod verum est. Sed cum ple<lb ed="#Qd"/>nitudine
gratiae fuit plenitudo veritatis, quae est
<lb ed="#Qd"/>plenitudo cognitionis, sicut dicitur <title>Ioan.</title> 1, 14:
<lb ed="#Qd"/><quote>Plenum gratiae et veritatis</quote>; plenitudo autem co<lb ed="#Qd"/>gnitionis
non compatitur secum imperfectionem
<lb ed="#Qd"/>cognitionis fidei. Ex illa ergo auctoritate potius
<lb ed="#Qd"/>sequitur quod in illo non fuerit fides.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e305">
<lb ed="#Qd"/>2. Ad secundum<!--n--> similiter patet responsio.
<lb ed="#Qd"/>Nam meritum Christi, secundum quod homo, de<lb ed="#Qd"/>buit
esse meritum nostrae redemptionis; merito
<lb ed="#Qd"/>autem redemptionis non conveniebat, sed repu<lb ed="#Qd"/>gnabat
imperfectio cognitionis<!--o-->; ideo merito Chri<lb ed="#Qd"/>sti
non<!--p--> erat necessaria fides in ratione fidei.
<lb ed="#Qd"/>Cum ergo officio Redemptoris repugnaret et per<lb ed="#Qd"/>sonae
Redemptoris non conveniret — non enim<!--q-->
<lb ed="#Qd"/>conveniebat illam personam, quae Deus est, ali<lb ed="#Qd"/>quid
ignorare vel imperfecte cognoscere — prop<lb ed="#Qd"/>terea
nec merito suo, secundum quod homo, nec
<lb ed="#Qd"/>merito nostro necessaria erat fides, sed contem<lb ed="#Qd"/>platio
veritatis — Ad illud ergo quod obicit,
<lb ed="#Qd"/>dicendum<!--r--> quod summum meritum non ponit
<lb ed="#Qd"/>mereri secundum numerum virtutum, sed se<lb ed="#Qd"/>cundum
perfectionem gratiae omnium virtutum.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e342">
<lb ed="#Qd"/>3. Ad tertium quod obicitur de spe et de
<lb ed="#Qd"/>passionibus timoris et doloris in Christo, patet
<lb ed="#Qd"/>responsio. Nam, quamvis ista ponant imperfec<lb ed="#Qd"/>tionem
ex parte affectionis, erant tamen neces<lb ed="#Qd"/>saria<!--s-->
dispensationi redemptionis, sicut ostensum
<lb ed="#Qd"/>est supra<!--t-->, De incarnatione, Quaestione de poena<lb ed="#Qd"/>litatibus
assumptis a Christo<!--2-->. Nulla autem co<lb ed="#Qd"/>gnitionis
imperfectio erat necessaria, immo ma<lb ed="#Qd"/>gis
repugnans; propterea nec fides.
</p>
<p xml:id="ahsh-l3p3i2t1m8c4-d1e364">
<lb ed="#Qd"/>4. Ad ultimum vero quod obicitur de co<lb ed="#Qd"/>gnitione
naturali, dicendum quod cognitio na<lb ed="#Qd"/>turalis
perfecta, qualis diceretur fuisse in Adam
<pb ed="#Qd" n="1106"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>ante peccatum secundum perfectionem naturae,
<lb ed="#Qd"/>fuit in Christo perfectissime. Haec autem cogni<lb ed="#Qd"/>tio,
quamvis sit imperfecta comparatione, hoc est
<lb ed="#Qd"/>respectu cognitionis gratuitae vel beatae, per<lb ed="#Qd"/>fecta
tamen est perfectione sui generis, secun<lb ed="#Qd"/>dum
quod fuit in Christo; et ideo haec non
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>evacuatur per cognitionem pertectam gratiae vel
<lb ed="#Qd"/>gloriae. Cognitio vero aenigmatica, quae est fidei<!--a-->,
<lb ed="#Qd"/>non solum est imperfecta respectu cognitionis<!--b-->
<lb ed="#Qd"/>gloriae, sed etiam in suo genere, quod est co<lb ed="#Qd"/>gnitio
gratuita, et ideo non est simile de imper<lb ed="#Qd"/>fectione
cognitionis naturae et cognitionis fidei.
</p>
</div>
</body>
</text>
</TEI>