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cod-al7b25_alalal-a10065.xml
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cod-al7b25_alalal-a10065.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<teiHeader>
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<titleStmt>
<title>Articulus 23</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
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<edition n="0.0.0-dev">
<title>Articulus 23</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Ba" n="cod-al7b25">Paris 1894, v. 25</witness>
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<body>
<div xml:id="alalal-a10065"><!-- l1d1a23 -->
<head xml:id="alalal-a10065-Hd1e99">Articulus 23</head>
<head xml:id="alalal-a10065-Hd1e101" type="question-title">An per omnes potentias anime fruemur ?</head>
<p xml:id="alalal-a10065-d1e104">
<lb ed="#Ba" n="8"/>ARTICULUS XXIII.
<lb ed="#Ba" n="9"/>An per omnes potentias anime fruemur ?
</p>
<p xml:id="alalal-a10065-d1e111">
<lb ed="#Ba" n="10"/>Incidit hic dubium difficile de hoc
<lb ed="#Ba" n="11"/>quod dicit: <quote xml:id="alalal-a10065-Qd1e117">Juter eas quidem quibus
<lb ed="#Ba" n="12"/>utrndum est, etc. </quote> Videtur enim ex hoc
<lb ed="#Ba" n="13"/>quod potentiis naturalibus fruamur, id
<lb ed="#Ba" n="14"/>mt, per ipsas : et quaeritur, Utram
<lb ed="#Ba" n="15"/>pet ommes, aut per quasdam? Et
vide<lb break="no" ed="#Ba" n="16"/>tut, quod per quasdam ex pradictis.
</p>
<p xml:id="alalal-a10065-d1e132">
<lb ed="#Ba" n="17"/>Sed CONTRA :
<lb ed="#Ba" n="18"/>1. Joan. x, 9: Per me st quis
intro<lb break="no" ed="#Ba" n="19"/>writ, etc, Augustinus : Pascua inveniet,
<lb ed="#Ba" n="20"/>veprediens foras in Salvatoris
humani<lb break="no" ed="#Ba" n="21"/>tate, intus in Salvatoris divinitate: et
<lb ed="#Ba" n="22"/>wnsts est qui pascitur in humanitate :
<lb ed="#Ba" n="23"/>rio sensus fruentur, quia pasci visione
<lb ed="#Ba" n="24"/>hacest frui.
</p>
<p xml:id="alalal-a10065-d1e153">
<lb ed="#Ba" n="25"/>2. Idem videtur accipi ex libro de
<lb ed="#Ba" n="26"/>Spurita et anima, ubi dicitur, quod sen~
<lb ed="#Ba" n="27"/>us verletur in rationem, et ratio in
in<lb break="no" ed="#Ba" n="28"/>itlevtumn, et ille fructur Deo.
</p>
<p xml:id="alalal-a10065-d1e164">
<lb ed="#Ba" n="29"/>4, Praeterea, Anima tota
glorificabi<lb break="no" ed="#Ba" n="30"/>tur, ol remunerabitur: ergo frui debet
<lb ed="#Ba" n="31"/>tilum omnes vires,
</p>
<p xml:id="alalal-a10065-d1e173">
<lb ed="#Ba" n="32"/>Ulterius quaeritur. Si erunt ibi
cogi<lb break="no" ed="#Ba" n="33"/>titiones volubiles? Videtur quod non:
<lb ed="#Ba" n="34"/>yu hoc negat expresse Augustinus '.
</p>
<p xml:id="alalal-a10065-d1e182">
<lb ed="#Ba" n="35"/>Sed contra: Quia intelligemus hoc et
<lb ed="#Ba" n="36"/>ilu successive: ergo cogitatio
volve<lb break="no" ed="#Ba" n="37"/>tui de uno in aliud,
</p>
<p xml:id="alalal-a10065-d1e191">
<cb ed="#Ba" n="b"/>
<lb ed="#Ba" n="38"/>Solutio, Actus proprie personarum
<lb ed="#Ba" n="39"/>et individuorum est, potentia autem
se<lb break="no" ed="#Ba" n="40"/>cundum naturam: unde si fiat vis, tune
<lb ed="#Ba" n="41"/>Sancti fruentur, sed secundum potentias
<lb ed="#Ba" n="42"/>anime quae dict sunt supra. Est autem
<lb ed="#Ba" n="43"/>duplex via: una est a sensibili in
imagi<lb break="no" ed="#Ba" n="44"/>nationem et phantasiam, et ab illis ad
<lb ed="#Ba" n="45"/>rationem et intellectum, qua est via
<lb ed="#Ba" n="46"/>abstractionis veri. Alia est via
superio<lb break="no" ed="#Ba" n="47"/>rum potentiarum ad inferiores : sicut
<lb ed="#Ba" n="48"/>ratio in quibusdam extendit se
moven<lb break="no" ed="#Ba" n="49"/>do imaginationem, et imaginatio sensum
<lb ed="#Ba" n="50"/>communem, ut accidit in somnio, et
<lb ed="#Ba" n="51"/>quandoque etiam solvit organa
particu<lb break="no" ed="#Ba" n="52"/>laria ad aliquid, ut in his quiin somnis
<lb ed="#Ba" n="53"/>agunt opera vigiliz. Ita dico sine
pra<lb break="no" ed="#Ba" n="54"/>judicio, quod per redundantiam
dulce<lb break="no" ed="#Ba" n="55"/>dinis divine ab intelleetu descendet
pa<lb break="no" ed="#Ba" n="56"/>stura fruitionis in imaginationem, et
sen<lb break="no" ed="#Ba" n="57"/>sum: ita tamen, quod sensus non amittat
<lb ed="#Ba" n="58"/>naturam suam quinon apprehendit nisi
<lb ed="#Ba" n="59"/>corporale.
</p>
<p xml:id="alalal-a10065-d1e243">
<lb ed="#Ba" n="60"/>Et per hoc patet solutio ad primum :
<lb ed="#Ba" n="61"/>quia sensus non accipit divinitatem in
<lb ed="#Ba" n="62"/>carne Salvatoris, sed corpus tantum : et
<lb ed="#Ba" n="63"/>dulcedo est per redundantiam a ratione.
</p>
<p xml:id="alalal-a10065-d1e255">
<lb ed="#Ba" n="64"/>Ad aliud dicendum, quod cum
dici<lb break="no" ed="#Ba" n="65"/>tur: Sensus vertetur in rationem,
glos<lb break="no" ed="#Ba" n="66"/>sandum est: convertetur ad rationem,
<lb ed="#Ba" n="67"/>et ab ipsa accipiet fruitionem, secundum
<lb ed="#Ba" n="68"/>quod ipsa est inflexa super ipsum
mini<lb break="no" ed="#Ba" n="69"/>strando ei dulcedinem: tamen ille liber
<lb ed="#Ba" n="70"/>non est Augustini, sed quidam
Cister<lb break="no" ed="#Ba" n="71"/>ciensis fecit eum, et multa falsa sunt in
<lb ed="#Ba" n="72"/>eo.
</p>
<p xml:id="alalal-a10065-d1e277">
<lb ed="#Ba" n="73"/>Ad ultimum dicendum est, quod tota
<lb ed="#Ba" n="74"/>anima praemiabitur, unde actus fruitionis
<lb ed="#Ba" n="75"/>est totius anime : sed non oportet, quod
<lb ed="#Ba" n="76"/>omnes differentias praemiorum suorum
<lb ed="#Ba" n="77"/>recipiat secundum quamlibet potentiam
<lb ed="#Ba" n="78"/>ipsius : sicut non oportet, ut habens
di<lb break="no" ed="#Ba" n="79"/>vitias reponat eas in qualibet arca sua,
<lb ed="#Ba" n="80"/>sed quasdam in una, et quasdam in alia.
<lb ed="#Ba" n="81"/>Alii autem dicunt quod vix aut
num<lb break="no" ed="#Ba" n="82"/>quam probare possunt: et ideo non est
<lb ed="#Ba" n="83"/>curandum de dictis eorum,
</p>
<p xml:id="alalal-a10065-d1e303">
<pb ed="#Ba" n="52"/>
<cb ed="#Ba" n="a"/>
<lb ed="#Ba" n="1"/>Ap 1p quod ulterius quaeritur, Utrum
<lb ed="#Ba" n="2"/>erunt ibi cogitationes volubiles ?
Dicen<lb break="no" ed="#Ba" n="3"/>dum, quod non: sed volubiles
cogitatio<lb break="no" ed="#Ba" n="4"/>nes non dicuntur ab hoc quod est
intelli<lb break="no" ed="#Ba" n="5"/>gere hoc et illud successive: sed aliis
tri<lb break="no" ed="#Ba" n="6"/>bus rationibus denotantibus
imperfectio<lb break="no" ed="#Ba" n="7"/>nem dicuntur voludiles, quarum una est
<lb ed="#Ba" n="8"/>propter inquisitionem invenientis, vel
<lb ed="#Ba" n="9"/>discentis: eo quod non totum videt ratio
<lb ed="#Ba" n="10"/>secundum causas, et effectus, et
proprie<lb break="no" ed="#Ba" n="11"/>tates: tunc autem non erit inquirens.
<lb ed="#Ba" n="12"/>Secunda est fastidium rei intellecte in
<lb ed="#Ba" n="13"/>qua invenitur imperfectio : et ideo
intel<lb break="no" ed="#Ba" n="14"/>lectus transit ad aliam rem in qua magis
<lb ed="#Ba" n="15"/>delectetur, et hoc accidit ex vilitate rei,
<lb ed="#Ba" n="16"/>et privationibus in ea inventis, et
muta<lb break="no" ed="#Ba" n="17"/>biltate, et materialitate. Tertia causa est:
<lb ed="#Ba" n="18"/>quia principium intelligendi hic non est
<lb ed="#Ba" n="19"/>unum ad omnem rem, sed est
diverso<lb break="no" ed="#Ba" n="20"/>rum : et ideo nec in se, nec in suis
prin<lb break="no" ed="#Ba" n="21"/>cipiis possunt res hic simul accipi: ibi
<cb ed="#Ba" n="b"/>
<lb ed="#Ba" n="22"/>autem accipiuntur in eo quod est
sum<lb break="no" ed="#Ba" n="23"/>mum et infinitum bonum, quod est lux
<lb ed="#Ba" n="24"/>plenissima in qua dere nihil latet, contra
<lb ed="#Ba" n="25"/>primum: et in co quod est vita summe
<lb ed="#Ba" n="26"/>reficiens, contra secundum : et in eo in
<lb ed="#Ba" n="27"/>quo omnia simul sunt, contra tertium.
<lb ed="#Ba" n="28"/>Tamen bene concedo, quod si
intelligibi<lb break="no" ed="#Ba" n="29"/>lia considerentur in propriis essentiis, non
<lb ed="#Ba" n="30"/>accipiet intellectus duo simul ; quia
im<lb break="no" ed="#Ba" n="31"/>possibile est intelligere qualiter unus
<lb ed="#Ba" n="32"/>actus terminetur super duo, sicut super
<lb ed="#Ba" n="33"/>fines ex equo terminantes. Et non est
<lb ed="#Ba" n="34"/>instantia in intellectu compositorum,
<lb ed="#Ba" n="35"/>quoniam illa uniuntur in compositione,
<lb ed="#Ba" n="36"/>nec accipiuntur ut ex equo terminantia:
<lb ed="#Ba" n="37"/>sed unum accipitur in ordine ad alterum:
<lb ed="#Ba" n="38"/>unde unum est ut subjectum, alterum ut
<lb ed="#Ba" n="39"/>forma: unde Philosoplus dicit, quod
<lb ed="#Ba" n="40"/>simul scire plura possumus, intelligere
<lb ed="#Ba" n="41"/>vero minime.
</p>
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