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cod-al7b25_alalal-a18770.xml
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cod-al7b25_alalal-a18770.xml
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<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 3</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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<editionStmt>
<edition n="0.0.0-dev">
<title>Articulus 3</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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<div xml:id="starts-on">
<pb ed="#Ba" n="94"/>
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<body>
<div xml:id="alalal-a18770"><!-- l1d3a3 -->
<head xml:id="alalal-a18770-Hd1e99">Articulus 3</head>
<head xml:id="alalal-a18770-Hd1e101" type="question-title">An ista cognitio naturalis differt a
cognitione fidei?</head>
<p xml:id="alalal-a18770-d1e104">
<cb ed="#Ba" n="b"/>
<lb ed="#Ba" n="45"/>ARTICULUS III.
<lb ed="#Ba" n="46"/>An ista cognitio naturalis differt a
<lb ed="#Ba" n="47"/>cognitione fidei?
</p>
<p xml:id="alalal-a18770-d1e115">
<lb ed="#Ba" n="48"/>Tertio quaeritur, In quo differt hee
<lb ed="#Ba" n="49"/>cognitio habita per raliones naturales a
<lb ed="#Ba" n="50"/>cognitione fidei ? Et videtur, quod in
<lb ed="#Ba" n="51"/>nullo.
</p>
<p xml:id="alalal-a18770-d1e126">
<lb ed="#Ba" n="52"/>1. Utraque est per posterius: quia
<lb ed="#Ba" n="53"/>per causatum cognoscere causam per
<lb ed="#Ba" n="54"/>posterius est cognitio. Similiter primam
<lb ed="#Ba" n="55"/>veritatem accipere in luce fidei infusa per
<lb ed="#Ba" n="56"/>posterius est: quia prima veritas est
po<lb break="no" ed="#Ba" n="57"/>tior et cognoscibilior illa : et quidquid est
<lb ed="#Ba" n="58"/>in habitu infuso est a prima veritate
se<lb break="no" ed="#Ba" n="59"/>cundum rem: ergo.
</p>
<p xml:id="alalal-a18770-d1e147">
<lb ed="#Ba" n="60"/>2. Praeterea, Res in se non
cognosci<lb break="no" ed="#Ba" n="61"/>tur nist sub permixtione privationis
con<lb break="no" ed="#Ba" n="62"/>sequentis creaturam ex hoc quod est de
<lb ed="#Ba" n="63"/>nihilo: et ideo vocat Augustinus hanc
<lb ed="#Ba" n="64"/>cognitionem vespertinam. Similiter fidei
<lb ed="#Ba" n="65"/>cognitio est in speculo et in enigmate ? :
<lb ed="#Ba" n="66"/>ergo videtur, quod iste cognitiones
con<lb break="no" ed="#Ba" n="67"/>veniant.
</p>
<p xml:id="alalal-a18770-d1e167">
<lb ed="#Ba" n="68"/>3. Si forte aliquis dicat, quod fides
<lb ed="#Ba" n="69"/>cognoscit quid est, et ratio naturalis non
<lb ed="#Ba" n="70"/>nisi quia. Contra : Fides non
compre<lb break="no" ed="#Ba" n="71"/>hendit determinate secundum naturam
<lb ed="#Ba" n="72"/>quid est Deus : ergo nec fides cognoscit
<lb ed="#Ba" n="73"/>nisi quia : ergo in hoc non differunt, ut
<lb ed="#Ba" n="74"/>videtur.
</p>
<p xml:id="alalal-a18770-d1e185">
<lb ed="#Ba" n="75"/>Solutio. Dicendum, quod iste
cogni<lb break="no" ed="#Ba" n="76"/>tiones in quinque differunt ad minus, cts:
<lb ed="#Ba" n="77"/>in multis alus differentia possit assignar.
<lb ed="#Ba" n="78"/>Prima differentia est in comparatione
<lb ed="#Ba" n="79"/>scientia ad scientem : quia processus
na<lb break="no" ed="#Ba" n="80"/>turalis subest rationi, fidei autem
pro<lb break="no" ed="#Ba" n="81"/>cessus est supra rationem. Secunda
dif<lb break="no" ed="#Ba" n="82"/>ferentia est in principus in quibus
accipi<lb break="no" ed="#Ba" n="83"/>tur cognitio ipsa : quia illa in naturali
<lb ed="#Ba" n="84"/>cognitione sunt principia per se nota, sic-
<pb ed="#Ba" n="95"/>
<cb ed="#Ba" n="a"/>
<lb ed="#Ba" n="1"/>ut ea quae sunt de ratione principii
pri<lb break="no" ed="#Ba" n="2"/>mi, ut non esse ipsum ab alio et ala
<lb ed="#Ba" n="3"/>esse ab ipso, et non ipsum incepisse quia
<lb ed="#Ba" n="4"/>sic esset causatum, et ipsum non esse
<lb ed="#Ba" n="5"/>motum ab alio, et hujusmodi ;: sed in fide
<lb ed="#Ba" n="6"/>est lumen mfusum quod informando
<lb ed="#Ba" n="7"/>eonscientiam, rationem convincit magis
<lb ed="#Ba" n="8"/>x amore quodam voluntatis, quam ex
<lb ed="#Ba" n="9"/>probatione rationis : hoc enim est
argu<lb break="no" ed="#Ba" n="10"/>mentum non apparentium ' quod
illumi<lb break="no" ed="#Ba" n="11"/>nat ad credibilia accipienda. Tertia
diffe<lb break="no" ed="#Ba" n="12"/>rentia estin efficiente cognitionem : quia
<lb ed="#Ba" n="13"/>hance efficit ratio creature objectae natu~
<lb ed="#Ba" n="14"/>rv rational, ut dicit Magister : in fide
<lb ed="#Ba" n="15"/>autem efficit prima veritas : si enim
<lb ed="#Ba" n="16"/>quieratur ab aliquo, Quid fecit sibi fidem,
<lb ed="#Ba" n="17"/>ilieet quia prima veritas quae est efficiens
<lb ed="#Ba" n="18"/>fidei sua et finis. Quarta est in cognito :
<lb ed="#Ba" n="19"/>quia per naturalem cognitionem non
<lb ed="#Ba" n="20"/>adeo propinquatur ad scientiam quid est,
<lb ed="#Ba" n="21"/>sicut per cognitionem fidei. Quinta et
<lb ed="#Ba" n="22"/>ullima differentia est ex parte
subjecto<lb break="no" ed="#Ba" n="23"/>rum : quia fides est in intellectu
atfe<lb break="no" ed="#Ba" n="24"/>elivo, etiam informis, licet quidam
con<lb break="no" ed="#Ba" n="25"/>tradicant : sed scientia naturalis rationis
<lb ed="#Ba" n="26"/>est in intellectu speculativo. Licet enim
<lb ed="#Ba" n="27"/>fides informis sit, tamen ipsa est magis
<lb ed="#Ba" n="28"/>voluataria quam rationalis, et est allie:-
<lb ed="#Ba" n="29"/>liva timoris servilis, ut dicit Gregorius :
<lb ed="#Ba" n="30"/>sed ea quae sunt in intellectu speculativo
(ut dicit Philosophus) nihil dicunt de fu.
<lb ed="#Ba" n="31"/>giendo, vel imitando : igitur, etc.
</p>
</div>
</body>
</text>
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