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cod-al7b25_alalal-a19675.xml
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cod-al7b25_alalal-a19675.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 10</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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Articulus 10</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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<front>
<div xml:id="starts-on">
<pb ed="#Ba" n="99"/>
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<body>
<div xml:id="alalal-a19675"><!-- l1d3a10 -->
<head xml:id="alalal-a19675-Hd1e99">Articulus 10</head>
<head xml:id="alalal-a19675-Hd1e101" type="question-title">De alio modo cognoscendi Deum.</head>
<p xml:id="alalal-a19675-d1e104">
<lb ed="#Ba" n="25"/>ARTICULUS X.
<lb ed="#Ba" n="26"/>De alio modo cognoscendi Deum.
</p>
<p xml:id="alalal-a19675-d1e111">
<lb ed="#Ba" n="27"/>1. Sed his rationibus positis incidit
du<lb break="no" ed="#Ba" n="28"/>bium ; quia Dionysius docet alia via
ve<lb break="no" ed="#Ba" n="29"/>nire in cognitionem Dei, sic dicens : Ex
<lb ed="#Ba" n="30"/>omnium existentium ordinatione sicut ex
<lb ed="#Ba" n="31"/>ipso proposita et imagines quasdam et
<lb ed="#Ba" n="32"/>assimilationes divinorum ipsius
exem<lb break="no" ed="#Ba" n="33"/>plarium habente, ad illud quod est
su<lb break="no" ed="#Ba" n="34"/>per omnia via et ordine secundum virtu-
<cb ed="#Ba" n="b"/>
<lb ed="#Ba" n="35"/>tem ascendimus in omni oblatione, et
<lb ed="#Ba" n="36"/>excessu, etin omnium causa !. Hic
au<lb break="no" ed="#Ba" n="37"/>tem Magister non docet ascendere nisi in
<lb ed="#Ba" n="38"/>causa tantum,
</p>
<p xml:id="alalal-a19675-d1e142">
<lb ed="#Ba" n="39"/>2. Praeterea, Videtur, quod ablatione
<lb ed="#Ba" n="40"/>non ascendatur in Deum: quia negatio
<lb ed="#Ba" n="41"/>njhil ponit : nihil autem ponens, nihil de
<lb ed="#Ba" n="42"/>aliquo certificat: ergo per negationem
<lb ed="#Ba" n="43"/>nihil certificatur, et cognoscitur de Deo.
</p>
<p xml:id="alalal-a19675-d1e156">
<lb ed="#Ba" n="44"/>SED CONTRA :
<lb ed="#Ba" n="45"/>Contra hoc autem est quod dicit
Dio<lb break="no" ed="#Ba" n="46"/>nysius in Celestt Herarchia :
Negatio<lb break="no" ed="#Ba" n="47"/>nes in Deo sunt vere, affirmationes vero
<lb ed="#Ba" n="48"/>incompacte ”.
</p>
<p xml:id="alalal-a19675-d1e169">
<lb ed="#Ba" n="49"/>3 Et Augustinus dicit, quod verius
<lb ed="#Ba" n="50"/>cognoscitur quid non sit, quam quid sit.
<lb ed="#Ba" n="51"/>Et dicit idem, quod multum profecit in
<lb ed="#Ba" n="52"/>cognitione divina : quia licet non posset
<lb ed="#Ba" n="53"/>apprehendere quid est Deus, tamen
ap<lb break="no" ed="#Ba" n="54"/>prehendit quid non sit.
</p>
<p xml:id="alalal-a19675-d1e185">
<lb ed="#Ba" n="55"/>Utteriws, quaeritur de aliis duobus
<lb ed="#Ba" n="56"/>modis, scilicet eminentia, et causa : quia
<lb ed="#Ba" n="57"/>videntur esse una et eadem : cum enim
<lb ed="#Ba" n="58"/>procedimus a causato in causam,
eleva<lb break="no" ed="#Ba" n="59"/>mus causam super proprietates causati,
<lb ed="#Ba" n="60"/>ut supra dictum est.
</p>
<p xml:id="alalal-a19675-d1e201">
<lb ed="#Ba" n="61"/>Solutio. Dicendum, quod ille tres vie
<lb ed="#Ba" n="62"/>accipiuntur secundum ea in quibus
relu<lb break="no" ed="#Ba" n="63"/>cet Creator : aut enim illa sunt symbolice
<lb ed="#Ba" n="64"/>sive figurative convenientia tantum, et in
<lb ed="#Ba" n="65"/>illis est propria via negationis sive
obla<lb break="no" ed="#Ba" n="66"/>tionis, ut lapis, leoet hujusmodi : aut
se<lb break="no" ed="#Ba" n="67"/>cundum rem per prius in Deo, licet
se<lb break="no" ed="#Ba" n="68"/>cundum nomen non ita perfecte possint
<lb ed="#Ba" n="69"/>significari, et sic sunt per eminentiam
<lb ed="#Ba" n="70"/>exponenda, ut est vita, essentia,
intelle<lb break="no" ed="#Ba" n="71"/>ctus, et cetera hujusmodi, et haec
vo<lb break="no" ed="#Ba" n="72"/>cantur mystica, ut dicit Dionysius : aut
<lb ed="#Ba" n="73"/>quantum ad utraque conveniunt,
secun<lb break="no" ed="#Ba" n="74"/>dum quod ab illo sunt, et sic via esta
<lb ed="#Ba" n="75"/>causato in causam.
</p>
<p xml:id="alalal-a19675-d1e236">
<lb ed="#Ba" n="76"/>Ap primum ergo dicendum, quod
Ma<lb break="no" ed="#Ba" n="77"/>gister non tangit hic omnes vias quibus
<lb ed="#Ba" n="78"/>possibile est venire in cognitionem Dei,
<pb ed="#Ba" n="100"/>
<cb ed="#Ba" n="a"/>
<lb ed="#Ba" n="1"/>sed quasdam : ut nobis ostendat, quod
<lb ed="#Ba" n="2"/>tales et similes querere debemus.
</p>
<p xml:id="alalal-a19675-d1e254">
<lb ed="#Ba" n="3"/>Ad aliud dicendum, quod negatio ut
<lb ed="#Ba" n="4"/>negatio nihil certificat : sed negatio
op<lb break="no" ed="#Ba" n="5"/>positorum praedicamentorum circa
subje<lb break="no" ed="#Ba" n="6"/>clum aliquod, per hoc ipsum quod
remo<lb break="no" ed="#Ba" n="7"/>vet opposita, facit appropinquare ei quod
<lb ed="#Ba" n="8"/>per se convenit subjecto. Et hujus
exem<lb break="no" ed="#Ba" n="9"/>plum tale ponit quidam Philosophus : ut
<lb ed="#Ba" n="10"/>queratur quid est homo, et dicatur quod
<lb ed="#Ba" n="11"/>non est lapis, et non est res inanimata,
<lb ed="#Ba" n="12"/>per hanc negationem magna inquisitio
<lb ed="#Ba" n="13"/>coarctata est, quia Jam inter animata
tan<lb break="no" ed="#Ba" n="14"/>tum homo quaeritur ; et si dicatur, non
<lb ed="#Ba" n="15"/>est vegelabile, jam per consequens
quie<lb break="no" ed="#Ba" n="16"/>rilur inter sensibilia : et si dicatur
ulte<lb break="no" ed="#Ba" n="17"/>rius, non est brutum, scietur quoniam
<lb ed="#Ba" n="18"/>est rationale animal : et haecest diffinitio
<lb ed="#Ba" n="19"/>hominis per accidens inventa per
nega<lb break="no" ed="#Ba" n="20"/>tiones factas circa hominem. Et haecest
<cb ed="#Ba" n="b"/>
<lb ed="#Ba" n="21"/>via divisionis in Philosophia, ut dicatur,
<lb ed="#Ba" n="22"/>Deus est aut corporeum aut
incorpo<lb break="no" ed="#Ba" n="23"/>reum : non corporeum : ergo
incorpo<lb break="no" ed="#Ba" n="24"/>reum. Et ita ulterius. Negatio igitur
cer<lb break="no" ed="#Ba" n="25"/>tificat in quantum removet oppositum
<lb ed="#Ba" n="26"/>de proposito subjecto : quia per hoc
in<lb break="no" ed="#Ba" n="27"/>fertur illud quod secundum naturam
con<lb break="no" ed="#Ba" n="28"/>venit.
</p>
<p xml:id="alalal-a19675-d1e316">
<lb ed="#Ba" n="29"/>Affirmationes autem dicuntur
icom<lb break="no" ed="#Ba" n="30"/>pactae, quia non perfecte dicunt quid est
<lb ed="#Ba" n="31"/>Deus : et hujus causa supra dicta est.
</p>
<p xml:id="alalal-a19675-d1e325">
<lb ed="#Ba" n="32"/>Ad aliud dicendum, quod eminentia
<lb ed="#Ba" n="33"/>non est idem cum causa: quia
eminen<lb break="no" ed="#Ba" n="34"/>tia proprie est in mysticis quae semper
<lb ed="#Ba" n="35"/>conveniunt Deo eminentius quam nomen
<lb ed="#Ba" n="36"/>exprimat : via autem effectus in causam
<lb ed="#Ba" n="37"/>est indifferenter in quolibet causato, sicut
<lb ed="#Ba" n="38"/>patet in omnibus hic inductis a
Magi<lb break="no" ed="#Ba" n="39"/>stro.
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</body>
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