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cod-al7b25_alalal-a45020.xml
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cod-al7b25_alalal-a45020.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 5</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Articulus 5</title>
<date when="2022-06-21">June 21, 2022</date>
</edition>
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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="227"/>
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<body>
<div xml:id="alalal-a45020"><!-- l1d8a5 -->
<head xml:id="alalal-a45020-Hd1e99">Articulus 5</head>
<head xml:id="alalal-a45020-Hd1e101" type="question-title">Que sit diversitas inter attributa
nominum divine nature, et substantiae,
et essentiae ?</head>
<p xml:id="alalal-a45020-d1e104">
<lb ed="#Ba" n="15"/>ARTICULUS 5.
<lb ed="#Ba" n="16"/>Que sit diversitas inter attributa
no<lb break="no" ed="#Ba" n="17"/>minum divine nature, et substantiae,
<lb ed="#Ba" n="18"/>et essentiae ?
</p>
<p xml:id="alalal-a45020-d1e115">
<lb ed="#Ba" n="19"/>His habitis, videndum est de his que
<lb ed="#Ba" n="20"/>dicuntur in Littera.
</p>
<p xml:id="alalal-a45020-d1e122">
<lb ed="#Ba" n="21"/>Et primo, quaeritur de diversitate
ho<lb break="no" ed="#Ba" n="22"/>rum nominum, divine nature, et
sub<lb break="no" ed="#Ba" n="23"/>slantia sive essentia,
</p>
<p xml:id="alalal-a45020-d1e132">
<lb ed="#Ba" n="24"/>Et dicendum, quod ista idem sunt, sed
<lb ed="#Ba" n="25"/>ratione differunt. Natura autem
accipi<lb break="no" ed="#Ba" n="26"/>tur dupliciter secundum duas ejus
signi<lb break="no" ed="#Ba" n="27"/>ficationes, scilicet ut est virtus intranea,
<lb ed="#Ba" n="28"/>secundum quod diffinitur esse principium
<lb ed="#Ba" n="29"/>ct causa motus et quietis in quo est per
<lb ed="#Ba" n="30"/>se et non per accidens. Sic enim
accipi<lb break="no" ed="#Ba" n="31"/>tur pro vietiam illa quam diffinit Boetius,
<lb ed="#Ba" n="32"/>quod natura est vis insita rebus ex
simi<lb break="no" ed="#Ba" n="33"/>libus similia procreans. Et sic quandoque
<lb ed="#Ba" n="34"/>dicitur, quod pater virtute generat. In
<lb ed="#Ba" n="35"/>hac enim ratione natura est in persona
<lb ed="#Ba" n="36"/>principium aliquod naturalium actuum,
<lb ed="#Ba" n="37"/>ut generare, spirare, etc. Et ideo dicit
<lb ed="#Ba" n="38"/>Augustinus, quod Pater de natura sua
<lb ed="#Ba" n="39"/>generat Filium. Et Anselmus dicit, quod
<lb ed="#Ba" n="40"/>Pater et Filius de natura sua spirant
Spi<lb break="no" ed="#Ba" n="41"/>ritum sanctum. Accipitur etiam natura
<lb ed="#Ba" n="42"/>pro forma, secundum quod diffinit
Boe<lb break="no" ed="#Ba" n="43"/>tius naturam, quod natura est unam-
<cb ed="#Ba" n="b"/>
<lb ed="#Ba" n="44"/>quamque rem informans specifica
diffe<lb break="no" ed="#Ba" n="45"/>rentia, et sic accipitur hic : non quod
ve<lb break="no" ed="#Ba" n="46"/>lim dicere, quod natura divina sit
speci<lb break="no" ed="#Ba" n="47"/>fica differentia alicujus, nec quod genus
<lb ed="#Ba" n="48"/>vel species sit : quia nec genus, vel
spe<lb break="no" ed="#Ba" n="49"/>cies, nec individuum est, ut imfra
pate<lb break="no" ed="#Ba" n="50"/>bit : sed quod juxta illum intellectum
ac<lb break="no" ed="#Ba" n="51"/>cipitur formaliter, ut cum dicitur, Pater
<lb ed="#Ba" n="52"/>natura divina est, et hoc modo
frequen<lb break="no" ed="#Ba" n="53"/>ter accipitur a Sanctis.
</p>
<p xml:id="alalal-a45020-d1e202">
<lb ed="#Ba" n="54"/>Substantia autem potest accipi
duo<lb break="no" ed="#Ba" n="55"/>bus modis, scilicet ab actu substandi, vel
<lb ed="#Ba" n="56"/>a differentia substantia quae dividitur
<lb ed="#Ba" n="57"/>contra accidens: et si primo modo
acci<lb break="no" ed="#Ba" n="58"/>piatur, cum in divinis sint proprietates
<lb ed="#Ba" n="59"/>quibus substant aliquo modo intelligendi
<lb ed="#Ba" n="60"/>persone, substantia dicit tunc quid
per<lb break="no" ed="#Ba" n="61"/>sone, eo modo quo Augustinus dicit,
<lb ed="#Ba" n="62"/>quod persona significat subsistens per
<lb ed="#Ba" n="63"/>seipsum et substantiam: et sic Greci
<lb ed="#Ba" n="64"/>concedunt tres substantias esse in
divi<lb break="no" ed="#Ba" n="65"/>nis. Si autem accipiatur a differentia
<lb ed="#Ba" n="66"/>qua dividitur contra accidens, tunc
dice<lb break="no" ed="#Ba" n="67"/>tur substantia ens per se, sicut accidens
<lb ed="#Ba" n="68"/>dicitur ens per aliud: et sic substantia
<lb ed="#Ba" n="69"/>vicinior est ad standum pro essentia
di<lb break="no" ed="#Ba" n="70"/>vina, quam pro personis : et hoc sensu
<lb ed="#Ba" n="71"/>negant Latini esse tres substantias in
Tri<lb break="no" ed="#Ba" n="72"/>nitate,
</p>
<p xml:id="alalal-a45020-d1e246">
<lb ed="#Ba" n="73"/>Essentia autem abstracte dicitur
for<lb break="no" ed="#Ba" n="74"/>maliter simplex, et faciens esse, et non
<lb ed="#Ba" n="75"/>hoc esse vel illud esse quod specificatum
<lb ed="#Ba" n="76"/>est et tractum in partem. Sicut enim
dei<lb break="no" ed="#Ba" n="77"/>tas formaliter dicit Deum, ita essentia
<lb ed="#Ba" n="78"/>dicit esse indistincte. Et sic dicit
Ansel<lb break="no" ed="#Ba" n="79"/>mus in Monologio, quod sicut differunt
<lb ed="#Ba" n="80"/>lux, lucere, et lucens, ita differunt
es<lb break="no" ed="#Ba" n="81"/>sentia, esse, et ens. Et sic essentia est
<lb ed="#Ba" n="82"/>quo formaliter res est, et esse est actus
<lb ed="#Ba" n="83"/>ejus quem habet in eo quod est : id
au<lb break="no" ed="#Ba" n="84"/>tem quod est, est ipsum ens concretum.
<lb ed="#Ba" n="85"/>Et secundum hoc patet, quod ens non
<lb ed="#Ba" n="86"/>dicit simplicem intelleclum ante quem
<lb ed="#Ba" n="87"/>nihil est secundum intellectum. Alio
mo<lb break="no" ed="#Ba" n="88"/>do dicitur ens, secundum quod ens est
<lb ed="#Ba" n="89"/>causa primaria ad omnia alia : et
secun<lb break="no" ed="#Ba" n="90"/>dum hoc ens est primum, et ante ipsum
<lb ed="#Ba" n="91"/>nihil est, et sic ens est vicinius essentiae
<lb ed="#Ba" n="92"/>divine. Primo autem modo vicinius est
<pb ed="#Ba" n="228"/>
<cb ed="#Ba" n="a"/>
<lb ed="#Ba" n="1"/>persone : et ideo in primo sensu
conce<lb break="no" ed="#Ba" n="2"/>ditur a quibusdam, quod Pater et Filius
<lb ed="#Ba" n="3"/>et Spiritus sanctus sunt tres entes: sed
<lb ed="#Ba" n="4"/>secundo intellectu non : quia jsecundum
<lb ed="#Ba" n="5"/>illum modum ly ens dicit causam
prima<lb break="no" ed="#Ba" n="6"/>riam ad omnia : et sic dicit simplicem
<lb ed="#Ba" n="7"/>naturam primam secundum intellectum :
<lb ed="#Ba" n="8"/>unde sisic essent plures, sequeretur quod
<lb ed="#Ba" n="9"/>Pater et Filius et Spiritus sanctus essent
<lb ed="#Ba" n="10"/>tria entia, quod falsum est.
</p>
</div>
</body>
</text>
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