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cod-al7b26_alalal-c20182.xml
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cod-al7b26_alalal-c20182.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<title>Articulus 6</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
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<title>Articulus 6</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Bb" n="cod-al7b26">Paris 1894, v. 26</witness>
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<body>
<div xml:id="alalal-c20182"><!-- l1d31a6 -->
<head xml:id="alalal-c20182-Hd1e99">Articulus 6</head>
<head xml:id="alalal-c20182-Hd1e101" type="question-title">Quare imago appropriatur Filio ? et,
Quare Filius dicatur species Patris ?</head>
<p xml:id="alalal-c20182-d1e104">
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="43"/>ARTICULUS VI.
<lb ed="#Bb" n="44"/>Quare imago appropriatur Filio ? et,
<lb ed="#Bb" n="45"/>Quare Filius dicatur species Patris ?
</p>
<p xml:id="alalal-c20182-d1e115">
<lb ed="#Bb" n="46"/>Secundo queritur de imagine que
<lb ed="#Bb" n="47"/>appropriatur Filio : et quia supra‘ satis
<lb ed="#Bb" n="48"/>aperte ostensa est ratio, quare imago
<lb ed="#Bb" n="49"/>proprie convenit Filio, ex illa etiam satis
<lb ed="#Bb" n="50"/>potest elici quare imago essentialiter
di<lb break="no" ed="#Bb" n="51"/>cta, appropriatur eidem : quia scilicet
<lb ed="#Bb" n="52"/>rationem habet accedentem ad id quod
<lb ed="#Bb" n="53"/>proprium est Filio.
</p>
<p xml:id="alalal-c20182-d1e135">
<lb ed="#Bb" n="54"/>Hic autem relinquitur questio de
dua<lb break="no" ed="#Bb" n="55"/>bus diffinitionibus imaginis, quae
tan<lb break="no" ed="#Bb" n="56"/>guntur in notula Hilarii, quae assignatur
<lb ed="#Bb" n="57"/>hic in quibusdam libris : quarum prima
<lb ed="#Bb" n="58"/>heec est :
</p>
<p xml:id="alalal-c20182-d1e149">
<lb ed="#Bb" n="59"/>1. Imago est ejus rei ad quam
imagi<lb break="no" ed="#Bb" n="60"/>natur species indifferens : sed species
in<lb break="no" ed="#Bb" n="61"/>differens est Patris : ergo imago est
<lb ed="#Bb" n="62"/>Patris : non ergo Fil, Filius enim est
<lb ed="#Bb" n="63"/>indifferens species Patris.
</p>
<p xml:id="alalal-c20182-d1e162">
<lb ed="#Bb" n="64"/>2. Item, Quid dicit ly imaginatur ? Si
<lb ed="#Bb" n="65"/>actum imitandi, sicut dicitur
communi<lb break="no" ed="#Bb" n="66"/>ter: ergo imago est rei quam imitatur
<lb ed="#Bb" n="67"/>imago : hoc aufem est prototypus, ut
<lb ed="#Bb" n="68"/>dicit Damascenus, vel exemplar, ut
dici<lb break="no" ed="#Bb" n="69"/>tur communiter. Ergo videtur, quod
<lb ed="#Bb" n="70"/>proprium Patris debeat poni exemplar,
<lb ed="#Bb" n="71"/>et non aeternitas in isto ternario quem
<lb ed="#Bb" n="72"/>ponit Hilarius : quia aliter non
respon<lb break="no" ed="#Bb" n="73"/>deret sibi.
</p>
<p xml:id="alalal-c20182-d1e186">
<lb ed="#Bb" n="74"/>3. Item, Quare Filius dicitur species ?
<lb ed="#Bb" n="75"/>Species enim aut sumitur ut in logicis,
<lb ed="#Bb" n="76"/>aut sicut in naturalibus, aut sicut in?
spi<lb break="no" ed="#Bb" n="77"/>ritualibus. Si primo modo : tune species
<lb ed="#Bb" n="78"/>est praedicatum de pluribus differentibus
<lb ed="#Bb" n="79"/>numero : et hoc non convenit Filio. Si
<lb ed="#Bb" n="80"/>autem secundo modo : tunc species est
<lb ed="#Bb" n="81"/>forma dans esse et rationem : et hoc
ite<lb break="no" ed="#Bb" n="82"/>rum Filio non convenit. Si tertio modo :
<lb ed="#Bb" n="83"/>tunc Filius esset ratio secundum quam
<pb ed="#Bb" n="108"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>formaliter cognosceret Pater, et sic esset
<lb ed="#Bb" n="2"/>sapiens sapientia genita : quod iterum
<lb ed="#Bb" n="3"/>falsum est, ut probabitur in sequenti
<lb ed="#Bb" n="4"/>distinctione. Si dicas, quod vocatur hic
<lb ed="#Bb" n="5"/>species speciositas, ut videtur dicere
<lb ed="#Bb" n="6"/>Augustinus in Littera. Contra :
Specio<lb break="no" ed="#Bb" n="7"/>sitas imaginis est potius a superlinitis
<lb ed="#Bb" n="8"/>imagini, ut est venustas coloris in
com<lb break="no" ed="#Bb" n="9"/>mensuratione partium in membris et
<lb ed="#Bb" n="10"/>colore, quam in ipsa imaginis figura :
<lb ed="#Bb" n="11"/>cum igitur ista sint bonitatis et gratiae
<lb ed="#Bb" n="12"/>que imagini spirituali superinducuntur
<lb ed="#Bb" n="13"/>a Spiritu sancto, videtur quod
speciosi<lb break="no" ed="#Bb" n="14"/>tas magis convenit Spiritui sancto,
<lb ed="#Bb" n="15"/>quam Filio.
</p>
<p xml:id="alalal-c20182-d1e247">
<lb ed="#Bb" n="16"/>4. Praeterea, Totum quod ponitur in
<lb ed="#Bb" n="17"/>diffinitione ista, convenit Spiritui
san<lb break="no" ed="#Bb" n="18"/>cto: est enim Spiritus sanctus
indiffe<lb break="no" ed="#Bb" n="19"/>rens species Patris et Filii : ergo est
ima<lb break="no" ed="#Bb" n="20"/>go, et sibi species debet appropriari.
</p>
<p xml:id="alalal-c20182-d1e260">
<lb ed="#Bb" n="21"/>Ultrerius queritur de secunda
diffini<lb break="no" ed="#Bb" n="22"/>tione : Imago est rei ad rem <unclear>co</unclear>
quan<lb break="no" ed="#Bb" n="23"/>dam imaginata et indiscreta similitudo.
</p>
<p xml:id="alalal-c20182-d1e271">
<lb ed="#Bb" n="24"/>1. Cum enim imago quandoque sit
<lb ed="#Bb" n="25"/>minor, et quandoque major, ut patet in
<lb ed="#Bb" n="26"/>statuis idolorum et sanctorum, non
vi<lb break="no" ed="#Bb" n="27"/>detur esse ret ad rem coaequandam.
</p>
<p xml:id="alalal-c20182-d1e283">
<lb ed="#Bb" n="28"/>2. Praeterea, Gum discretio sit in
om<lb break="no" ed="#Bb" n="29"/>nibus illis in quibus est imago et
exem<lb break="no" ed="#Bb" n="30"/>plar, non enim sibi imago est, videtur
<lb ed="#Bb" n="31"/>quod male dicat indiscreta.
</p>
<p xml:id="alalal-c20182-d1e294">
<lb ed="#Bb" n="32"/>3. Item, Imago cum sit ad rem
coe<lb break="no" ed="#Bb" n="33"/>quandam, potius videtur esse #qualitas,
<lb ed="#Bb" n="34"/>quam similitudo.
</p>
<p xml:id="alalal-c20182-d1e303">
<lb ed="#Bb" n="35"/>Uxrerius queritur, Qua ratione ei qui
<lb ed="#Bb" n="36"/>sic est imago, appropriatur species ? Non
<lb ed="#Bb" n="37"/>enim est speciositas nisi ex substantia :
<lb ed="#Bb" n="38"/>et ita videtur una esse species trium,
sic<lb break="no" ed="#Bb" n="39"/>ut una est essentia trium.
</p>
<p xml:id="alalal-c20182-d1e316">
<lb ed="#Bb" n="40"/>Souvutio. Dicendum, quod due
diffini<lb break="no" ed="#Bb" n="41"/>tiones quas tangit in Ztétera,
diversifi<lb break="no" ed="#Bb" n="42"/>cantur in eo quod una est imaginis
se<lb break="no" ed="#Bb" n="43"/>cundum quod est ab exemplari : sic enim
<lb ed="#Bb" n="44"/>habet indifferentem speciem cum illo :
<lb ed="#Bb" n="45"/>sicut cera cum figura sigill, ex hoe
<lb ed="#Bb" n="46"/>quod secundum impressionem est a si-
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="47"/>gillo. Alia autem datur de imagine,
se<lb break="no" ed="#Bb" n="48"/>cundum quod est ad exemplar in quod
<lb ed="#Bb" n="49"/>ducit : ducit enim in illud per hoc quod
<lb ed="#Bb" n="50"/>est imaginata et equata sibi similitudo.
</p>
<p xml:id="alalal-c20182-d1e345">
<lb ed="#Bb" n="51"/>Ad primum autem dicendum, quod
<lb ed="#Bb" n="52"/>cum dicitur, <quote xml:id="alalal-c20182-Qd1e351"> Imago est ejus rei, etc., </quote>
<lb ed="#Bb" n="53"/>construitur ly imago cum ly eyus rei, in
<lb ed="#Bb" n="54"/>habitudine efficientis et termini simul :
<lb ed="#Bb" n="55"/>quia imago est ab illa re, et ad illam
de<lb break="no" ed="#Bb" n="56"/>monstrandam : et ideo non _ sequitur,
<lb ed="#Bb" n="57"/>quod sit illa res : quia non est ibi
con<lb break="no" ed="#Bb" n="58"/>structio in habitudine subjecti ad
for<lb break="no" ed="#Bb" n="59"/>mam : sicut cum dicitur, imago statue
<lb ed="#Bb" n="60"/>vel eris.
</p>
<p xml:id="alalal-c20182-d1e371">
<lb ed="#Bb" n="61"/>Ad aliud dicendum, quod ly
imagina<lb break="no" ed="#Bb" n="62"/>tur, dicit actum imitandi: et tamen
Pa<lb break="no" ed="#Bb" n="63"/>tri non altribuitur ratio exemplaris, quia
<lb ed="#Bb" n="64"/>non conyvenit : sed ratio principii ad
<lb ed="#Bb" n="65"/>imaginem. Imago enim non necessario
<lb ed="#Bb" n="66"/>fit ab exemplari primo efficienter, sicut
<lb ed="#Bb" n="67"/>idolum Petri vel A®sculapii fit ab
arti<lb break="no" ed="#Bb" n="68"/>fice : sed imago in divinis est ab eo
cu<lb break="no" ed="#Bb" n="69"/>jus est imago. sicut a principio : et quia
<lb ed="#Bb" n="70"/>ratio principii non importatur in
exem<lb break="no" ed="#Bb" n="71"/>plari, sed in aeternitate, ut prius
habi<lb break="no" ed="#Bb" n="72"/>tum est : ideo attribuitur Patri aeternitas.
</p>
<p xml:id="alalal-c20182-d1e401">
<lb ed="#Bb" n="73"/>Si autem objiciatur, quod ratio
prin<lb break="no" ed="#Bb" n="74"/>cipii etiam diminuta est, quia non
im<lb break="no" ed="#Bb" n="75"/>portat imitationem : sicut exemplar
di<lb break="no" ed="#Bb" n="76"/>cens imitationem, non dicit principium :
<lb ed="#Bb" n="77"/>et ita neutrum convenit Patri per
com<lb break="no" ed="#Bb" n="78"/>parationem ad imaginem. Dicendum,
<lb ed="#Bb" n="79"/>quod non est verum : ratio enim
princi<lb break="no" ed="#Bb" n="80"/>pii importatur per aeternitatem, et
mo<lb break="no" ed="#Bb" n="81"/>dus principiandi per imaginem, eo quod
<lb ed="#Bb" n="82"/>imago non habet absolutum intellectum,
<lb ed="#Bb" n="83"/>sed respectivum : et ideo ex imagine
in<lb break="no" ed="#Bb" n="84"/>telligitur exemplar, sed non intelligitur
<lb ed="#Bb" n="85"/>principium : ut ergo utrumque
intelliga<lb break="no" ed="#Bb" n="86"/>tur in Patre, exprimitur aeternitas in
<lb ed="#Bb" n="87"/>Patre, et cointelligitur exemplar in
ima<lb break="no" ed="#Bb" n="88"/>gine.
</p>
<p xml:id="alalal-c20182-d1e438">
<lb ed="#Bb" n="89"/>Ad aliud dicendum, quod species que
<lb ed="#Bb" n="90"/>appropriatur Filio (ut Augustus dicit)
<lb ed="#Bb" n="91"/>est idem quod speciositas : et secundum
<lb ed="#Bb" n="92"/>rationem convenientia non est nisi in
<lb ed="#Bb" n="93"/>Filio : et hoc propter rationem sue
ema<lb break="no" ed="#Bb" n="94"/>nationis quae est generatio : quia ipse
<lb ed="#Bb" n="95"/>accipit speciem et formam Patris, ut
<pb ed="#Bb" n="109"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>formam nature et substantia. Spiritus
<lb ed="#Bb" n="2"/>autem sanctus accipit essentiam
proce<lb break="no" ed="#Bb" n="3"/>dendo quomodo donum, quod de sua
ra<lb break="no" ed="#Bb" n="4"/>tione non dicit formam, et speciem ejus
<lb ed="#Bb" n="5"/>a quo procedit : et ideo licet id quod
<lb ed="#Bb" n="6"/>est species sit in tribus, tamen ratio
spe<lb break="no" ed="#Bb" n="7"/>ciei et speciositas dicit magis accessum
<lb ed="#Bb" n="8"/>et convenientiam ad proprium Filii,
<lb ed="#Bb" n="9"/>quam alicujus aliorum.
<lb ed="#Bb" n="10"/>Ad aliud patet solutio per dicta.
</p>
<p xml:id="alalal-c20182-d1e482">
<lb ed="#Bb" n="11"/>Ad ww quod objicitur de secunda
diffi<lb break="no" ed="#Bb" n="12"/>nitione, dicendum quod in statuis pro
<lb ed="#Bb" n="13"/>tanto non est perfecta repraesentatio,
<lb ed="#Bb" n="14"/>quod non est proportionata quantitas :
<lb ed="#Bb" n="15"/>hic autem diffinitur imago implens et
<lb ed="#Bb" n="16"/>representans perfecte id cujus est imago.
</p>
<p xml:id="alalal-c20182-d1e498">
<lb ed="#Bb" n="17"/>Ad aliud dicendum, quod non
intelli<lb break="no" ed="#Bb" n="18"/>gitur hic de indiscretione persone, sed
<lb ed="#Bb" n="19"/>potius de indiscretione convenientiae in
<lb ed="#Bb" n="20"/>eo in quo est imago: si enim in illa
<lb ed="#Bb" n="21"/>convenientia discerneretur, tunc
discon<lb break="no" ed="#Bb" n="22"/>veniret, et non esset imago.
</p>
<p xml:id="alalal-c20182-d1e514">
<lb ed="#Bb" n="23"/>Ad aliud dicendum, quod imago dicit
<lb ed="#Bb" n="24"/>qualitatem circa quantitatem dictam :
<lb ed="#Bb" n="25"/>et ideo potius dicitur similitudo quam
<lb ed="#Bb" n="26"/>equalitas, ut ratione ejus quod est
quan<lb break="no" ed="#Bb" n="27"/>titas, equet : et ratione ejus quod ponit
<lb ed="#Bb" n="28"/>circa quantitatem, assimilet.
</p>
<p xml:id="alalal-c20182-d1e530">
<lb ed="#Bb" n="29"/>Av ip quod ulterius queritur, Quare
<lb ed="#Bb" n="30"/>species Filio sive imagini attribuitur,
<lb ed="#Bb" n="31"/>jam in prehabitis solutum est.
</p>
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</body>
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