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cod-al7b26_alalal-c33848.xml
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cod-al7b26_alalal-c33848.xml
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<title>Articulus 3</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 3</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-c33848"><!-- l1d35a3 -->
<head xml:id="alalal-c33848-Hd1e99">Articulus 3</head>
<head xml:id="alalal-c33848-Hd1e101" type="question-title">An de scientia, potentia, et voluntate.
debet esse tractatus proprius ? et, Penes
quid illa tria sumuntur ?</head>
<p xml:id="alalal-c33848-d1e104">
<lb ed="#Bb" n="77"/>ARTICULUS III.
<lb ed="#Bb" n="78"/>An de scientia, potentia, et voluntate.
<lb ed="#Bb" n="79"/>debet esse tractatus proprius ? et, Penes
<lb ed="#Bb" n="80"/>quid illa tria sumuntur ?
</p>
<p xml:id="alalal-c33848-d1e115">
<lb ed="#Bb" n="81"/>Deinde queritur de his quae sunt circa
<lb ed="#Bb" n="82"/>Litteram, et primo de hoc quod dicit,
<lb ed="#Bb" n="83"/>ibi, A, <quote xml:id="alalal-c33848-Qd1e123"> Forum tamen quedam
specia<lb break="no" ed="#Bb" n="84"/>lem efflagitant tractatum, etc. </quote>
</p>
<p xml:id="alalal-c33848-d1e129">
<lb ed="#Bb" n="85"/>Videtur enim hoc non esse verum :
<lb ed="#Bb" n="86"/>1, Ista enim sunt essentialia
appropria<lb break="no" ed="#Bb" n="87"/>bilia personis : ergo cum aliis inter
es<lb break="no" ed="#Bb" n="88"/>sentialia appropriabilia determinanda
<lb ed="#Bb" n="89"/>sunt, et non in tractatu speciali.
</p>
<p xml:id="alalal-c33848-d1e143">
<pb ed="#Bb" n="183"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>2. Item, Cum cognitio cause pertineat
<lb ed="#Bb" n="2"/>ad cognitionem causati : et ista sint
cau<lb break="no" ed="#Bb" n="3"/>se creaturarum, videtur si specialem
<lb ed="#Bb" n="4"/>efflagitant tractatum, quod cum
creatu<lb break="no" ed="#Bb" n="5"/>ris essent determinanda in secundo libro
<lb ed="#Bb" n="6"/>Sententiarum, quod non facit Magister.
</p>
<p xml:id="alalal-c33848-d1e163">
<lb ed="#Bb" n="7"/>3. Item, Quid vocatur tractatus? non
<lb ed="#Bb" n="8"/>enim, ut ipse in suo Prologo dicit, dividit
<lb ed="#Bb" n="9"/>hunc librum totum nisi in quatuor
tra<lb break="no" ed="#Bb" n="10"/>ctatus : cum igitur istud secundum eum
<lb ed="#Bb" n="11"/>contineatur in primo libro, continetur in
<lb ed="#Bb" n="12"/>primo tractatu : ergo non habet
tracta<lb break="no" ed="#Bb" n="13"/>tum specialem.
</p>
<p xml:id="alalal-c33848-d1e181">
<lb ed="#Bb" n="14"/>4. Ulterius, Videtur peccare Magister
<lb ed="#Bb" n="15"/>in exsecutione horum trium: cum enim
<lb ed="#Bb" n="16"/>potentia sit ante sapientiam et
volunta<lb break="no" ed="#Bb" n="17"/>tem, prius debebat exsequi de potentia
<lb ed="#Bb" n="18"/>quam de sapientia : et ipse facit
contra<lb break="no" ed="#Bb" n="19"/>rium.
</p>
<p xml:id="alalal-c33848-d1e197">
<lb ed="#Bb" n="20"/>5. Item, Potentia est attributum
Pa<lb break="no" ed="#Bb" n="21"/>tris, et sapientia Filii, ut habitum est in
<lb ed="#Bb" n="22"/>distinctione pracedenti : ergo secundum
<lb ed="#Bb" n="23"/>ordinem nature qui est in personis,
de<lb break="no" ed="#Bb" n="24"/>buit-prius determinari de potentia, quam
<lb ed="#Bb" n="25"/>de sapientia. .
</p>
<p xml:id="alalal-c33848-d1e213">
<lb ed="#Bb" n="26"/>Apuuc queritur de sufficientia horum
<lb ed="#Bb" n="27"/>trium.
</p>
<p xml:id="alalal-c33848-d1e220">
<lb ed="#Bb" n="28"/>1. Videtur enim, quod numerus
abun<lb break="no" ed="#Bb" n="29"/>det super ea quae exiguntur ad
causan<lb break="no" ed="#Bb" n="30"/>dum : quia ista tria sufficiunt agenti
<lb ed="#Bb" n="31"/>imperfecto qui est artifex homo : ergo ad
<lb ed="#Bb" n="32"/>agens perfectissimum pauciora
requirun<lb break="no" ed="#Bb" n="33"/>tur : ergo videtur, quod ternarius iste
<lb ed="#Bb" n="34"/>abundet superflue. _
</p>
<p xml:id="alalal-c33848-d1e239">
<lb ed="#Bb" n="35"/>2. Item, Nos videmus, quod natura
<lb ed="#Bb" n="36"/>perfectius agit, quam intellectus
practi<lb break="no" ed="#Bb" n="37"/>cus : et hoc patet in operibus alchimie :
<lb ed="#Bb" n="38"/>quia aurum alchimicum non letificat
<lb ed="#Bb" n="39"/>cor, nec etiam ita est productibile
mal<lb break="no" ed="#Bb" n="40"/>leis sine scissura, sicut aurum quod
pro<lb break="no" ed="#Bb" n="41"/>ducit natura.
</p>
<p xml:id="alalal-c33848-d1e257">
<lb ed="#Bb" n="42"/>Praeterea, In multis deficit ars a
natu<lb break="no" ed="#Bb" n="43"/>ra : cum igitur Deus sit perfectissimum
<lb ed="#Bb" n="44"/>agens, magis similis erit ejus actio
po<lb break="no" ed="#Bb" n="45"/>tentiae nature, quam artis : ad
operatio<lb break="no" ed="#Bb" n="46"/>nem autem nature non reguiritur nisi
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="47"/>posse, et non scire, et velle : ergo
tracta<lb break="no" ed="#Bb" n="48"/>tus de scientia et voluntate non pertinet
<lb ed="#Bb" n="49"/>ad hunc tractatum, ut videtur.
</p>
<p xml:id="alalal-c33848-d1e279">
<lb ed="#Bb" n="50"/>Solutio. Dicendum, quod licet sint
es<lb break="no" ed="#Bb" n="51"/>sentialia appropriabilia, tamen scientia
<lb ed="#Bb" n="52"/>eorum non potest determinari ex eisdem
<lb ed="#Bb" n="53"/>omnino principiis, ex quibus
determina<lb break="no" ed="#Bb" n="54"/>tur scientia aliorum : alia enim
determi<lb break="no" ed="#Bb" n="55"/>nata sunt per relationes personarum ad
<lb ed="#Bb" n="56"/>invicem, vel per essentiae unitatem vel
<lb ed="#Bb" n="57"/>simplicitatem : hac autem habent
deter<lb break="no" ed="#Bb" n="58"/>minari per intentionem cause : quia ista
<lb ed="#Bb" n="59"/>dicunt dispositiones ex quibus inclinatur
<lb ed="#Bb" n="60"/>ad causandum creaturam. Et si objicias,
<lb ed="#Bb" n="61"/>quod secundum hoc, supra debebant
<lb ed="#Bb" n="62"/>poni inter ea quae conveniunt ex
tempo<lb break="no" ed="#Bb" n="63"/>re, dicendum quod non est verum : quia
<lb ed="#Bb" n="64"/>ista non conveniunt ex tempore, sed
<lb ed="#Bb" n="65"/>potius dicunt illa attributa quibus exeunt
<lb ed="#Bb" n="66"/>a Deo ea quae sunt ex tempore : et ita
<lb ed="#Bb" n="67"/>sunt ante tempus : et ea quae
conve<lb break="no" ed="#Bb" n="68"/>niunt ex tempore non sunt ante
tem<lb break="no" ed="#Bb" n="69"/>pus, sed post secundum rationem
intel<lb break="no" ed="#Bb" n="70"/>ligendi.
</p>
<p xml:id="alalal-c33848-d1e327">
<lb ed="#Bb" n="71"/>Ad aliud dicendum, quod cum
creatu<lb break="no" ed="#Bb" n="72"/>ris non incidunt in eumdem tractatum :
<lb ed="#Bb" n="73"/>quia ex principiis creationis et creature
<lb ed="#Bb" n="74"/>non possunt determinari, sed habent
<lb ed="#Bb" n="75"/>proprias determinationes convenientes ab
<lb ed="#Bb" n="76"/>eterno : nec omnis causa cum causato
<lb ed="#Bb" n="77"/>incidit in determinationem ejusdem
scien<lb break="no" ed="#Bb" n="78"/>tiae vel libri, sed tantum ea quae proxima
<lb ed="#Bb" n="79"/>est. :
</p>
<p xml:id="alalal-c33848-d1e349">
<lb ed="#Bb" n="80"/>Ad aliud dicendum, quod tractatus
<lb ed="#Bb" n="81"/>vocatur hic pars specialis de eodem
sci<lb break="no" ed="#Bb" n="82"/>bili per alia principia determinabilis :
<lb ed="#Bb" n="83"/>sicut Deus secundum ea quae ab aeterno
<lb ed="#Bb" n="84"/>conveniunt sibi et temporaliter, est
ma<lb break="no" ed="#Bb" n="85"/>teria hujus primi libri : et ideo illud
<lb ed="#Bb" n="86"/>quod est de convenientibus sibi ab
eter<lb break="no" ed="#Bb" n="87"/>no, est de scientia primi libri : sed
ta<lb break="no" ed="#Bb" n="88"/>men dicitur pars specialis, eo quod
prin<lb break="no" ed="#Bb" n="89"/>cipiis prius habitis determinari non
pot<lb break="no" ed="#Bb" n="90"/>est.
</p>
<p xml:id="alalal-c33848-d1e375">
<lb ed="#Bb" n="91"/>Ad id quod ulterius objicitur de ordine
<lb ed="#Bb" n="92"/>exsecutionis, dicendum quod ista tria
<pb ed="#Bb" n="184"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>que hic tangit dupliciter considerantur,
<lb ed="#Bb" n="2"/>scilicet in se, vel in relatione ad opus.
<lb ed="#Bb" n="3"/>In se considerata verum est, quod
poten<lb break="no" ed="#Bb" n="4"/>tia est ante scientiam et voluntatem :
<lb ed="#Bb" n="5"/>sed in relatione ad opus est scientia ut
<lb ed="#Bb" n="6"/>dirigens, et potentia ut exsequens : et sic
<lb ed="#Bb" n="7"/>potentia est operans post scientiam et
vo<lb break="no" ed="#Bb" n="8"/>luntatem.
</p>
<p xml:id="alalal-c33848-d1e405">
<lb ed="#Bb" n="9"/>Si autem queritur, Quare de voluntate
<lb ed="#Bb" n="10"/>exsequitur post potentiam? Dicendum,
<lb ed="#Bb" n="11"/>quod potentia operans non in
omni<lb break="no" ed="#Bb" n="12"/>bus modis conjungitur voluntati, licet in
<lb ed="#Bb" n="13"/>nullo sit contra voluntatem : quia
vo<lb break="no" ed="#Bb" n="14"/>luntas Dei dicit inclinationem ad bonum
<lb ed="#Bb" n="15"/>quod est ab ipso : potentia vero est
ef<lb break="no" ed="#Bb" n="16"/>ficiens ad ens : et cum ens per suam
in<lb break="no" ed="#Bb" n="17"/>tentionem sit ante bonum, determinatur
<lb ed="#Bb" n="18"/>de potentia ante voluntatem. Alii dicunt,
<lb ed="#Bb" n="19"/>quod respectu objectorum communior
<lb ed="#Bb" n="20"/>est scientia quam potentia : quia
scien<lb break="no" ed="#Bb" n="21"/>tia est de bonis et malis, potentia autem
<lb ed="#Bb" n="22"/>de bonis tantum: sed illi non dant causam
<lb ed="#Bb" n="23"/>quare potentia est ante voluntatem. Per
<lb ed="#Bb" n="24"/>hoe etiam patet solutio ad sequens.
</p>
<p xml:id="alalal-c33848-d1e442">
<lb ed="#Bb" n="25"/>Ad id quod ulterius queritur,
dicen<lb break="no" ed="#Bb" n="26"/>dum quod numerus istorum trium est
<lb ed="#Bb" n="27"/>abundans : ista enim sunt de perfectione
<lb ed="#Bb" n="28"/>cause prime : quod sic probatur: Causa
<lb ed="#Bb" n="29"/>prima aut agit per necessitatem, aut
<lb ed="#Bb" n="30"/>per intentionem, habendo rationes
ope<lb break="no" ed="#Bb" n="31"/>rum suorum. Si per necessitatem : tunc
<lb ed="#Bb" n="32"/>erit obligata per nature necessitatem ad
<lb ed="#Bb" n="33"/>agere, et erit imperfecta, rationes sui
<lb ed="#Bb" n="34"/>operis ignorans, quod absurdum est. Si
<lb ed="#Bb" n="35"/>autem agit per libertatem voluntatis :
<lb ed="#Bb" n="36"/>aut habebit rationes operis, aut non. Si
<lb ed="#Bb" n="37"/>non : tune agit imperfecte : quia
Philo<lb break="no" ed="#Bb" n="38"/>sophus dicit, quod etiam ars ignorans
<lb ed="#Bb" n="39"/>rationes operis, sed operans tantum,
mi<lb break="no" ed="#Bb" n="40"/>nus est honorabilis quam illa quae scit
<lb ed="#Bb" n="41"/>rationes : sicut architectonica
honora<lb break="no" ed="#Bb" n="42"/>bilior est usuali : ergo oportet, quod
<lb ed="#Bb" n="43"/>sciat et velit. Quod autem possit, nemo
<lb ed="#Bb" n="44"/>dubitat.
</p>
<p xml:id="alalal-c33848-d1e488">
<lb ed="#Bb" n="45"/>Dicenpum ad primum contra hoc
ob<lb break="no" ed="#Bb" n="46"/>jectum, quod in his non consideratur
<lb ed="#Bb" n="47"/>distantia perfecti agentis ab imperfecto,
<lb ed="#Bb" n="48"/>sed potius in hoc quod inferius agens
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="49"/>habet ista tria ut diversa in se, et ase,
<lb ed="#Bb" n="50"/>et quod agit per instrumentum : Deus
<lb ed="#Bb" n="51"/>autem habet ista tria eadem in se : quia
<lb ed="#Bb" n="52"/>scientia est potentia, et e converso : et
<lb ed="#Bb" n="53"/>sibi eadem, quia ipse est sua potentia et
<lb ed="#Bb" n="54"/>sua sapientia : et agit sine instrumento
<lb ed="#Bb" n="55"/>per seipsum. Unde ipse?perfectissimum
<lb ed="#Bb" n="56"/>agens est.
</p>
<p xml:id="alalal-c33848-d1e519">
<lb ed="#Bb" n="57"/>Ad aliud dicendum, quod licet natura
<lb ed="#Bb" n="58"/>perfectior causa sit in agendo quam
<lb ed="#Bb" n="59"/>ars, hoc tamen non habet natura in
<lb ed="#Bb" n="60"/>quantum est proxima, sed ab influentia
<lb ed="#Bb" n="61"/>primi motoris : forme enim specifics
<lb ed="#Bb" n="62"/>(ut videtur Philosophus velle) sunt ab
<lb ed="#Bb" n="63"/>influentia celi super proximas causas |
<lb ed="#Bb" n="64"/>moventes et agentes. Influentia cceli est —
<lb ed="#Bb" n="65"/>ab influentia primi motoris. Et ideo
ne<lb break="no" ed="#Bb" n="66"/>cesse est, quod natura recipiens deficiat -
<lb ed="#Bb" n="67"/>ab ipso. Accipit ergo potentiam operan- |
<lb ed="#Bb" n="68"/>di, et non scientiam et voluntatem, eo
<lb ed="#Bb" n="69"/>quod non sit natura rationalis et
spiritua<lb break="no" ed="#Bb" n="70"/>lis: unde quod natura non habet hec
<lb ed="#Bb" n="71"/>tria, non est perfectionis, sed defectus a
<lb ed="#Bb" n="72"/>motore primo.
</p>
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