-
Notifications
You must be signed in to change notification settings - Fork 0
/
cod-al7b26_alalal-c40753.xml
233 lines (233 loc) · 12 KB
/
cod-al7b26_alalal-c40753.xml
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
<?xml version="1.0" encoding="UTF-8"?>
<?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?>
<?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?>
<TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 7</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 7</title>
<date when="2022-06-21">June 21, 2022</date>
</edition>
</editionStmt>
<publicationStmt>
<authority>SCTA</authority>
<availability status="free">
<p>Published under a <ref target="https://creativecommons.org/licenses/by-nc-sa/4.0/">Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)</ref>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Bb" n="cod-al7b26">Paris 1894, v. 26</witness>
</listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-diplomatic-1.0.0"
url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a diplomatic edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2022-06-21" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Bb" n="216"/>
</div>
</front>
<body>
<div xml:id="alalal-c40753"><!-- l1d36a7 -->
<head xml:id="alalal-c40753-Hd1e99">Articulus 7</head>
<head xml:id="alalal-c40753-Hd1e101" type="question-title">An Deus sciat diversa, composita,
materialia, contingentia, et
temporalia ?</head>
<p xml:id="alalal-c40753-d1e104">
<lb ed="#Bb" n="55"/>ARTICULUS VII.
<lb ed="#Bb" n="56"/>An Deus sciat diversa, composita,
ma<lb break="no" ed="#Bb" n="57"/>terialia, contingentia, et
<lb ed="#Bb" n="58"/>temporalia ?
</p>
<p xml:id="alalal-c40753-d1e115">
<lb ed="#Bb" n="59"/>Deinde queritur de hoc quod dicit:
<lb ed="#Bb" n="60"/>
<quote xml:id="alalal-c40753-Qd1e121"> Scivit semper omnia, tam bona quam
<lb ed="#Bb" n="61"/>mala, etiam antequam fierent, etc. </quote>
</p>
<p xml:id="alalal-c40753-d1e127">
<lb ed="#Bb" n="62"/>Potest enim hic queri, Utrum sciat
<lb ed="#Bb" n="63"/>diversa, et composita, et materialia, et
<lb ed="#Bb" n="64"/>contingentia, et temporalia ?
</p>
<p xml:id="alalal-c40753-d1e137">
<lb ed="#Bb" n="65"/>1. Simplicis enim ut simplex est, non
<lb ed="#Bb" n="66"/>est cognoscere diversa ut diversa: Deus
<lb ed="#Bb" n="67"/>autem uno simplici cognoscit : ergo
vi<lb break="no" ed="#Bb" n="68"/>detur, quod non cognoscit diversa, et
<lb ed="#Bb" n="69"/>multa.
</p>
<p xml:id="alalal-c40753-d1e150">
<lb ed="#Bb" n="70"/>2. Item, Compositionem non est
in<lb break="no" ed="#Bb" n="71"/>telligere sine compositis, nec
complexio<lb break="no" ed="#Bb" n="72"/>nem sine complexis: unde igitur Deus
<lb ed="#Bb" n="73"/>cognoscit composita et complexa ?
</p>
<p xml:id="alalal-c40753-d1e161">
<lb ed="#Bb" n="74"/>3. Item, Materialitas causa est
cogno<lb break="no" ed="#Bb" n="75"/>scibilitatis, non cognitionis intellective :
<lb ed="#Bb" n="76"/>cum igitur sensus non habeat quibus
ac<lb break="no" ed="#Bb" n="77"/>cipiat principia materialia, unde sciet ea
<lb ed="#Bb" n="78"/>Deus ?
</p>
<p xml:id="alalal-c40753-d1e174">
<lb ed="#Bb" n="79"/>4, Item, Hominis scientia imperfectior
<lb ed="#Bb" n="80"/>est quam Dei: et cum in ipsa non sint nisi
<lb ed="#Bb" n="81"/>necessaria, non contingentia : ergo
mul<lb break="no" ed="#Bb" n="82"/>to minus in cognitione Dei: ergo Deus
<lb ed="#Bb" n="83"/>nec temporalia, nec contingentia
cogno<lb break="no" ed="#Bb" n="84"/>seit, ut videtur.
</p>
<p xml:id="alalal-c40753-d1e190">
<lb ed="#Bb" n="85"/>Solutio. Dicendum cum _ Dionysio,
<lb ed="#Bb" n="86"/>quod composita cognoscit simpliciter, et
<lb ed="#Bb" n="87"/>diversa unitate, et materialia
immateria<lb break="no" ed="#Bb" n="88"/>liter, et contingentia scientia necessaria,
<pb ed="#Bb" n="217"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>et temporalia intemporaliter, sed
scien<lb break="no" ed="#Bb" n="2"/>tia stante semper: et hoc qualiter sit,
<lb ed="#Bb" n="3"/>preintelligatur in nobis duplicem esse
<lb ed="#Bb" n="4"/>formam in qua cognoscitur res, scilicet
<lb ed="#Bb" n="5"/>abstractionis qua utitur intellectus
spe<lb break="no" ed="#Bb" n="6"/>culativus, et compositionis qua in
co<lb break="no" ed="#Bb" n="7"/>gnoscendo utitur practicus : cum enim
<lb ed="#Bb" n="8"/>(ut dicit Avicenna in prima Philosophia)
<lb ed="#Bb" n="9"/>speculativus tantum sit intellectus
acci<lb break="no" ed="#Bb" n="10"/>piens, et a corpore a eta rebus cognitis,
<lb ed="#Bb" n="11"/>non potest ipse uti in cognoscendo nisi
<lb ed="#Bb" n="12"/>forma abstractionis: quia res non scitur
<lb ed="#Bb" n="13"/>nisi per id quod est ‘natura rei: et hoc
<lb ed="#Bb" n="14"/>non est in nobis, sed oportet a re
acci<lb break="no" ed="#Bb" n="15"/>pere: ideo est quod abstrahit a re ipsa.
<lb ed="#Bb" n="16"/>Cum autem rei non conjungatur nisi
me<lb break="no" ed="#Bb" n="17"/>diantibus corporalibus organis, in quibus
<lb ed="#Bb" n="18"/>primum imprimitur forma rei, ideo
opor<lb break="no" ed="#Bb" n="19"/>tet ipsum etiam posterius accipere a
<lb ed="#Bb" n="20"/>corpore: et sic patet ratio dicti
Avicen<lb break="no" ed="#Bb" n="21"/>ne, quod speculativus accipit a rebus et
<lb ed="#Bb" n="22"/>a corpore, nihil ponens circa aliquod
illo<lb break="no" ed="#Bb" n="23"/>rum. Formis autem compositionis utitur
<lb ed="#Bb" n="24"/>practicus : et hujus causa est, quod
pra<lb break="no" ed="#Bb" n="25"/>cticus factivus est rei: res autem non fit
<lb ed="#Bb" n="26"/>per id quod jam habet, sed potius per
<lb ed="#Bb" n="27"/>formam quam non habet: et cum non
<lb ed="#Bb" n="28"/>sit in re, erit in faciente: ergo ipse ponet
<lb ed="#Bb" n="29"/>eam circa rem, et non accipiet aliquid a
<lb ed="#Bb" n="30"/>re ipsa. Sic etiam videtur a corpore non
<lb ed="#Bb" n="31"/>accipiendo, sed ponendo vim motivam in
<lb ed="#Bb" n="32"/>nervis et musculis ad operationem
edu<lb break="no" ed="#Bb" n="33"/>centem formam artis in materia
exterio<lb break="no" ed="#Bb" n="34"/>ri. Et ad hujus forme compositionis
si<lb break="no" ed="#Bb" n="35"/>militudinem sunt idee in mente divina,
<lb ed="#Bb" n="36"/>non accepte# a rebus, sed facientes res :
<lb ed="#Bb" n="37"/>faciunt autem res educendo ipsas de
ni<lb break="no" ed="#Bb" n="38"/>hilo : et ideo ex nihilo illo omne quod
<lb ed="#Bb" n="39"/>est defectus, incidit, et haec negatio
<lb ed="#Bb" n="40"/>unius de alio, ex qua causatur
diversi<lb break="no" ed="#Bb" n="41"/>tas, et per consequens compositio, et
<lb ed="#Bb" n="42"/>contingentia, quae fundantur in
mutabi<lb break="no" ed="#Bb" n="43"/>litate et materialitate. Sic igitur
tempo<lb break="no" ed="#Bb" n="44"/>ralia in sua idea sunt intemporalia, sed
<lb ed="#Bb" n="45"/>accipiunt temporalitatem a nihilo: et
<lb ed="#Bb" n="46"/>composita in sua idea sunt simpliciter
<lb ed="#Bb" n="47"/>unum, et complexa similiter, et sic de
<lb ed="#Bb" n="48"/>aliis: ergo relata in iflam ideam, que
<lb ed="#Bb" n="49"/>sufficiens ratio est cognoscendi omnia,
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="50"/>ut dictum est, cognoscuntur quidem
<lb ed="#Bb" n="51"/>perfectissime omnia : et tamen
simplici<lb break="no" ed="#Bb" n="52"/>ter, composite, immaterialiter,
intempo<lb break="no" ed="#Bb" n="53"/>raliter, et necessitatis modo.
</p>
<p xml:id="alalal-c40753-d1e323">
<lb ed="#Bb" n="54"/>Si autem tu objicias, quod idea una
<lb ed="#Bb" n="55"/>est in se, et nihil post quod in esse
fluxe<lb break="no" ed="#Bb" n="56"/>runt res, omnino nihil causat : sed
de<lb break="no" ed="#Bb" n="57"/>fectus a perfecto qui nihil est, tmcidit in
<lb ed="#Bb" n="58"/>ea quae sunt post ipsum : sed nos
vide<lb break="no" ed="#Bb" n="59"/>mus diversa formata et perfecta, et
mul<lb break="no" ed="#Bb" n="60"/>tas creaturas: quid ergo causat illam
<lb ed="#Bb" n="61"/>multitudinem ? Dico, quod duo causant
<lb ed="#Bb" n="62"/>eam : unum ut fiens, alterum ut faciens.
<lb ed="#Bb" n="63"/>Fiens est materia juxta nihil, et post
ni<lb break="no" ed="#Bb" n="64"/>hil fluens in esse, ut dicit Augustinus :
<lb ed="#Bb" n="65"/>etideo quia multipliciter est imperfecta,
<lb ed="#Bb" n="66"/>non est ipsa secundum unum sui partem
<lb ed="#Bb" n="67"/>receptibilis omnis perfectionis: et ideo
<lb ed="#Bb" n="68"/>ut rationem quam habere simul potest,
<lb ed="#Bb" n="69"/>habeat, necesse_fuit eam dividi
secun<lb break="no" ed="#Bb" n="70"/>dum actus: et sic introducta est
multi<lb break="no" ed="#Bb" n="71"/>tudo ex parte fientis.
</p>
<p xml:id="alalal-c40753-d1e366">
<lb ed="#Bb" n="72"/>Item, Secundum omnem partem sui
<lb ed="#Bb" n="73"/>non est ipsa susceptibilis omnis
perfe<lb break="no" ed="#Bb" n="74"/>ctionis quam habere est nata: ergo
opor<lb break="no" ed="#Bb" n="75"/>tuit habere successionem in formis : et
<lb ed="#Bb" n="76"/>sic introducta est mutabilitas et
contin<lb break="no" ed="#Bb" n="77"/>gentia. Et sic plane patet, qualiter
di<lb break="no" ed="#Bb" n="78"/>versitas et mutabilitas et compositio
cau<lb break="no" ed="#Bb" n="79"/>sentur ex nihilo, post quod materia que
<lb ed="#Bb" n="80"/>prope nihil est, et ad aliquid esse
con<lb break="no" ed="#Bb" n="81"/>tendit, fluxit in esse. Ex parte autem
fa<lb break="no" ed="#Bb" n="82"/>cientis est sapientia in numero,
ponde<lb break="no" ed="#Bb" n="83"/>re, et mensura, omnia disponens : eo
<lb ed="#Bb" n="84"/>quod ipsa ordine et proportione materia
<lb ed="#Bb" n="85"/>et partium materia dat formam: et hoc
<lb ed="#Bb" n="86"/>est quod dixit Plato, quod secundum
<lb ed="#Bb" n="87"/>materise meritum a datore formarum
<lb ed="#Bb" n="88"/>dantur omnes forme.
</p>
<p xml:id="alalal-c40753-d1e405">
<lb ed="#Bb" n="89"/>Et per hoc patet solutio ad omnia
<lb ed="#Bb" n="90"/>quaesita praeter ultimum.
</p>
<p xml:id="alalal-c40753-d1e412">
<lb ed="#Bb" n="91"/>Et Ad hoc dicendum est, quod nostra
<lb ed="#Bb" n="92"/>scientia causatur a re, et ideo variatur
<lb ed="#Bb" n="93"/>secundum rem: quae si est necessaria, et
<lb ed="#Bb" n="94"/>necessario modo, id est, per medium
ne<lb break="no" ed="#Bb" n="95"/>cessarium, est ipsa scientia: aliter autem
<lb ed="#Bb" n="96"/>se habens, aut est opinio, aut dubitatio.
<lb ed="#Bb" n="97"/>Sed scientia Dei est per ideas facientes
<lb ed="#Bb" n="98"/>res: et ideo sequitur conditiones scientis
<pb ed="#Bb" n="218"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>et non sciti, ut prius dictum est: et cum
<lb ed="#Bb" n="2"/>ipse sciens non subjaceat contingentiae,
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="3"/>erit sua scientia semper necessaria, etiam
<lb ed="#Bb" n="4"/>de contingentibus.
</p>
</div>
</body>
</text>
</TEI>