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cod-al7b26_alalal-c44099.xml
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cod-al7b26_alalal-c44099.xml
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<title>Articulus 5</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 5</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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<div xml:id="alalal-c44099"><!-- l1d37a5 -->
<head xml:id="alalal-c44099-Hd1e99">Articulus 5</head>
<head xml:id="alalal-c44099-Hd1e101" type="question-title">An Deus bene dicatur esse in rebus
quinque modis ?</head>
<p xml:id="alalal-c44099-d1e104">
<lb ed="#Bb" n="28"/>ARTICULUS V.
<lb ed="#Bb" n="29"/>An Deus bene dicatur esse in rebus
quin<lb break="no" ed="#Bb" n="30"/>que modis ?
</p>
<p xml:id="alalal-c44099-d1e113">
<lb ed="#Bb" n="31"/>Deinde queritur de his quae dicit in
<lb ed="#Bb" n="32"/>Littera : et primo de hoc quod dicit, ibi,
<lb ed="#Bb" n="33"/>A, <quote xml:id="alalal-c44099-Qd1e121"> Presentialiter, potentialiter,
essen<lb break="no" ed="#Bb" n="34"/>tialiter est in omni natura, etc. </quote>
</p>
<p xml:id="alalal-c44099-d1e127">
<lb ed="#Bb" n="35"/>Videtur, quod istud nihil sit dictu :
<lb ed="#Bb" n="36"/>quia
<lb ed="#Bb" n="37"/>1. Aut isti modi sumuntur ex parte
<lb ed="#Bb" n="38"/>Dei qui inest : aut sumuntur ex parte
<lb ed="#Bb" n="39"/>creature cui inest. Si ex parte Dei :
<lb ed="#Bb" n="40"/>cum ipse uno modo se habeat ad omne
<lb ed="#Bb" n="41"/>quod est, videtur quod non sint quinque
<lb ed="#Bb" n="42"/>modi sicut determinat. Si autem ex
par<lb break="no" ed="#Bb" n="43"/>te creature : hoc videtur non sufficere :
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="44"/>quia id quod operatur in una creatura,
<lb ed="#Bb" n="45"/>non operatur in alia: et sic erunt modi
<lb ed="#Bb" n="46"/>infiniti, et non tantum quinque, ut hic
<lb ed="#Bb" n="47"/>tangit.
</p>
<p xml:id="alalal-c44099-d1e161">
<lb ed="#Bb" n="48"/>2. Item, Cum dicitur, Deus inest per
<lb ed="#Bb" n="49"/>gratiam : aut hoc aliquid addit ex parte
<lb ed="#Bb" n="50"/>Dei, aut dicit tantum effectum
connota<lb break="no" ed="#Bb" n="51"/>tum ex parte nostra. Si primo modo :
<lb ed="#Bb" n="52"/>ergo Deus deformiter se habet ad res,
<lb ed="#Bb" n="53"/>quod est hereticum : quia sic ipse esset
<lb ed="#Bb" n="54"/>multiformis. Si secundo modo : ergo
<lb ed="#Bb" n="55"/>quoad eum idem est Inesse per
essen<lb break="no" ed="#Bb" n="56"/>tiam et per gratiam : et sic non est
mo<lb break="no" ed="#Bb" n="57"/>dus specialis.
</p>
<p xml:id="alalal-c44099-d1e185">
<lb ed="#Bb" n="58"/>3. Item, Relatio est causati ad
cau<lb break="no" ed="#Bb" n="59"/>sam, sicut cause ad causatum : cum ergo
<lb ed="#Bb" n="60"/>uno modo res sint in Deo tantum, vide~
<lb ed="#Bb" n="61"/>tur quod uno modo et non quinque Deus
<lb ed="#Bb" n="62"/>sit in rebus.
</p>
<p xml:id="alalal-c44099-d1e198">
<lb ed="#Bb" n="63"/>4. Praeterea, Quid est presentialiter,
<lb ed="#Bb" n="64"/>potentialiter, essentialiter Deum esse in
<lb ed="#Bb" n="65"/>rebus? Si dicas, ut videtur innuere in
<lb ed="#Bb" n="66"/>Littera, quod hoc est, quia essentia est a
<lb ed="#Bb" n="67"/>sua essentia, et potentia rei a sua
po<lb break="no" ed="#Bb" n="68"/>tentia : tunc tertium adaptari non
pote<lb break="no" ed="#Bb" n="69"/>rit, nisi dicas quod presentia rei est a sua
<lb ed="#Bb" n="70"/>presentia : sed hoc nihil est : quia non
<lb ed="#Bb" n="71"/>omnis res est sibi presens, eum sibi
<lb ed="#Bb" n="72"/>presentem esse dical cognitionem sui a
<lb ed="#Bb" n="73"/>seipsa.
</p>
<p xml:id="alalal-c44099-d1e224">
<lb ed="#Bb" n="74"/>Item, Circumscribamus potentiam rei
<lb ed="#Bb" n="75"/>et presentiam : tunc potentia rei non
<lb ed="#Bb" n="76"/>erit a potentia Dei, nec presentia a
pre<lb break="no" ed="#Bb" n="77"/>sentia : et tamen adhuc erit Deus in
es<lb break="no" ed="#Bb" n="78"/>sentia rei essentialiter, presentialiter,
<lb ed="#Bb" n="79"/>potentialiter ;: ergo nulla est illa solutio,
<lb ed="#Bb" n="80"/>ut videtur.
</p>
<p xml:id="alalal-c44099-d1e242">
<lb ed="#Bb" n="81"/>5. Si autem dicas, quod haec
accipiun<lb break="no" ed="#Bb" n="82"/>tur penes attributa personarum : hoc
ite<lb break="no" ed="#Bb" n="83"/>rum nihil esse videtur. Considerentur
<lb ed="#Bb" n="84"/>ipsa attributa : tunc essentialiter nulli
<lb ed="#Bb" n="85"/>persone potest appropriari. Et si dicas,
<lb ed="#Bb" n="86"/>quod potentia attribuatur Patri, et
pra<lb break="no" ed="#Bb" n="87"/>sentia Filio ratione cognitionis : tune
<lb ed="#Bb" n="88"/>non invenitur attributum Spiritus
san<lb break="no" ed="#Bb" n="89"/>cli.
</p>
<p xml:id="alalal-c44099-d1e264">
<lb ed="#Bb" n="90"/>Item, Circumscriptis personis, adhuc
<lb ed="#Bb" n="91"/>Deus esset in omnibus essentialiter,
pra<lb break="no" ed="#Bb" n="92"/>sentialiter, potentialiter.
</p>
<p xml:id="alalal-c44099-d1e274">
<pb ed="#Bb" n="235"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>Item, Pater est in omnibus
essentiali<lb break="no" ed="#Bb" n="2"/>ter, presentialiter, potentialiter : et
si<lb break="no" ed="#Bb" n="3"/>militer Filius, et similiter Spiritus
san<lb break="no" ed="#Bb" n="4"/>ctus : ergo ista non conveniunt
per<lb break="no" ed="#Bb" n="5"/>sonis, ut distinguuntur propriis vel
ap<lb break="no" ed="#Bb" n="6"/>propriatis, sed in quantum communicant
<lb ed="#Bb" n="7"/>im essentia divina.
</p>
<p xml:id="alalal-c44099-d1e296">
<lb ed="#Bb" n="8"/>Solutio. Dicendum sine prejudicio,
<lb ed="#Bb" n="9"/>quod isti modi quibus Deus est in
crea<lb break="no" ed="#Bb" n="10"/>tura, tripliciter possunt variari. Uno
mo<lb break="no" ed="#Bb" n="11"/>do ex parte rei connotate : quia
secun<lb break="no" ed="#Bb" n="12"/>dum quod est in exemplari, ita fluit in
<lb ed="#Bb" n="13"/>exemplatum, ut scilicet essentia rei sit
<lb ed="#Bb" n="14"/>ab essentia, et species rei a presentia :
<lb ed="#Bb" n="15"/>que species fluit ab idea quae est species
<lb ed="#Bb" n="16"/>in mente divina, et posse rei fit a
poten<lb break="no" ed="#Bb" n="17"/>tia, sicut innuitur in Littera infra. Alio
<lb ed="#Bb" n="18"/>modo possumus dicere, quod in Deo
<lb ed="#Bb" n="19"/>quinque accipiuntur, scilicet substantia :
<lb ed="#Bb" n="20"/>sive essentia praeter intellectum
persona<lb break="no" ed="#Bb" n="21"/>rum, et tres persone, et quintum quod
<lb ed="#Bb" n="22"/>est essentia in persona. Possumus ergo
<lb ed="#Bb" n="23"/>dicere, quod esse in rebus essentialiter,
<lb ed="#Bb" n="24"/>accipitur penes essentiam in se
conside<lb break="no" ed="#Bb" n="25"/>ratam. Esse autem in rebus per
poten<lb break="no" ed="#Bb" n="26"/>tiam, accipitur penes attributum Patris,
<lb ed="#Bb" n="27"/>quod est potentia. Esse autem in rebus
<lb ed="#Bb" n="28"/>presentialiter, accipitur penes
attribu<lb break="no" ed="#Bb" n="29"/>tum Filii, quod est scientia. Esse autem
<lb ed="#Bb" n="30"/>in Sanctis per inhabitantem gratiam,
ac<lb break="no" ed="#Bb" n="31"/>cipitur penes attributum Spiritus sancti,
<lb ed="#Bb" n="32"/>quod est bonitas. Esse vero in homine
<lb ed="#Bb" n="33"/>Christo per unionem, accipitur penes
<lb ed="#Bb" n="34"/>essentiam in persona, quia essentia in
<lb ed="#Bb" n="35"/>persona est incarnata.
</p>
<p xml:id="alalal-c44099-d1e359">
<lb ed="#Bb" n="36"/>Si autem tu objicias, quod si non
in<lb break="no" ed="#Bb" n="37"/>telligantur persone, adhuc erit Deus in
<lb ed="#Bb" n="38"/>rebus essentialiter, preesentialiter,
poten<lb break="no" ed="#Bb" n="39"/>tialiter. Dicendum, quod si non
intelli<lb break="no" ed="#Bb" n="40"/>gantur persons, adhuc remanebunt
at<lb break="no" ed="#Bb" n="41"/>tributa personarum : et perilla erit idem:
<lb ed="#Bb" n="42"/>quia essentia est adhuc ante potentiam,
<lb ed="#Bb" n="43"/>et tria, scilicet sapientia, et potentia, et
<lb ed="#Bb" n="44"/>bonitas facient essenliam creare
creatu<lb break="no" ed="#Bb" n="45"/>ras, et gratificare rationales : et sic
ad<lb break="no" ed="#Bb" n="46"/>hue salvatur illa aceeptio.
</p>
<p xml:id="alalal-c44099-d1e385">
<lb ed="#Bb" n="47"/>Si autem adhuc subtilius velimus
di<lb break="no" ed="#Bb" n="48"/>cere cl magis ad propositum, dicemus
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="49"/>quod quanto aliquid simplicius est, tanto
<lb ed="#Bb" n="50"/>ipsum est majoris ambitus: et id quod
<lb ed="#Bb" n="51"/>est in fine simplicitatis, ambit omnia :
<lb ed="#Bb" n="52"/>ergo esse Deum ubique essentialiter
cau<lb break="no" ed="#Bb" n="53"/>satur a simplicitate : et hoc dicit
Augu<lb break="no" ed="#Bb" n="54"/>stinus in Litéera. Dicit autem
Philoso<lb break="no" ed="#Bb" n="55"/>phus, quod subtile est penetrativum
par<lb break="no" ed="#Bb" n="56"/>tium, et partis partium. Nihil autem
<lb ed="#Bb" n="57"/>subtilius est quam simplicissimum : unde
<lb ed="#Bb" n="58"/>dicit Apostolus ad Hebr. 1v, 12, quod
vi<lb break="no" ed="#Bb" n="59"/>vus est sermo Dei, et efficax, et
penetra<lb break="no" ed="#Bb" n="60"/>bilior omni gladio ancipiti: et
pertin<lb break="no" ed="#Bb" n="61"/>gens usque ad divisionem anime ac
spi<lb break="no" ed="#Bb" n="62"/>ritus, compagum quoque ac
medulla<lb break="no" ed="#Bb" n="63"/>rum, et discretor cogitationum et
inten<lb break="no" ed="#Bb" n="64"/>tionum cordis. Et sequitur, ¥. 13:
Om<lb break="no" ed="#Bb" n="65"/>nia nuda et aperta sunt oculis ejus.
<lb ed="#Bb" n="66"/>Ergo presentia est a subtilitate
pene<lb break="no" ed="#Bb" n="67"/>trante, ut nec intrinsecus nec extrinsecus
<lb ed="#Bb" n="68"/>aliquid lateat de re. Similiter, primum
<lb ed="#Bb" n="69"/>habet influere omne posse super omne
<lb ed="#Bb" n="70"/>sequens : et abstracto posse primi,
abs<lb break="no" ed="#Bb" n="71"/>trahitur ab omnibus aliis : quoniam dicit
<lb ed="#Bb" n="72"/>Philosophus, quod non movente primo
<lb ed="#Bb" n="73"/>nullum secundorum movet. Dicamus
<lb ed="#Bb" n="74"/>ergo, quoniam duo aguntsub Deo :
pro<lb break="no" ed="#Bb" n="75"/>positum sive liberum arbitrium, et
na<lb break="no" ed="#Bb" n="76"/>tura: et per comparationem ad
natu<lb break="no" ed="#Bb" n="77"/>ram inest’ essentialiter, potentialiter,
<lb ed="#Bb" n="78"/>presentialiter : et reducuntur ad
simpli<lb break="no" ed="#Bb" n="79"/>citatem, subtilitatem, et puram
ratio<lb break="no" ed="#Bb" n="80"/>nem movendi secundum causam penes
<lb ed="#Bb" n="81"/>rationem intelligendi sumptam. Ad
pro<lb break="no" ed="#Bb" n="82"/>positum autem comparatur ut elevans
<lb ed="#Bb" n="83"/>ipsum supra naturam: et hoc non
con<lb break="no" ed="#Bb" n="84"/>tingit nisi per gratiam, et ideo in illo est
<lb ed="#Bb" n="85"/>per habitantem gratiam: et quia
pro<lb break="no" ed="#Bb" n="86"/>positum etiam est natura, ideo habet
<lb ed="#Bb" n="87"/>presuppositos tres modos quibus est
<lb ed="#Bb" n="88"/>in natura. Modus autem per quem est in
<lb ed="#Bb" n="89"/>homine Christo, est specialis et
miracu<lb break="no" ed="#Bb" n="90"/>losus.
</p>
<p xml:id="alalal-c44099-d1e485">
<lb ed="#Bb" n="91"/>His habitis, respondendum est ad
<lb ed="#Bb" n="92"/>primum, quod isti modi sumuntur ex
<lb ed="#Bb" n="93"/>parte utriusque, scilicet Dei, et creature.
<lb ed="#Bb" n="94"/>Et quod objicitur, quod Deus uno modo
<lb ed="#Bb" n="95"/>se habet ad omne quod est, Dicendum
<lb ed="#Bb" n="96"/>quod hoc sic intelligitur, quod se habet
<lb ed="#Bb" n="97"/>modo non variato per essentiam, vel per
<pb ed="#Bb" n="236"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>aliquid additum sibi : non tamen se
<lb ed="#Bb" n="2"/>habet in eadem ratione exemplaris ad
<lb ed="#Bb" n="3"/>omne quod est, sicut de facili patet
uni<lb break="no" ed="#Bb" n="4"/>cuique.
</p>
<p xml:id="alalal-c44099-d1e516">
<lb ed="#Bb" n="5"/>Ad aliud dicendum, quod cum dicitur,
<lb ed="#Bb" n="6"/>quod inest per inhabitantem gratiam,
<lb ed="#Bb" n="7"/>notatur aliud connotatum quod magis
<lb ed="#Bb" n="8"/>elevat naturam, et notatur alia ratione
<lb ed="#Bb" n="9"/>exemplaris, quia scilicet voluntatis
bo<lb break="no" ed="#Bb" n="10"/>ne, eo quod Spiritus datur cum donis
<lb ed="#Bb" n="11"/>suis, licet non alius quam prius erat,
ta<lb break="no" ed="#Bb" n="12"/>men ad aliud datur quam prius
habeba<lb break="no" ed="#Bb" n="13"/>tur: si tamen concedendum sit, quod
<lb ed="#Bb" n="14"/>prius habebatur : non enim habent
Spiri<lb break="no" ed="#Bb" n="15"/>tum sanctum in quibus est essentialiter,
<lb ed="#Bb" n="16"/>presentialiter, potentialiter : et licet non
<lb ed="#Bb" n="17"/>addat unum supra alterum aliam rem,
<lb ed="#Bb" n="18"/>addit tamen alium modum significandi,
<lb ed="#Bb" n="19"/>qui sufficit in divinis, sicut sapius
di<lb break="no" ed="#Bb" n="20"/>ctum est.
</p>
<p xml:id="alalal-c44099-d1e554">
<lb ed="#Bb" n="21"/>Ad aliud dicendum, quod licet relatio
<lb ed="#Bb" n="22"/>causati ad causam quantum ad inesse sit
<lb ed="#Bb" n="23"/>uno modo, non tamen sic est e
conver<lb break="no" ed="#Bb" n="24"/>so : et hoc contingit, quia causa non
in<lb break="no" ed="#Bb" n="25"/>diget causato : et ideo sufficit significare
<lb ed="#Bb" n="26"/>causatum fuisse in causa tantum: sed
<lb ed="#Bb" n="27"/>causatum indiget causa multo magis, et
<lb ed="#Bb" n="28"/>ideo ille respectus reducitur ad modos
<lb ed="#Bb" n="29"/>plures quibus causa est in causato
prop<lb break="no" ed="#Bb" n="30"/>ter causati indigentiam.
</p>
<p xml:id="alalal-c44099-d1e578">
<lb ed="#Bb" n="31"/>Ad aliud dicendum, quod bene
con<lb break="no" ed="#Bb" n="32"/>cedo, quod illa solutio minus bene
sol<lb break="no" ed="#Bb" n="33"/>vit.
</p>
<p xml:id="alalal-c44099-d1e587">
<lb ed="#Bb" n="34"/>Ad aliud dicendum, quod si penes
<lb ed="#Bb" n="35"/>attributa personarum debent accipi,
vi<lb break="no" ed="#Bb" n="36"/>detur mihi, quod procedendum sit sicut
<lb ed="#Bb" n="37"/>diximus in principio solutionis : quia
ni<lb break="no" ed="#Bb" n="38"/>si aliquis velit extorte exponere, non
po<lb break="no" ed="#Bb" n="39"/>terit reducere modum qui est
essentiali<lb break="no" ed="#Bb" n="40"/>ter inesse, ad aliam personam.
</p>
<p xml:id="alalal-c44099-d1e605">
<lb ed="#Bb" n="41"/>Et per hoc patet solutio ad totum.
</p>
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