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cod-al7b26_alalal-c59259.xml
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cod-al7b26_alalal-c59259.xml
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<title>Articulus 7</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 7</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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<front>
<div xml:id="starts-on">
<pb ed="#Bb" n="313"/>
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<body>
<div xml:id="alalal-c59259"><!-- l1d40a7 -->
<head xml:id="alalal-c59259-Hd1e99">Articulus 7</head>
<head xml:id="alalal-c59259-Hd1e101" type="question-title">An praedestinatio sit omnis rationabilis
creature, vel hominis tantum ? et, An
Christus sit praedestinatus ?</head>
<p xml:id="alalal-c59259-d1e104">
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="44"/>ARTICULUS VII.
<lb ed="#Bb" n="45"/>An praedestinatio sit omnis rationabilis
<lb ed="#Bb" n="46"/>creature, vel hominis tantum ? et, An
<lb ed="#Bb" n="47"/>Christus sit praedestinatus ?
</p>
<p xml:id="alalal-c59259-d1e117">
<lb ed="#Bb" n="48"/>Sexto queritur, Utrum sit omnis
ra<lb break="no" ed="#Bb" n="49"/>tionabilis creatura, vel tantum hominis ?
</p>
<p xml:id="alalal-c59259-d1e124">
<lb ed="#Bb" n="50"/>Et videtur, quod non sit Angelorum :
<lb ed="#Bb" n="51"/>quia
</p>
<p xml:id="alalal-c59259-d1e132">
<lb ed="#Bb" n="52"/>1. Predestinatio est pareparatio gratia
<lb ed="#Bb" n="53"/>in presenti et gloria in futuro : in
An<lb break="no" ed="#Bb" n="54"/>gelis autem secundum quosdam gratia
<lb ed="#Bb" n="55"/>non precessit gloriam : ergo videtur,
<lb ed="#Bb" n="56"/>quod non sint preedestinati.
</p>
<p xml:id="alalal-c59259-d1e145">
<lb ed="#Bb" n="57"/>2. Item, Si praedestinatio est
proposi<lb break="no" ed="#Bb" n="58"/>tum miserendi, videtur non competere
<lb ed="#Bb" n="59"/>Angelis, in quibus aut numquam fuit
<lb ed="#Bb" n="60"/>miseria, aut si inest, irremediabilis est, ut
<lb ed="#Bb" n="61"/>in demonibus.
</p>
<p xml:id="alalal-c59259-d1e158">
<lb ed="#Bb" n="62"/>3. Item, Destinari est distantis : distans
<lb ed="#Bb" n="63"/>autem quoad actum contemplationis, non
<lb ed="#Bb" n="64"/>est nisi utens speculo et enigmate :
An<lb break="no" ed="#Bb" n="65"/>gelus autem non utitur speculo et
enig<lb break="no" ed="#Bb" n="66"/>mate, sed videt facie ad faciem : ergo nec
<lb ed="#Bb" n="67"/>convenit ei nomen predgstinationis, ut
<lb ed="#Bb" n="68"/>videtur.
</p>
<p xml:id="alalal-c59259-d1e176">
<lb ed="#Bb" n="69"/>SED CONTRA :
<lb ed="#Bb" n="70"/>1. Nulla gratia gratum faciens habetur
<lb ed="#Bb" n="71"/>a creatura rationabili, quae a Deo non sit
<lb ed="#Bb" n="72"/>preparata et previsa : cum igitur Angeli
<lb ed="#Bb" n="73"/>stantes acceperunt gratiam, erat eis
pre<lb break="no" ed="#Bb" n="74"/>parata et previsa: et haec duo sunt sub
<lb ed="#Bb" n="75"/>alia preedestinatione : ergo ipsi sunt
pre<lb break="no" ed="#Bb" n="76"/>destinati, ut videtur.
</p>
<p xml:id="alalal-c59259-d1e196">
<lb ed="#Bb" n="77"/>2. Item, Non accipit mansionem
bea<lb break="no" ed="#Bb" n="78"/>titudinis, cui ipsa mansio non est
previ<lb break="no" ed="#Bb" n="79"/>sa et preparata : ergo cum Angelus
ac<lb break="no" ed="#Bb" n="80"/>ceperit mansionem, erat sibi preparata
<lb ed="#Bb" n="81"/>et previsa : ergo ipse est in eam
prade<lb break="no" ed="#Bb" n="82"/>stinatus ab aeterno, ut videtur.
</p>
<p xml:id="alalal-c59259-d1e212">
<pb ed="#Bb" n="314"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>Ulterivs queritur juxta hoc, Utrum
<lb ed="#Bb" n="2"/>Christus sit preedestinatus ?
</p>
<p xml:id="alalal-c59259-d1e224">
<lb ed="#Bb" n="3"/>Videtur, quod sic: Ad Rom. 1, 4:
<lb ed="#Bb" n="4"/>Qui praedestinatus est Filius Dei in
vir<lb break="no" ed="#Bb" n="5"/>tute, secundum spiritum
sanctificatio<lb break="no" ed="#Bb" n="6"/>nis , ex resurrectione mortuorum Jesu
<lb ed="#Bb" n="7"/>Christi, Domini nostri. Item, hoc dicunt
<lb ed="#Bb" n="8"/>Augustinus et Ambrosius. Item, Origenes
<lb ed="#Bb" n="9"/>ibidem dicit, Destinatur qui est. Ergo
<lb ed="#Bb" n="10"/>videtur, quod non tantum praedestinatus
<lb ed="#Bb" n="11"/>sit, sed etiam persone competat
praede<lb break="no" ed="#Bb" n="12"/>stinatio quae ab aeterno fuit.
</p>
<p xml:id="alalal-c59259-d1e248">
<lb ed="#Bb" n="13"/>SED CONTRA :
<lb ed="#Bb" n="14"/>1. Ad aeternum non potest notari
ante<lb break="no" ed="#Bb" n="15"/>cessio : Filius Dei est ab aeterno : ergo
<lb ed="#Bb" n="16"/>respectu sui non potest notari antecessio :
<lb ed="#Bb" n="17"/>predestinatio autem notat antecessionem
<lb ed="#Bb" n="18"/>ad praedestinatum : ergo Filio Dei non
<lb ed="#Bb" n="19"/>competit. Si forte dicas, quod competat
<lb ed="#Bb" n="20"/>ei quoad naturam humanam quae non
<lb ed="#Bb" n="21"/>fuit ab aeterno: hoc nihil esse videtur :
<lb ed="#Bb" n="22"/>quia praedestinatio persone proprie est,
<lb ed="#Bb" n="23"/>et non nature : unde dicimus Petrum et
<lb ed="#Bb" n="24"/>Paulum, non animas vel corpora eorum,
<lb ed="#Bb" n="25"/>predestinatos.
</p>
<p xml:id="alalal-c59259-d1e279">
<lb ed="#Bb" n="26"/>Praeterea, Augustinus exponit hoc de
<lb ed="#Bb" n="27"/>persona, et non de natura.
</p>
<p xml:id="alalal-c59259-d1e286">
<lb ed="#Bb" n="28"/>2. Item, Detur etiam, quod de natura
<lb ed="#Bb" n="29"/>intelligatur, adhuc videtur non compe~
<lb ed="#Bb" n="30"/>tere : quiain Ill Sententiarum? dicitur
<lb ed="#Bb" n="31"/>gratia illi homini fuisse naturalis : ergo
<lb ed="#Bb" n="32"/>videtur, quod natura non habuit
anteces<lb break="no" ed="#Bb" n="33"/>sionem ad gratiam, nec ordine, nec
tem<lb break="no" ed="#Bb" n="34"/>pore : ergo non fuit destinatus ad
gra<lb break="no" ed="#Bb" n="35"/>tiam.
</p>
<p xml:id="alalal-c59259-d1e306">
<lb ed="#Bb" n="36"/>3. Item, Ipse semper fuit
comprehen<lb break="no" ed="#Bb" n="37"/>sor: ergo semper fuit gloria plenus :
<lb ed="#Bb" n="38"/>numquam ergo in illam fuit destinatus.
</p>
<p xml:id="alalal-c59259-d1e315">
<lb ed="#Bb" n="39"/>Solutio. Dicendum, quod
predestina<lb break="no" ed="#Bb" n="40"/>tio omnis creature rationabilis est, tam
<lb ed="#Bb" n="41"/>hominum quam Angelorum, et est etiam
<lb ed="#Bb" n="42"/>Christi hominis in quantum est homo ;
<lb ed="#Bb" n="43"/>ita quod fiat distributio pro generibus
<lb ed="#Bb" n="44"/>singulorum, non pro singulis generum :
<lb ed="#Bb" n="45"/>sed hoc bene concedo, quod non habet
<lb ed="#Bb" n="46"/>se uno modo creatura rationabilis ad
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="47"/>predestinationem : sed homo habet
an<lb break="no" ed="#Bb" n="48"/>tecessionem aeternitatis ad personam et
<lb ed="#Bb" n="49"/>naturam, et ordinem nature ad
gra<lb break="no" ed="#Bb" n="50"/>tiam, et statum viae in gratia
proficien<lb break="no" ed="#Bb" n="51"/>do ad gloriam. Angelus autem habet
<lb ed="#Bb" n="52"/>quidem antecessionem aeternitatis ad
per<lb break="no" ed="#Bb" n="53"/>sonam et naturam, et ordinem nature
<lb ed="#Bb" n="54"/>ad gratiam secundum quosdam natura
<lb ed="#Bb" n="55"/>tantum, secundum quosdam etiam in
<lb ed="#Bb" n="56"/>tempore : sed non habuit distantiam vie
<lb ed="#Bb" n="57"/>gratiae ad gloriam : secundum quosdam
<lb ed="#Bb" n="58"/>habuit tamen distantiam vie a
confir<lb break="no" ed="#Bb" n="59"/>matione quae fuit glories complementum
<lb ed="#Bb" n="60"/>et perfectio beatitudinis. Christus autem
<lb ed="#Bb" n="61"/>non habuit antecessionem aternitatis ad
<lb ed="#Bb" n="62"/>personam, sed ad unam naturarum
sua<lb break="no" ed="#Bb" n="63"/>rum, nec antecessionem nature ad
gra<lb break="no" ed="#Bb" n="64"/>tiam unionis vel habitus anime, etiam
<lb ed="#Bb" n="65"/>nec distantiam vie inter gratiam et
glo<lb break="no" ed="#Bb" n="66"/>riam anime in se, sed in membris : in se
<lb ed="#Bb" n="67"/>autem habuit distantiam vie inter
gra<lb break="no" ed="#Bb" n="68"/>tiam et gloriam corporis. Et ita patet,
<lb ed="#Bb" n="69"/>qualiter ea quae sunt praedestinationis,
<lb ed="#Bb" n="70"/>per prius, et posterius invemiuntur in
<lb ed="#Bb" n="71"/>homine praedestinato et Angelo et
Chri<lb break="no" ed="#Bb" n="72"/>sto.
</p>
<p xml:id="alalal-c59259-d1e394">
<lb ed="#Bb" n="73"/>Dicenpum ergo ad primum, quod
gra<lb break="no" ed="#Bb" n="74"/>tia in Angelis secundum omnes precessit
<lb ed="#Bb" n="75"/>gloriam quoad confirmationem, licet non
<lb ed="#Bb" n="76"/>quoad habitum glorie.
</p>
<p xml:id="alalal-c59259-d1e405">
<lb ed="#Bb" n="77"/>Ad aliud dicendum, quod
misericor<lb break="no" ed="#Bb" n="78"/>dia preservans a miseria salvatur in
An<lb break="no" ed="#Bb" n="79"/>gelis et in homine secundum primum
<lb ed="#Bb" n="80"/>statum, ut dictum est supra.
</p>
<p xml:id="alalal-c59259-d1e416">
<lb ed="#Bb" n="81"/>Ad aliud dicendum, quod distantia
<lb ed="#Bb" n="82"/>est multiplex, scilicet in modo
contem<lb break="no" ed="#Bb" n="83"/>plationis et in via proficiendi ad
bea<lb break="no" ed="#Bb" n="84"/>titudinem. Primo modo non habuit
di<lb break="no" ed="#Bb" n="85"/>stantiam, sed secundo modo, si dicatur
<lb ed="#Bb" n="86"/>beatitudo vel beatitudinis pars
confirma<lb break="no" ed="#Bb" n="87"/>tio.
</p>
<p xml:id="alalal-c59259-d1e434">
<lb ed="#Bb" n="88"/>Ad rw quod ulterius queritur de
Chri<lb break="no" ed="#Bb" n="89"/>sto, dicendum quod praedestinatio
con<lb break="no" ed="#Bb" n="90"/>venit persone in natura, et non
secun<lb break="no" ed="#Bb" n="91"/>dum se : et sic salvantur omnia dicta,
<lb ed="#Bb" n="92"/>scilicet Origenis, Ambrosii et Augusti-
<pb ed="#Bb" n="315"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>ni: quia tunc quoad personam est, et
<lb ed="#Bb" n="2"/>convenit ei quoad personam destinari et
<lb ed="#Bb" n="3"/>in naturam et gratiam simul et gloriam:
<lb ed="#Bb" n="4"/>non autem convenit ei sic praedestinari :
<lb ed="#Bb" n="5"/>sed quoad naturam solam convenit ei
<lb ed="#Bb" n="6"/>predestinari in gratiam unionis : quoad
<lb ed="#Bb" n="7"/>personam autem in natura convenit ei,
<lb ed="#Bb" n="8"/>ut dicit Augustinus, preordinari in
gra<lb break="no" ed="#Bb" n="9"/>tiam reconciliationis, ut praeordinatio
<lb ed="#Bb" n="10"/>referatur ad personam, non gratia
per<lb break="no" ed="#Bb" n="11"/>sone, sed gratia nature.
</p>
<p xml:id="alalal-c59259-d1e476">
<lb ed="#Bb" n="12"/>AD oBsecTA autem dicendum, quod
<lb ed="#Bb" n="13"/>licet praedestinatio sit persone, non
ta<lb break="no" ed="#Bb" n="14"/>men oportet quod conveniat ei gratia
<lb ed="#Bb" n="15"/>persone, sed gratia nature.
</p>
<p xml:id="alalal-c59259-d1e487">
<lb ed="#Bb" n="16"/>Ad aliud dicendum, quod gratia
dici<lb break="no" ed="#Bb" n="17"/>tur illi homini naturalis, non quod sit
<lb ed="#Bb" n="18"/>natura ejus, sed quia est ad esse
perso<lb break="no" ed="#Bb" n="19"/>nam: unde etiam praedestinatio proprie
<lb ed="#Bb" n="20"/>refertur ad suppositum hominis in
quan<lb break="no" ed="#Bb" n="21"/>tum est hic homo.
</p>
<p xml:id="alalal-c59259-d1e504">
<lb ed="#Bb" n="22"/>Ad aliud dicendum, quod licet
di<lb break="no" ed="#Bb" n="23"/>stantia vie non fuerit gratia ab habitu
<lb ed="#Bb" n="24"/>glorie, fuit tamen secundum aliquid in
<lb ed="#Bb" n="25"/>corpore et in anima : et in corpore
quo<lb break="no" ed="#Bb" n="26"/>ad gloriam corporis, in anima autem
<lb ed="#Bb" n="27"/>quoad hoc quod ante mortem
compa<lb break="no" ed="#Bb" n="28"/>tiebatur corpori, post resurrectionem
<lb ed="#Bb" n="29"/>autem non : et in III Sententiarum'
di<lb break="no" ed="#Bb" n="30"/>cit Magister, quod Christus meruit sibi
<lb ed="#Bb" n="31"/>impassibilitatem in anima et
immortali<lb break="no" ed="#Bb" n="32"/>tatem in corpore.
</p>
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</body>
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