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cod-al7b26_alalal-c62732.xml
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cod-al7b26_alalal-c62732.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<teiHeader>
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<titleStmt>
<title>Articulus 17</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
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<edition n="0.0.0-dev">
<title>Articulus 17</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>
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<body>
<div xml:id="alalal-c62732"><!-- l1d40a17 -->
<head xml:id="alalal-c62732-Hd1e99">Articulus 17</head>
<p xml:id="alalal-c62732-d1e101">
<lb ed="#Bb" n="26"/>ARTICULUS XVUU.
<lb ed="#Bb" n="27"/>An Deo conveniat eligere ?
</p>
<p xml:id="alalal-c62732-d1e108">
<lb ed="#Bb" n="28"/>Queritur enim de electione, An Deo
<lb ed="#Bb" n="29"/>conveniat eligere ?
</p>
<p xml:id="alalal-c62732-d1e115">
<cb ed="#Bb" n="c"/>
</p>
<p xml:id="alalal-c62732-d1e120">
<lb ed="#Bb" n="30"/>Et secundo, Quid sit electio ?
<lb ed="#Bb" n="31"/>Et tertio, Utrum electio secundum
ra<lb break="no" ed="#Bb" n="32"/>tionem intelligentiae sit ante
predestina<lb break="no" ed="#Bb" n="33"/>tionem, vel post?
<lb ed="#Bb" n="34"/>Quarto, Ad quid sit ?
<lb ed="#Bb" n="35"/>Quinto, Cuyus sit ?
</p>
<p xml:id="alalal-c62732-d1e137">
<lb ed="#Bb" n="36"/>Circa PRimuM proceditur sic :
<lb ed="#Bb" n="37"/>1. Dicit Damascenus, quod electio non
<lb ed="#Bb" n="38"/>cadit in Deum. quia natura divina non
<lb ed="#Bb" n="39"/>est possibilis ad ignorantiam : ergo
vi<lb break="no" ed="#Bb" n="40"/>detur, quod non conveniat eligere.
</p>
<p xml:id="alalal-c62732-d1e150">
<lb ed="#Bb" n="41"/>2. Item, Ehgere, est duobus vel
plu<lb break="no" ed="#Bb" n="42"/>ribus propositis, unum alteri preoptare :
<lb ed="#Bb" n="43"/>ergo electio est dissimiliter se
haben<lb break="no" ed="#Bb" n="44"/>tium: voluntas autem Dei aeterna
simi<lb break="no" ed="#Bb" n="45"/>liter se habet, qui sicut dicitur, I ad
Ti<lb break="no" ed="#Bb" n="46"/>moth. u, 4: Omnes homines vult salvos
<lb ed="#Bb" n="47"/>fieri: ergo electio non convenit ei.
</p>
<p xml:id="alalal-c62732-d1e168">
<lb ed="#Bb" n="48"/>3. Item, Plus elongatur a natura
cor<lb break="no" ed="#Bb" n="49"/>rupta etermtas, quam aliquod
tempo<lb break="no" ed="#Bb" n="50"/>rale : sed status innocentiae si perstitisset,
<lb ed="#Bb" n="51"/>fecisset omnes bonos: ergo non fuisset
<lb ed="#Bb" n="52"/>electio : ergo cum aeternitas plus
elonge<lb break="no" ed="#Bb" n="53"/>tur, aeternitati repugnat electio, ut
vide<lb break="no" ed="#Bb" n="54"/>tur. Quod autem statu innocentia#
per<lb break="no" ed="#Bb" n="55"/>severante non esset electio, videtur
dice<lb break="no" ed="#Bb" n="56"/>re Augustinus dicens, quod si omnes
es<lb break="no" ed="#Bb" n="57"/>sent bonivel mali, non esset electio.
</p>
<p xml:id="alalal-c62732-d1e192">
<pb ed="#Bb" n="331"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>4. Item, Ibi nullajest distantia unius
<lb ed="#Bb" n="2"/>ab alio, ubi omnes sunt creatrix essentia:
<lb ed="#Bb" n="3"/>ab aeterno autem non fuerunt aliquid nist
<lb ed="#Bb" n="4"/>in mente divina, in qua omnes sunt
<lb ed="#Bb" n="5"/>creatrix essentia : ergo non fuit electio
<lb ed="#Bb" n="6"/>ab aeterno, quia omnis electio est
dissi<lb break="no" ed="#Bb" n="7"/>muliter se habentium.
</p>
<p xml:id="alalal-c62732-d1e214">
<lb ed="#Bb" n="8"/>SED CONTRA:
<lb ed="#Bb" n="9"/>1. Ad Ephes. 1, 4: Elegit nos im ipso
<lb ed="#Bb" n="10"/>ante mundi constitutionem, ut essemus
<lb ed="#Bb" n="11"/>sancti et unmaculati. Ergo videtur, quod
<lb ed="#Bb" n="12"/>electio sit.
</p>
<p xml:id="alalal-c62732-d1e227">
<lb ed="#Bb" n="13"/>2. Item, Joan. xi, 18: Non de
om<lb break="no" ed="#Bb" n="14"/>nibus vobis dico: ego sco quos elegerum.
<lb ed="#Bb" n="15"/>Et multis alus locis.
</p>
<p xml:id="alalal-c62732-d1e237">
<lb ed="#Bb" n="16"/>3. Item, Distinctio a massa
perditio<lb break="no" ed="#Bb" n="17"/>nis non fit sine electione : cum ergo
<lb ed="#Bb" n="18"/>nullum distinguat quem ab aeterno
dis<lb break="no" ed="#Bb" n="19"/>tinguendum fore non previdit, electio
<lb ed="#Bb" n="20"/>convenit Deo ab aeterno.
</p>
<p xml:id="alalal-c62732-d1e250">
<lb ed="#Bb" n="21"/>Soxturio. Dicitur electso multis modis.
<lb ed="#Bb" n="22"/>Dicitur enim electio actus rationis
se<lb break="no" ed="#Bb" n="23"/>quens consilium et inquisitionem et
de<lb break="no" ed="#Bb" n="24"/>liberationem de faciendis, et haec electio
<lb ed="#Bb" n="25"/>non convyenit nisi nature quae subjecta
<lb ed="#Bb" n="26"/>est ignorantiae : et hance electionem
re<lb break="no" ed="#Bb" n="27"/>movet Damascenus a Deo.
</p>
<p xml:id="alalal-c62732-d1e268">
<lb ed="#Bb" n="28"/>Aha est electio ponens tantum
discre<lb break="no" ed="#Bb" n="29"/>tionem in electis, et non inquisitionem
<lb ed="#Bb" n="30"/>et dubium in eligente : quae electio est
<lb ed="#Bb" n="31"/>separatio ejus quod scitur bonum esse
<lb ed="#Bb" n="32"/>vel futurum esse, ab alio quod seitur
<lb ed="#Bb" n="33"/>esse malum velfuturum malum : et hec
<lb ed="#Bb" n="34"/>est electio aeterna non temporalis que
<lb ed="#Bb" n="35"/>convenit Deo: et per hoc patet solutio
<lb ed="#Bb" n="36"/>ad primum.
</p>
<p xml:id="alalal-c62732-d1e290">
<lb ed="#Bb" n="37"/>Ad aliud dicendum, quod voluntas
<lb ed="#Bb" n="38"/>Dei antecedens nostrum opus simuliter
<lb ed="#Bb" n="39"/>se habet: et haec voluntas non habet
<lb ed="#Bb" n="40"/>connotatum in nobis, nisi naturam
ra<lb break="no" ed="#Bb" n="41"/>tionalem solam quam dedit nobis: et
<lb ed="#Bb" n="42"/>haec in omnibus ordinatur ad vitam
<lb ed="#Bb" n="43"/>aeternam et salutem. Sed est alia
volun<lb break="no" ed="#Bb" n="44"/>tas consequens quae pont respectum
<lb ed="#Bb" n="45"/>prescientia ad meritum futurum bonum,
<lb ed="#Bb" n="46"/>vel malum : et illa est dissimiliter se
ha<lb break="no" ed="#Bb" n="47"/>bentium, et ill convent unum alten
<lb ed="#Bb" n="48"/>preoptare.
</p>
<p xml:id="alalal-c62732-d1e319">
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="49"/>Ad aliud dicendum, quod aeternum
<lb ed="#Bb" n="50"/>im eo quod wternum, plus elongatur a
<lb ed="#Bb" n="51"/>statu corruptions quam temporalis
sta<lb break="no" ed="#Bb" n="52"/>tus innocentiae : sed quoad previsionem
<lb ed="#Bb" n="53"/>peccati et meriti, magis certificatur de
<lb ed="#Bb" n="54"/>ditlerenter se habituris ad gratiam: et
<lb ed="#Bb" n="55"/>ideo magis convenit ei eligere: electiom
<lb ed="#Bb" n="56"/>enim neutrum conjungilur
substantial<lb break="no" ed="#Bb" n="57"/>ter, scilicet nec magis elongatum a statu
<lb ed="#Bb" n="58"/>corruptionis, nec minus elongatum : sed
<lb ed="#Bb" n="59"/>tantum certificatio eorum quae
dissimili<lb break="no" ed="#Bb" n="60"/>ter se habituri erant ad gratiam.
</p>
<p xml:id="alalal-c62732-d1e350">
<lb ed="#Bb" n="61"/>Nec hoc est verum quod si non
fuis<lb break="no" ed="#Bb" n="62"/>set peccatum, quod non fuisset electio :
<lb ed="#Bb" n="63"/>licet enim non fuisset electio boni a
<lb ed="#Bb" n="64"/>malo, fuisset tamen magis boni a
mi<lb break="no" ed="#Bb" n="65"/>nus bono : et hoc est quod dicit
Augu<lb break="no" ed="#Bb" n="66"/>stinus : <quote xml:id="alalal-c62732-Qd1e365"> Si omnia essent aque bona,
<lb ed="#Bb" n="67"/>non ostenderetur in optimo divina
pul<lb break="no" ed="#Bb" n="68"/>chritudo. </quote>
</p>
<p xml:id="alalal-c62732-d1e374">
<lb ed="#Bb" n="69"/>Ad aliud dicendum, quod in notita
<lb ed="#Bb" n="70"/>Dei non solum omnes, sed ommia etiam
<lb ed="#Bb" n="71"/>sunt similiter se habentia: sed notitia
<lb ed="#Bb" n="72"/>Dei non solum est de eis prout ibi sunt :
<lb ed="#Bb" n="73"/>quia ut ibi sunt, non est unum melius
<lb ed="#Bb" n="74"/>alio, sed omma unum optimum: sed
<lb ed="#Bb" n="75"/>notitia est etiam de cis proutfutura sunt,
<lb ed="#Bb" n="76"/>ut sepius dictum est supra : et quoad hoc
<lb ed="#Bb" n="77"/>cadit inter ea electio.
</p>
</div>
</body>
</text>
</TEI>