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cod-al7b26_alalal-c65895.xml
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cod-al7b26_alalal-c65895.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 4</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 4</title>
<date when="2022-06-21">June 21, 2022</date>
</edition>
</editionStmt>
<publicationStmt>
<authority>SCTA</authority>
<availability status="free">
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<sourceDesc>
<listWit>
<witness xml:id="Bb" n="cod-al7b26">Paris 1894, v. 26</witness>
</listWit>
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<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
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<revisionDesc status="draft">
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Bb" n="347"/>
</div>
</front>
<body>
<div xml:id="alalal-c65895"><!-- l1d41a4 -->
<head xml:id="alalal-c65895-Hd1e99">Articulus 4</head>
<head xml:id="alalal-c65895-Hd1e101" type="question-title">Utrum sicut voluntas Dei habet se ut
causa in praedestinatione, ita etiam se
habeat in reprobatione ?</head>
<p xml:id="alalal-c65895-d1e104">
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="8"/>ARTICULUS IV.
<lb ed="#Bb" n="9"/>Utrum sicut voluntas Dei habet se ut
<lb ed="#Bb" n="10"/>causa in praedestinatione, ita etiam se
<lb ed="#Bb" n="11"/>habeat in reprobatione ?
</p>
<p xml:id="alalal-c65895-d1e117">
<lb ed="#Bb" n="12"/>Deinde queritur de his quae sunt in
<lb ed="#Bb" n="13"/>Littera, ibi, C, <quote xml:id="alalal-c65895-Qd1e123"> His tamen videtur
ad<lb break="no" ed="#Bb" n="14"/>versari, etc. </quote>
</p>
<p xml:id="alalal-c65895-d1e129">
<lb ed="#Bb" n="15"/>1. Videtur enim sequi ex
delermina<lb break="no" ed="#Bb" n="16"/>tione Magistri, quod voluntas De: non
<lb ed="#Bb" n="17"/>solum se habet ut causa in
predestina<lb break="no" ed="#Bb" n="18"/>tione, sed etiam in reprobatione, cum
<lb ed="#Bb" n="19"/>hoc negatum sit in praecedenti
distin<lb break="no" ed="#Bb" n="20"/>ctione, capitulo ultimo.
</p>
<p xml:id="alalal-c65895-d1e146">
<lb ed="#Bb" n="21"/>2. Item, Videtur etiam praescientia
<lb ed="#Bb" n="22"/>prescitlis esse causa damnationis. Dicit
<lb ed="#Bb" n="23"/>enim Augustinus in libro de Crvitate Dei,
<lb ed="#Bb" n="24"/>quod si aliquos prescitos ad mortem
<lb ed="#Bb" n="25"/>eternam sciret Ecclesia, non plus
ora<lb break="no" ed="#Bb" n="26"/>ret pro illis quam pro diabolo : ergo
<lb ed="#Bb" n="27"/>videtur, quod necesse sit eos damnari.
</p>
<p xml:id="alalal-c65895-d1e164">
<lb ed="#Bb" n="28"/>3. Item, Ego infero sic : Iste est
prae<lb break="no" ed="#Bb" n="29"/>scitus . ergo damnabitur : et quero unde
<lb ed="#Bb" n="30"/>locus? Non potest esse ab effectu: quia
<cb ed="#Bb" n="c"/>
<lb ed="#Bb" n="31"/>prescientia Dei non causatur a futuris,
<lb ed="#Bb" n="32"/>quia jam temporale esset causa aeterni,
<lb ed="#Bb" n="33"/>et scientia Dei dependeret ad res futuras,
<lb ed="#Bb" n="34"/>quod absurdum est: ergo est locus a
<lb ed="#Bb" n="35"/>causa: ergo Deus est causa miquitatis
<lb ed="#Bb" n="36"/>damnandorum, quod falsum est : ergo
<lb ed="#Bb" n="37"/>nulla est 1bi habitudo illati ad inferens, et
<lb ed="#Bb" n="38"/>tamen argumentatio tenet, quod est
in<lb break="no" ed="#Bb" n="39"/>conveniens.
</p>
<p xml:id="alalal-c65895-d1e195">
<lb ed="#Bb" n="40"/>Sorurio. Dicendum, quod Deus nullo
<lb ed="#Bb" n="41"/>modo est causa iniqnitatis, sed est causa
<lb ed="#Bb" n="42"/>damnationis efficiens, non meritoria.
</p>
<p xml:id="alalal-c65895-d1e204">
<lb ed="#Bb" n="43"/>Ad aucrorirarem inductam dicendum,
<lb ed="#Bb" n="44"/>quod non habet necessitatem nisi
unmu<lb break="no" ed="#Bb" n="45"/>tabilitatis consequentia, et non
necessi<lb break="no" ed="#Bb" n="46"/>tatis rei, sicut sepius supra dictum est:
<lb ed="#Bb" n="47"/>quia praescientia non tollit hberi arbitri
<lb ed="#Bb" n="48"/>facultatem : et ideo semper cum ipsa
<lb ed="#Bb" n="49"/>inest potentia ad oppositum.
</p>
<p xml:id="alalal-c65895-d1e222">
<lb ed="#Bb" n="50"/>Ad aliud dicendum, ut supra, quod
<lb ed="#Bb" n="51"/>alia est habitudo istius argumentationis,
<lb ed="#Bb" n="52"/>cum dicitur, Iste est prescitus peccare:
<lb ed="#Bb" n="53"/>ergo peccabit : et alia cum sic infertur,
<lb ed="#Bb" n="54"/>Iste est praescitus damnari: ergo
damna<lb break="no" ed="#Bb" n="55"/>bitur. In primo enim argumento non est
<lb ed="#Bb" n="56"/>locus a causa vel ab elfectu, sed a
con<lb break="no" ed="#Bb" n="57"/>vertibili supposito per hypothesim:
se<lb break="no" ed="#Bb" n="58"/>quitur enim unum istorum ad aliud, et ¢
<pb ed="#Bb" n="348"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>converso, iste peccabit: ergo prescitus
<lb ed="#Bb" n="2"/>est peccare: ergo peccabit: et tamen
<lb ed="#Bb" n="3"/>neutrum est causa alterius. In alio
au<lb break="no" ed="#Bb" n="4"/>tem argumento est locus a causa: quia
<lb ed="#Bb" n="5"/>Deus bene est causa efficrens
damnatio<lb break="no" ed="#Bb" n="6"/>nis. unum ponitur sequi alterum, sicut
obje<lb break="no" ed="#Bb" n="7"/>Si autem tu objicias, quod si est locus
<lb ed="#Bb" n="8"/>a convertibili, tunc unum secundum esse
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="9"/>ponit aliud, et quando est unum, est
<lb ed="#Bb" n="10"/>aliud. Dicendum, quod non est verum :
<lb ed="#Bb" n="11"/>quia ratio conversionis istorum non est
<lb ed="#Bb" n="12"/>quod unum sit ex alio, sicut ex causa,
<lb ed="#Bb" n="13"/>sicut homo et risibile : sed tantum, quia
<lb ed="#Bb" n="14"/>ctum sequitur scientia quae habetur de
<lb ed="#Bb" n="15"/>ipso, et non causatur ab eo.
</p>
</div>
</body>
</text>
</TEI>