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cod-al7b26_alalal-c74302.xml
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cod-al7b26_alalal-c74302.xml
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<?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">
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<titleStmt>
<title>Articulus 3</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 3</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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<body>
<div xml:id="alalal-c74302"><!-- l1d44a3 -->
<head xml:id="alalal-c74302-Hd1e99">Articulus 3</head>
<head xml:id="alalal-c74302-Hd1e101" type="question-title">An bonitatem quae resultat ea ordine
universi, potuit Deus meliorem facere
quam fecat ?</head>
<p xml:id="alalal-c74302-d1e104">
<lb ed="#Bb" n="85"/>ARTICULUS III.
<lb ed="#Bb" n="86"/>An bonitatem quae resultat ea ordine
<lb ed="#Bb" n="87"/>universi, potuit Deus meliorem facere
<lb ed="#Bb" n="88"/>quam fecat ?
</p>
<p xml:id="alalal-c74302-d1e115">
<lb ed="#Bb" n="89"/>Tertio, Queritur Questio magis
diffici<lb break="no" ed="#Bb" n="90"/>lis, scilicet utrum bonitalem qui resul-
<pb ed="#Bb" n="393"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>tat ex ordine universi, potuit Deus
me<lb break="no" ed="#Bb" n="2"/>horem facere ?
</p>
<p xml:id="alalal-c74302-d1e131">
<lb ed="#Bb" n="3"/>Videtur autem, quod sic: quia
<lb ed="#Bb" n="4"/>1. Inter ea quae in infinitum distant,
<lb ed="#Bb" n="5"/>possunt esse infiniti gradus altiores
in<lb break="no" ed="#Bb" n="6"/>feriori, et inferiores superiori: sed Deus
<lb ed="#Bb" n="7"/>et summa creatura quecumque sit ila,
<lb ed="#Bb" n="8"/>infimte distant: ergo inter Deum et
An<lb break="no" ed="#Bb" n="9"/>gelum sunt infiniti gradus implebiles
bo<lb break="no" ed="#Bb" n="10"/>nitatibus ordinatis : si autem ill fierent,
<lb ed="#Bb" n="11"/>vicinius ordinaretur ad optimum quod
<lb ed="#Bb" n="12"/>est Deus ipse, mundus, quam modo
fa<lb break="no" ed="#Bb" n="13"/>ciat: ergo esset major bonitas ordinis,
<lb ed="#Bb" n="14"/>quam modo sit : quae enim inter
bonita<lb break="no" ed="#Bb" n="15"/>tes ordinis vicinius altingit ad summum
<lb ed="#Bb" n="16"/>bonum, illa est melior et major.
</p>
<p xml:id="alalal-c74302-d1e165">
<lb ed="#Bb" n="17"/>2. Item, Possibile fuit Deo cui nihil
<lb ed="#Bb" n="18"/>est impossibile primum et ultimum in
<lb ed="#Bb" n="19"/>universo meliora facere, sicut materiam
<lb ed="#Bb" n="20"/>primam, et Angelum: de quibus dicit
<lb ed="#Bb" n="21"/>Augustus in lbro XII Confessionum,
<lb ed="#Bb" n="22"/>quod <quote xml:id="alalal-c74302-Qd1e180"> materia prima est prope nihil, et
<lb ed="#Bb" n="23"/>Angelus prope Deum: </quote> ergo et media
<lb ed="#Bb" n="24"/>erunt meliora: ergo totum universum
<lb ed="#Bb" n="25"/>melius, et ordo melior : ergo et bonitas
<lb ed="#Bb" n="26"/>resultans ex ordine melior.
</p>
<p xml:id="alalal-c74302-d1e192">
<lb ed="#Bb" n="27"/>Si forte dicas, quod mundus est ut
<lb ed="#Bb" n="28"/>cithara, in qua si una chorda tenditur in
<lb ed="#Bb" n="29"/>sonum meliorem, habet quidem in se
<lb ed="#Bb" n="30"/>melorem, sed sonus ille melior turbat
<lb ed="#Bb" n="31"/>totam harmoniam, et ideo plus
confusio<lb break="no" ed="#Bb" n="32"/>nis et mali affert cithare, quam habeat
<lb ed="#Bb" n="33"/>in se: ita etiam si res haec fieret melior
<lb ed="#Bb" n="34"/>quam est, confunderet alia ordinata ad
<lb ed="#Bb" n="35"/>ipsam. Contra: Consideretur tantum
<lb ed="#Bb" n="36"/>temperamentum cilhare, quero utrum
<lb ed="#Bb" n="37"/>cithara potest habere melorem
harmo<lb break="no" ed="#Bb" n="38"/>niam, omnibus et non una chorda
tan<lb break="no" ed="#Bb" n="39"/>tum melioribus factis ? Constat quod
<lb ed="#Bb" n="40"/>sic: ergo Deus potuit quamlibet et non
<lb ed="#Bb" n="41"/>unam sine alia tantum creaturam
me<lb break="no" ed="#Bb" n="42"/>lius facere, quam fecit : ergo tunc
me<lb break="no" ed="#Bb" n="43"/>lior esset ordo et dulcior harmonia, ut
<lb ed="#Bb" n="44"/>videtur.
</p>
<p xml:id="alalal-c74302-d1e234">
<lb ed="#Bb" n="45"/>3. Praeterea, Hoc expresse dicit
Ma<lb break="no" ed="#Bb" n="46"/>gister in Litera, et reputat oppositum
<lb ed="#Bb" n="47"/>heresim.
</p>
<p xml:id="alalal-c74302-d1e243">
<lb ed="#Bb" n="48"/>SED CONTRA :
<lb ed="#Bb" n="49"/>1. Super illud Genes. 1, 31: <quote xml:id="alalal-c74302-Qd1e250" source="http://scta.info/resource/gen1_31@1-9">Vidit Deus
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="50"/>cuncta quae fecerat : et erant valde
bo<lb break="no" ed="#Bb" n="51"/>na</quote> : dicit Glossa, quod bona erant in se,
<lb ed="#Bb" n="52"/>sed in universo optima: optimo autem
<lb ed="#Bb" n="53"/>non potest melius fieri: ergo bonitate
<lb ed="#Bb" n="54"/>universitatis istius non potest fier1
me<lb break="no" ed="#Bb" n="55"/>hus aliquid, nec potuit.
</p>
<p xml:id="alalal-c74302-d1e265">
<lb ed="#Bb" n="56"/>2. Item, Universum tante bonitatis
<lb ed="#Bb" n="57"/>est, quod etiam id quod est malum m
<lb ed="#Bb" n="58"/>se, confert completionem sibi ; cum
igi<lb break="no" ed="#Bb" n="59"/>tur mhil melius posset fieri illo, quod
<lb ed="#Bb" n="60"/>eliam malum ordinat in bonum, videtur
<lb ed="#Bb" n="61"/>quod nihil melius posset fieri
universi<lb break="no" ed="#Bb" n="62"/>tate,
</p>
<p xml:id="alalal-c74302-d1e283">
<lb ed="#Bb" n="63"/>3. Item, Augustinus: <quote xml:id="alalal-c74302-Qd1e287"> Duo fecisti,
Do<lb break="no" ed="#Bb" n="64"/>mine : unum prope te, et-allerum prope
<lb ed="#Bb" n="65"/>nihil.</quote> Ergo non posset etiam cogitari, ut
<lb ed="#Bb" n="66"/>videtur, major et latior ordo bonitatis,
<lb ed="#Bb" n="67"/>quam a nihilo ad prope Deum : ergo
<lb ed="#Bb" n="68"/>non potest fiert melus.
</p>
<p xml:id="alalal-c74302-d1e302">
<lb ed="#Bb" n="69"/>4, Item, Qui universa dicit, nihil
exci<lb break="no" ed="#Bb" n="70"/>pit: ergo nulla bonitas deest
universi<lb break="no" ed="#Bb" n="71"/>tati : sed nihil melius potest fier: eo cui
<lb ed="#Bb" n="72"/>nihil deest in bonitate : ergo nihil potest
<lb ed="#Bb" n="73"/>melius fieri universitate.
</p>
<p xml:id="alalal-c74302-d1e315">
<lb ed="#Bb" n="74"/>Sonutio. Sine prajudicio dico, quod
<lb ed="#Bb" n="75"/>universitas potest considerari tribus
mo<lb break="no" ed="#Bb" n="76"/>dis, scilicet ut supposita est im esse, et
<lb ed="#Bb" n="77"/>ut supposita in potentia efficientis
tan<lb break="no" ed="#Bb" n="78"/>tum : et in quibusdam supposita
<lb ed="#Bb" n="79"/>esse, et in aliis posita esse in potentia
<lb ed="#Bb" n="80"/>eflicientis tantum. Si supponitur in esse :
<lb ed="#Bb" n="81"/>tune videtur mihi, quod in istis rebus
<lb ed="#Bb" n="82"/>que sunt, numquam poterat fieri melior
<lb ed="#Bb" n="83"/>harmonia naturalis, quam facta est: et
<lb ed="#Bb" n="84"/>hoc secundum bonitatem nature, et non
<lb ed="#Bb" n="85"/>secundum bonitatem accidentalem vel
<lb ed="#Bb" n="86"/>gratiae : quia quid melius cogitari potest
<lb ed="#Bb" n="87"/>quam generabile et corruptibile reduci in
<lb ed="#Bb" n="88"/>motum declivis circuli, et eorum que
<lb ed="#Bb" n="89"/>sequuntur circulum declivem et habent
<lb ed="#Bb" n="90"/>reduci in motum uniformem mobilis
dif<lb break="no" ed="#Bb" n="91"/>formis, et hoc reduci in motorem
uni<lb break="no" ed="#Bb" n="92"/>formem uniformiter se semper et ad
<lb ed="#Bb" n="93"/>omnia habentem? Similiter malum
<lb ed="#Bb" n="94"/>unius ordinari in bonum alterius, sicut
<lb ed="#Bb" n="95"/>corruptionem unius in generationem
al<lb break="no" ed="#Bb" n="96"/>terius, et persecutionem tyranni in
pa<lb break="no" ed="#Bb" n="97"/>tienliam virtutis, et probationem fidei,
<pb ed="#Bb" n="394"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>nihil melius potest fieri, istis rebus
exi<lb break="no" ed="#Bb" n="2"/>stentibus, ut videtur. Si autem mundus —
<lb ed="#Bb" n="3"/>totus supponitur tantum esse in potentia
<lb ed="#Bb" n="4"/>efficientis : tunc videtur mihi, quod
me<lb break="no" ed="#Bb" n="5"/>liorem poterat facere mundum, et melius
<lb ed="#Bb" n="6"/>ordinatum : sicut cithara omnibus
chor<lb break="no" ed="#Bb" n="7"/>dis alus, vel aliter positis ab artifice in
<lb ed="#Bb" n="8"/>infinitum sciente contemperationes
har<lb break="no" ed="#Bb" n="9"/>moniarum. Si autem tertio modo
pona<lb break="no" ed="#Bb" n="10"/>tur, scilicet partim esse in re, et partim
<lb ed="#Bb" n="11"/>in potentia, sicut si ponamus esse
ce<lb break="no" ed="#Bb" n="12"/>lum et motum, et asinos et terram, et
<lb ed="#Bb" n="13"/>nihil plus nisi in mente divina et
poten<lb break="no" ed="#Bb" n="14"/>tia divina : tune videtur mihi, quod sine
<lb ed="#Bb" n="15"/>confusione harmoniae mundi non
pos<lb break="no" ed="#Bb" n="16"/>sunt res relique melius fieri quoad
sub<lb break="no" ed="#Bb" n="17"/>stantiam, quam etiam facte sunt, leet in
<lb ed="#Bb" n="18"/>nullo restringam potentiam Dei que
<lb ed="#Bb" n="19"/>semper potest facere quod vult : sed ego
<lb ed="#Bb" n="20"/>loquor de fieri: et hoc ideo dico, quia
<lb ed="#Bb" n="21"/>asinus habet duplicem bonitatem,
scili<lb break="no" ed="#Bb" n="22"/>cet in se, et comparationis : et in
com<lb break="no" ed="#Bb" n="23"/>paratione ad equum est asinus vilis, sed
<lb ed="#Bb" n="24"/>comparatus ad hominem est adhuc
vi<lb break="no" ed="#Bb" n="25"/>hor et minus bonus : ergo si omnes res
<lb ed="#Bb" n="26"/>ali meliores fierent, efficeretur asinus
<lb ed="#Bb" n="27"/>minus bonus bomtate comparationis,
<lb ed="#Bb" n="28"/>quam esse debet, et sic disturbaretur
<lb ed="#Bb" n="29"/>harmonia universitatis. Solo autem
me<lb break="no" ed="#Bb" n="30"/>dio modo, scilicet quod res sit in
poten<lb break="no" ed="#Bb" n="31"/>tia divina tantum procedit intentio
Ma<lb break="no" ed="#Bb" n="32"/>gistri in Ledtera.
</p>
<p xml:id="alalal-c74302-d1e443">
<lb ed="#Bb" n="33"/>Dicenpum ergo ad primum, quod hoc
<lb ed="#Bb" n="34"/>modo non accipiuntur gradus entium,
<lb ed="#Bb" n="35"/>quia sic semper imperfectus remaneret
<lb ed="#Bb" n="36"/>mundus : sed accipruntur penes
bonita<lb break="no" ed="#Bb" n="37"/>tes Dei participabiles, sicut esse,
vi<lb break="no" ed="#Bb" n="38"/>vere, sentire, intelligere, mcorruptibile
<lb ed="#Bb" n="39"/>esse, causam esse, et hujusmodi : et sic
<lb ed="#Bb" n="40"/>impletur universalis ordo : quia ea que
<lb ed="#Bb" n="41"/>participabilia sunt de attributis Dei,
fa<lb break="no" ed="#Bb" n="42"/>ciunt gradus: et illi implentur tribus
<lb ed="#Bb" n="43"/>modis, scilicet in bonitatibus gratia,
<lb ed="#Bb" n="44"/>sicut omnia ad hominem, et homo ad
<lb ed="#Bb" n="45"/>gratiam, et gratia ad Deum per
Chri<lb break="no" ed="#Bb" n="46"/>stum : et in ordine mali ad bonum: et
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="47"/>sic non poterat esse vicinior ordo istis
<lb ed="#Bb" n="48"/>rebus existentibus.
</p>
<p xml:id="alalal-c74302-d1e482">
<lb ed="#Bb" n="49"/>Sequentes autem omnes objectiones
<lb ed="#Bb" n="50"/>procedunt de universo supposito in
po<lb break="no" ed="#Bb" n="51"/>tentia Dei tantum, et hoc modo
conce<lb break="no" ed="#Bb" n="52"/>duntur.
</p>
<p xml:id="alalal-c74302-d1e493">
<lb ed="#Bb" n="53"/>Ad EA autem quae in contrarium
obji<lb break="no" ed="#Bb" n="54"/>ciuntur, dicendum ad tria prima, quod
<lb ed="#Bb" n="55"/>non procedunt nisi de universitate ista
<lb ed="#Bb" n="56"/>que in natura rerum supponitur esse : et
<lb ed="#Bb" n="57"/>hoc modo conceditur quod concludunt.
</p>
<p xml:id="alalal-c74302-d1e506">
<lb ed="#Bb" n="58"/>Ad aliud dicendum, quod aliud est
<lb ed="#Bb" n="59"/>loqui de hoc umiverso, et aliud de
ra<lb break="no" ed="#Bb" n="60"/>tione univers: secundum nomen.
Uni<lb break="no" ed="#Bb" n="61"/>versum enim hoc multa non habet que
<lb ed="#Bb" n="62"/>posset habere si Deus vellet: sed ratio
<lb ed="#Bb" n="63"/>universi secundum nomen omnia habet :
<lb ed="#Bb" n="64"/>et de hac nihil queritur hic : unde illa
<lb ed="#Bb" n="65"/>objectio non facit ad propositum.
</p>
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