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cod-al7b26_alalal-c75945.xml
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cod-al7b26_alalal-c75945.xml
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<title>Articulus 1</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<witness xml:id="Bb" n="cod-al7b26">Paris 1894, v. 26</witness>
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<div xml:id="alalal-c75945"><!-- l1d45a1 -->
<head xml:id="alalal-c75945-Hd1e99">Articulus 1</head>
<head xml:id="alalal-c75945-Hd1e101" type="question-title">An in Deo sit voluntas?</head>
<p xml:id="alalal-c75945-d1e104">
<lb ed="#Bb" n="10"/>ARTICULUS I.
<lb ed="#Bb" n="11"/>An in Deo sit voluntas?
</p>
<p xml:id="alalal-c75945-d1e111">
<lb ed="#Bb" n="12"/>Incidunt autem hic tria dubia, ante
<lb ed="#Bb" n="13"/>Litteram, quorum primum est, An in
<lb ed="#Bb" n="14"/>Deo sit voluntas?
<lb ed="#Bb" n="15"/>Secundum, Quid sit voluntas ejus?
<lb ed="#Bb" n="16"/>Et tertio, de introductione sive situ
<lb ed="#Bb" n="17"/>istius tractatus de voluntate.
</p>
<p xml:id="alalal-c75945-d1e127">
<lb ed="#Bb" n="18"/>Ad primum objicitur sic:
<lb ed="#Bb" n="19"/>1. Omnis appetitus est significativus
<lb ed="#Bb" n="20"/>indigentiae : in Deo autem nulla est
in<lb break="no" ed="#Bb" n="21"/>digentia : ergo nullus appetitus. Pra
<lb ed="#Bb" n="22"/>probatur per hoc, quod appetitus est
<lb ed="#Bb" n="23"/>movens ad id quod non habetur, ut dicit
<lb ed="#Bb" n="24"/>Philosophus. Secunpa patet per se. Inde
<lb ed="#Bb" n="25"/>ulterius objicitur sic : Nullus appetitus
<lb ed="#Bb" n="26"/>est in Deo: omnis voluntas est
appeti<lb break="no" ed="#Bb" n="27"/>tus : ergo nulla voluntas est in Deo.
<lb ed="#Bb" n="28"/>Prima constat ex priori syllogismo.
<lb ed="#Bb" n="29"/>Secunpa probatur in tertio de Anima,
<lb ed="#Bb" n="30"/>ubi appetitus dividitur per
volunta<lb break="no" ed="#Bb" n="31"/>tem, et desiderium quod est appetilus
<lb ed="#Bb" n="32"/>anime sensibilis.
</p>
<p xml:id="alalal-c75945-d1e163">
<lb ed="#Bb" n="33"/>2. Item, Augustinus in libro de
Lzbe<lb break="no" ed="#Bb" n="34"/>ro arbitrio: <quote xml:id="alalal-c75945-Qd1e169"> Voluntas est rationalis
<lb ed="#Bb" n="35"/>motus, sensui presidens et appetitui: </quote>
<lb ed="#Bb" n="36"/>constat autem, quod in Deo nec sensus
<lb ed="#Bb" n="37"/>est, nec appetitus sensibilis, quia de illo
<lb ed="#Bb" n="38"/>loquitur Augustinus : ergo nec
volun<lb break="no" ed="#Bb" n="39"/>tas.
</p>
<p xml:id="alalal-c75945-d1e184">
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="40"/>3. Item, Omnis voluntas est ad
se<lb break="no" ed="#Bb" n="41"/>quendum aliquid, vel fugiendum : Deus
<lb ed="#Bb" n="42"/>autem nihil assequitur vel fugit : ergo
<lb ed="#Bb" n="43"/>nihil vult : ergo ut prius.
</p>
<p xml:id="alalal-c75945-d1e197">
<lb ed="#Bb" n="44"/>4. Item, Voluntas est potentia
ratio<lb break="no" ed="#Bb" n="45"/>nalis, habens se ad opposita : Deus
au<lb break="no" ed="#Bb" n="46"/>tem habet se uno modo: ergo. etc.
</p>
<p xml:id="alalal-c75945-d1e206">
<lb ed="#Bb" n="47"/>5. Item, Voluntas est causa
contin<lb break="no" ed="#Bb" n="48"/>gens rerum : Deus autem est causa
ne<lb break="no" ed="#Bb" n="49"/>cessaria et semper stans : ergo Deus non
<lb ed="#Bb" n="50"/>habet voluntatem, ut videtur,
</p>
<p xml:id="alalal-c75945-d1e217">
<lb ed="#Bb" n="51"/>1. Sed contra hoc est quod dicitur in
<lb ed="#Bb" n="52"/>Littera.
</p>
<p xml:id="alalal-c75945-d1e224">
<lb ed="#Bb" n="53"/>2. Item, Ad Ephes. 1, 5, dicit
Apo<lb break="no" ed="#Bb" n="54"/>stolus : Secundum propositum voluntatis
<lb ed="#Bb" n="55"/>suae. Et, ibidem, y. 11: Secundum
con<lb break="no" ed="#Bb" n="56"/>silium voluntatis sue. Kt im multis alus
<lb ed="#Bb" n="57"/>locis.
</p>
<p xml:id="alalal-c75945-d1e238">
<lb ed="#Bb" n="58"/>3. Item, per rationem : Agens per
in<lb break="no" ed="#Bb" n="59"/>tellectum melius est quam agens per
<lb ed="#Bb" n="60"/>nature necessitatem, quoniam primum
<lb ed="#Bb" n="61"/>cognoscit rationem operis, secundum
<lb ed="#Bb" n="62"/>autem non : Deus autem nobuilissimum
<lb ed="#Bb" n="63"/>agens est : ergo est agens per
intelle<lb break="no" ed="#Bb" n="64"/>ctum : mihil autem talium agit, nisi quod
<lb ed="#Bb" n="65"/>vult, et quando vult: ergo voluntatem
<lb ed="#Bb" n="66"/>habet Deus.
</p>
<p xml:id="alalal-c75945-d1e260">
<lb ed="#Bb" n="67"/>4. Item, Liberrimum in natura
ratio<lb break="no" ed="#Bb" n="68"/>nahi est voluntas : ergo et optimum ect
<lb ed="#Bb" n="69"/>nobilissimum : ergo et Deo
attribuen<lb break="no" ed="#Bb" n="70"/>dum.
</p>
<p xml:id="alalal-c75945-d1e271">
<lb ed="#Bb" n="71"/>3. Item, Philosophus in XI prime
<lb ed="#Bb" n="72"/>philosophie dict: <quote xml:id="alalal-c75945-Qd1e277"> Voluntas est actio
<lb ed="#Bb" n="73"/>ipsius : et ideo vigilia, et sensus, et
in<lb break="no" ed="#Bb" n="74"/>tellectus, sunt valde voluptuosa . et spes,
<lb ed="#Bb" n="75"/>et rememoratio sunt propter ista.</quote> Et
<lb ed="#Bb" n="76"/>intendit ostendere, quod Deo danda est
<lb ed="#Bb" n="77"/>voluntas. quae est im actu semper, et
<lb ed="#Bb" n="78"/>actio ipsius : quia Deo agere, mhil aliud
<lb ed="#Bb" n="79"/>est quam velle Deum, ut hoc fiat : sicut
<lb ed="#Bb" n="80"/>elim nobis voluntas conjuncta semper
<lb ed="#Bb" n="81"/>volilo optima est, et voluptuosa, sicut
<lb ed="#Bb" n="82"/>et vigilia, et sensus, et intellectus
secun<lb break="no" ed="#Bb" n="83"/>dum actum : et hujus signum est, quod
<lb ed="#Bb" n="84"/>spes et rememoratio non habent
volupta<lb break="no" ed="#Bb" n="85"/>tem nisi in relatione ad illa.
</p>
<p xml:id="alalal-c75945-d1e309">
<pb ed="#Bb" n="403"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>Solutio. Dicendum, quod in Deo
vo<lb break="no" ed="#Bb" n="2"/>luntas est et per prius quam in nobis, et
<lb ed="#Bb" n="3"/>magis proprie.
</p>
<p xml:id="alalal-c75945-d1e322">
<lb ed="#Bb" n="4"/>Ad primum autem dicendum, quod
<lb ed="#Bb" n="5"/>voluntatis est quoddam per accidens, et
<lb ed="#Bb" n="6"/>quoddam per se. Per se autem habet
<lb ed="#Bb" n="7"/>quatuor ;: quorum unum est de natura,
<lb ed="#Bb" n="8"/>quod sit scilicet nature rationalis, et in
<lb ed="#Bb" n="9"/>ratione : sicut dicit Aristoteles et
Dama<lb break="no" ed="#Bb" n="10"/>scenus, quod omnis voluntas rationalis
<lb ed="#Bb" n="11"/>est : et si non est rationalis, non est
vo<lb break="no" ed="#Bb" n="12"/>luntas. Secundum est, quod sit
liberri<lb break="no" ed="#Bb" n="13"/>mum nature rationalis : et hoc est
<lb ed="#Bb" n="14"/>proprietas ipsius : habet enim unam l[
i<lb break="no" ed="#Bb" n="15"/>bertatem a subjyecto proximo in quo est,
<lb ed="#Bb" n="16"/>hoe est, natura spiritus intellectualis,
<lb ed="#Bb" n="17"/>qui non est actus corporis ut affixus
<lb ed="#Bb" n="18"/>organo: et ideo non est obligatus
mate<lb break="no" ed="#Bb" n="19"/>ri@ vel ejus appenditiis. Alam
liberta<lb break="no" ed="#Bb" n="20"/>tem habet a se, secundum quod est vis
<lb ed="#Bb" n="21"/>potens acceptare objectum, vel non
ac<lb break="no" ed="#Bb" n="22"/>ceptare, quia spontanee operatur.
Ter<lb break="no" ed="#Bb" n="23"/>tium est comparatio ipsius ad bonum :
<lb ed="#Bb" n="24"/>quia voluntas semper est boni, et
pra<lb break="no" ed="#Bb" n="25"/>cipue summi boni quod omnia
appe<lb break="no" ed="#Bb" n="26"/>tunt, ut dicit Philosophus: et hoc
sum<lb break="no" ed="#Bb" n="27"/>mum bonum non afferret Deo
jucundi<lb break="no" ed="#Bb" n="28"/>catem, nisi esset voluntas ipsius : et hoc
<lb ed="#Bb" n="29"/>est quod optime tangit Philosophus in
<lb ed="#Bb" n="30"/>VIIL Ethicorum, ubi dicit secundum
<lb ed="#Bb" n="31"/>translationem quae est ex Greco: <quote xml:id="alalal-c75945-Qd1e384"> Si
<lb ed="#Bb" n="32"/>cujus natura simplex fuerit, semper
ea<lb break="no" ed="#Bb" n="33"/>dem operatio delectabilissima erit. </quote>
Ideo<lb break="no" ed="#Bb" n="34"/>que Deus semper una et simplici
dele<lb break="no" ed="#Bb" n="35"/>ctatione delectatur. Non enim solum
mo<lb break="no" ed="#Bb" n="36"/>tus est actus, 1d est, perfectio et
com<lb break="no" ed="#Bb" n="37"/>plementum, sed etiam immobilitas et
<lb ed="#Bb" n="38"/>delectatio magis in quiete est. Quartum
<lb ed="#Bb" n="39"/>autem et ultimum est, quod voluntas
<lb ed="#Bb" n="40"/>etiam est causa omnium quae fiunt ut ab
<lb ed="#Bb" n="41"/>artifice. Dicit enim Philosophus in VI
<lb ed="#Bb" n="42"/>prime philosophiae, quod. omniam
arti<lb break="no" ed="#Bb" n="43"/>ficialium principium est voluntas : Deus
<lb ed="#Bb" n="44"/>autem operatur per modum artificis, et
<lb ed="#Bb" n="45"/>per modum necessitatis nature.
</p>
<p xml:id="alalal-c75945-d1e418">
<lb ed="#Bb" n="46"/>Quop erco primo objicit de voluntate,
<lb ed="#Bb" n="47"/>dicendum quod hoc verum est in natura
<lb ed="#Bb" n="48"/>indigente : quoniam sicut dicit
Aristote<lb break="no" ed="#Bb" n="49"/>les in VIII Ethicorwm, sicut in Deo im-
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="50"/>mobilitas est voluptuosa, ita in natura
<lb ed="#Bb" n="51"/>indigente motus propter malitiam
indi<lb break="no" ed="#Bb" n="52"/>gentia : sed Deus quiescit in aeterno
bo<lb break="no" ed="#Bb" n="53"/>no, quod totum est intra ipsum. Et sunt
<lb ed="#Bb" n="54"/>haec verba: <quote xml:id="alalal-c75945-Qd1e441"> Transmutatio est omnium
<lb ed="#Bb" n="55"/>dulcissimum secundum Poetam
Home<lb break="no" ed="#Bb" n="56"/>rum, proptermalitiam quamdam :
quem<lb break="no" ed="#Bb" n="57"/>admodum homo facile transmutabilis,
<lb ed="#Bb" n="58"/>qui malitiosus est, et natura quae indiget
<lb ed="#Bb" n="59"/>transmutatione, non enim est simplex
<lb ed="#Bb" n="60"/>neque modesta. </quote>
</p>
<p xml:id="alalal-c75945-d1e459">
<lb ed="#Bb" n="61"/>Per hoc etiam patet solutio ad tria se-4
<lb ed="#Bb" n="62"/>quentia.
</p>
<p xml:id="alalal-c75945-d1e466">
<lb ed="#Bb" n="63"/>Ad unrimum dicendum, quod hoc non
<lb ed="#Bb" n="64"/>est de nobilitate voluntatis, quod potest
<lb ed="#Bb" n="65"/>in malum, quia hoc non est posse : sed
<lb ed="#Bb" n="66"/>consequitur voluntatem creatam non
con<lb break="no" ed="#Bb" n="67"/>firmatam ex defectu, quia fluxit im esse
<lb ed="#Bb" n="68"/>post non esse : sed quod potest in
oppo<lb break="no" ed="#Bb" n="69"/>sita contradictorie, scilicet quod potest
<lb ed="#Bb" n="70"/>hoc, et potest cessare ab ipso, et potest
<lb ed="#Bb" n="71"/>aliud : ista enim potestas ostendit ipsam
<lb ed="#Bb" n="72"/>voluntatem nulli esse obligatam : et hoc
<lb ed="#Bb" n="73"/>bene habet in Deo esse, qui non obliga.
<lb ed="#Bb" n="74"/>tur ad aliquid.
</p>
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