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cod-al7b26_alalal-c78627.xml
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cod-al7b26_alalal-c78627.xml
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<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 11</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 11</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="415"/>
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<body>
<div xml:id="alalal-c78627"><!-- l1d45a11 -->
<head xml:id="alalal-c78627-Hd1e99">Articulus 11</head>
<head xml:id="alalal-c78627-Hd1e101" type="question-title">An tantum quinque sint signa voluntatis
divine ?</head>
<p xml:id="alalal-c78627-d1e104">
<lb ed="#Bb" n="13"/>ARTICULUS XI.
<lb ed="#Bb" n="14"/>An tantum quinque sint signa voluntatis
<lb ed="#Bb" n="15"/>divine ?
</p>
<p xml:id="alalal-c78627-d1e113">
<lb ed="#Bb" n="16"/>Incidit autem dubium circa primam
<lb ed="#Bb" n="17"/>partem de istis signis ':
</p>
<p xml:id="alalal-c78627-d1e120">
<lb ed="#Bb" n="18"/>4. Sunt enim ista signa signantia,
<lb ed="#Bb" n="19"/>quod illus de quo sunt, sit voluntas
be<lb break="no" ed="#Bb" n="20"/>neplaciti. cum autem frequenter non sit
<lb ed="#Bb" n="21"/>illus, videntur ista signa esse falsa et
<lb ed="#Bb" n="22"/>deceptoria.
</p>
<p xml:id="alalal-c78627-d1e134">
<lb ed="#Bb" n="23"/>2. Item, Videntur esse plura quam
<lb ed="#Bb" n="24"/>quinque : sicut enim est bonum et
me<lb break="no" ed="#Bb" n="25"/>lius, ita malum et pejus: ergo sicut
re<lb break="no" ed="#Bb" n="26"/>spectu boni habemus praeceptum et
con<lb break="no" ed="#Bb" n="27"/>sium quod est de meliori, ita respectu
<lb ed="#Bb" n="28"/>mah debemus habere prohibitionem et
<lb ed="#Bb" n="29"/>dissuasionem minoris mali, quod est
ve<lb break="no" ed="#Bb" n="30"/>niale.
</p>
<p xml:id="alalal-c78627-d1e154">
<lb ed="#Bb" n="31"/>3. Item, Dicit Dionysius, quod bonum
<lb ed="#Bb" n="32"/>est ex una tota et sola causa, malum
au<lb break="no" ed="#Bb" n="33"/>tem omnifariam ex corruptione
cujusli<lb break="no" ed="#Bb" n="34"/>bet circumstantiae : ergo majoris
divisio<lb break="no" ed="#Bb" n="35"/>nis est malum, quam bonum: sed tria
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="36"/>habemus respectu boni, scilicet
praece<lb break="no" ed="#Bb" n="37"/>ptum, consilium, et operationem: ergo
<lb ed="#Bb" n="38"/>plura quam tria debemus habere
respe<lb break="no" ed="#Bb" n="39"/>ctu mali: et sic 1terum erunt plura quam
<lb ed="#Bb" n="40"/>quingue.
</p>
<p xml:id="alalal-c78627-d1e180">
<lb ed="#Bb" n="41"/>4. Item, Inter bonum et malum est
<lb ed="#Bb" n="42"/>medium indifferens: ergo videtur, cum
<lb ed="#Bb" n="43"/>hoc sepe fiat, quod respectu illius debeat
<lb ed="#Bb" n="44"/>esse signum aliquod voluntatis.
</p>
<p xml:id="alalal-c78627-d1e191">
<lb ed="#Bb" n="45"/>5. Item, Vanum et otiosum non
pro<lb break="no" ed="#Bb" n="46"/>prie sunt mala: ergo speciale signum
<lb ed="#Bb" n="47"/>habere debent.
</p>
<p xml:id="alalal-c78627-d1e200">
<lb ed="#Bb" n="48"/>6. E contra videtur, quod debeant esse
<lb ed="#Bb" n="49"/>pauciora: impletio enim et permissio
<lb ed="#Bb" n="50"/>omnia respiciunt, quecumque fiunt mala
<lb ed="#Bb" n="51"/>et bona: ergo illa sufficiunt, ut videtur.
</p>
<p xml:id="alalal-c78627-d1e211">
<lb ed="#Bb" n="52"/>7. Item, Cum egit de sapientia, non
<lb ed="#Bb" n="53"/>dedit signum sapientiae, nec signa
poten<lb break="no" ed="#Bb" n="54"/>tiae cum egit de potentia: ergo nec
vo<lb break="no" ed="#Bb" n="55"/>luntatis signa dare debuit.
</p>
<p xml:id="alalal-c78627-d1e223">
<lb ed="#Bb" n="56"/>Soxutio. Dicendum ad primum, quod
<lb ed="#Bb" n="57"/>ista signa non significant, quod voluntas
<lb ed="#Bb" n="58"/>Dei semper sit de hoc circa quod
ponun<lb break="no" ed="#Bb" n="59"/>tur signa : sed vel de hoc, vel aliquo circa
<lb ed="#Bb" n="60"/>hoc: et hoc praecipue in permissione: et
<lb ed="#Bb" n="61"/>ideo non sunt signa falsa: quia ex ipsa
<lb ed="#Bb" n="62"/>malitia, quae fit Deo permittente,
deter<lb break="no" ed="#Bb" n="63"/>minatur quod ilud non est subjectum
vo<lb break="no" ed="#Bb" n="64"/>litt per se, sed per occasionem, in
quan<lb break="no" ed="#Bb" n="65"/>tum aliquod bonum occasionatur ex illo.
<lb ed="#Bb" n="66"/>Tn aliis autem signum est, quod deeodem
<lb ed="#Bb" n="67"/>sit voluntas de quo est signum, licet
<lb ed="#Bb" n="68"/>quandoque non sit de eodem : et sic tunc
<lb ed="#Bb" n="69"/>iterum non fallit, quia non decipit: vult
<lb ed="#Bb" n="70"/>enim Deus tunc nostram voluntatem
<lb ed="#Bb" n="71"/>esse de illo quod significatur, donec per
<lb ed="#Bb" n="72"/>aliud signum revelans voluntatem Dei,
<lb ed="#Bb" n="73"/>revocetur, sicut factum est in Abraham.
</p>
<p xml:id="alalal-c78627-d1e265">
<lb ed="#Bb" n="74"/>Ad aliud dicendum, quod licet sit
bo<lb break="no" ed="#Bb" n="75"/>num et melius, et malum et pejus, tamen
<lb ed="#Bb" n="76"/>malum de se dicit id quod omnes ex
1n<lb break="no" ed="#Bb" n="77"/>tentione debent fugere, etsiincidit,
emen<lb break="no" ed="#Bb" n="78"/>dare : et ideo respicit communem
prohi<lb break="no" ed="#Bb" n="79"/>bitionem omnibus factam. Sed verum
<lb ed="#Bb" n="80"/>est, quod in illo malum mortale
prol<lb break="no" ed="#Bb" n="81"/>betur directe, malum autem veniale indi-
<pb ed="#Bb" n="416"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>recte: sed bonum secundum suas
diffe<lb break="no" ed="#Bb" n="2"/>rentias non ita communiter respicit
om<lb break="no" ed="#Bb" n="3"/>nes: et ideo habet diversa signa propter
<lb ed="#Bb" n="4"/>diversos status.
</p>
<p xml:id="alalal-c78627-d1e298">
<lb ed="#Bb" n="5"/>Ad aliud dicendum, quod malum est
<lb ed="#Bb" n="6"/>amplioris divisionis per modum
corrup<lb break="no" ed="#Bb" n="7"/>tionis : quia a plurium corruptionbus
<lb ed="#Bb" n="8"/>generatur, quaelibet enim circumstantia
<lb ed="#Bb" n="9"/>corrupta inducit malum : sed bonum
<lb ed="#Bb" n="10"/>exigit integritatem omnium simul. Sed
<lb ed="#Bb" n="11"/>quia ad diversitatem statuum est bonum
<lb ed="#Bb" n="12"/>amplioris divisionis, et penes hoc
multi<lb break="no" ed="#Bb" n="13"/>plicantur signa, quia malum quocumque
<lb ed="#Bb" n="14"/>modo fiat, non respicit nisi statum unum
<lb ed="#Bb" n="15"/>qui fugiendus est, sed non sic bonum.
</p>
<p xml:id="alalal-c78627-d1e324">
<lb ed="#Bb" n="16"/>Ad aliud dicendum, quod indifferens
<lb ed="#Bb" n="17"/>in quantum hujusmodi, non est de his
<lb ed="#Bb" n="18"/>de quibus sit signum, nisi operationis :
<lb ed="#Bb" n="19"/>quia signa dantur secundum differentias
<lb ed="#Bb" n="20"/>eorum, quae corrumpunt vel ordinant in
<lb ed="#Bb" n="21"/>moribus et gratia.
</p>
<p xml:id="alalal-c78627-d1e340">
<lb ed="#Bb" n="22"/>Ad aliud dicendum, quod vanum et
<lb ed="#Bb" n="23"/>otiosum reducuntur ad malum
prohibi<lb break="no" ed="#Bb" n="24"/>tum indirecte.
</p>
<p xml:id="alalal-c78627-d1e349">
<lb ed="#Bb" n="25"/>Ad aliud dicendum, quod scientia in
<lb ed="#Bb" n="26"/>suo objecto non respicit rationes
diver<lb break="no" ed="#Bb" n="27"/>sas, quia in omnibus est una ratio veri.
<lb ed="#Bb" n="28"/>Similiter nec potentia in suo: quia non
<lb ed="#Bb" n="29"/>potuit nisi ens possibile: sed sic non est
<lb ed="#Bb" n="30"/>de bono respectu cujus est bonitas, quia
<lb ed="#Bb" n="31"/>sunt differentiae boni respectu
diverso<lb break="no" ed="#Bb" n="32"/>rum statuum : et sunt etiam corruptiones
<lb ed="#Bb" n="33"/>boni, quae prohiberi debent ne fiant : et
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="34"/>si fiunt, omnino ne indecore sint. debent
<lb ed="#Bb" n="35"/>ordinari.
</p>
<p xml:id="alalal-c78627-d1e379">
<lb ed="#Bb" n="36"/>Si autem queritur, Penes quid hec
<lb ed="#Bb" n="37"/>signa accipiantur ?
</p>
<p xml:id="alalal-c78627-d1e386">
<lb ed="#Bb" n="38"/>Potest dici, quod ex parte signati sic
<lb ed="#Bb" n="39"/>accipi possunt: quia aut signum est
bo<lb break="no" ed="#Bb" n="40"/>num, aut malum. Si bonum: aut habet
<lb ed="#Bb" n="41"/>signum respectu sui fieri in futuro, aut
<lb ed="#Bb" n="42"/>respectu sui in presenti. Si primo
mo<lb break="no" ed="#Bb" n="43"/>do: aut est ad quod tenentur omnes, et
<lb ed="#Bb" n="44"/>tune est consilium. Si autem est secundo
<lb ed="#Bb" n="45"/>modo: tunc est operatio, quia omnia
<lb ed="#Bb" n="46"/>opera nostra operatur in nobis Deus, ut
<lb ed="#Bb" n="47"/>dicitur, Isa. xxvi, 121. Si autem est
re<lb break="no" ed="#Bb" n="48"/>spectu mali : aut futuri, et tune est
pro<lb break="no" ed="#Bb" n="49"/>hibitio : aut presentis, et tunc est
per<lb break="no" ed="#Bb" n="50"/>missio.
</p>
<p xml:id="alalal-c78627-d1e417">
<lb ed="#Bb" n="51"/>Ex parte autem rationalis creature
<lb ed="#Bb" n="52"/>cui haec signa data sunt, accipiuntur hoc
<lb ed="#Bb" n="53"/>modo. Signum aut est respectu
detesta<lb break="no" ed="#Bb" n="54"/>bilis, aut respectu appetibils. Si respectu
<lb ed="#Bb" n="55"/>detestabilis : aut ne fiat, aut facti. Primo
<lb ed="#Bb" n="56"/>modo est prohibitio, secundo modo
per<lb break="no" ed="#Bb" n="57"/>missio. Si respectu appetibilis : aut ut
<lb ed="#Bb" n="58"/>fiat, aut facti. Si ut fiat : vel secundum
<lb ed="#Bb" n="59"/>statum perfectionis, et sic est consilium :
<lb ed="#Bb" n="60"/>vel secundum statum communem, et
<lb ed="#Bb" n="61"/>tune est praeceptum. Si respectu facti,
<lb ed="#Bb" n="62"/>tunc est operatio. Et continentur hec
<lb ed="#Bb" n="63"/>quinque in hoc versu :
<lb ed="#Bb" n="64"/>
<quote xml:id="alalal-c78627-Qd1e449">Praecipit, et prohibet, permittit, consulit, implet.</quote>
</p>
</div>
</body>
</text>
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