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cod-al7b26_alalal-c79754.xml
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cod-al7b26_alalal-c79754.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 1</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 1</title>
<date when="2022-06-21">June 21, 2022</date>
</edition>
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<publicationStmt>
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<sourceDesc>
<listWit>
<witness xml:id="Bb" n="cod-al7b26">Paris 1894, v. 26</witness>
</listWit>
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<front>
<div xml:id="starts-on">
<pb ed="#Bb" n="423"/>
</div>
</front>
<body>
<div xml:id="alalal-c79754"><!-- l1d46a1 -->
<head xml:id="alalal-c79754-Hd1e99">Articulus 1</head>
<head xml:id="alalal-c79754-Hd1e101" type="question-title">An voluntas beneplaciti in Deo per
aliqua possit impediri ?</head>
<p xml:id="alalal-c79754-d1e104">
<lb ed="#Bb" n="34"/>ARTICULUS I.
<lb ed="#Bb" n="35"/>An voluntas beneplaciti in Deo per
ali<lb break="no" ed="#Bb" n="36"/>qua possit impediri ?
</p>
<p xml:id="alalal-c79754-d1e113">
<lb ed="#Bb" n="37"/>Incidit autem hic dubium, Utrum
vo<lb break="no" ed="#Bb" n="38"/>luntas beneplaciti possit impediri per ea
<lb ed="#Bb" n="39"/>que dicta sunt?
</p>
<p xml:id="alalal-c79754-d1e122">
<lb ed="#Bb" n="40"/>Videtur, quod non : quia
<lb ed="#Bb" n="41"/>1. Omnia quecumque voluit fecit.
<lb ed="#Bb" n="42"/>Item, Voluntati ejus quis resistit ?
</p>
<p xml:id="alalal-c79754-d1e132">
<lb ed="#Bb" n="43"/>2. Item, per rationem, Voluntas Dei
<lb ed="#Bb" n="44"/>causa est voliti, ut habitum est prius
<lb ed="#Bb" n="45"/>cum igitur non sit causa contingens, sed
<lb ed="#Bb" n="46"/>necessaria, non poterit immutari : ergo
<lb ed="#Bb" n="47"/>nec impediri.
</p>
<p xml:id="alalal-c79754-d1e145">
<lb ed="#Bb" n="48"/>3. Item, Prescientia quae est respectu
<lb ed="#Bb" n="49"/>mali, non habet causalitatem ad illud,
<lb ed="#Bb" n="50"/>tamen necessitate consequentia falli non
<lb ed="#Bb" n="51"/>potest in eo quod prescitum est : ergo
<lb ed="#Bb" n="52"/>multo minus voluntas beneplaciti, que
<lb ed="#Bb" n="53"/>est predeterminata causa voliti.
</p>
<p xml:id="alalal-c79754-d1e161">
<pb ed="#Bb" n="424"/>
<cb ed="#Bb" n="a"/>
<lb ed="#Bb" n="1"/>1. Sed contra est hoc quod objicitur
<lb ed="#Bb" n="2"/>in Littera, quod vult omnem hominem
<lb ed="#Bb" n="3"/>salvum fieri : nec tamen omnis homo
<lb ed="#Bb" n="4"/>salvatur.
</p>
<p xml:id="alalal-c79754-d1e177">
<lb ed="#Bb" n="5"/>2. Item, Voluntas de se est ad
oppo<lb break="no" ed="#Bb" n="6"/>sita : ergo videtur, quod non sit causa
<lb ed="#Bb" n="7"/>necessaria alicujus.
</p>
<p xml:id="alalal-c79754-d1e186">
<lb ed="#Bb" n="8"/>Solutio. Et dicendum, quod
solutio<lb break="no" ed="#Bb" n="9"/>nes Magistri super auctoritatibus
indu<lb break="no" ed="#Bb" n="10"/>ctis, revertuntur in duos modos,
quo<lb break="no" ed="#Bb" n="11"/>rum unum est, quod cum dicitur :
Quo<lb break="no" ed="#Bb" n="12"/>ties volut, id est, quoties volendo
con<lb break="no" ed="#Bb" n="13"/>gregavi tilios tuos, id est, aliquos de
<lb ed="#Bb" n="14"/>filiis tuis, toties tua voluntas nuhi non
<lb ed="#Bb" n="15"/>consensit, sed tamen impedire non
po<lb break="no" ed="#Bb" n="16"/>tuit. Alia autem de Apostolo : Qui
om<lb break="no" ed="#Bb" n="17"/>nes homines vult salvos fier, ete., id est,
<lb ed="#Bb" n="18"/>omnes qui salvantur, salvantur sua
vo<lb break="no" ed="#Bb" n="19"/>luntate, et contra illam vel praeter illam
<lb ed="#Bb" n="20"/>nullus.
</p>
<p xml:id="alalal-c79754-d1e217">
<lb ed="#Bb" n="21"/>Alia solutio est istius secunde
aucto<lb break="no" ed="#Bb" n="22"/>ritatis, quod sit distributio accommoda
<lb ed="#Bb" n="23"/>pro generibus singulorum, et non pro
<lb ed="#Bb" n="24"/>singulis generum : quia vult de omnibus
<lb ed="#Bb" n="25"/>aliquos salvari, scilicet de circumcisione,
<lb ed="#Bb" n="26"/>de preputio, de prelatis, de subditis,
<lb ed="#Bb" n="27"/>de divitibus, de pauperibus, etc.
</p>
<p xml:id="alalal-c79754-d1e236">
<lb ed="#Bb" n="28"/>Sed quia iste solutiones videntur
re<lb break="no" ed="#Bb" n="29"/>linquere quod tota salus dependet a
vo<lb break="no" ed="#Bb" n="30"/>luntate Dei, et nihil a voluntate nostra
<lb ed="#Bb" n="31"/>consentiendo et cooperando, ideo magis
<lb ed="#Bb" n="32"/>videtur dicendum cum Joanne
Damasce<lb break="no" ed="#Bb" n="33"/>no ‘!, quod Deus vult voluntate
antece<lb break="no" ed="#Bb" n="34"/>dente, et non consequente : et utraque
<lb ed="#Bb" n="35"/>est voluntas beneplaciti. Gum autem
di<lb break="no" ed="#Bb" n="36"/>citur voluntas antecedens, intelbgitur
<lb ed="#Bb" n="37"/>voluntas quae est essentia divina,
con<lb break="no" ed="#Bb" n="38"/>notans effectus ordinatos ad salutem ex
<lb ed="#Bb" n="39"/>parte nature et gratia : sicut est collatio
<lb ed="#Bb" n="40"/>nature rationalis quae bonum
agnosce<lb break="no" ed="#Bb" n="41"/>re, et agnitum querere posset, et
quesi<lb break="no" ed="#Bb" n="42"/>tum imvenire ex largitate summi bont,
<lb ed="#Bb" n="43"/>et invento inherere : talis autem ordo
<lb ed="#Bb" n="44"/>salutis est in omnibus hominibus. Simi-
<cb ed="#Bb" n="b"/>
<lb ed="#Bb" n="45"/>liter ex parte gratiae missio
Redempto<lb break="no" ed="#Bb" n="46"/>ris, solutio pretii pro omnibus quoad
<lb ed="#Bb" n="47"/>sufficientiam, positio legum ordinantium
<lb ed="#Bb" n="48"/>vitam : qui enim haec ordinavit, omnes
<lb ed="#Bb" n="49"/>homines salvos fieri voluit : et dicitur
<lb ed="#Bb" n="50"/>haec antecedens, 'quia antecedit in his et
<lb ed="#Bb" n="51"/>nostrum consensum et nostrum opus.
</p>
<p xml:id="alalal-c79754-d1e293">
<lb ed="#Bb" n="52"/>Alia autem est conseguens quae est
<lb ed="#Bb" n="53"/>voliti ordinati ad nostrum opus, ut
re<lb break="no" ed="#Bb" n="54"/>tributionis voluntas sive pro bono sive
<lb ed="#Bb" n="55"/>pro malo : et hac non omnes vult
salva<lb break="no" ed="#Bb" n="56"/>rl, quia contrariaretur justitiae : et ideo
<lb ed="#Bb" n="57"/>dicit Damascenus, quod haec secunda
<lb ed="#Bb" n="58"/>pendet ex nostra causa.
</p>
<p xml:id="alalal-c79754-d1e311">
<lb ed="#Bb" n="59"/>Magistri nostri temporis duobus ahis
<lb ed="#Bb" n="60"/>modis dicunt idem cum Damasceno.
<lb ed="#Bb" n="61"/>Quidam sic, quod Deus vult omnem
ho<lb break="no" ed="#Bb" n="62"/>minem salvari quoad se, sed non quoad
<lb ed="#Bb" n="63"/>facta hominis presentia vel futura ab
<lb ed="#Bb" n="64"/>eterno : et hoc redit in idem. Ahi dicunt
<lb ed="#Bb" n="65"/>idem subtilioribus verbis, scilicet quod
<lb ed="#Bb" n="66"/>est voluntas duplex, scilicet absoluta
<lb ed="#Bb" n="67"/>que simpliciter et absolute comparatur
<lb ed="#Bb" n="68"/>ad volitum quod per se volitum est et
<lb ed="#Bb" n="69"/>non per aliud : sicut enim tune scientia
<lb ed="#Bb" n="70"/>Dei comparatur ad verum omne, et
po<lb break="no" ed="#Bb" n="71"/>tentia ad omne ens possibile potentia
<lb ed="#Bb" n="72"/>efficientis, ita voluntas per se erit omnis
<lb ed="#Bb" n="73"/>boni et non nisi boni : et hoc modo vult
<lb ed="#Bb" n="74"/>omnem hominem salvum fieri. Est alia
<lb ed="#Bb" n="75"/>voluntas pendens ex prascientia
merito<lb break="no" ed="#Bb" n="76"/>rum, non sicut ex causa, sed sicut ex
<lb ed="#Bb" n="77"/>ratione concomitante, sicut supra
dixi<lb break="no" ed="#Bb" n="78"/>mus : et hac non omnem hommem vult
<lb ed="#Bb" n="79"/>salvum fieri : et hoc etram redit in
<lb ed="#Bb" n="80"/>idem.
</p>
<p xml:id="alalal-c79754-d1e361">
<lb ed="#Bb" n="81"/>Ad id ergo quod objicitur per
ratio<lb break="no" ed="#Bb" n="82"/>nem, dicendum ut supra, quod voluntas
<lb ed="#Bb" n="83"/>Dei non habet necessitatem coactionis,
<lb ed="#Bb" n="84"/>sed immobilitatis ex ordine causae ad
<lb ed="#Bb" n="85"/>causatum, hoc est, voluntatis ad
voh<lb break="no" ed="#Bb" n="86"/>tum : et hoc non tollit ab ea libertatem,
<lb ed="#Bb" n="87"/>sed potius confirmat, ut supra saepius
<lb ed="#Bb" n="88"/>expeditum est.
</p>
</div>
</body>
</text>
</TEI>