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cod-al7b27_alalal-d13641.xml
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<title>Articulus 6</title>
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<div xml:id="alalal-d13641"><!-- l2d3a6 -->
<head xml:id="alalal-d13641-Hd1e99">Articulus 6</head>
<head xml:id="alalal-d13641-Hd1e101" type="question-title">An conveniat Angelis ratio naturaliter
insita propter quam insunt memoria,
intelligentia, voluntas ?</head>
<p xml:id="alalal-d13641-d1e104">
<lb ed="#Bc" n="37"/>ARTICULUS VI.
<lb ed="#Bc" n="38"/>An conveniat Angelis ratio naturaliter
<lb ed="#Bc" n="39"/>insita propter quam insunt memoria,
<lb ed="#Bc" n="40"/>intelligentia, voluntas ?
</p>
<p xml:id="alalal-d13641-d1e115">
<lb ed="#Bc" n="41"/>Tertio, Queritur de ratione naturaliter
<lb ed="#Bc" n="42"/>insita, propter quam insunt memoria,
in<lb break="no" ed="#Bc" n="43"/>telligentia, voluntas.
</p>
<p xml:id="alalal-d13641-d1e124">
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="44"/>1. Aut enim sumitur hic ratio pro ra-
<lb ed="#Bc" n="45"/>tione cognitiva, aut pro ratione practica_
<lb ed="#Bc" n="46"/>que dividitur contra irascibilem et
con<lb break="no" ed="#Bc" n="47"/>cupiscibilem. Si primo modo, tunc vide-
<lb ed="#Bc" n="48"/>tur quod non propter ipsam insit
volun<lb break="no" ed="#Bc" n="49"/>tas : quia voluntas non inest secundum
<lb ed="#Bc" n="50"/>rationem speculativam. Si secundo mo-_
<lb ed="#Bc" n="51"/>do, tune videtur, quod etiam contineat
<lb ed="#Bc" n="52"/>in se liberum arbitrium : ergo non erunt
<lb ed="#Bc" n="53"/>nisi tria attributa : quia liberum
arbi<lb break="no" ed="#Bc" n="54"/>trium est facultas rationis et voluntatis ;
<lb ed="#Bc" n="55"/>rationis, inquam, practice, non specula~
<lb ed="#Bc" n="56"/>tive sive theorice.
</p>
<p xml:id="alalal-d13641-d1e158">
<lb ed="#Bc" n="57"/>2. Preterea, Queritur, qualiter
memo<lb break="no" ed="#Bc" n="58"/>ria insit Angelis, cum secundum
Philo<lb break="no" ed="#Bc" n="59"/>sophum memoria per se sit primi sensiti-.
<lb ed="#Bc" n="60"/>vi? Angelus autem non habet partem
<lb ed="#Bc" n="61"/>ae est sensibilis anima.
</p>
<p xml:id="alalal-d13641-d1e171">
<lb ed="#Bc" n="62"/>3. Item, Memoria est cum differentia.
<lb ed="#Bc" n="63"/>temporis determinata : sed intellectus
<lb ed="#Bc" n="64"/>purus abstrahit ab omni tempore : cum
<lb ed="#Bc" n="65"/>ergo intellectus Angeli sit purus, non
vi<lb break="no" ed="#Bc" n="66"/>detur quod Angelis conveniat
memo<lb break="no" ed="#Bc" n="67"/>ria.
</p>
<p xml:id="alalal-d13641-d1e187">
<lb ed="#Bc" n="68"/>4, Item, Cum intellectus in nobis
divi<lb break="no" ed="#Bc" n="69"/>datur in intellectum quo est omnia fieri
<lb ed="#Bc" n="70"/>qui dicilur posstbilis, et intellectum qui
<lb ed="#Bc" n="71"/>est omnia facere, qui dicitur agens, et
in<lb break="no" ed="#Bc" n="72"/>tellectum formalem qui est speculativus,
<lb ed="#Bc" n="73"/>vel adeptus : numaquid intellectus sub
is<lb break="no" ed="#Bc" n="74"/>tis differentiis est in Angelis? Videtur
<lb ed="#Bc" n="75"/>quod non : quia suus intellectus
num<lb break="no" ed="#Bc" n="76"/>quam fuit in potentia, sed semper
per<lb break="no" ed="#Bc" n="77"/>fectus : possibilis autem est qui est in
po<lb break="no" ed="#Bc" n="78"/>tentia ad actum : ergo Angelus non
ha<lb break="no" ed="#Bc" n="79"/>bet possibilem intellectum. Si autem hoc
<lb ed="#Bc" n="80"/>dicas, tunc sequitur quod etiam non
ha<lb break="no" ed="#Bc" n="81"/>bet agentem : quia agens est qui
perfi<lb break="no" ed="#Bc" n="82"/>cit possibilem, abstrahendo formas et
<lb ed="#Bc" n="83"/>ponendo in ipso : cum igitur forma a
<lb ed="#Bc" n="84"/>principio creationis sit posita in ipso,
vi<lb break="no" ed="#Bc" n="85"/>detur quod numquam indiget agente :
<lb ed="#Bc" n="86"/>cum igitur nihil superfluum sit in Ange-.
<lb ed="#Bc" n="87"/>lo, videtur quod nec habeat agentem,
<lb ed="#Bc" n="88"/>nec possibilem.
</p>
<p xml:id="alalal-d13641-d1e235">
<lb ed="#Bc" n="89"/>5. Preterea, Quae est differentia inter
<lb ed="#Bc" n="90"/>intellectum et intelligentiam ?
</p>
<p xml:id="alalal-d13641-d1e242">
<lb ed="#Bc" n="91"/>6. Item, Ostenditur etiam de voluntate,
<lb ed="#Bc" n="92"/>quia illa est pars liberi arbitrii sicut ap
<pb ed="#Bc" n="71"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>paret ex diffinitione ejus : ergo videtur
<lb ed="#Bc" n="2"/>quod superfluat liberum arbitrium.
</p>
<p xml:id="alalal-d13641-d1e258">
<lb ed="#Bc" n="3"/>7. Preterea, Videtur quod ratione
ho<lb break="no" ed="#Bc" n="4"/>rum trium Angelus sit ad imaginem,
sic<lb break="no" ed="#Bc" n="5"/>ut homo. Sep conrra : De solo homine
<lb ed="#Bc" n="6"/>in creatione dictum est : Faciamus
ho<lb break="no" ed="#Bc" n="7"/>minem ad imaginem et similitudinem
<lb ed="#Bc" n="8"/>nostram '.
</p>
<p xml:id="alalal-d13641-d1e275">
<lb ed="#Bc" n="9"/>Soxzutio. Dicendum ad primum, quod
<lb ed="#Bc" n="10"/>ratio non sumitur pro potentia spirituali :
<lb ed="#Bc" n="11"/>sed potius pro parte spiritus superiori,
<lb ed="#Bc" n="12"/>quae nata est ferri in Deum per habitum
<lb ed="#Bc" n="13"/>veriet boni impressum sibi naturaliter
<lb ed="#Bc" n="14"/>de Deo : sicut etiam dictum est in
que<lb break="no" ed="#Bc" n="15"/>stione de imagine hominis in primo libro
<lb ed="#Bc" n="16"/>Sententiarum. Et ideo nihil est quod
<lb ed="#Bc" n="17"/>queritur, Utrum sumatur ibi pro
cogni<lb break="no" ed="#Bc" n="18"/>tiva, sive practica? Hoc autem modo
su<lb break="no" ed="#Bc" n="19"/>mitur ratio in Glossa super Psalmum iv,
<lb ed="#Bc" n="20"/>71: Signatum est super nos lumen vultus
<lb ed="#Bc" n="21"/>tut, Domine : ibi enim dicit Glossa, quod
<lb ed="#Bc" n="22"/>triplex est imago, creationis,
recreatio<lb break="no" ed="#Bc" n="23"/>nis, et similitudinis : et hoc explanatum
<lb ed="#Bc" n="24"/>est in primo libro Sententiarum : et
ima<lb break="no" ed="#Bc" n="25"/>go creationis, ut dicit Glossa, est ratio,
<lb ed="#Bc" n="26"/>et sumitur ratio pro parte mentis
purio<lb break="no" ed="#Bc" n="27"/>re, quae continet memoriam,
intelligen<lb break="no" ed="#Bc" n="28"/>tiam, et voluntatem.
</p>
<p xml:id="alalal-d13641-d1e321">
<lb ed="#Bc" n="29"/>Ad id quod objicitur de memoria,
di<lb break="no" ed="#Bc" n="30"/>cendum quod memoria sumitur hic prout
<lb ed="#Bc" n="31"/>accipitur ab Augustino, quae non est
tan<lb break="no" ed="#Bc" n="32"/>tum preteritorum, sed etiam presentium,
<lb ed="#Bc" n="33"/>et futurorum, hoc est, quae abstrahit ab
<lb ed="#Bc" n="34"/>omni differentia temporis : et non dicit
<lb ed="#Bc" n="35"/>nisi thesaurum notitie habituum
natura<lb break="no" ed="#Bc" n="36"/>lium ad ea quae naturaliter sunt cognita,
<lb ed="#Bc" n="37"/>et naturaliter dilecta : sicut verum et
<lb ed="#Bc" n="38"/>bonum quod Deus est, et verum et
bo<lb break="no" ed="#Bc" n="39"/>num quod ipsa mens est. Unde istius
me<lb break="no" ed="#Bc" n="40"/>moriae actus non est reflecti in id quod
<lb ed="#Bc" n="41"/>prius novit vel vidit : sed potius suus
ac<lb break="no" ed="#Bc" n="42"/>tus est nosse : et hoc nosse, ut dicit
Au<lb break="no" ed="#Bc" n="43"/>gustinus, non est aliud quam notitiam
<lb ed="#Bc" n="44"/>rei apud se tenere : et ille actus non est
<lb ed="#Bc" n="45"/>agere, sed potius tenere habitum qui no-
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="46"/>titia vocatur : et per hoc patet solutio ad
<lb ed="#Bc" n="47"/>omnia quae objiciuntur de. memoria.
</p>
<p xml:id="alalal-d13641-d1e367">
<lb ed="#Bc" n="48"/>Ad id quod objicitur de intelligentia,
<lb ed="#Bc" n="49"/>dicendum quod hic sumitur prout est
<lb ed="#Bc" n="50"/>pars imaginis : et tunc intelligentie
ac<lb break="no" ed="#Bc" n="51"/>tus secundum Augustinum, est intueri se
<lb ed="#Bc" n="52"/>in notitia presente quam habet, vel
in<lb break="no" ed="#Bc" n="53"/>tueri Deum in notitia veri et boni Dei
<lb ed="#Bc" n="54"/>quam habet apud se: et hoc modo
sem<lb break="no" ed="#Bc" n="55"/>per intuetur se, et Deum : quia illud
<lb ed="#Bc" n="56"/>intueri non dicit actualiter considerari,
<lb ed="#Bc" n="57"/>sed potius objici sibi in lumine notitia
<lb ed="#Bc" n="58"/>rem cujus est notitia illa : et hoc semper
<lb ed="#Bc" n="59"/>fit uno modo : et ideo dicit Augustinus,
<lb ed="#Bc" n="60"/>quod anima semper intelligit se, sed non
<lb ed="#Bc" n="61"/>semper discernit, et excogitat se : quia
<lb ed="#Bc" n="62"/>semper sibi objicitur in lumine notitie
<lb ed="#Bc" n="63"/>que sibi naturaliter est impressa, quod
<lb ed="#Bc" n="64"/>est videre vel intelligere sed non semper
<lb ed="#Bc" n="65"/>discernit se ab aliis rebus notis, quod est
<lb ed="#Bc" n="66"/>cogitare, ut dicit Augustinus : et idem
<lb ed="#Bc" n="67"/>est de Angelo. ,
</p>
<p xml:id="alalal-d13641-d1e413">
<lb ed="#Bc" n="68"/>Ap noc autem quod queritur, Utrum
<lb ed="#Bc" n="69"/>babeat Angelus possibilem et agentem
<lb ed="#Bc" n="70"/>intellectum? Dicendum, quod possibilis
<lb ed="#Bc" n="71"/>dicitur a potentia cum privatione, et sic
<lb ed="#Bc" n="72"/>non habet possibilem, et sic procedit
ob<lb break="no" ed="#Bc" n="73"/>jectio : dicitur etiam possibilis quod est
<lb ed="#Bc" n="74"/>subjectum in quo fundantur species
cog<lb break="no" ed="#Bc" n="75"/>noscibilium, et sic habet possibilem
per<lb break="no" ed="#Bc" n="76"/>fectum a principio sue creationis, et
<lb ed="#Bc" n="77"/>agentem illustrantem super possibilem :
<lb ed="#Bc" n="78"/>et per hoc patet solutio ad illa quae
obji<lb break="no" ed="#Bc" n="79"/>cluntur de differentiis intellectuum
<lb ed="#Bc" n="80"/>ipsius Angell.
</p>
<p xml:id="alalal-d13641-d1e444">
<lb ed="#Bc" n="81"/>Ad aliud dicendum, quod secundum
<lb ed="#Bc" n="82"/>Philosophum actus intellectus consuevit
<lb ed="#Bc" n="83"/>vocari intelligentia, et substantia
intel<lb break="no" ed="#Bc" n="84"/>lectualis separata, movens motores
or<lb break="no" ed="#Bc" n="85"/>bium : intellectus autem vocatur ab eis
<lb ed="#Bc" n="86"/>potentia anime rationalis, vel Angeli,
<lb ed="#Bc" n="87"/>que accipit species individuatas a
mate<lb break="no" ed="#Bc" n="88"/>ria eta conditionibus materia. Sed
Ri<lb break="no" ed="#Bc" n="89"/>chardus de sancto Victore dicit, quod
in<lb break="no" ed="#Bc" n="90"/>telligentia dicitur divinorum intellectus,
<lb ed="#Bc" n="91"/>ut de Deo: intellectus autem aliorum,
<lb ed="#Bc" n="92"/>quando scilicet refertur ad intelligenda
<pb ed="#Bc" n="72"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>mundana : sed a Magistro accipitur hic
<lb ed="#Bc" n="2"/>pro intellectu Angelorum, qui simplicior
<lb ed="#Bc" n="3"/>est quam humanus.
</p>
<p xml:id="alalal-d13641-d1e483">
<lb ed="#Bc" n="4"/>Ad id quod objicitur de voluntate,
di<lb break="no" ed="#Bc" n="5"/>cendum quod voluntatem habet Angeli:
<lb ed="#Bc" n="6"/>et licet voluntas cadat in diffinitione
li<lb break="no" ed="#Bc" n="7"/>beri arbitrii, tamen non est liberum
ar<lb break="no" ed="#Bc" n="8"/>bitrium, ut patebit infra, ubi de hoc
que<lb break="no" ed="#Bc" n="9"/>retur +: quia liberum arbitrium accipit
<lb ed="#Bc" n="10"/>aliquid a ratione, et aliquid a voluntate :
<lb ed="#Bc" n="11"/>etideo dicitur facultas amborum: cum
<lb ed="#Bc" n="12"/>tamen sit potentia determinata
secun<lb break="no" ed="#Bc" n="13"/>dum. se. .
</p>
<p xml:id="alalal-d13641-d1e508">
<lb ed="#Bc" n="14"/>Ad id quod objicitur, Utrum homo,
<lb ed="#Bc" n="15"/>vel Angelus sit ad imaginem Dei?
Di<lb break="no" ed="#Bc" n="16"/>cendum quod imago dicitur ab
imita<lb break="no" ed="#Bc" n="17"/>tione. Potest ergo attendi imitatio
ima<lb break="no" ed="#Bc" n="18"/>ginis ad unitatem essentie in tribus
per<lb break="no" ed="#Bc" n="19"/>sonis tantum : et sic Angelus est ad
<lb ed="#Bc" n="20"/>imaginem Dei, sicut et homo: et etiam
<lb ed="#Bc" n="21"/>potentiis simplicioribus, et etiam
essen<lb break="no" ed="#Bc" n="22"/>tia simpliciori exprimit unitatem in
Tri<lb break="no" ed="#Bc" n="23"/>nitate. Si autem attendatur ratio
imita<lb break="no" ed="#Bc" n="24"/>tionis ad unitatem essentie in tribus
<lb ed="#Bc" n="25"/>personis, et ordo natures personarum,
<lb ed="#Bc" n="26"/>tunc homo erit ad imaginem, et non
An<lb break="no" ed="#Bc" n="27"/>gelus: quia homo habet tres potentias in
<lb ed="#Bc" n="28"/>una essentia: et etiam homo habet
prin<lb break="no" ed="#Bc" n="29"/>cipium totius sui generis et sue nature,
<lb ed="#Bc" n="30"/>sicutin Patre est principium totius
deita<lb break="no" ed="#Bc" n="31"/>tis: et hoc non est in Angelo.
</p>
<p xml:id="alalal-d13641-d1e550">
<lb ed="#Bc" n="32"/>Et per hoc patet solutio ad totum.
</p>
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