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cod-al7b27_alalal-d27646.xml
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cod-al7b27_alalal-d27646.xml
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<title>Articulus 4</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 4</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Bc" n="cod-al7b27">Paris 1894, v. 27</witness>
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<pb ed="#Bc" n="146"/>
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<body>
<div xml:id="alalal-d27646"><!-- l2d7a4 -->
<head xml:id="alalal-d27646-Hd1e99">Articulus 4</head>
<head xml:id="alalal-d27646-Hd1e101" type="question-title">Utrum daemones triplicem habeant
scientam: unam ex nature subtilitate,
secundam ex temporum diversitate,
tertiam ex revelatione ?</head>
<p xml:id="alalal-d27646-d1e104">
<pb ed="#Bc" n="146"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>ARTICULUS IV.
<lb ed="#Bc" n="2"/>Utrum daemones triplicem habeant
scien<lb break="no" ed="#Bc" n="3"/>tam: unam ex nature subtilitate,
<lb ed="#Bc" n="4"/>secundam ex temporum diversitate,
<lb ed="#Bc" n="5"/>tertiam ex revelatione ?
</p>
<p xml:id="alalal-d27646-d1e122">
<lb ed="#Bc" n="6"/>Deinde quaeritur de hoc quod. dicit :
<lb ed="#Bc" n="7"/>
<quote xml:id="alalal-d27646-Qd1e128"> Et licet mali Angeli per malitiam,
<lb ed="#Bc" n="8"/>etc. </quote>
</p>
<p xml:id="alalal-d27646-d1e134">
<lb ed="#Bc" n="9"/>Queritur enim de ista triplici scientia
<lb ed="#Bc" n="10"/>demonum quam habent. Videtur autem
<lb ed="#Bc" n="11"/>quod nullam :
</p>
<p xml:id="alalal-d27646-d1e144">
<lb ed="#Bc" n="12"/>1. Liberum enim arbitriam lesum est
<lb ed="#Bc" n="13"/>per peccatum : ergo et ratio, et
volun<lb break="no" ed="#Bc" n="14"/>tas : igitur sicut voluntas confirmata est
<lb ed="#Bc" n="15"/>in malo, ita ratio debet esse confirmata
<lb ed="#Bc" n="16"/>in falso: et cum nihil nisi verum
cog<lb break="no" ed="#Bc" n="17"/>noscatur, videtur periisse scientia
deemo<lb break="no" ed="#Bc" n="18"/>num.
</p>
<p xml:id="alalal-d27646-d1e162">
<lb ed="#Bc" n="19"/>2: Item, Angeli mali dicuntur
tene<lb break="no" ed="#Bc" n="20"/>bra : tenebra autem magis opponitur
<lb ed="#Bc" n="21"/>luci intellectus, quam charitati affectus,
<lb ed="#Bc" n="22"/>quia tenebra est lucis privatio, : ergo
<lb ed="#Bc" n="23"/>videtur, quod lumine rationis demones
<lb ed="#Bc" n="24"/>sunt privati.
</p>
<p xml:id="alalal-d27646-d1e178">
<lb ed="#Bc" n="25"/>3. Item, Nulla mala voluntas est,
<lb ed="#Bc" n="26"/>quam non precedit mala electio : nec
<lb ed="#Bc" n="27"/>mala electio.est, quam non precedit
ma<lb break="no" ed="#Bc" n="28"/>lum judicium : nec. malum judicium,
<lb ed="#Bc" n="29"/>quod non precedat mala cognitio et
er<lb break="no" ed="#Bc" n="30"/>ror : ergo a. primo non est mala
volun<lb break="no" ed="#Bc" n="31"/>tas, quam non precedit mala cognitio
<lb ed="#Bc" n="32"/>et error : cum igitur demones
universa<lb break="no" ed="#Bc" n="33"/>liter corrupti sunt voluntate,
universali<lb break="no" ed="#Bc" n="34"/>ter corrupti erunt in cognitione veri.
</p>
<p xml:id="alalal-d27646-d1e202">
<lb ed="#Bc" n="35"/>1. Item, Bonum est diffusivum esse,
<lb ed="#Bc" n="36"/>et non verum : ergo bonum
inseparabi<lb break="no" ed="#Bc" n="37"/>lius adhzret rebus creatis diffusis
boni<lb break="no" ed="#Bc" n="38"/>tate Dei, quam verum : ergo si demones
<lb ed="#Bc" n="39"/>universaliter corrupti sunt ad bonum,
<lb ed="#Bc" n="40"/>erunt etiam universaliter corrupti ad
<lb ed="#Bc" n="41"/>verum: haec autem corruptio non est
<lb ed="#Bc" n="42"/>nisi per ablationem cognitionis : ergo
</p>
<p xml:id="alalal-d27646-d1e222">
<cb ed="#Bc" n="b"/>
</p>
<p xml:id="alalal-d27646-d1e227">
<lb ed="#Bc" n="43"/>
</p>
<p xml:id="alalal-d27646-d1e233">
<lb ed="#Bc" n="44"/>videtur, quod omnem cognitionem ami.
<lb ed="#Bc" n="45"/>serunt.
</p>
<p xml:id="alalal-d27646-d1e240">
<lb ed="#Bc" n="46"/>5. Item, Dionysius : <quote xml:id="alalal-d27646-Qd1e244"> Malum demo..
<lb ed="#Bc" n="47"/>nis est contra deiformem intellectuy
<lb ed="#Bc" n="48"/>esse: </quote> ergo malum suum impedit dej.
<lb ed="#Bc" n="49"/>formem intellectum : sed ille est cog.
<lb ed="#Bc" n="50"/>noscere per species innatas, ut pring
<lb ed="#Bc" n="51"/>dictum est in questione de cognitions
<lb ed="#Bc" n="52"/>Angelorum : ergo videtur, quod damo.
<lb ed="#Bc" n="53"/>nes per species hujusmodi non cogno.
<lb ed="#Bc" n="54"/>scant : nec etiam cognoscunt per sensum,
<lb ed="#Bc" n="55"/>quia non habent sensum : ergo nullam
<lb ed="#Bc" n="56"/>habent cognitionem. “
</p>
<p xml:id="alalal-d27646-d1e269">
<lb ed="#Bc" n="57"/>6. Item, Dionysius, ibidem : <quote xml:id="alalal-d27646-Qd1e273"> Malum
<lb ed="#Bc" n="58"/>daemonis est furor irrationalis, amens
<lb ed="#Bc" n="59"/>vel demens concupiscentia, et phantasig
<lb ed="#Bc" n="60"/>proterva: </quote> phantasia est virtus
acci<lb break="no" ed="#Bc" n="61"/>piens phantasma a motu sensus factum :
<lb ed="#Bc" n="62"/>ergo videtur, quod nulla cognitio intel
<lb ed="#Bc" n="63"/>jcetualic sit in demone.
</p>
<p xml:id="alalal-d27646-d1e289">
<lb ed="#Bc" n="64"/>Ivem, Quare dicitur phantasia-proterva, ¢
<lb ed="#Bc" n="65"/>et furor irrationalis, et amens
concupi<lb break="no" ed="#Bc" n="66"/>scentia ?
</p>
<p xml:id="alalal-d27646-d1e298">
<lb ed="#Bc" n="67"/>Unrerius quaeritur de illa cognitione &
<lb ed="#Bc" n="68"/>que est per longitudinem experimenti..
<lb ed="#Bc" n="69"/>Experimentum enim est cognitio
sensi<lb break="no" ed="#Bc" n="70"/>bilium : et hanc non habet demon, cum
<lb ed="#Bc" n="71"/>non utatur sensu.
</p>
<p xml:id="alalal-d27646-d1e311">
<lb ed="#Bc" n="72"/>7. Item Revelatio a supernis spiritibuy.™
<lb ed="#Bc" n="73"/>non fit nisi per illuminationem :
daemo<lb break="no" ed="#Bc" n="74"/>nes autem non illuminantur, cum
perpe<lb break="no" ed="#Bc" n="75"/>tuis tenebris sunt addicti: ergo videtur,
<lb ed="#Bc" n="76"/>quod nulla istarum cognitionum sit
con<lb break="no" ed="#Bc" n="77"/>veniens demoni.
</p>
<p xml:id="alalal-d27646-d1e328">
<lb ed="#Bc" n="78"/>Sorutio. Dicendum, quod optime
di<lb break="no" ed="#Bc" n="79"/>cit hic Augustinus, et Isidorus accipiens
<lb ed="#Bc" n="80"/>ab Augustino, quod triplicem
cognitio<lb break="no" ed="#Bc" n="81"/>nem habent demones : aut enim
cogni<lb break="no" ed="#Bc" n="82"/>tio est naturalis, et illa est per species
<lb ed="#Bc" n="83"/>acceptas in creatione, de quibus supra
<lb ed="#Bc" n="84"/>habitum est, quod in illis non differunt
<lb ed="#Bc" n="85"/>dzmones : aut per cognitionem
acquisi<lb break="no" ed="#Bc" n="86"/>tam : et hoc duobus modis : aut de his
<lb ed="#Bc" n="87"/>que sunt supra rationem, et de his nom
<lb ed="#Bc" n="88"/>certificat nisi revelatio : aut de his quae
<pb ed="#Bc" n="147"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>sunt contingentia de futuro, de quibus
<lb ed="#Bc" n="2"/>recedit signum in natura, ut in motu
<lb ed="#Bc" n="3"/>ceeli, vel dispositione elementorum, vel
<lb ed="#Bc" n="4"/>dispositione corporum animatorum : et
<lb ed="#Bc" n="5"/>de his est per experimentum, et
conje<lb break="no" ed="#Bc" n="6"/>cturam.
</p>
<p xml:id="alalal-d27646-d1e372">
<lb ed="#Bc" n="7"/>Ap pRIMAM ergo objectionem
dicen<lb break="no" ed="#Bc" n="8"/>dum, quod ratio non ita complectitur
<lb ed="#Bc" n="9"/>bonum sicut voluntas : et ideo corruptio
<lb ed="#Bc" n="10"/>per malum principaliter corrumpit
vo<lb break="no" ed="#Bc" n="11"/>luntatem, et non rationem nisi
secun<lb break="no" ed="#Bc" n="12"/>dum quod est considerativa simpliciter
<lb ed="#Bc" n="13"/>veri et boni : et hoc est scire quod nihil
<lb ed="#Bc" n="14"/>vel parum facit ad virtutem : velle
au<lb break="no" ed="#Bc" n="15"/>tem, et operari multum facit.
</p>
<p xml:id="alalal-d27646-d1e394">
<lb ed="#Bc" n="16"/>Vel dicatur planius, quod est ratio
<lb ed="#Bc" n="17"/>speculativa, et ratio practica : ratio
spe<lb break="no" ed="#Bc" n="18"/>culativa in Angelo non est corrupta, et
<lb ed="#Bc" n="19"/>hec non est pars liberi arbitrii, sed
pra<lb break="no" ed="#Bc" n="20"/>ctica est corrupta, secundum quod eligit
<lb ed="#Bc" n="21"/>sibi, et haec est pars liberi arbitrii. Unde
<lb ed="#Bc" n="22"/>dicit Dionysius : <quote xml:id="alalal-d27646-Qd1e411"> Data illis naturalia,
<lb ed="#Bc" n="23"/>nequaquam ea mutata esse dicimus : sed
<lb ed="#Bc" n="24"/>sunt integra, et splendidissima. </quote>
</p>
<p xml:id="alalal-d27646-d1e419">
<lb ed="#Bc" n="25"/>Ab atiup dicendum, quod demon est
<lb ed="#Bc" n="26"/>tenebra perfecta in luceque inducit
ca<lb break="no" ed="#Bc" n="27"/>lorem, et hujusmodi est cognitio
appro<lb break="no" ed="#Bc" n="28"/>bans bonum : sed in luce vana, quae lux
<lb ed="#Bc" n="29"/>est sine fructu, non sunt tenebre, imo
<lb ed="#Bc" n="30"/>splendent, ut dicit Dionysius.
</p>
<p xml:id="alalal-d27646-d1e435">
<lb ed="#Bc" n="31"/>Ad aliud dicendum, quod nulla
vo<lb break="no" ed="#Bc" n="32"/>luntas est quam non precedat mala
<lb ed="#Bc" n="33"/>electio sibi, id est, eidem qui vult
ma<lb break="no" ed="#Bc" n="34"/>lum : quia nisi electio determinet, ipse
<lb ed="#Bc" n="35"/>non volet. Sed non oportet quod non
<lb ed="#Bc" n="36"/>habeat scientiam eligendi bonum : quia
<lb ed="#Bc" n="37"/>multi optimam habent scientiam
eligen<lb break="no" ed="#Bc" n="38"/>dorum, et e contrario agunt, ut dicit
<lb ed="#Bc" n="39"/>Philosophus.
</p>
<p xml:id="alalal-d27646-d1e457">
<lb ed="#Bc" n="40"/>Ad aliud dicendum, quod illud
bo<lb break="no" ed="#Bc" n="41"/>num quod concreatum est creature, quia
<lb ed="#Bc" n="42"/>est a bono, est bonum secundum quid,
<lb ed="#Bc" n="43"/>et_ non bonum gratie : et hoc non in
to<lb break="no" ed="#Bc" n="44"/>to amisit demon : sed illud non.
conve<lb break="no" ed="#Bc" n="45"/>nit sibi, nisi in quantum est, et non
sim<lb break="no" ed="#Bc" n="46"/>pliciter. Sed verum quod convertitur
<lb ed="#Bc" n="47"/>cum ente, est in eo in quantum est :
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="48"/>sed hoc non est verum, quod est finis.
<lb ed="#Bc" n="49"/>intellectus speculativi. Et ideo objectio:
<lb ed="#Bc" n="50"/>tota vadit per equivocationem : quia.
<lb ed="#Bc" n="51"/>nos loquimur de corruptione boni gratiw
<lb ed="#Bc" n="52"/>et boni naturalis ordinati ad gratiam, et.
<lb ed="#Bc" n="53"/>non boni quod cum ente convertitur : et
<lb ed="#Bc" n="54"/>loquimur de vero quod est finis intelle-.
<lb ed="#Bc" n="55"/>ctus speculativi, et non de illo quod
con<lb break="no" ed="#Bc" n="56"/>vertitur cum ente.
</p>
<p xml:id="alalal-d27646-d1e500">
<lb ed="#Bc" n="57"/>Ad aliud dicendum, quod intellectus:
<lb ed="#Bc" n="58"/>potest dici detformis tripliciter, scilicet
<lb ed="#Bc" n="59"/>ab intelligibili, et ab imitatione gratia,
<lb ed="#Bc" n="60"/>et a similitudine actus : ab intelligibili,.
<lb ed="#Bc" n="61"/>ut quando est de Deo, et sicut contem=
<lb ed="#Bc" n="62"/>plativus homo potest habere intellectum.
<lb ed="#Bc" n="63"/>deiformem : ab imitatione gratia, et sic
<lb ed="#Bc" n="64"/>Sancti habent intellectum deiformem : a
<lb ed="#Bc" n="65"/>similitudine actus habere intellectum
<lb ed="#Bc" n="66"/>deiformem, est intelligendo non indigere
<lb ed="#Bc" n="67"/>collatione et inquisitione, sed statim
om<lb break="no" ed="#Bc" n="68"/>nia videre quorum potest. haberi scientia.
<lb ed="#Bc" n="69"/>per rationem: et hoc ultimo modo
ha<lb break="no" ed="#Bc" n="70"/>bent Angeli intellectum deiformem, et
<lb ed="#Bc" n="71"/>tanto plus, quia habent apud se, non
<lb ed="#Bc" n="72"/>accipientes a rebus intellectum suum : et
<lb ed="#Bc" n="73"/>hoc ultimo modo malum dzmonis est
<lb ed="#Bc" n="74"/>esse contra intellectum deiformem, id.
<lb ed="#Bc" n="75"/>est, contra jus intellectus deiformis :
<lb ed="#Bc" n="76"/>quia facit contra judicium talis
intelle<lb break="no" ed="#Bc" n="77"/>ctus : et anima peccans contra judicium
<lb ed="#Bc" n="78"/>talis intellectus, est anima peceans
con<lb break="no" ed="#Bc" n="79"/>tra judicium bene disposite rationis.
</p>
<p xml:id="alalal-d27646-d1e552">
<lb ed="#Bc" n="80"/>Ad aliud dicendum, quod sicut dicit
<lb ed="#Bc" n="81"/>Commentator super lib.. de Anima,
<lb ed="#Bc" n="82"/>phantasia apud Grecos dicitur
equi<lb break="no" ed="#Bc" n="83"/>voce, a gavtatw, quod est appareo, et
<lb ed="#Bc" n="84"/>sic ponitur quandoque pro _ intellectu
<lb ed="#Bc" n="85"/>possibili : et a phantasmate, et sic est
<lb ed="#Bc" n="86"/>pars sensibilis anime. Et primo modo
<lb ed="#Bc" n="87"/>est in Angelo malo, secundo modo -non.
</p>
<p xml:id="alalal-d27646-d1e572">
<lb ed="#Bc" n="88"/>Si autem queritur, quare dicitur
<lb ed="#Bc" n="89"/>phaniasia proterva ? Dico, quod
intel<lb break="no" ed="#Bc" n="90"/>lectus damonis phantasticus, id est,
ap<lb break="no" ed="#Bc" n="91"/>paritivus ex signis obscuris dicitur : eo
<lb ed="#Bc" n="92"/>quod non contiguatur irradiationi
lumi<lb break="no" ed="#Bc" n="93"/>nis primi. Proterviens autem dicitur :
<pb ed="#Bc" n="148"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>quia scienter oppugnat verum, pracipue
<lb ed="#Bc" n="2"/>quod est verum secundum pietatem. Ille
<lb ed="#Bc" n="3"/>enim proprie dicitur protervus, qui
im<lb break="no" ed="#Bc" n="4"/>pedit processum verum quem scit esse
<lb ed="#Bc" n="5"/>verum : ignorans autem, qui disponitur
<lb ed="#Bc" n="6"/>contrariis principiorum : sed nesciens,
<lb ed="#Bc" n="7"/>a quo universaliter privata est scientia.
<lb ed="#Bc" n="8"/>Furor irrationalis dicitur : quia furor
<lb ed="#Bc" n="9"/>per se irascibilis est, et furor fervens
<lb ed="#Bc" n="10"/>ira: et hoc non debet esse secundum
<lb ed="#Bc" n="11"/>ordinem rationis, nisi contra nocivum
<lb ed="#Bc" n="12"/>boni et honesti. Sed demon non
irasci<lb break="no" ed="#Bc" n="13"/>tur nisi bono et honesto, cul numquam
<lb ed="#Bc" n="14"/>irascendum est : et ideo dicitur furor
ir<lb break="no" ed="#Bc" n="15"/>rationalis. Amens autem concupiscentia
<lb ed="#Bc" n="16"/>est concupiscentia sine mente : quia mens
<lb ed="#Bc" n="17"/>ordinat concupiscentiam respectu boni ct
<lb ed="#Bc" n="18"/>delectabilis : sed mali ut malum non est
<lb ed="#Bc" n="19"/>concupiscentia per se : et ideo quia
pla<lb break="no" ed="#Bc" n="20"/>eet demoni malum per se, ideo dicitur
<lb ed="#Bc" n="21"/>concupiscentia amens.
</p>
<p xml:id="alalal-d27646-d1e637">
<lb ed="#Bc" n="22"/>Ad aliud dicendum, quod
experimen<lb break="no" ed="#Bc" n="23"/>tum accipit a signis naturalibus, et
pree<lb break="no" ed="#Bc" n="24"/>cipue quando vult decipere, sicut in
mo<lb break="no" ed="#Bc" n="25"/>tu stellarum gquedam prenosticantur
<lb ed="#Bc" n="26"/>futura, et in signis nubium : et illa
pree<lb break="no" ed="#Bc" n="27"/>dicit ad decipiendum ad hoc quod
creda<lb break="no" ed="#Bc" n="28"/>tur sibi etiam in falsis. Quandoque etiam
<lb ed="#Bc" n="29"/>cognoscit mentem hominis in signis
ex<lb break="no" ed="#Bc" n="30"/>terioribus, vel interioribus : intericribus,
<lb ed="#Bc" n="31"/>ut sunt concursus spirituum et
sangui<lb break="no" ed="#Bc" n="32"/>nis: exterioribus, ut rubor, vel pallor,
<lb ed="#Bc" n="33"/>et hujusmodi : et hoc non accipiendo
ali<lb break="no" ed="#Bc" n="34"/>quid a rebus, sed potius, ut supra
dixi<lb break="no" ed="#Bc" n="35"/>mus, per formas quas habent apud se,
<lb ed="#Bc" n="36"/>que determinantur ad hujusmodi
figu<lb break="no" ed="#Bc" n="37"/>ram vel signa.
</p>
<p xml:id="alalal-d27646-d1e674">
<lb ed="#Bc" n="38"/>Ad aliud dicendum, quod illam
reve<lb break="no" ed="#Bc" n="39"/>lationem non concomitatur illuminatio :
<lb ed="#Bc" n="40"/>quia fiunt per simplicem elocutionem,
<lb ed="#Bc" n="41"/>quam quilibet potest habere cum
quoli<lb break="no" ed="#Bc" n="42"/>bet, malus cum bono, et e converso: et
<lb ed="#Bc" n="43"/>inferior cum superiore, et e converso.
</p>
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