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cod-al7b27_alalal-d53145.xml
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cod-al7b27_alalal-d53145.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 5</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 5</title>
<date when="2022-06-21">June 21, 2022</date>
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<sourceDesc>
<listWit>
<witness xml:id="Bc" n="cod-al7b27">Paris 1894, v. 27</witness>
</listWit>
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<front>
<div xml:id="starts-on">
<pb ed="#Bc" n="291"/>
</div>
</front>
<body>
<div xml:id="alalal-d53145"><!-- l2d16a5 -->
<head xml:id="alalal-d53145-Hd1e99">Articulus 5</head>
<head xml:id="alalal-d53145-Hd1e101" type="question-title">Utrum illa in quibus dicitur esse imago
et similitudo, sint bene assignata ?</head>
<p xml:id="alalal-d53145-d1e104">
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="8"/>ARTICULUS V.
<lb ed="#Bc" n="9"/>Utrum illa in quibus dicitur esse imago
<lb ed="#Bc" n="10"/>et similitudo, sint bene assignata ?
</p>
<p xml:id="alalal-d53145-d1e115">
<lb ed="#Bc" n="11"/>Deinde quaeritur de hoc quod dicit :
<lb ed="#Bc" n="12"/>
<quote xml:id="alalal-d53145-Qd1e121"> Verumtamen haec distinctio, licet
re<lb break="no" ed="#Bc" n="13"/>probabilis, etc. </quote>
</p>
<p xml:id="alalal-d53145-d1e127">
<lb ed="#Bc" n="14"/>In illo enim tripliciter exponit
imagi<lb break="no" ed="#Bc" n="15"/>nem et similitudinem, scilicet quod sit
<lb ed="#Bc" n="16"/>imago secundum tres potentias mentis,
<lb ed="#Bc" n="17"/>et similitudo secundum innocentiam et
<lb ed="#Bc" n="18"/>justitiam. Secundo modo, quod imago
<lb ed="#Bc" n="19"/>sit in cognitione veritatis, et similitudo
<lb ed="#Bc" n="20"/>in dilectione bonita tis vel virtutis. Tertia
<lb ed="#Bc" n="21"/>est, quod imago sit in omnibus aliis
<lb ed="#Bc" n="22"/>preterquam in essentia, qua immortalis
<lb ed="#Bc" n="23"/>et indissolubilis vel indivisibilis est
ani<lb break="no" ed="#Bc" n="24"/>ma, et in his est similitudo..
</p>
<p xml:id="alalal-d53145-d1e154">
<lb ed="#Bc" n="25"/>Videtur enim, quod ille expositiones
<lb ed="#Bc" n="26"/>non sunt convenientes : quia secundum
<lb ed="#Bc" n="27"/>Magistrum infra et multos Doctores,
<lb ed="#Bc" n="28"/>homo non est factus in gratia : ergo non
<lb ed="#Bc" n="29"/>habuit justitiam ergo similitudinem
<lb ed="#Bc" n="30"/>non habuit in innocentia et gratia.
</p>
<p xml:id="alalal-d53145-d1e170">
<lb ed="#Bc" n="31"/>ContTRA secuNnDAM similiter objicitur :
<lb ed="#Bc" n="32"/>1. Si enim imago est in cognitione
<lb ed="#Bc" n="33"/>veritatis, cum cognitio veritatis sit
que<lb break="no" ed="#Bc" n="34"/>dam qualitas sicut et amor virtutis,
vi<lb break="no" ed="#Bc" n="35"/>detur utrumque pertinere ad rationem
<lb ed="#Bc" n="36"/>similitudinis : quia similitudo, ut dicit
<cb ed="#Bc" n="c"/>
<lb ed="#Bc" n="37"/>Boetius, est rerum ditferentium eadem
<lb ed="#Bc" n="38"/>qualitas.
</p>
<p xml:id="alalal-d53145-d1e192">
<lb ed="#Bc" n="39"/>2. Praeterea, Cum ratio imaginis sit |
<lb ed="#Bc" n="40"/>in configuratione aliquorum, videtur
<lb ed="#Bc" n="41"/>quod necesse est plura ponere in quibus
<lb ed="#Bc" n="42"/>sit: cognitio autem veritatis non dicit
<lb ed="#Bc" n="43"/>nisi unum.
</p>
<p xml:id="alalal-d53145-d1e205">
<lb ed="#Bc" n="44"/>3. Item, Cum imago sit in quantitate
<lb ed="#Bc" n="45"/>aliqua, oportet ponere rationem
quanti<lb break="no" ed="#Bc" n="46"/>tatis spiritualis in qua sit imago : et cum
<lb ed="#Bc" n="47"/>dicat Bernardus, quod amor sit
quanti<lb break="no" ed="#Bc" n="48"/>tas anime, potius videtur esse imago
<lb ed="#Bc" n="49"/>in amore virtutis quam in cognitione
ve<lb break="no" ed="#Bc" n="50"/>ritatis.
</p>
<p xml:id="alalal-d53145-d1e223">
<lb ed="#Bc" n="51"/>Praeterea, Objicitur de tertia
exposi<lb break="no" ed="#Bc" n="52"/>tione. Imago enim magis propinquior
<lb ed="#Bc" n="53"/>videtur esse essentie quam similitudo :
<lb ed="#Bc" n="54"/>ergo nihil dicit, quod imago sit in aliis
<lb ed="#Bc" n="55"/>ab essentia, et similitudo in
essentiali<lb break="no" ed="#Bc" n="56"/>bus.
</p>
<p xml:id="alalal-d53145-d1e239">
<lb ed="#Bc" n="57"/>Praterra, Penes quid accipiuntur
<lb ed="#Bc" n="58"/>ille tres expositiones ?
</p>
<p xml:id="alalal-d53145-d1e247">
<lb ed="#Bc" n="59"/>Solutio. Dicendum ad primum, quod
<lb ed="#Bc" n="60"/>Magister bene exponit : quia aut
intelli<lb break="no" ed="#Bc" n="61"/>gitur de innocentia et justitia
naturali<lb break="no" ed="#Bc" n="62"/>bus, si homo ponatur non esse factus in
<lb ed="#Bc" n="63"/>gratuitis : et tunc imnocentia naturalis
<lb ed="#Bc" n="64"/>nihil aliud est quam status qui ex hoe
<lb ed="#Bc" n="65"/>non nocuit quod per peccatum non
me<lb break="no" ed="#Bc" n="66"/>ruit, ut Deus per poenam sibi noceat :
<lb ed="#Bc" n="67"/>pena autem, ut dicit Augustinus, non
<lb ed="#Bc" n="68"/>est malum, nisi quia nocet. Justitia
au<lb break="no" ed="#Bc" n="69"/>tem naturalis dicitur ordo rectus virium
<pb ed="#Bc" n="292"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>inferiorum ad superiores, et supcerioris
<lb ed="#Bc" n="2"/>in Deum, et corporis ad animam, et
<lb ed="#Bc" n="3"/>mundi ad corpus : et in hoc ordine
crea<lb break="no" ed="#Bc" n="4"/>tus est homo : et tunc nihil valet
obje<lb break="no" ed="#Bc" n="5"/>clio prima.Si autem justitia et innocentia
<lb ed="#Bc" n="6"/>accipiuntur pro gratuitis : tunc
secun<lb break="no" ed="#Bc" n="7"/>dum illam opinionem, quod creatus est
<lb ed="#Bc" n="8"/>in gratia, objectio nihil inconveniens
<lb ed="#Bc" n="9"/>concludit : tamen infra erit disputatio de
<lb ed="#Bc" n="10"/>hoc. Secundum aliam autem opinionem
<lb ed="#Bc" n="11"/>dicemus, quod similitudo est in
innocen<lb break="no" ed="#Bc" n="12"/>tia et justitia in gratuitis : non quas
ha<lb break="no" ed="#Bc" n="13"/>beret, sed quas habuisset, si stetisset :
<lb ed="#Bc" n="14"/>et tune est similitudo in potentia et
or<lb break="no" ed="#Bc" n="15"/>dine potenti ad habitum.
</p>
<p xml:id="alalal-d53145-d1e310">
<lb ed="#Bc" n="16"/>Ad aliud dicendum, quod cognitio
<lb ed="#Bc" n="17"/>veritatis non expletur potentia una:
<lb ed="#Bc" n="18"/>oportet enim unam esse tenentem
noti<lb break="no" ed="#Bc" n="19"/>tiam, et haec est memoria : et aliam
in<lb break="no" ed="#Bc" n="20"/>tuentem, et haec est intelligentia : et
<lb ed="#Bc" n="21"/>has concomitatur amor naturalis noti
<lb ed="#Bc" n="22"/>qui continuat intuitionem ne avertatur :
<lb ed="#Bc" n="23"/>et quoad illam discretionem quam sup-
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="24"/>ponit cognitio veritatis, innuitur quanti.
<lb ed="#Bc" n="25"/>tas spiritualis discreta quae exigitur aq
<lb ed="#Bc" n="26"/>ea quae sunt imaginis. Et sic non cop.
<lb ed="#Bc" n="27"/>sistit in sola qualitate cognitionis. Rt
<lb ed="#Bc" n="28"/>per hoc patet etiam solutio ad sequens -
<lb ed="#Bc" n="29"/>quia amor non est quantitas quam exigit
<lb ed="#Bc" n="30"/>imago, sed est quantitas valoris anima.
<lb ed="#Bc" n="31"/>quando est gratuitus : et de illa quanti.
<lb ed="#Bc" n="32"/>tate loquitur <name xml:id="alalal-d53145-Nd1e351">Bernardus</name>.
</p>
<p xml:id="alalal-d53145-d1e354">
<lb ed="#Bc" n="33"/>Ad id quod ulterius queritur,
dicen<lb break="no" ed="#Bc" n="34"/>dum quod imago dicit convenientiam in
<lb ed="#Bc" n="35"/>exterioribus : et ideo non competunt ej
<lb ed="#Bc" n="36"/>substantialia intrinseca : sed similitudo
<lb ed="#Bc" n="37"/>est in qualitate, et quantitate : omnis
au<lb break="no" ed="#Bc" n="38"/>tem forma sive substantialis sive
acci<lb break="no" ed="#Bc" n="39"/>dentalis predicat quale: et quoad hoc
<lb ed="#Bc" n="40"/>dicit Boctius quod species est essentialis
<lb ed="#Bc" n="41"/>similitudo individuorum : et ideo in es.
<lb ed="#Bc" n="42"/>sentia nihil prohibet esse similitudinem
<lb ed="#Bc" n="43"/>et imaginem in proprietatibus
<lb ed="#Bc" n="44"/>quentibus, ut sunt memoria,
intelligen<lb break="no" ed="#Bc" n="45"/>tia, et voluntas.
</p>
</div>
</body>
</text>
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