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cod-al7b27_alalal-d80997.xml
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cod-al7b27_alalal-d80997.xml
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<title>Articulus 7</title>
<author ref="#Albert">Albertus Magnus</author>
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<title>Articulus 7</title>
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<witness xml:id="Bc" n="cod-al7b27">Paris 1894, v. 27</witness>
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<div xml:id="alalal-d80997"><!-- l2d26a7 -->
<head xml:id="alalal-d80997-Hd1e99">Articulus 7</head>
<head xml:id="alalal-d80997-Hd1e101" type="question-title">Quid sit gratia operans et praeveniens ?
et, Quomodo moveat liberum
arbitrium ?</head>
<p xml:id="alalal-d80997-d1e104">
<lb ed="#Bc" n="23"/>ARTICULUS VI.
<lb ed="#Bc" n="24"/>Quid sit gratia operans et praeveniens ?
<lb ed="#Bc" n="25"/>et, Quomodo moveat liberum
arbi<lb break="no" ed="#Bc" n="26"/>trium ?
</p>
<p xml:id="alalal-d80997-d1e115">
<lb ed="#Bc" n="27"/>Deinde quaeritur de secundo, scilicet
<lb ed="#Bc" n="28"/>de ratione nominum istarum
gratia<lb break="no" ed="#Bc" n="29"/>rum.
</p>
<p xml:id="alalal-d80997-d1e124">
<lb ed="#Bc" n="30"/>Cum enim dicitur gratia operans :
<lb ed="#Bc" n="31"/>aut intelligitur operari se, aut
volunta<lb break="no" ed="#Bc" n="32"/>tem, aut se in voluntate. Si se: hoc
<lb ed="#Bc" n="33"/>non potest esse: quia nihil operatur se
<lb ed="#Bc" n="34"/>vel facit. Si autem voluntatem
intelligi<lb break="no" ed="#Bc" n="35"/>tur facere: hoc iterum nihil est: quia
<lb ed="#Bc" n="36"/>voluntas ante hoc fuit. Si autem se in
<lb ed="#Bc" n="37"/>voluntate: hoc iterum nihil est: quia
<lb ed="#Bc" n="38"/>nihil facit seipsum nec in se, nec in
<lb ed="#Bc" n="39"/>alio : ergo male intelligitur gratia
ope<lb break="no" ed="#Bc" n="40"/>rans.
</p>
<p xml:id="alalal-d80997-d1e151">
<lb ed="#Bc" n="41"/>Si dicas, quod facit bonam
volunta<lb break="no" ed="#Bc" n="42"/>tem : queritur, quid suppenit ly bo-
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="43"/>nam ? Constat autem, quod non volyy
<lb ed="#Bc" n="44"/>tatem secundum se, sed gratia informa
<lb ed="#Bc" n="45"/>tam : ergo idem est facere bonam Yo.
<lb ed="#Bc" n="46"/>luntatem, quod se facere in voluntate .
<lb ed="#Bc" n="47"/>et sic redit primum.
</p>
<p xml:id="alalal-d80997-d1e171">
<lb ed="#Bc" n="48"/>Eopem modo quaeritur de gratia
prae<lb break="no" ed="#Bc" n="49"/>veniente, quid prevenit ?
</p>
<p xml:id="alalal-d80997-d1e178">
<lb ed="#Bc" n="50"/>Constat, quod non prevenit volunte.
<lb ed="#Bc" n="51"/>tem : quia voluntas prius infuit, etian
<lb ed="#Bc" n="52"/>ante gratiam: nec prevenit se, quia
<lb ed="#Bc" n="53"/>nihil potest preevenire se. Si autem di.
<lb ed="#Bc" n="54"/>cas, quod prevendit subseguentem : hoe
<lb ed="#Bc" n="55"/>iterum non potest esse: quia Magister
<lb ed="#Bc" n="56"/>infra dicit, quod gratia praeveniens et
<lb ed="#Bc" n="57"/>subsequens, sunt gratia una numero:
<lb ed="#Bc" n="58"/>ergo Si prevenit subsequentem, prave.
<lb ed="#Bc" n="59"/>nit seipsam : et hoc esse non potest.
</p>
<p xml:id="alalal-d80997-d1e202">
<lb ed="#Bc" n="60"/>Eodem modo quaeritur de cooperante
</p>
<p xml:id="alalal-d80997-d1e207">
<lb ed="#Bc" n="61"/>Videtur enim, quod ipsa sit
secunda<lb break="no" ed="#Bc" n="62"/>ria in actu meritorio : quia quando duo
<lb ed="#Bc" n="63"/>operantur, et unum dat substantiam,
<lb ed="#Bc" n="64"/>alterum autem dat proprietatem — sub.
<lb ed="#Bc" n="65"/>stantiam illam consequentem, erit prin
<lb ed="#Bc" n="66"/>cipalius in opere quod dat substantian,
<lb ed="#Bc" n="67"/>quam quod dat proprietatem : sic au
<lb ed="#Bc" n="68"/>tem operatur liberum arbitrium et gra.
<lb ed="#Bc" n="69"/>tia, quod liberum arbitrium dat
substan<lb break="no" ed="#Bc" n="70"/>tiam actus, et gratia proprietatem qua
<lb ed="#Bc" n="71"/>est actus gratus : ergo principalius in
<lb ed="#Bc" n="72"/>opere est liberum arbitrium.
</p>
<p xml:id="alalal-d80997-d1e236">
<lb ed="#Bc" n="73"/>Srpicas, quod gratia movet et
exci<lb break="no" ed="#Bc" n="74"/>tat liberum arbitrium ad agendum : é
<lb ed="#Bc" n="75"/>ideo est principalior. Tune queritur,
<lb ed="#Bc" n="76"/>Utrum moveat naturaliter vel
violen<lb break="no" ed="#Bc" n="77"/>ter ?
</p>
<p xml:id="alalal-d80997-d1e250">
<lb ed="#Bc" n="78"/>Videtur, quod violenter : quia
<lb ed="#Bc" n="79"/>1. Augustinus assimilat gratiam sesso
<lb ed="#Bc" n="80"/>ri, et liberum arbitrium equo. Constat
<lb ed="#Bc" n="81"/>autem, quod motus quo movet sessot
<lb ed="#Bc" n="82"/>equum, violentus est, cum principium
<lb ed="#Bc" n="83"/>ejus sit extra equum : ergo gratia movél
<lb ed="#Bc" n="84"/>liberum arbitrium violenter. =
</p>
<p xml:id="alalal-d80997-d1e268">
<lb ed="#Bc" n="85"/>2. Item, Motus naturalis est ad id cus
<lb ed="#Bc" n="86"/>posse est in natura rei mota# : sed motus
<lb ed="#Bc" n="87"/>quo movetur liberum arbitrium est ad.id
<lb ed="#Bc" n="88"/>quod est supra facultatem nature suae:
</p>
<p xml:id="alalal-d80997-d1e279">
<pb ed="#Bc" n="455"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>
<sic>erge</sic> videtur, quod sit violentus, et non
<lb ed="#Bc" n="2"/>naturalis.
</p>
<p xml:id="alalal-d80997-d1e292">
<lb ed="#Bc" n="3"/>SED CONTRA:
<lb ed="#Bc" n="4"/>Violentus motus si iteretur, inducit
<lb ed="#Bc" n="5"/>corruptionem, et laborem mobilis : motus
<lb ed="#Bc" n="6"/>autem gratiae est perfectio liberi arbitrii :
<lb ed="#Bc" n="7"/>ergo non violentus.
</p>
<p xml:id="alalal-d80997-d1e305">
<lb ed="#Bc" n="8"/>Eodem modo quaeritur de subsequente,
<lb ed="#Bc" n="9"/>de qua dicit Magister in Littera, quod
<lb ed="#Bc" n="10"/>subsequitur liberum arbitrium ne frustra
<lb ed="#Bc" n="11"/>yelit:,sed hoc nihil esse videtur: quia si
<lb ed="#Bc" n="12"/>primo data est gratia perficiens
volunta<lb break="no" ed="#Bc" n="13"/>tem, sequens opus non potest esse frustra,
<lb ed="#Bc" n="14"/>cum semper sit dignum vita aeterna.
Fru<lb break="no" ed="#Bc" n="15"/>stra enim, ut dicit Philosophus, est quod
<lb ed="#Bc" n="16"/>est ad aliquem finem quem non includit.
</p>
<p xml:id="alalal-d80997-d1e327">
<lb ed="#Bc" n="17"/>Solutio. Dicendum ad primum, quod
<lb ed="#Bc" n="18"/>operans dicitur, quia operatur esse bonum
<lb ed="#Bc" n="19"/>in voluntate : et dicitur operari sicut
for<lb break="no" ed="#Bc" n="20"/>ma facit esse, non sicut efficiens. Hoc
au<lb break="no" ed="#Bc" n="21"/>tem facere quod est forme, non est nisi
<lb ed="#Bc" n="22"/>diffusio sui in formato. Et ideo bene
con<lb break="no" ed="#Bc" n="23"/>cedo, quod forma absolute accepta actu
<lb ed="#Bc" n="24"/>forme non efficientis facit se in formato:
<lb ed="#Bc" n="25"/>sed nihil facit se secundum eamdem
con<lb break="no" ed="#Bc" n="26"/>siderationem acceptum : et efficiens non
<lb ed="#Bc" n="27"/>facit se etiam in diversis
considerationi<lb break="no" ed="#Bc" n="28"/>bus acceptum : sed quia forma non
pro<lb break="no" ed="#Bc" n="29"/>prie facit, sed dat, et suum dare est
dif<lb break="no" ed="#Bc" n="30"/>fusio suietinformatio, ideo forma dat esse
<lb ed="#Bc" n="31"/>quod est actus illius forme, et operatur,
<lb ed="#Bc" n="32"/>et hoc est esse suum in formato.. Prime
<lb ed="#Bc" n="33"/>autem objectiones procedebant quasi
gra<lb break="no" ed="#Bc" n="34"/>tia esset operans per modum efficientis,
<lb ed="#Bc" n="35"/>et non forme.
</p>
<p xml:id="alalal-d80997-d1e372">
<lb ed="#Bc" n="36"/>Ad id quod objiciturde praeveniente,
di<lb break="no" ed="#Bc" n="37"/>cendum quod prevenit actum meriti, qui
<lb ed="#Bc" n="38"/>est gratia subsequentis et cooperantis :
<lb ed="#Bc" n="39"/>et cooperans dicitur gratia in quantum
<lb ed="#Bc" n="40"/>cum libero arbitrio illum operatur: et
<lb ed="#Bc" n="41"/>bene concedo, quod liberum arbitrium
<lb ed="#Bc" n="42"/>est.secundarium in opere illo tribus de
<lb ed="#Bc" n="43"/>causis ; quarum una est, quia gratia est
<lb ed="#Bc" n="44"/>primum movens, sicut habitus movet in
<lb ed="#Bc" n="45"/>modum inclinantis nature ad impetum
<lb ed="#Bc" n="46"/>actus alicujus, ut grave inclinat deorsum.
<lb ed="#Bc" n="47"/>Secunda est : quia ipsa non dat proprie-
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="48"/>tatem sive accidentalem formam, sed
for<lb break="no" ed="#Bc" n="49"/>mam substantialem meriti, a qua est tota
<lb ed="#Bc" n="50"/>meriti efficacia: ita ut actus sine forma
<lb ed="#Bc" n="51"/>illa, non est meritorius, nec valeret vitam
<lb ed="#Bc" n="52"/>eternam. Tertia causa est quam tangit
<lb ed="#Bc" n="53"/>Augustinus, quia regit liberum
arbi<lb break="no" ed="#Bc" n="54"/>trium: et liberum arbitrium est ut
ju<lb break="no" ed="#Bc" n="55"/>mentum obediens. Unde, Psal. rxxu, 23:
<lb ed="#Bc" n="56"/>Ut gumentum factus sum apud te.
</p>
<p xml:id="alalal-d80997-d1e422">
<lb ed="#Bc" n="57"/>Ad id ergo quod objicitur, dicendum
<lb ed="#Bc" n="58"/>quod prevenit subsequentem : licet enim
<lb ed="#Bc" n="59"/>sit una et eadem in substantia
preve<lb break="no" ed="#Bc" n="60"/>niens et subsequens, tamen non est ratio
<lb ed="#Bc" n="61"/>una:et ideo in ratione diversa potest
<lb ed="#Bc" n="62"/>prevenire se, sicut habitus informans
po<lb break="no" ed="#Bc" n="63"/>tentiam prevenit habitum operantem in
<lb ed="#Bc" n="64"/>actu.
</p>
<p xml:id="alalal-d80997-d1e442">
<lb ed="#Bc" n="65"/>Ap i quod sequitur, scilicet de gratia
<lb ed="#Bc" n="66"/>cooperante, patet solutio per antedicta.
</p>
<p xml:id="alalal-d80997-d1e449">
<lb ed="#Bc" n="67"/>Ad aliud quod queritur, Utrum
mo<lb break="no" ed="#Bc" n="68"/>veat violenter vel naturaliter? Dicendum,
<lb ed="#Bc" n="69"/>quod nulla est divisio:. quia voluntarius
<lb ed="#Bc" n="70"/>motus, nec naturalis, nec violentus est :
<lb ed="#Bc" n="71"/>et ipsa movet ut perfectio voluntatis. Sed
<lb ed="#Bc" n="72"/>verum est, quod movet in modum
natu<lb break="no" ed="#Bc" n="73"/>re, sicut dicit etiam Tullius dejvirtute.
<lb ed="#Bc" n="74"/>Tamen est habitus voluntarius : et ideo
<lb ed="#Bc" n="75"/>in talibus innati sumus suscipere, et
per<lb break="no" ed="#Bc" n="76"/>fectio est ab assuetudine in virtute civili:
<lb ed="#Bc" n="77"/>sed in gratia perfectio est ab infusore
gra<lb break="no" ed="#Bc" n="78"/>tie : et ideo ille questiones ridiculose
<lb ed="#Bc" n="79"/>sunt.
</p>
<p xml:id="alalal-d80997-d1e480">
<lb ed="#Bc" n="80"/>Ad id ergo quod objicitur de
Augusti<lb break="no" ed="#Bc" n="81"/>no, dicendum, quod gratia comparatur
<lb ed="#Bc" n="82"/>sessori quoad regimen, et non quoad hoc
<lb ed="#Bc" n="83"/>quod sit extrinseca gratia, sicut sessor
<lb ed="#Bc" n="84"/>equo extrinsecus est.
</p>
<p xml:id="alalal-d80997-d1e493">
<lb ed="#Bc" n="85"/>Ad aliud dicendum, quod verum est
<lb ed="#Bc" n="86"/>quod motus naturalis corporis habet
prin<lb break="no" ed="#Bc" n="87"/>cipium movens intra; sed voluntarius
<lb ed="#Bc" n="88"/>quem nati sumus habere, non habet
in<lb break="no" ed="#Bc" n="89"/>tus sufficiens principium, sed accipit
<lb ed="#Bc" n="90"/>aliunde, ut-dictum est: et ita est propria
<lb ed="#Bc" n="91"/>solutio secundum hanc materiam, et non
<lb ed="#Bc" n="92"/>illa quam ponunt quidam solventes, quod
<lb ed="#Bc" n="93"/>sit naturalis, et quia non fit invita
vo<lb break="no" ed="#Bc" n="94"/>luntate : et dant exemplum, sicut si avis
</p>
<p xml:id="alalal-d80997-d1e518">
<pb ed="#Bc" n="456"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>per se nitens sursum, sursum jaciatur,
<lb ed="#Bc" n="2"/>non eritomnino motus violentus, sicut si
<lb ed="#Bc" n="3"/>lapis jaciatur sursum: et sunt verba im-
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="4"/>propria secundum hance scientiam habi.
<lb ed="#Bc" n="5"/>tuum voluntariorum.
</p>
<p xml:id="alalal-d80997-d1e538">
<lb ed="#Bc" n="6"/>Et per hoc patet solutio ad totum.
</p>
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