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cod-al7b28_alalal-e46502.xml
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cod-al7b28_alalal-e46502.xml
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<title>Articulus 4</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
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<title>Articulus 4</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Bd" n="cod-al7b28">Paris 1894, v. 28</witness>
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<body>
<div xml:id="alalal-e46502"><!-- l3d13a4 -->
<head xml:id="alalal-e46502-Hd1e99">Articulus 4</head>
<head xml:id="alalal-e46502-Hd1e101" type="question-title">Quos sensus spirituale caput infliat in
membra spiritualia ?</head>
<p xml:id="alalal-e46502-d1e104">
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="43"/>ARTICULUS IV.
<lb ed="Bd" n="44"/>Quos sensus spirituale caput infliat in
<lb ed="Bd" n="45"/>membra spiritualia ?
</p>
<p xml:id="alalal-e46502-d1e115">
<lb ed="Bd" n="46"/>Deinde quaeritur de hoc quod dicit,
<lb ed="Bd" n="47"/>ibi, A, <quote xml:id="alalal-e46502-Qd1e121"> Ibi enim et visus est, et auditus,
<lb ed="Bd" n="48"/>et olfactus, et gustus, et tactus, etc. </quote>
</p>
<p xml:id="alalal-e46502-d1e127">
<lb ed="Bd" n="49"/>Licet enim hic Augustinus loquatur
<lb ed="Bd" n="50"/>per similitudinem, tamen illi sensus
spi<lb break="no" ed="Bd" n="51"/>ritualiter sunt in nobis.
</p>
<p xml:id="alalal-e46502-d1e137">
<lb ed="Bd" n="52"/>Videtur autem, quod tantum tactus
<lb ed="Bd" n="53"/>fuit in Christo: quia caput non influit
<lb ed="Bd" n="54"/>membris nisi tactum, et non alios
sen<lb break="no" ed="Bd" n="55"/>sus : ergo videtur, quod hoc in
spiritua<lb break="no" ed="Bd" n="56"/>libus sit eodem modo.
</p>
<p xml:id="alalal-e46502-d1e150">
<lb ed="Bd" n="57"/>SED CONTRA :
<lb ed="Bd" n="58"/>4. Psal. xxxur, 9: Gustate, et videte,
<lb ed="Bd" n="59"/>guoniam suavis est Dominus. Ergo
ha<lb break="no" ed="Bd" n="60"/>bemus gustum et visum.
</p>
<p xml:id="alalal-e46502-d1e161">
<lb ed="Bd" n="61"/>2. Item, Reprehensive dicitur de
ma<lb break="no" ed="Bd" n="62"/>lis: Oculos habent, et non videbunt.
Au<lb break="no" ed="Bd" n="63"/>res habent, et non audient: nares
ha<lb break="no" ed="Bd" n="64"/>bent, et non odorabunt. Manus habent,
<lb ed="Bd" n="65"/>et non palpabunt '. Ergo videtur, quod
<lb ed="Bd" n="66"/>omnis sensus influat nobis caput
no<lb break="no" ed="Bd" n="67"/>strum per Spiritum sanctum.
</p>
<p xml:id="alalal-e46502-d1e179">
<lb ed="Bd" n="68"/>3. Item, Origenes super Leviticum:
<lb ed="Bd" n="69"/>
<quote xml:id="alalal-e46502-Qd1e185"> Quinque sunt sensus spirituales,
scili<lb break="no" ed="Bd" n="70"/>cet ut mundo corde videamus Deum, et
<lb ed="Bd" n="71"/>audiamus quae loquatur, odoremus
bo<lb break="no" ed="Bd" n="72"/>num odorem Christi, gustemus
dulcedi<lb break="no" ed="Bd" n="73"/>nem, de qua dicitur : Sz famen gustastis
<lb ed="Bd" n="74"/>quam dulcis est Dominus*: palpemus
<lb ed="Bd" n="75"/>cum Joanne verbum vita. </quote> Ergo
vide<lb break="no" ed="Bd" n="76"/>tur, quod omnis sensus influit nobis
<lb ed="Bd" n="77"/>sicut habet in se.
</p>
<p xml:id="alalal-e46502-d1e206">
<lb ed="Bd" n="78"/>Ulterivs quaeritur, Penes quid
acci<lb break="no" ed="Bd" n="79"/>piuntur isti quinque sensus spirituales ?
<lb ed="Bd" n="80"/>Dicit enim Augustinus, quod uno
in<lb break="no" ed="Bd" n="81"/>tellectu discernitur quidquid omnibus
<pb ed="#Bd" n="240"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>sensibus accipitur. Ergo videtur, quod
<lb ed="Bd" n="2"/>hujusmodi quinaria differentia sensuum
<lb ed="Bd" n="3"/>non potest ad speciem referri.
</p>
<p xml:id="alalal-e46502-d1e228">
<lb ed="Bd" n="4"/>Hoc ctiam videtur, quod due sunt
<lb ed="Bd" n="5"/>differentia intellectus in nobis, scilicet
<lb ed="Bd" n="6"/>intellectus quo est omnia intelligibilia
<lb ed="Bd" n="7"/>facere in nobis : et intellectus quo est
<lb ed="Bd" n="8"/>omnia intelligibila fieri, hoc est, agens
<lb ed="Bd" n="9"/>et possibilis : ergo videtur, quod non sit
<lb ed="Bd" n="10"/>hujusmodi quinariam divisionem facere.
</p>
<p xml:id="alalal-e46502-d1e247">
<lb ed="Bd" n="11"/>Solutio Dicendum, quod in veritate
<lb ed="Bd" n="12"/>Augustinus loquitur per quamdam
simi<lb break="no" ed="Bd" n="13"/>litudinem capitis materialis ad caput
spi<lb break="no" ed="Bd" n="14"/>rituale : caput enim materiale aliquem
<lb ed="Bd" n="15"/>sensum quem habet, influit toli corpori:
<lb ed="Bd" n="16"/>et aliquos etiam non influit, sed unt
<lb ed="Bd" n="17"/>membro unum, et alii alium: ut oculo
<lb ed="Bd" n="18"/>visum, lingue et palato gustum, et au
<lb ed="Bd" n="19"/>ditum tympano auris, et odoratum
or<lb break="no" ed="Bd" n="20"/>gano olfactus, quod sunt duo coni
cere<lb break="no" ed="Bd" n="21"/>bri in antertori parte capitis ad modum
<lb ed="Bd" n="22"/>cont mammilla, ut dicit Philosophus.
<lb ed="Bd" n="23"/>Omnibus autem membiis miluit tactum :
<lb ed="Bd" n="24"/>quia (ut dicit Philosophus) ille est sensus
<lb ed="Bd" n="25"/>propter quem animal est, et non est tam
<lb ed="Bd" n="26"/>sensus, quam differentia generalis
con<lb break="no" ed="Bd" n="27"/>slituens animalis naturani et sensus
ne<lb break="no" ed="Bd" n="28"/>cessitatem. Et sic Christus quaedam dona
<lb ed="Bd" n="29"/>excellenter habet, et null: iniluit :
quee<lb break="no" ed="Bd" n="30"/>dam autem influit quibusdam, non
om<lb break="no" ed="Bd" n="31"/>nibus, scilicet gratias gratis datas:
<lb ed="Bd" n="32"/>nibus autem influit quod est necesse ad
<lb ed="Bd" n="33"/>esse spirituale, et hoc est per modum
<lb ed="Bd" n="34"/>tactus sine quo non potest esse animal :
<lb ed="Bd" n="35"/>et influit omnibus motum meriti. Et hoc
<lb ed="Bd" n="36"/>donum est charitas. Tamen Augustinus
<lb ed="Bd" n="37"/>non contradicit quin in nobis sunt omnes
<lb ed="Bd" n="38"/>sensus spirituales.
</p>
<p xml:id="alalal-e46502-d1e310">
<lb ed="Bd" n="39"/>Et per hoc patet solutio ad primum.
</p>
<p xml:id="alalal-e46502-d1e315">
<lb ed="Bd" n="40"/>Ad id quod in contrarium objicitur,
<lb ed="Bd" n="41"/>dicendum quod in nobis sunt omnes
sen<lb break="no" ed="Bd" n="42"/>sus spirituales, ut dicit Origenes. Et in—
<lb ed="Bd" n="43"/>nuit Psalmus. Et possunt distingui hoc
<lb ed="Bd" n="44"/>modo. Quia ea quae accipiuntur a Dec
<lb ed="Bd" n="45"/>sunt duplicia, scilicet bonitas, et veritas:
<lb ed="Bd" n="46"/>bonitas in affectu, et veritas in intellectu.
<lb ed="Bd" n="47"/>Bonitas autem accipitur duobus modis,
<lb ed="Bd" n="48"/>scilicet per propria : et sic accipitur per
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="49"/>modum tactus, hoc modo quo tactus
im<lb break="no" ed="Bd" n="50"/>mutatur penes conjunctionem
extremo<lb break="no" ed="Bd" n="51"/>rum: et hoc fit quando experimento
<lb ed="Bd" n="52"/>Deum attingimus, et bonitatem ejus.
Ac<lb break="no" ed="Bd" n="53"/>cipitur et bonilas pencs ea quae
osten<lb break="no" ed="Bd" n="54"/>dunt complexionem ejus, et saporem,
<lb ed="Bd" n="55"/>Sapor enim est sequela complexionis rei
<lb ed="Bd" n="56"/>tangibilis commixte : et sic spiritualiter
<lb ed="Bd" n="57"/>probamus dulcedinem Dei in effectibus,
<lb ed="Bd" n="58"/>in quibus in via charitas ejus monstratur,
<lb ed="Bd" n="59"/>sicut in complexione corporis et
sangui<lb break="no" ed="Bd" n="60"/>nis sui: de qua dicitur, Sapient. xv1,
<lb ed="Bd" n="61"/>2b: Substantia tua dulcedinem luam
<lb ed="Bd" n="62"/>quam in filios habes, ostendebat: et
de<lb break="no" ed="Bd" n="63"/>serviens uniuscugusgue voluntati, ad
<lb ed="Bd" n="64"/>quod guisgue volebat convertebatur.
</p>
<p xml:id="alalal-e46502-d1e374">
<lb ed="Bd" n="65"/>Siautem objicitur contra hos duos
<lb ed="Bd" n="66"/>sensus, quod sensus est vis cognitiva:
<lb ed="Bd" n="67"/>istud autem non ordimatur ad
apprehen<lb break="no" ed="Bd" n="68"/>dere, sed potius ad affici : dicendum,
<lb ed="Bd" n="69"/>quod est cognitio per modum receplionis
<lb ed="Bd" n="70"/>quasi ab extra : et est cognitio
experi<lb break="no" ed="Bd" n="71"/>mentalis, sicut dicit Dionysius quod
le<lb break="no" ed="Bd" n="72"/>rotheus patiendo divina, didicit divina :
<lb ed="Bd" n="73"/>ot haec cognitio est per gustum et tactum
<lb ed="Bd" n="74"/>spirituales.
</p>
<p xml:id="alalal-e46502-d1e398">
<lb ed="Bd" n="75"/>Si vero est perceptio veritatis, hoc est
<lb ed="Bd" n="76"/>duobus modis, scilicet ut est veritas, vel
<lb ed="Bd" n="77"/>ut est ordinata ad bonum, hoc est,
ve<lb break="no" ed="Bd" n="78"/>rurm inratione veri, vel verum in ralione
<lb ed="Bd" n="79"/>boni. Si autem est in ratione boni, tunc
<lb ed="Bd" n="80"/>est spiritualis odoratus : odor enim fit ex
<lb ed="Bd" n="81"/>fumali evaporatione ostendente rei
sapo<lb break="no" ed="Bd" n="82"/>rem : et verum im ralione quasi
evapo<lb break="no" ed="Bd" n="83"/>rat saporem boni, et ostendit ipsum
qua<lb break="no" ed="Bd" n="84"/>si per distans quod est verum. Si vero est
<lb ed="Bd" n="85"/>verum ut verum : aut in signo, aut in
<lb ed="Bd" n="86"/>se. Si in se: tune est visus qui cstin rei
<lb ed="Bd" n="87"/>formam per se. Si secundo modo,
scili<lb break="no" ed="Bd" n="88"/>cet utin signo, tunc est ut auditus est
<lb ed="Bd" n="89"/>perceptivus forme reiin signo: et ideo
<lb ed="Bd" n="90"/>isti duo sunt disciplmales, unus
inve<lb break="no" ed="Bd" n="91"/>niendo, alter accipiendo per
doctri<lb break="no" ed="Bd" n="92"/>nam.
</p>
<p xml:id="alalal-e46502-d1e440">
<lb ed="Bd" n="93"/>Ab io quod ultimo objicitur, dicendum
<lb ed="Bd" n="94"/>quod intellectus possibilis est unus, sed
<lb ed="Bd" n="95"/>speculativus, vel id quod est in ipso,
pot<lb break="no" ed="Bd" n="96"/>est babere rationes differentiae secundum
</p>
<p xml:id="alalal-e46502-d1e452">
<pb ed="#Bd" n="241"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>actum, secundum rationes quae dictx
<lb ed="Bd" n="2"/>sunt.
</p>
<p xml:id="alalal-e46502-d1e463">
<lb ed="Bd" n="3"/>Et per hoc patet solutio ad totum.
</p>
</div>
</body>
</text>
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