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cod-al7b28_alalal-e47942.xml
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<title>Articulus 10</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 10</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-e47942"><!-- l3d13a10 -->
<head xml:id="alalal-e47942-Hd1e99">Articulus 10</head>
<head xml:id="alalal-e47942-Hd1e101" type="question-title">De intentione verborum Ambrosii : et,
An in Christo intellectus agens potuit
abstrahere ab altis formis rationes
universales ?</head>
<p xml:id="alalal-e47942-d1e104">
<pb ed="#Bd" n="248"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>ARTICULUS X.
<lb ed="Bd" n="2"/>De intentione verborum Ambrosii : et,
<lb ed="Bd" n="3"/>An in Christo intellectus agens potuit
<lb ed="Bd" n="4"/>abstrahere ab altis formis rationes
<lb ed="Bd" n="5"/>universales ?
</p>
<p xml:id="alalal-e47942-d1e122">
<lb ed="Bd" n="6"/>
<quote xml:id="alalal-e47942-Qd1e126"> Alibi tamen scriptum reperitur,
<lb ed="Bd" n="7"/>etc. </quote>
</p>
<p xml:id="alalal-e47942-d1e132">
<lb ed="Bd" n="8"/>Hic objicit per verba Ambrosi. Et
<lb ed="Bd" n="9"/>habet tres partes, scilicet objectionem, et
<lb ed="Bd" n="10"/>explanationem intentionis, cum
obje<lb break="no" ed="Bd" n="11"/>ctione in contrarium, ibi, EH, <quote xml:id="alalal-e47942-Qd1e142"> Sedex qua
<lb ed="Bd" n="12"/>causa illius dicti intelligentia, etc. </quote>
</p>
<p xml:id="alalal-e47942-d1e149">
<lb ed="Bd" n="13"/>Incidit autem hic dubium de
inten<lb break="no" ed="Bd" n="14"/>tione Ambrosii. Si enim hoc vult dicere
<lb ed="Bd" n="15"/>quod imponit sibi Magister: tune nihil
<lb ed="Bd" n="16"/>probat contra herelicum.
</p>
<p xml:id="alalal-e47942-d1e160">
<lb ed="Bd" n="17"/>i. Dicit enim Magister, quod vult
di<lb break="no" ed="Bd" n="18"/>cere, quod sensus proficicbat humanus,
<lb ed="Bd" n="19"/>dum profectum aliis ostendit: sed hoc
<lb ed="Bd" n="20"/>competit etiam sensui divino: ergo per
<lb ed="Bd" n="21"/>illam mutabilitatem in profectu qui est
<lb ed="Bd" n="22"/>in aliis, non potest probare quod im
<lb ed="Bd" n="23"/>Christo sensus humanus fuit, sicut
in<lb break="no" ed="Bd" n="24"/>tendit Ambrosius : loquitur enim contra
<lb ed="Bd" n="25"/>hereticos qui dicebant Christum esse
<lb ed="Bd" n="26"/>simplicem creaturam.
</p>
<p xml:id="alalal-e47942-d1e184">
<lb ed="Bd" n="27"/>2. Praeterea, Videbatur, quod
Ambro<lb break="no" ed="Bd" n="28"/>sius dixit verum. Christus enim omnia
<lb ed="Bd" n="29"/>que in nostra natura plantavit,
assum<lb break="no" ed="Bd" n="30"/>psit : sed in nostra natura etiam in
pri<lb break="no" ed="Bd" n="31"/>mo statu plantavit cognitionem
experi<lb break="no" ed="Bd" n="32"/>mentalem quae accipitur a singularibus :
<lb ed="Bd" n="33"/>ergo illam assumpsit. Priva scribitur a
<lb ed="Bd" n="34"/>Damascono. Secunpa probatur per
Au<lb break="no" ed="Bd" n="35"/>gustinum in libro super Genesim da
lit<lb break="no" ed="Bd" n="36"/>teram super illud : Zulié Dominus Deus
<lb ed="Bd" n="37"/>hominem, eé posuit eum in parasido
vo<lb break="no" ed="Bd" n="38"/>luptatis, ut operaretur ei custodiret tl~
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="39"/>lum. Super illum enim locum in libro
<lb ed="Bd" n="40"/>VIET super Genesim ad litieram dicit
<lb ed="Bd" n="41"/>Augustinus! ostendens quod non ante
<lb ed="Bd" n="42"/>peccatum hominem ad laboris
indigen<lb break="no" ed="Bd" n="43"/>tiam damnavit : sed ut experimento
<lb ed="Bd" n="44"/>excitatus magis Creatorem cognosce~
<lb ed="Bd" n="45"/>ret operantem in natura. Et sunt hac
<lb ed="Bd" n="46"/>verba <quote xml:id="alalal-e47942-Qd1e231"> Quid enim majus
mirabili<lb break="no" ed="Bd" n="47"/>usque spectaculum est, aut ubi magis
<lb ed="Bd" n="48"/>cum rerum natura guodammodo
hu<lb break="no" ed="Bd" n="49"/>mana ratio loqui potest, quam cum
po<lb break="no" ed="Bd" n="50"/>silis seminibus, plantatis surculis,
trans<lb break="no" ed="Bd" n="51"/>latis arbusculis, insitis malleolis,
tam<lb break="no" ed="Bd" n="52"/>quam interrogatur queque vis radicis et
<lb ed="Bd" n="53"/>germinis, quid possit, quidve non
pos<lb break="no" ed="Bd" n="54"/>sit : unde possit, unde non possit : quid
<lb ed="Bd" n="55"/>in co valeat numerorum imvisibilis
inte<lb break="no" ed="Bd" n="56"/>riorque potentia, quid extrinsecus
adhibi<lb break="no" ed="Bd" n="57"/>ta diligentia : in ipsaque consideratione
<lb ed="Bd" n="58"/>perspicere, quia segue gut plantat est
ali<lb break="no" ed="Bd" n="59"/>guid, neque guirigal, sed qui
ineremen<lb break="no" ed="Bd" n="60"/>tum dat Deus*.</quote> Ex hoc accipiiur, quod
<lb ed="Bd" n="61"/>licet Adam omnium naturarum habuerit
<lb ed="Bd" n="62"/>scientiam, quod tamen profecerit in
co<lb break="no" ed="Bd" n="63"/>enitione experimenti Hrgo a sinnli, leet
<lb ed="Bd" n="64"/>Christus scientiam hebuerit omnium,
<lb ed="Bd" n="65"/>etiam cognitione experimenti proficere
<lb ed="Bd" n="66"/>potuit : et hac cognitione non proficit
<lb ed="Bd" n="67"/>intellectus divinus, quia de rebus nihil
<lb ed="Bd" n="68"/>accipit.
</p>
<p xml:id="alalal-e47942-d1e283">
<lb ed="Bd" n="69"/>3. Praeterea, Sensus Christi
recepti<lb break="no" ed="Bd" n="70"/>vus fult sensibiliurm specierum presente
<lb ed="Bd" n="71"/>materia. Aut igitur sensus Christi com—
<lb ed="Bd" n="72"/>munis in Christo potuit facere
composi<lb break="no" ed="Bd" n="73"/>tionem sensatorum im ipso, ut diccret,
<lb ed="Bd" n="74"/>hoc croceum est dulce, et hoc croceum
<lb ed="Bd" n="75"/>amaruim : aut non. Si non : ergo
imper<lb break="no" ed="Bd" n="76"/>fectior fuit quam nos : quia scnsus
com<lb break="no" ed="Bd" n="77"/>munis potuit hoc facere in nobis. Si
po<lb break="no" ed="Bd" n="78"/>tuit : ergo sensus communis potuit in
<lb ed="Bd" n="79"/>Christo facere novas compositiones
om<lb break="no" ed="Bd" n="80"/>ni die. Aut igitur illarum
compositio<lb break="no" ed="Bd" n="81"/>num forme a vi imaginativa servari
pot<lb break="no" ed="Bd" n="82"/>erant, aui non. Si non: iterum sequitur,
<lb ed="Bd" n="83"/>quod impotentior nobis fuit. Si sic : ergo
<lb ed="Bd" n="84"/>multa nova habuit in imaginatione.
</p>
<p xml:id="alalal-e47942-d1e320">
<pb ed="#Bd" n="249"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>Urrerius quero, Utrum intellectus
<lb ed="Bd" n="2"/>agens in Christo potuit abstrahere ab
<lb ed="Bd" n="3"/>aliis formis rationes ulteriores, aut non?
<lb ed="Bd" n="4"/>Si non : ergo impotens. Si sic: ergo
abs<lb break="no" ed="Bd" n="5"/>traxit. Quidquid autem abstrahit agens
<lb ed="Bd" n="6"/>intellectus, imprimit in possibilem : ergo
<lb ed="Bd" n="7"/>possibilis intellectus in Christo recepit
<lb ed="Bd" n="8"/>novam speciem, et novas species
mul<lb break="no" ed="Bd" n="9"/>tas : ergo videlur, quod novam
scien<lb break="no" ed="Bd" n="10"/>tiam : et ita profecit in eo sensus
huma<lb break="no" ed="Bd" n="11"/>nus, ut dicit Ambrosius.
</p>
<p xml:id="alalal-e47942-d1e351">
<lb ed="Bd" n="12"/>SED CONTRA :
<lb ed="Bd" n="13"/>i. Due forme ejusdem speciei non
<lb ed="Bd" n="14"/>possunt esse in eodem subjecto : habitus
<lb ed="Bd" n="15"/>aulem cognitions omnium fuit in Christo
<lb ed="Bd" n="16"/>ab instant suae conceptionis : ergo non
<lb ed="Bd" n="17"/>fut susceptibilis alicujus habitus per
<lb ed="Bd" n="18"/>cognitionem experimenti.
</p>
<p xml:id="alalal-e47942-d1e370">
<lb ed="Bd" n="19"/>2. Item, Materia non est in potentia ad
<lb ed="Bd" n="20"/>formam quam habet, et nihil recipit nisi
<lb ed="Bd" n="21"/>id ad quod est in potentia : ergo
num<lb break="no" ed="Bd" n="22"/>quam recipit formam quam habet : sed
<lb ed="Bd" n="23"/>agens intellectus se habet ad possibilem,
<lb ed="Bd" n="24"/>ut forma ad materiam, ut ait Philosophus,
<lb ed="Bd" n="25"/>vel ars ad materiam : ergo possibilis non
<lb ed="Bd" n="26"/>recipit ab agente formam quam habet :
<lb ed="Bd" n="27"/>ergo intellectus in Christo non profecit :
<lb ed="Bd" n="28"/>etita iterum videtur falsum esse quod
<lb ed="Bd" n="29"/>dicit Ambrosius. Si dicas, quod possibilis
<lb ed="Bd" n="30"/>non est ut materia nature, sed ut
ma<lb break="no" ed="Bd" n="31"/>teria artis, propter quod dicit
Philoso<lb break="no" ed="Bd" n="32"/>phus quod se habet agens ad possibilem
<lb ed="Bd" n="33"/>ut ars ad materiam : adhuc concluditur
<lb ed="Bd" n="34"/>propositam + licet enim materia artis
<lb ed="Bd" n="35"/>non amittat formam nature accipiendo
<lb ed="Bd" n="36"/>formam artis, ut diccbat Empedocles,
<lb ed="Bd" n="37"/>tamen non recipit simul duas formas
<lb ed="Bd" n="38"/>artis ejusdem speciei, nec duas formas
<lb ed="Bd" n="39"/>nature ejusdem speciei. Cum _ igitur
<lb ed="Bd" n="40"/>agens sit ut ars, eo quod ipse est species
<lb ed="Bd" n="41"/>Specierum intelligibilum, possibilis non
<lb ed="Bd" n="42"/>simul recipit ab eo duas species ejusdem
<lb ed="Bd" n="43"/>rationis.
</p>
<p xml:id="alalal-e47942-d1e427">
<lb ed="Bd" n="44"/>Solutio Dicendum sine prajudicio,
<lb ed="Bd" n="45"/>quod plus veritatis est in verbis
Ambro<lb break="no" ed="Bd" n="46"/>sii quam Magister eliciat ex eis, quia sine
<lb ed="Bd" n="47"/>dubio aliter nihil probaret contra
here<lb break="no" ed="Bd" n="48"/>ticum Pono enim in Christo quatuor
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="49"/>esse cognitiones, quarum una in summo
<lb ed="Bd" n="50"/>erat cognitio Filii Dei quae est cognitio
<lb ed="Bd" n="51"/>quam unam numero ab ewterno
increa<lb break="no" ed="Bd" n="52"/>tam habet cum Patre et Spiritu sancto.
</p>
<p xml:id="alalal-e47942-d1e451">
<lb ed="Bd" n="53"/>Aliam autem habet anima Christi ex
<lb ed="Bd" n="54"/>conjunctione ad divinitatem : et haec est
<lb ed="Bd" n="55"/>cognitio per speciem quée est patria, et
<lb ed="Bd" n="56"/>ultra quam patriae : quia alii
cogno<lb break="no" ed="Bd" n="57"/>scunt per speciem presentiae divine, ipse
<lb ed="Bd" n="58"/>aulem cognoscebat per speciem: unitam
<lb ed="Bd" n="59"/>sibi : quia deitas quae est species, est
uni<lb break="no" ed="Bd" n="60"/>ta sibi, et hac cognitione fuit ipse
com<lb break="no" ed="Bd" n="61"/>prehensor et verissime.
</p>
<p xml:id="alalal-e47942-d1e473">
<lb ed="Bd" n="62"/>Alia est cognitio quam accepit a
ve<lb break="no" ed="Bd" n="63"/>ritate status innocentia : et lec est
con<lb break="no" ed="Bd" n="64"/>ereta sibi cognitio omnium naturalium
<lb ed="Bd" n="65"/>quam etiam habuit Adam ante peccatum.
</p>
<p xml:id="alalal-e47942-d1e484">
<lb ed="Bd" n="66"/>Quaita autem cognitio est quae est
via<lb break="no" ed="Bd" n="67"/>toris qu est cognitio experimenti : sed
<lb ed="Bd" n="68"/>origo experimenti est duplex : una quae
<lb ed="Bd" n="69"/>est scientiam faciens, et sic est im
igno<lb break="no" ed="Bd" n="70"/>rante in quo per experimentum
acqui<lb break="no" ed="Bd" n="71"/>ritur memoria, et ex memoria et
experi<lb break="no" ed="Bd" n="72"/>mento una universalis ratio quae generat
<lb ed="Bd" n="73"/>scientiam inintellectu non habente. Aliud
<lb ed="Bd" n="74"/>est experimentum non habitum quidem
<lb ed="Bd" n="75"/>faciens, sed excitans, sicut Adam habuit
<lb ed="Bd" n="76"/>expcrimentum, ut probatum est in
au<lb break="no" ed="Bd" n="77"/>ctoritate Augustini : et hance habuit
Chri<lb break="no" ed="Bd" n="78"/>stus, et profecit in ea : et hoc intendit
<lb ed="Bd" n="79"/>Ambrosius : et ideo dicit, Sensus
profi<lb break="no" ed="Bd" n="80"/>ciebat humanus : et non dicebat,
Intel<lb break="no" ed="Bd" n="81"/>lectus proficiebat humanus, ut dicit
Ba<lb break="no" ed="Bd" n="82"/>silius in quadam homilia super
princi<lb break="no" ed="Bd" n="83"/>pium Proverbiorum. Sensus est
intelle<lb break="no" ed="Bd" n="84"/>ctus de presenti, hoc est dicere,
intelle<lb break="no" ed="Bd" n="85"/>ctus reflexus ad sensum : et ille
immuta<lb break="no" ed="Bd" n="86"/>tur ad actum per experimentum, licet
<lb ed="Bd" n="87"/>non ad novum habitum, ut probatum est
<lb ed="Bd" n="88"/>objiciendo. Bene enim concedo sensum
<lb ed="Bd" n="89"/>Christi particularem fuisse
apprehensi<lb break="no" ed="Bd" n="90"/>vum sensibilium, et sensum
commu<lb break="no" ed="Bd" n="91"/>nem fuisse compositum, et imaginatio—
<lb ed="Bd" n="92"/>nem receptivam imaginationum : sed
<lb ed="Bd" n="93"/>intellectus secundum actum factus in
<lb ed="Bd" n="94"/>aliquo habitu non recipit amplius ejus—
<lb ed="Bd" n="95"/>dem rationis habitum : quia due species
<lb ed="Bd" n="96"/>ejusdem rationis non sunt in uno
eo<lb break="no" ed="Bd" n="97"/>dem.
</p>
<p xml:id="alalal-e47942-d1e556">
<pb ed="#Bd" n="250"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>Si autem objiciatur, quod est simile
<lb ed="Bd" n="2"/>de imaginatione et sensu, bene concedo
<lb ed="Bd" n="3"/>quamdiu manet imaginatio cjusdem :
<lb ed="Bd" n="4"/>sed imaginationes transeunt frequenter
<lb ed="Bd" n="5"/>in viribus sensibilibus, et recipiuntur
no<lb break="no" ed="Bd" n="6"/>vee plus quam in intellectu.
</p>
<p xml:id="alalal-e47942-d1e577">
<lb ed="Bd" n="7"/>Av Ip autem quod contra objicitur,
<lb ed="Bd" n="8"/>dicendum, quod novum habitam non
re<lb break="no" ed="Bd" n="9"/>cepit, sed novam habitus conversionem
<lb ed="Bd" n="10"/>ad hoc vel illud ex intellectu ad sensum
<lb ed="Bd" n="11"/>reflexum.
</p>
<p xml:id="alalal-e47942-d1e590">
<lb ed="Bd" n="12"/>Si autem objicias, quod Christus
ea<lb break="no" ed="Bd" n="13"/>dem ratione non debuit habere nisi unam
<lb ed="Bd" n="14"/>cognilionem : quia due cognitiones ad
<lb ed="Bd" n="15"/>idem non ordinantur. Dicendum, quod
<lb ed="Bd" n="16"/>illee tres non sunt ejusdem rationis : quia
<lb ed="Bd" n="17"/>una est essentia divina : aliaautem
con<lb break="no" ed="Bd" n="18"/>teinplatio in Verbo unito : tertia vero
<lb ed="Bd" n="19"/>habitualis humana, sed flexibilis ad hoc
<lb ed="Bd" n="20"/>vel illud, est de perfectione viatoris.
</p>
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