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cod-al7b28_alalal-e48457.xml
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cod-al7b28_alalal-e48457.xml
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<?xml version="1.0" encoding="UTF-8"?>
<?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?>
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<TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 11</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 11</title>
<date when="2022-06-21">June 21, 2022</date>
</edition>
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<sourceDesc>
<listWit>
<witness xml:id="Bd" n="cod-al7b28">Paris 1894, v. 28</witness>
</listWit>
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<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
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<revisionDesc status="draft">
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Bd" n="250"/>
</div>
</front>
<body>
<div xml:id="alalal-e48457"><!-- l3d13a11 -->
<head xml:id="alalal-e48457-Hd1e99">Articulus 11</head>
<head xml:id="alalal-e48457-Hd1e101" type="question-title">An Jesus proficiebat xtate et sapientia
hominis ?</head>
<p xml:id="alalal-e48457-d1e104">
<lb ed="Bd" n="21"/>ARTICULUS XI.
<lb ed="Bd" n="22"/>An Jesus proficiebat xtate et sapientia
<lb ed="Bd" n="23"/>hominis ?
</p>
<p xml:id="alalal-e48457-d1e113">
<lb ed="Bd" n="24"/>Deinde quaeritur de hoc quod dicit, ibi,
<lb ed="Bd" n="25"/>C, circa initium: <quote xml:id="alalal-e48457-Qd1e119"> Ergo sit proficiebat
<lb ed="Bd" n="26"/>zlaie hominis, proficiebat sapientia
ho<lb break="no" ed="Bd" n="27"/>nuns, etc. </quote>
</p>
<p xml:id="alalal-e48457-d1e127">
<lb ed="Bd" n="28"/>Videtur enim sapientiam hominis non
<lb ed="Bd" n="29"/>habuisse : quia
<lb ed="Bd" n="30"/>i. Natura non abundat in superfluis,
<lb ed="Bd" n="31"/>ut dicit Philosophus : cum igitur
habue<lb break="no" ed="Bd" n="32"/>rit nobiliorem cognitionem quam etiam
<lb ed="Bd" n="33"/>futura non latent, ut infra dicit in Littera,
<lb ed="Bd" n="34"/>videtur non habuisse humanam, quia
su<lb break="no" ed="Bd" n="35"/>perflua esset.
</p>
<p xml:id="alalal-e48457-d1e148">
<lb ed="Bd" n="36"/>2. Item, In inferioribus videmus, quod
<lb ed="Bd" n="37"/>lumen majus offuscat minus, ut lumen
<lb ed="Bd" n="38"/>candele non apparet in sole: ergo ita
<lb ed="Bd" n="39"/>fuit etiam in anima Christi: ergo non
<lb ed="Bd" n="40"/>habuit nisi scientiam divinam et sic
<lb ed="Bd" n="41"/>falsum est, ut videtur, quod dicit.
</p>
<p xml:id="alalal-e48457-d1e164">
<lb ed="Bd" n="42"/>3. Item, Perfectius est scire nihil acci-
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="43"/>piendo are, quam accipiendo : et
perfe<lb break="no" ed="Bd" n="44"/>ctius est scire per causam, quam per
effe<lb break="no" ed="Bd" n="45"/>ctum : et perfectius est scire per
scien<lb break="no" ed="Bd" n="46"/>tiam quae est causa, quam quae non est
<lb ed="Bd" n="47"/>causa, sed similitudo tantum. Ergo cum
<lb ed="Bd" n="48"/>nullum perfectorum negaverit Filio suo
<lb ed="Bd" n="49"/>Deus, et omne imperfectum ab eo
remo<lb break="no" ed="Bd" n="50"/>verit praeter hoc solum quod ordinem
<lb ed="Bd" n="51"/>habuit ad nostram redemptionem,
vide<lb break="no" ed="Bd" n="52"/>tur quod omnem modum cognitionis
<lb ed="Bd" n="53"/>imperfecta removeril ab co : quia
co<lb break="no" ed="Bd" n="54"/>gnitio imperfecta magis est contraria
sa<lb break="no" ed="Bd" n="55"/>luli, quam promotiva. Cum igitur homo
<lb ed="Bd" n="56"/>cognoscat scientia causata a rebus,
An<lb break="no" ed="Bd" n="57"/>gelus scientia quae est similitudo rerum et
<lb ed="Bd" n="58"/>non causa, Deus autem scientia quae est
<lb ed="Bd" n="59"/>causa reruin, videtur quod solum illam
<lb ed="Bd" n="60"/>habuerit et non aliam.
</p>
<p xml:id="alalal-e48457-d1e210">
<lb ed="Bd" n="61"/>Ad oc dicendum, qnod Christus
ha<lb break="no" ed="Bd" n="62"/>buit cognitionem multiplicem, — scilicet
<lb ed="Bd" n="63"/>increatam, et ex unione ad Verbum
<lb ed="Bd" n="64"/>comprehensoris in patria, eo quod
Ver<lb break="no" ed="Bd" n="65"/>bum sibi quoad animam semper fuit
pre<lb break="no" ed="Bd" n="66"/>sens et unitum : et etiam cognitionem
<lb ed="Bd" n="67"/>Adae : et etiam aliquo modo
cognitio<lb break="no" ed="Bd" n="68"/>nem experiment.
</p>
<p xml:id="alalal-e48457-d1e230">
<lb ed="Bd" n="69"/>Ad id autem quod contra objicitur,
<lb ed="Bd" n="70"/>dicendum quod non erat superflaum in
<lb ed="Bd" n="71"/>Christo quod erat nature vel status
os<lb break="no" ed="Bd" n="72"/>tensivum : guia hoc multum valet nobis
<lb ed="Bd" n="73"/>credere in eo utramque naturam : et
<lb ed="Bd" n="74"/>etiam hujusmodi cognitiones sunt de
ra<lb break="no" ed="Bd" n="75"/>tione statuum.
</p>
<p xml:id="alalal-e48457-d1e248">
<lb ed="Bd" n="76"/>Ad aliud dicendum, quod hoc falsum
<lb ed="Bd" n="77"/>est, nisi lumina sint ejusdem rationis
<lb ed="Bd" n="78"/>quoad lucem ad minus, et nisi projiciant
<lb ed="Bd" n="79"/>radios ad eamdem partem. Neutro
au<lb break="no" ed="Bd" n="80"/>tem istorum modorum est hic : quia
is<lb break="no" ed="Bd" n="81"/>te scientis non sunt ejusdem rationis,
<lb ed="Bd" n="82"/>nec etiam eodem modo illuminant super
<lb ed="Bd" n="83"/>cognita.
</p>
<p xml:id="alalal-e48457-d1e268">
<lb ed="Bd" n="84"/>Si autem dicas, quod in inferioribus
<lb ed="Bd" n="85"/>etiam lumina nonsunt ejusdem rationis,
<lb ed="Bd" n="86"/>et tamen mutuo se aborbent. Dicendum,
<lb ed="Bd" n="87"/>quod falsum est: quia quoad lucem ad
<lb ed="Bd" n="88"/>minus habent eamdem rationem
propor<lb break="no" ed="Bd" n="89"/>tionis ad actum: lux enim non est in
<lb ed="Bd" n="90"/>inferiori corpore nisi secundum naturam
<pb ed="#Bd" n="251"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>qua communicat cum superiori corpore,
<lb ed="Bd" n="2"/>ut dicit Philosophus : et ideo licet
ha<lb break="no" ed="Bd" n="3"/>beant virtutes diversas in movendo,
ta<lb break="no" ed="Bd" n="4"/>men lucere est commune cis secundum
<lb ed="Bd" n="5"/>proportionem. Sic autem non est in
<lb ed="Bd" n="6"/>scientiis : quia aquivoce sunt scientia,
<lb ed="Bd" n="7"/>sicut ostendit modus objectionis : quia
<lb ed="Bd" n="8"/>una est causa rei, et alia similitudo, et
<lb ed="Bd" n="9"/>tertia causata a re.
</p>
<p xml:id="alalal-e48457-d1e311">
<lb ed="Bd" n="10"/>Ad aliud dicendum, quod habere
om<lb break="no" ed="Bd" n="11"/>nem modum sciendi non est de ratione
<lb ed="Bd" n="12"/>imperfectionis nature humane : quod
<lb ed="Bd" n="13"/>enim imperfectum esset Deo, hoc
per<lb break="no" ed="Bd" n="14"/>fectum esset Angelo vel homini: unde
<lb ed="Bd" n="15"/>cum Christus Deus fuerit et homo,
om<lb break="no" ed="Bd" n="16"/>nes modos perfectionis utiles nobis
ha<lb break="no" ed="Bd" n="17"/>buit secundum statum utriusque
na<lb break="no" ed="Bd" n="18"/>ture.
</p>
</div>
</body>
</text>
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