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cod-al7b28_alalal-e76567.xml
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cod-al7b28_alalal-e76567.xml
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<title>Articulus 1</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 1</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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<front>
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<pb ed="#Bd" n="404"/>
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<body>
<div xml:id="alalal-e76567"><!-- l3d23a1 -->
<head xml:id="alalal-e76567-Hd1e99">Articulus 1</head>
<p xml:id="alalal-e76567-d1e101">
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="40"/>ARTICULUS.
<lb ed="Bd" n="41"/>In quo genere est virtus fidei ?
</p>
<p xml:id="alalal-e76567-d1e110">
<lb ed="Bd" n="42"/>Incidunt multe questiones hic in
<lb ed="Bd" n="43"/>Littera: sed ante Litteram sunt dua,
<lb ed="Bd" n="44"/>scilicet in quo genere sit virtus fidei?
</p>
<p xml:id="alalal-e76567-d1e119">
<lb ed="Bd" n="45"/>Et, Utrum sit virtus, vel non ?
</p>
<p xml:id="alalal-e76567-d1e124">
<lb ed="Bd" n="46"/>Ad primum videtur sic objici posse:
<lb ed="Bd" n="47"/>1. Omnis speculatio veri est in genere
<lb ed="Bd" n="48"/>scientiae : fides est speculatio quaedam
<lb ed="Bd" n="49"/>verl: ergo est in genere scienti#.
Propa<lb break="no" ed="Bd" n="50"/>TIO prim est, quod scientia est habitus
<lb ed="Bd" n="51"/>perficiens intcllectum quoad
speculatio<lb break="no" ed="Bd" n="52"/>nem veri. Secunpa vero probatur per
<lb ed="Bd" n="53"/>hoc quod fides videt verum (ut dicit
<lb ed="Bd" n="54"/>Apostolus) per speculum in enigmate,
<lb ed="Bd" n="55"/>Videre autem est speculari
quodam<lb break="no" ed="Bd" n="56"/>modo.
</p>
<p xml:id="alalal-e76567-d1e151">
<lb ed="Bd" n="57"/>2. Item, Hugo de sancto Victore :
<lb ed="Bd" n="58"/>
<quote xml:id="alalal-e76567-Qd1e157"> Fides est assensio prime veritatis
in<lb break="no" ed="Bd" n="59"/>fra intelligentiam veritatis, et supra
opi<lb break="no" ed="Bd" n="60"/>nionem constituta. </quote> Constat autem, quod
<lb ed="Bd" n="61"/>extrema sunt in genere scientiae et
co<lb break="no" ed="Bd" n="62"/>gnilionis. Ergo videtur, quod et
me<lb break="no" ed="Bd" n="63"/>dium. Sed medium est fides: ergo fides
<lb ed="Bd" n="64"/>est in gencre scientia.
</p>
<p xml:id="alalal-e76567-d1e174">
<lb ed="Bd" n="65"/>3. Item, Dicit Philosophus, quod
opi<lb break="no" ed="Bd" n="66"/>nio juvata rationibus fit fides: ergo fides
<lb ed="Bd" n="67"/>est in eodem genere cum opinione :
opi<lb break="no" ed="Bd" n="68"/>nio autem est scientia quaedam
<lb ed="Bd" n="69"/>fides. .
</p>
<p xml:id="alalal-e76567-d1e187">
<lb ed="Bd" n="70"/>Idem accipitur per Boetium, qui dicit,
<lb ed="Bd" n="71"/>quod argumentum est ratio rei dubie
<lb ed="Bd" n="72"/>faciens fidem. Quidquid autem facit
ar<lb break="no" ed="Bd" n="73"/>gumentum in genere scientiae, fides est:
<lb ed="Bd" n="74"/>ergo est in genere scientiae.
</p>
<p xml:id="alalal-e76567-d1e200">
<lb ed="Bd" n="75"/>4. Item, Ad Roman. x, 17: <quote xml:id="alalal-e76567-Qd1e204"
source="http://scta.info/resource/rom10_17">Fides ex
<lb ed="Bd" n="76"/>auditu, auditus autem per verbum
<lb ed="Bd" n="77"/>Christi</quote>. Sed Gregorius dicit, quod
in<lb break="no" ed="Bd" n="78"/>tellectum Deus dat, cum de auditis men-
<pb ed="#Bd" n="405"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>tem illustrat. Ila autem illuminatio quae
<lb ed="Bd" n="2"/>est ex auditis, est in genere scientia.
<lb ed="Bd" n="3"/>Ergo et fides quae generatur ex auditu
<lb ed="Bd" n="4"/>illo, ut dicit Apostolus: ergo fides est in
<lb ed="Bd" n="5"/>genere scientia,
</p>
<p xml:id="alalal-e76567-d1e229">
<lb ed="Bd" n="6"/>SED CONTRA:
<lb ed="Bd" n="7"/>1. Nihil est scientia, quod habet
con<lb break="no" ed="Bd" n="8"/>trarietatem ad vitium: fides autem habet
<lb ed="Bd" n="9"/>contrarietatem ad vitium : ergo fides non
<lb ed="Bd" n="10"/>est in genere scientiae, Prima patet per
<lb ed="Bd" n="11"/>se : quia virtus aliquo modo a nobis est,
<lb ed="Bd" n="12"/>et nos sumus causa ejus, vel Deus: sed
<lb ed="Bd" n="13"/>scientia est are. Et similiter scientia non
<lb ed="Bd" n="14"/>habet oppositionem nisi ad ignorantiam :
<lb ed="Bd" n="15"/>et haec est oppositio privationis et
habi<lb break="no" ed="Bd" n="16"/>tus : sed fides contrarium habet habitum
<lb ed="Bd" n="17"/>infidelitatis, qui vitium est.
</p>
<p xml:id="alalal-e76567-d1e258">
<lb ed="Bd" n="18"/>2. Item, Nulla scientia est ejus, cujus
<lb ed="Bd" n="19"/>nulla est ratio, et quod non est
manife<lb break="no" ed="Bd" n="20"/>stum per seipsum : credibilis autem
nul<lb break="no" ed="Bd" n="21"/>la est ratio probans, et non manifestum
<lb ed="Bd" n="22"/>per seipsum, ergo credibilis nulla est
<lb ed="Bd" n="23"/>scientia : sed fides est credibilis : ergo
<lb ed="Bd" n="24"/>fides non est scientia, Propario prime :
<lb ed="Bd" n="25"/>Omnis scientia vel est principii, vel
con<lb break="no" ed="Bd" n="26"/>clusionis : principii, sicut cjus quod est
<lb ed="Bd" n="27"/>manifestum per seipsum : conclusionis
<lb ed="Bd" n="28"/>autem, sicut ejus de quo est ratio
pro<lb break="no" ed="Bd" n="29"/>bans. Propatio secunde est, quod
credi<lb break="no" ed="Bd" n="30"/>bile est ultra rationem nostram elevatum,
<lb ed="Bd" n="31"/>nec per se est manifestum nobis, sicut
<lb ed="Bd" n="32"/>quod Deus est trinus et unus, per dictum
<lb ed="Bd" n="33"/>Gregorii, dicentis, quod <quote xml:id="alalal-e76567-Qd1e294"> fides non
ha<lb break="no" ed="Bd" n="34"/>bet meritum, ubi humana ratio prebet
<lb ed="Bd" n="35"/>experimentum. </quote>
</p>
<p xml:id="alalal-e76567-d1e303">
<lb ed="Bd" n="36"/>Solutio Dicendum, quod fides non est
<lb ed="Bd" n="37"/>in genere scientia, sicut probant ultime
<lb ed="Bd" n="38"/>rationes. Licet enim habeat cognitionem,
<lb ed="Bd" n="39"/>tamen illa magis oritur ex affectu, quam
<lb ed="Bd" n="40"/>ex ratione. Unde Augustinus : <quote xml:id="alalal-e76567-Qd1e316"> Cetera
<lb ed="Bd" n="41"/>potest homo facere nolens, credere autem
<lb ed="Bd" n="42"/>non nisi volens. </quote> Unde sciendum, quod
<lb ed="Bd" n="43"/>duobus modis se habet intellectus ad
vo<lb break="no" ed="Bd" n="44"/>luntatem : antecedenter, et consequenter.
<lb ed="Bd" n="45"/>Antecedenter habet se respectu
quorum<lb break="no" ed="Bd" n="46"/>dam cognoscibilium, ad quae ex ipsis vel
<lb ed="Bd" n="47"/>ex ratione potest cogi ad consensum.
<lb ed="Bd" n="48"/>Consequenter respectu quorumdam alio-
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="49"/>rum ad quorum consensum non
com<lb break="no" ed="Bd" n="50"/>pellitur nisi ex voluntate libera velit, eo
<lb ed="Bd" n="51"/>quod talia non sint apparentia sibi, et de
<lb ed="Bd" n="52"/>talibus est fides : et ideo consueverunt
<lb ed="Bd" n="53"/>Magistri dicere, quod cognitio in fide est
<lb ed="Bd" n="54"/>materialis, et affectio formalis.
</p>
<p xml:id="alalal-e76567-d1e352">
<lb ed="Bd" n="55"/>Dicendum ad primum, quod non omnis
<lb ed="Bd" n="56"/>speculatio veri in genere scientia# est :
<lb ed="Bd" n="57"/>sed speculatio veri, in qua ea quae sunt,
<lb ed="Bd" n="58"/>scientiae perfectiva sunt formaliter, ut
<lb ed="Bd" n="59"/>medium probans, et verum
considera<lb break="no" ed="Bd" n="60"/>tum quod sit verum, quod est
princi<lb break="no" ed="Bd" n="61"/>pium scientiae, sicut in
universalibus<lb break="no" ed="Bd" n="62"/>Quare non sequitur, quod fides sit in
ge<lb break="no" ed="Bd" n="63"/>nere scientiae simpliciter, nisi sicut
pra<lb break="no" ed="Bd" n="64"/>ctica scientia dicitur scientia: et hoc non
<lb ed="Bd" n="65"/>est esse scientiam simpliciter, sed
per<lb break="no" ed="Bd" n="66"/>mixtam affectui, qui dominatur in ea et
<lb ed="Bd" n="67"/>informat eam.
</p>
<p xml:id="alalal-e76567-d1e383">
<lb ed="Bd" n="68"/>Ad aliud dicendum, quod Magister
<lb ed="Bd" n="69"/>Hugo vocat scientiam veritatis visionem
<lb ed="Bd" n="70"/>faciei ad faciem, opinionem autem vocat
<lb ed="Bd" n="71"/>credibilia queedam in sacra Scriptura, de
<lb ed="Bd" n="72"/>qnibus sine periculo dubitatur : ut quod
<lb ed="Bd" n="73"/>infra ponit Magister in Liffera, utrum
<lb ed="Bd" n="74"/>fides formata fiat informis. Et patet, quod
<lb ed="Bd" n="75"/>istanonsimpliciter sunt in genere
scien<lb break="no" ed="Bd" n="76"/>tiae : quia affectus dominatur in illa
scien<lb break="no" ed="Bd" n="77"/>tia veritatis, nec ita fluctuat sicut opinio :
<lb ed="Bd" n="78"/>quia sciens veritatem assentit ei quod
vi<lb break="no" ed="Bd" n="79"/>det, opinans timet contradictionem,
cre<lb break="no" ed="Bd" n="80"/>dens autem assentit, sed rationem
assen<lb break="no" ed="Bd" n="81"/>sus sui non videt.
</p>
<p xml:id="alalal-e76567-d1e416">
<lb ed="Bd" n="82"/>Ad aliud dicendum, quod fides
accipi<lb break="no" ed="Bd" n="83"/>tur multis modis, scilicet pro veritate
<lb ed="Bd" n="84"/>quandoque, quae est in promissis : sicut
<lb ed="Bd" n="85"/>dicitur, Deus fidelis, et prophet fideles,
<lb ed="Bd" n="86"/>Unde Apostolus, I ad Corinth. x, 13:
<lb ed="Bd" n="87"/>Fidelis Deus est, quinon patietur vos
ten<lb break="no" ed="Bd" n="88"/>tari supraid quod potestis, etc. Et, Eccli.
<lb ed="Bd" n="89"/>xxxv1, 18: Da mercedem, Domine,
susti<lb break="no" ed="Bd" n="90"/>nentibus te, ut prophete tui fideles
inve<lb break="no" ed="Bd" n="91"/>niantur. Quandoque accipitur pro
certi<lb break="no" ed="Bd" n="92"/>tudine conclusionis habite ex certitudine
<lb ed="Bd" n="93"/>principiorum argumenti. Et dicitur
ar<lb break="no" ed="Bd" n="94"/>gumentum ratio rei dubiw, id est,
que<lb break="no" ed="Bd" n="95"/>stioni, quee subjecto eadem est cum
con<lb break="no" ed="Bd" n="96"/>clusione, faciens fidem. Et sic sumitur
<lb ed="Bd" n="97"/>etiam ab Aristotele, quod fides est opinio
<pb ed="#Bd" n="406"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>juvata rationibus. Quandoque accipitur
<lb ed="Bd" n="2"/>pro legalitate inter homines : sicut
fide<lb break="no" ed="Bd" n="3"/>les dicuntur homines, sicut dicitur
ami<lb break="no" ed="Bd" n="4"/>cus fidelis, vel socius fidelis. Unde in
<lb ed="Bd" n="5"/>Proverb. xx, 6: Multi homines
miseri<lb break="no" ed="Bd" n="6"/>cordes vocantur: virum autem fidelem
<lb ed="Bd" n="7"/>quis inveniet ? Quandoque accipitur fides
<lb ed="Bd" n="8"/>pro fiducia secure conscientia, sicut dicit
<lb ed="Bd" n="9"/>Apostolus, ad Roman. xiv, 23: Omne
<lb ed="Bd" n="10"/>quod non est ex fide, peccatum est. Et
<lb ed="Bd" n="11"/>sic etiam accipitur apud vulgus.
Quando<lb break="no" ed="Bd" n="12"/>que in operibus: sicut dicit
Damasce<lb break="no" ed="Bd" n="13"/>nus, quod fide agricola scindit et seminat
<lb ed="Bd" n="14"/>terram: habet enim fiduciam fructus.
<lb ed="Bd" n="15"/>Et aliis modis accipitur. Sed in
questio<lb break="no" ed="Bd" n="16"/>ne ista non est fides accepta nisi pro
<lb ed="Bd" n="17"/>consensu prime veritatis in articulis non
<lb ed="Bd" n="18"/>apparentibus rationi.
</p>
<p xml:id="alalal-e76567-d1e497">
<lb ed="Bd" n="19"/>Ad aliud dicendum, quod auditus
su<lb break="no" ed="Bd" n="20"/>mitur ibi generaliter pro onini quod
in<lb break="no" ed="Bd" n="21"/>ducit ad fidem : sicut auditus verbi, et
<lb ed="Bd" n="22"/>visus miraculi, et hujusmodi : sed
hujus<lb break="no" ed="Bd" n="23"/>smodi non causant consensum in fide,
<lb ed="Bd" n="24"/>sed tantum inducunt cogitatum de
credi<lb break="no" ed="Bd" n="25"/>bil. Et quia non sufficienter probant,
<lb ed="Bd" n="26"/>ideo non deserviunt fidei nisi ex parte
<lb ed="Bd" n="27"/>materialis partis, quae est tenuis cognitio:
<lb ed="Bd" n="28"/>et formaliter perficitur ex parte affectus.
</p>
</div>
</body>
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