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cod-al7b28_alalal-e85419.xml
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cod-al7b28_alalal-e85419.xml
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<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 2</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
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<edition n="0.0.0-dev">
<title>Articulus 2</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>
<div xml:id="starts-on">
<pb ed="#Bd" n="447"/>
</div>
</front>
<body>
<div xml:id="alalal-e85419"><!-- l3d24a2 -->
<head xml:id="alalal-e85419-Hd1e99">Articulus 2</head>
<head xml:id="alalal-e85419-Hd1e101" type="question-title">An sit laus fidei assentire et quod non
videtur ? Et, An sit de rebus non
presentibus ?</head>
<p xml:id="alalal-e85419-d1e104">
<pb ed="#Bd" n="447"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>ARTICULUS II.
<lb ed="Bd" n="2"/>An sit laus fidei assentire et quod non
<lb ed="Bd" n="3"/>videtur ? Et, An sit de rebus non
pre<lb break="no" ed="Bd" n="4"/>sentibus ?
</p>
<p xml:id="alalal-e85419-d1e120">
<lb ed="Bd" n="5"/>Deinde quaeritur de hoc quod dicit, ibi,
<lb ed="Bd" n="6"/>A, circa initium: <quote xml:id="alalal-e85419-Qd1e126"> ffec est laus fidet, st
<lb ed="Bd" n="7"/>quod eredilur, non videtur. </quote>
</p>
<p xml:id="alalal-e85419-d1e132">
<lb ed="Bd" n="8"/>SED CONTRA?
<lb ed="Bd" n="9"/>1. Rationem abnegare est abnegare
lu<lb break="no" ed="Bd" n="10"/>men quod Deus posuit in nobis. Unde,
<lb ed="Bd" n="11"/>Psal. iv, 7: Stgiatum est super nos
lu<lb break="no" ed="Bd" n="12"/>men vultus fut, Domine. Item, Homo,
<lb ed="Bd" n="13"/>cum in honore essct, non intellexit :
com<lb break="no" ed="Bd" n="14"/>paratus est jumentis insipientibus, et
st<lb break="no" ed="Bd" n="15"/>milis factus est cllis'. Krgo videtur, quod
<lb ed="Bd" n="16"/>abnegando rationem, magis avertimur a
<lb ed="Bd" n="17"/>lumine Dei, quam convertamur ad
ip<lb break="no" ed="Bd" n="18"/>sum.
</p>
<p xml:id="alalal-e85419-d1e159">
<lb ed="Bd" n="19"/>2. Item, Duorum ordinatorum ad idem,
<lb ed="Bd" n="20"/>neutrum contrariatur alteri : sed ratio et
<lb ed="Bd" n="21"/>fides sunt lumina ordinata ad idem,
scili<lb break="no" ed="Bd" n="22"/>cet ad primam verilatem : ergo neutrum
<lb ed="Bd" n="23"/>contrariatur alteri: ergo non est laus fidei
<lb ed="Bd" n="24"/>non videre per ralionem, sed potius hoc
<lb ed="Bd" n="25"/>essel fidei vituperium, ut videtur.
</p>
<p xml:id="alalal-e85419-d1e177">
<lb ed="Bd" n="26"/>3. Ttem, Fides est cognitio enigmatica
<lb ed="Bd" n="27"/>et specularis : ergo secundum hoc est
im<lb break="no" ed="Bd" n="28"/>perlecta : ergo indiget juvamine: ergo
<lb ed="Bd" n="29"/>non debet esse laus fidei credere quod non
<lb ed="Bd" n="30"/>videtur, sed potius fidei vituperium.
</p>
<p xml:id="alalal-e85419-d1e190">
<lb ed="Bd" n="31"/>4. Item, Secundum hoc pessemus
cre<lb break="no" ed="Bd" n="32"/>dere quelibct irrationabilia, et postea
di<lb break="no" ed="Bd" n="33"/>cere, quod hoc esset laus fidei, quia
irra<lb break="no" ed="Bd" n="34"/>tionabilia sunt.
</p>
<p xml:id="alalal-e85419-d1e201">
<lb ed="Bd" n="35"/>Item quaeritur, Qualiter fides possit esse
<lb ed="Bd" n="36"/>argumentum non visorum, cum deficiat
<lb ed="Bd" n="37"/>apparentia in fide, secundum quod est
<lb ed="Bd" n="38"/>ex parte, quia est in enigmate et in
spe<lb break="no" ed="Bd" n="39"/>culo ?
</p>
<p xml:id="alalal-e85419-d1e214">
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="40"/>Videtur enim, quod nullo modo: cum
<lb ed="Bd" n="41"/>enim omne arguens mentem, per se
lu<lb break="no" ed="Bd" n="42"/>Mine suo convincat mentem: et tamen
<lb ed="Bd" n="43"/>fides habeat lumen obumbratum, non
vi<lb break="no" ed="Bd" n="44"/>detur mentem posse arguere de
incogni<lb break="no" ed="Bd" n="45"/>tis.
</p>
<p xml:id="alalal-e85419-d1e232">
<lb ed="Bd" n="46"/>Si forte dicas, quod fides est
argumen<lb break="no" ed="Bd" n="47"/>tum de non visis: et hac est laus ejus,
<lb ed="Bd" n="48"/>quia facit ea videri non modo, sed
quan<lb break="no" ed="Bd" n="49"/>do in futuro per speciem contemplabimur.
<lb ed="Bd" n="50"/>Contes : Minor cognitio non est
argu<lb break="no" ed="Bd" n="51"/>mentum majoris cognitionis: fides autem
<lb ed="Bd" n="52"/>est infra intelligentiam et visionem
veri<lb break="no" ed="Bd" n="53"/>tatis, ut dicit Hugo de Sancto Victore :
<lb ed="Bd" n="54"/>ergo non est argumentum illius.
</p>
<p xml:id="alalal-e85419-d1e255">
<lb ed="Bd" n="55"/>Ad hoc quidam dicunt, quod inferior
<lb ed="Bd" n="56"/>cognitio potest bene argumentum esse
<lb ed="Bd" n="57"/>superioris, sicut videmus, quod
experi<lb break="no" ed="Bd" n="58"/>mentum est cognitio in singularibus
ac<lb break="no" ed="Bd" n="59"/>cepta, et tamen arguit jJuvando ad
co<lb break="no" ed="Bd" n="60"/>gnitionem principiorum : et quod in
sen<lb break="no" ed="Bd" n="61"/>su cognoscitur, quia hoc in intellectu
<lb ed="Bd" n="62"/>percipitur propter quid, quia principium
<lb ed="Bd" n="63"/>est notum propter seipsum.
</p>
<p xml:id="alalal-e85419-d1e277">
<lb ed="Bd" n="64"/>Sed contra: Ista acceptio propter quid
<lb ed="Bd" n="65"/>in principiis : aut est vi sensus, aut vi
<lb ed="Bd" n="66"/>intelligentiae separantis principia ab
ap<lb break="no" ed="Bd" n="67"/>pendiciis materia, in quibus sensibilis
<lb ed="Bd" n="68"/>cognitio accipit solum. Si dicas, quod vi
<lb ed="Bd" n="69"/>sensus, Contra: Propter quod
unum<lb break="no" ed="Bd" n="70"/>quodque est tale, idem magis tale : ergo
<lb ed="Bd" n="71"/>si propter quid scitur in intellectu propter
<lb ed="Bd" n="72"/>cognitionem sensibilem, illa magis
scie<lb break="no" ed="Bd" n="73"/>tur propter quid: et hoc absurdum est,
<lb ed="Bd" n="74"/>quia non relucet propter quid in non
se<lb break="no" ed="Bd" n="75"/>parata plene a materia. Si autem vi
in<lb break="no" ed="Bd" n="76"/>telligenti# : tune falsa est similitudo :
<lb ed="Bd" n="77"/>quia tune non juvat ad cognitionem
pro<lb break="no" ed="Bd" n="78"/>pter quid sensibilium expcrimentum, nisi
<lb ed="Bd" n="79"/>inducendo et non manifestando lucem
<lb ed="Bd" n="80"/>ipsam.
</p>
<p xml:id="alalal-e85419-d1e316">
<lb ed="Bd" n="81"/>Solutio Dicendum sine prejudicio,
<lb ed="Bd" n="82"/>quod laus fidei est assentire ei quod non
<lb ed="Bd" n="83"/>videtur : non tamen contra rationem.
<lb ed="Bd" n="84"/>Aliud est enim esse supra rationem, et
<lb ed="Bd" n="85"/>aliud est esse contra rationem. Auctori-
<pb ed="#Bd" n="448"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>tas enim revelationis cui innititur
cogita<lb break="no" ed="Bd" n="2"/>tus fidei, secundum quod est ex auditu,
<lb ed="Bd" n="3"/>est supra rationem, sed non contra
ratio<lb break="no" ed="Bd" n="4"/>nem : et secundum illum cogitatum est
<lb ed="Bd" n="5"/>articulus : et ideo non audemus aliquid
<lb ed="Bd" n="6"/>dicere, aut cogitare (ut dicit Dionysius)
<lb ed="Bd" n="7"/>pieter ea quae nobis in sacris eloqulis
<lb ed="Bd" n="8"/>sunt expressa.
</p>
<p xml:id="alalal-e85419-d1e351">
<lb ed="Bd" n="9"/>Dicendum igitur ad primum, quod non
<lb ed="Bd" n="10"/>abnegamus rationem, secundum quod
<lb ed="Bd" n="11"/>lumen est : non autem est lumen nisi
<lb ed="Bd" n="12"/>juvata revelatione et auctoritate : sed
ab<lb break="no" ed="Bd" n="13"/>negamus eam, secundum quod est ceca,
<lb ed="Bd" n="14"/>et sensibus et phantasiis obumbrata.
</p>
<p xml:id="alalal-e85419-d1e367">
<lb ed="Bd" n="15"/>Av aniup dicendum, quod fides et ratio
<lb ed="Bd" n="16"/>ordinantur ad idem : sed in omnibus ubi
<lb ed="Bd" n="17"/>duo ordinantur ad idem, tertius corrigit
<lb ed="Bd" n="18"/>errorem incertioris. Ita fides corrigit
ra<lb break="no" ed="Bd" n="19"/>tionem : etideo hoc modo non
abnega<lb break="no" ed="Bd" n="20"/>tur ratio secundum quod procedit in
pri<lb break="no" ed="Bd" n="21"/>mam veritatem, quia tune supponit
prin<lb break="no" ed="Bd" n="22"/>cipia fidei, et non deflectitur per phantasias
<lb ed="Bd" n="23"/>erroris.
</p>
<p xml:id="alalal-e85419-d1e389">
<lb ed="Bd" n="24"/>Ad aliud dicendum, quod fides est
co<lb break="no" ed="Bd" n="25"/>gnitio enigmatica: sed #nigma et
specu<lb break="no" ed="Bd" n="26"/>lum habent in se duo, scilicet lumen, et
<lb ed="Bd" n="27"/>umbram : et ex parte luminis est
argu<lb break="no" ed="Bd" n="28"/>mentum, fides autem ex parte umbra fa~
<lb ed="Bd" n="29"/>cit ad meritum status istius : sed si esset
<lb ed="Bd" n="30"/>adeo umbrosa, quod non sufficienter
os<lb break="no" ed="Bd" n="31"/>tenderet creditum secundum statum
me<lb break="no" ed="Bd" n="32"/>riti, tunc esset verum, quod indigeret
ju<lb break="no" ed="Bd" n="33"/>vamine.
</p>
<p xml:id="alalal-e85419-d1e414">
<lb ed="Bd" n="34"/>Ad aliud dicendum, quod hoc non
se<lb break="no" ed="Bd" n="35"/>quitur : non enim fides est de
irrationa<lb break="no" ed="Bd" n="36"/>bilibus, sed potius de his quae sunt supra
<lb ed="Bd" n="37"/>rationem, probata revelatione et lumine
<lb ed="Bd" n="38"/>Dei intus infuso. Hanc probationem non
<lb ed="Bd" n="39"/>respuit fides : quia ipsa illo modo
pro<lb break="no" ed="Bd" n="40"/>bat, non probatur, quia ipsa est lumen
<lb ed="Bd" n="41"/>infusum nobis, arguens mentem et
con<lb break="no" ed="Bd" n="42"/>vincens de externis.
</p>
<p xml:id="alalal-e85419-d1e436">
<lb ed="Bd" n="43"/>Ad aliud dicendum, quod supra in
<lb ed="Bd" n="44"/>explanatione diffinitionis Apostoli
re<lb break="no" ed="Bd" n="45"/>sponsum est: quia non deficit fidei appa-
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="46"/>rentia illa qua arguit ex informatione
<lb ed="Bd" n="47"/>per tensionem in veritatem : imo sic est
<lb ed="Bd" n="48"/>certior omni arte : et ideo licel
apparen<lb break="no" ed="Bd" n="49"/>tia rationis deficiat, non tamen deficit
<lb ed="Bd" n="50"/>certitudine major cum ratione.
</p>
<p xml:id="alalal-e85419-d1e458">
<lb ed="Bd" n="51"/>Av atrup quod objicitur contra
solu<lb break="no" ed="Bd" n="52"/>tionem, dicendum quod minor cognitio
<lb ed="Bd" n="53"/>bene potest esse argumentum majoris :
<lb ed="Bd" n="54"/>non quid sit, sed quia sit : et hoc modo
<lb ed="Bd" n="55"/>arguit fides cognitionem aeternorum, ut
<lb ed="Bd" n="56"/>Magister exposuit in fine precedentis
<lb ed="Bd" n="57"/>distinctionis. Quid enim illa visio sit,
<lb ed="Bd" n="58"/>oculus non vidit, nec auris audivit, nec
<lb ed="Bd" n="59"/>in cor hominis ascendit': unde per fidem
<lb ed="Bd" n="60"/>non cognoscitur quid sit nisi imperfecte,
<lb ed="Bd" n="61"/>scilicet quia est inexplicabilis, et
inenar<lb break="no" ed="Bd" n="62"/>rabilis, et hujusmodi.
</p>
<p xml:id="alalal-e85419-d1e487">
<lb ed="Bd" n="63"/>Ad id quod objicitur de alia
solutio<lb break="no" ed="Bd" n="64"/>ne, videtur mihi stare, quod sensibilis
<lb ed="Bd" n="65"/>cognitio (ut mihi videtur) non facit
ap<lb break="no" ed="Bd" n="66"/>parere propter guid im principiis, sed
po<lb break="no" ed="Bd" n="67"/>tius abstrahens intellectus, non probans,
<lb ed="Bd" n="68"/>quia probari non possunt, quae priora
<lb ed="Bd" n="69"/>non habent.
</p>
</div>
</body>
</text>
</TEI>