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cod-al7b28_alalal-f17995.xml
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cod-al7b28_alalal-f17995.xml
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<title>Articulus 2</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 2</title>
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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-f17995"><!-- l3d33a2 -->
<head xml:id="alalal-f17995-Hd1e99">Articulus 2</head>
<head xml:id="alalal-f17995-Hd1e101" type="question-title">Quare iste virtutes vocantur cardinales ?</head>
<p xml:id="alalal-f17995-d1e104">
<lb ed="Bd" n="77"/>ARTICULUS II.
<lb ed="Bd" n="78"/>Quare iste virtutes vocantur cardinales ?
</p>
<p xml:id="alalal-f17995-d1e111">
<lb ed="Bd" n="79"/>Secundo quaeritur, Quare iste
virtu<lb break="no" ed="Bd" n="80"/>tes cardinales vocantur ?
</p>
<p xml:id="alalal-f17995-d1e118">
<lb ed="Bd" n="81"/>Hieronymus enim de hoc in Liétera
<lb ed="Bd" n="82"/>videtur assignare rationem : quia eis 10
<lb ed="Bd" n="83"/>hac mortali vita bene vivitur, et post ad
<lb ed="Bd" n="84"/>aeternam beatitudinem pervenitur.
</p>
<p xml:id="alalal-f17995-d1e130">
<lb ed="Bd" n="85"/>Hoc autem videtur falsum : quia
<lb ed="Bd" n="86"/>1. Multi scripscrunt de cardinalibus
<lb ed="Bd" n="87"/>virtutibus, et nullam feeerunt
mentio<lb break="no" ed="Bd" n="88"/>nem de aeterna beatitudine, ut
Aristote<lb break="no" ed="Bd" n="89"/>les, Tullius, Macrobius, et alii
Philoso<lb break="no" ed="Bd" n="90"/>phi.
</p>
<p xml:id="alalal-f17995-d1e146">
<lb ed="Bd" n="91"/>2. Item, Basilus super principiom
<pb ed="#Bd" n="609"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>Proverbiorum dicit, quod de quatuor
<lb ed="Bd" n="2"/>yirtutibus quae cardinales vocantur,
mul<lb break="no" ed="Bd" n="3"/>4, etiam qui foris sunt, scripserunt.
</p>
<p xml:id="alalal-f17995-d1e162">
<lb ed="Bd" n="4"/>3. Item, Multi habuerunt eas etiam
<lb ed="Bd" n="5"/>infideles, ut ipse Tullius, et Africanus, et
<lb ed="Bd" n="6"/>alu quidam Stoic, quorum vita adhuc
<lb ed="Bd" n="7"/>scribitur a Philosophis. Ergo videtur,
<lb ed="Bd" n="8"/>quod hoc non sit ratio quam ponit
Hie<lb break="no" ed="Bd" n="9"/>ronymus.
</p>
<p xml:id="alalal-f17995-d1e178">
<lb ed="Bd" n="10"/>4. Item, Virtutibus theologicis in hac
<lb ed="Bd" n="11"/>mortalt vita bene vivitur, et post ad
<lb ed="Bd" n="12"/>eternam vilam pervenitur : ergo
virtu<lb break="no" ed="Bd" n="13"/>tes theologice sunt cardinales, quod
fal<lb break="no" ed="Bd" n="14"/>sum est : ergo non est ratio quam
po<lb break="no" ed="Bd" n="15"/>nil.
</p>
<p xml:id="alalal-f17995-d1e194">
<lb ed="Bd" n="16"/>5. Si forte dicas, quod ideo cardinales
<lb ed="Bd" n="17"/>yocantur, quia in eis velut in cardinibus
<lb ed="Bd" n="18"/>omnes alice et virtus civilis volvitur :
<lb ed="Bd" n="19"/>yidetur secundum hoc quod sola
chari<lb break="no" ed="Bd" n="20"/>tas sit virtus cardinalis : quia illa sola,
<lb ed="Bd" n="21"/>ut sepius jam habitum est, videtur
face<lb break="no" ed="Bd" n="22"/>re totum bonum quod est in vita
homi<lb break="no" ed="Bd" n="23"/>nis.
</p>
<p xml:id="alalal-f17995-d1e214">
<lb ed="Bd" n="24"/>6. Item, Inter istas videtur una esse
<lb ed="Bd" n="25"/>cardinalior quam alia. De prudentia
<lb ed="Bd" n="26"/>enim dicit Bernardus, quod <quote xml:id="alalal-f17995-Qd1e222"> non tam
<lb ed="Bd" n="27"/>vurtus est, quam auriga virtutum : </quote>
<lb ed="Bd" n="28"/>ergo ali videntur cardimari in ea.
</p>
<p xml:id="alalal-f17995-d1e231">
<lb ed="Bd" n="29"/>Ulterius quaeritur, Quare dicuntur
<lb ed="Bd" n="30"/>principales, et quare civiles sive
poli<lb break="no" ed="Bd" n="31"/>tice ?
</p>
<p xml:id="alalal-f17995-d1e240">
<lb ed="Bd" n="32"/>Solutio Dicendum sine preejudicio,
<lb ed="Bd" n="33"/>quod Hieronymus non tangit causam
ge<lb break="no" ed="Bd" n="34"/>neralem, sed potius causam secundum
<lb ed="Bd" n="35"/>optemum esse illarum virtutum : et hoc
<lb ed="Bd" n="36"/>non habent nisi quando sunt infuse et
<lb ed="Bd" n="37"/>formate : et tune dicuntar cardinales
<lb ed="Bd" n="38"/>respectu earum quae sunt in his quae
<lb ed="Bd" n="39"/>sunt ad finem circumstantia
considera<lb break="no" ed="Bd" n="40"/>lionem hominis, et non respectu
theo<lb break="no" ed="Bd" n="41"/>logicarum.
</p>
<p xml:id="alalal-f17995-d1e264">
<lb ed="Bd" n="42"/>Et per hoc patet solutio ad quatuor
<lb ed="Bd" n="43"/>prima.
</p>
<p xml:id="alalal-f17995-d1e271">
<lb ed="Bd" n="44"/>Alii autem, ut Philosophi, vocant eas
<lb ed="Bd" n="45"/>cardinales, ideo quia sunt cardo
revolu<lb break="no" ed="Bd" n="46"/>lionis humane vite secundum statum
<lb ed="Bd" n="47"/>civilem et honesti : et hac est ratio pro-
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="48"/>pria et usitata apud Tullium et alios
<lb ed="Bd" n="49"/>Philosophos de eis loquentes.
</p>
<p xml:id="alalal-f17995-d1e289">
<lb ed="Bd" n="50"/>Ad id autem quod objicitur de
chari<lb break="no" ed="Bd" n="51"/>tate, dicendum quod ipsa non est cardo
<lb ed="Bd" n="52"/>ad cujus rationem alie particulares
re<lb break="no" ed="Bd" n="53"/>ducuntur, sicut sobrictas ad
temperan<lb break="no" ed="Bd" n="54"/>tiam, eo quod sobrietas temperat in
de<lb break="no" ed="Bd" n="55"/>lectabili quodam innaio, et similiter
con<lb break="no" ed="Bd" n="56"/>tinentia et parcimonia et hujusmodi quas
<lb ed="Bd" n="57"/>ponit Tullius et Macrobius: et ad
justi<lb break="no" ed="Bd" n="58"/>tiam pietas et misericordia et rehgio, eo
<lb ed="Bd" n="59"/>quod omnes illew sunt circa particulares
<lb ed="Bd" n="60"/>rationes debiti. Sed humana vita
refer<lb break="no" ed="Bd" n="61"/>tur ad charitatem ut ad motorem
genera<lb break="no" ed="Bd" n="62"/>Iem et formam quamdam et finem, et
<lb ed="Bd" n="63"/>non ut ad cardinem, ut dictum est.
</p>
<p xml:id="alalal-f17995-d1e322">
<lb ed="Bd" n="64"/>Ad aliud dicendum, quod nulla
illa<lb break="no" ed="Bd" n="65"/>rum est cardinalior alia, sed una potest
<lb ed="Bd" n="66"/>esse generalioris materiae quam alia. Et
<lb ed="Bd" n="67"/>ad hoc notandum, quod omnis virtus
po<lb break="no" ed="Bd" n="68"/>litica circa materiam ponit rationem
<lb ed="Bd" n="69"/>specialem, sicut fortitudo ralionem
ar<lb break="no" ed="Bd" n="70"/>dui et firmi gratia boni, et continentia
<lb ed="Bd" n="71"/>sive femperantia rationem pulchri circa
<lb ed="Bd" n="72"/>restriclionem delectabilium carnis, et
<lb ed="Bd" n="73"/>precipue in sensu tactus, quia in illo
<lb ed="Bd" n="74"/>solo, ut probat Avicenna, est simpliciter
<lb ed="Bd" n="75"/>et absolute delectatio : et ideo in illo
<lb ed="Bd" n="76"/>temperare est difficile. Justitia autem
<lb ed="Bd" n="77"/>licet habeat materiam generaliorem
<lb ed="Bd" n="78"/>quam passionem illatam vel innatam,
<lb ed="Bd" n="79"/>tamen specialem rationem attendit circa
<lb ed="Bd" n="80"/>cain, id est, rationem debiti ordinabilis
<lb ed="Bd" n="81"/>jure naturali vel humano. Generalioris
<lb ed="Bd" n="82"/>autem materia inter omnes est
pruden<lb break="no" ed="Bd" n="83"/>dia, quia illius materia est id quod valet
<lb ed="Bd" n="84"/>ad opus morale : sed tamen ipsa ponit
<lb ed="Bd" n="85"/>rationem specialem circa hoc, scilicet
<lb ed="Bd" n="86"/>eligibile circa rectam rationem boni
ci<lb break="no" ed="Bd" n="87"/>vilis : et secundum quod ipsa est illius
<lb ed="Bd" n="88"/>rationis inspectrix, sic est virtus
specia<lb break="no" ed="Bd" n="89"/>lis divisa contra alias. Secundum autem
<lb ed="Bd" n="90"/>quod hoc eligibile monstratur aliis
vir<lb break="no" ed="Bd" n="91"/>tutibus vel in actu vel circumstantiis, sic
<lb ed="Bd" n="92"/>ipsa est auriga virtutum secundum
in<lb break="no" ed="Bd" n="93"/>tentionem beati Bernardi. Sicut eniin
<lb ed="Bd" n="94"/>ratio se habet ad alias potentias
moti<lb break="no" ed="Bd" n="95"/>vas, ita et habitus perficiens rationem :
<lb ed="Bd" n="96"/>quia ratio habet objectum in ratione spe-
<pb ed="#Bd" n="610"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>ciali, scilicet verum in ratione boni
se<lb break="no" ed="Bd" n="2"/>cundum quod ipsa est practica, quod
<lb ed="Bd" n="3"/>bonum tendit in finem concupiscibilis ct
<lb ed="Bd" n="4"/>irascibilis pro diversitate nature su. Tta
<lb ed="Bd" n="5"/>etiam est de habitu regente rationem,
<lb ed="Bd" n="6"/>quod est specialis rationis quam ponit
<lb ed="Bd" n="7"/>circa materiam generalem quae
determi<lb break="no" ed="Bd" n="8"/>nabilis est ad opus cujuslibet alterius.
<lb ed="Bd" n="9"/>Dicendum igitur, quod cardinalitas
vir<lb break="no" ed="Bd" n="10"/>tutum atlenditur penes rationem quam
<lb ed="Bd" n="11"/>ponunt circa materiam, ad quam
ratio<lb break="no" ed="Bd" n="12"/>neni respiciunt inferiores cis, quae partes
<lb ed="Bd" n="13"/>suae a Macrobio ect Tullio dicuntur, et
<lb ed="Bd" n="14"/>non a materia. Et quia in rationbus
<lb ed="Bd" n="15"/>simul wque principales sunt, ideo una
<lb ed="Bd" n="16"/>non est cardinalior alia, sed eque sunt
<lb ed="Bd" n="17"/>cardinales.
</p>
<p xml:id="alalal-f17995-d1e438">
<lb ed="Bd" n="18"/>Ad aliud dicendum, quod
cardinalita<lb break="no" ed="Bd" n="19"/>tis ratio est in hoc, quod inferiores
re<lb break="no" ed="Bd" n="20"/>spiciunt rationes earum, ut dictum est,
<lb ed="Bd" n="21"/>Principales autem dicuntur, secundum
<lb ed="Bd" n="22"/>quod consistunt in co quod per se est
<lb ed="Bd" n="23"/>virtutis, ut fortitudo circa difficillimum
<lb ed="Bd" n="24"/>illatum, et temperantia circa maxime
<lb ed="Bd" n="25"/>delectabile : et alia tunc crunt
secunda<lb break="no" ed="Bd" n="26"/>ria, quae sunt circa materiam quae prope
<lb ed="Bd" n="27"/>est juxta materiam virtutis, licet illa non
<lb ed="Bd" n="28"/>omnino sil, sicut sobrietas circa
tempe<lb break="no" ed="Bd" n="29"/>rantiam oppilantium vias rationis et
sen<lb break="no" ed="Bd" n="30"/>suum, quod non est adco difficile sicut
<lb ed="Bd" n="31"/>cohibere delectationes taclus, et sic de
<lb ed="Bd" n="32"/>alis. Civifes autem dicuntur, secundum
<lb ed="Bd" n="33"/>quod constituunt bonum statum unius
<lb ed="Bd" n="34"/>cum aho in ordine civium et hee
<lb ed="Bd" n="35"/>eadem ratio est, quare dicuntur politica,
<lb ed="Bd" n="36"/>nisi quod unum est Greecum, et alteruin
<lb ed="Bd" n="37"/>Latinum.
</p>
</div>
</body>
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