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cod-al7b28_alalal-f30888.xml
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cod-al7b28_alalal-f30888.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 5</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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</titleStmt>
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<edition n="0.0.0-dev">
<title>Articulus 5</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="673"/>
</div>
</front>
<body>
<div xml:id="alalal-f30888"><!-- l3d36a5 -->
<head xml:id="alalal-f30888-Hd1e99">Articulus 5</head>
<head xml:id="alalal-f30888-Hd1e101" type="question-title">An una virtute intensa wrtendantur
omnes ? et, An sola charitas sufficit ad
salutem ?</head>
<p xml:id="alalal-f30888-d1e104">
<lb ed="Bd" n="74"/>ARTICULUS V.
<lb ed="Bd" n="75"/>An una virtute intensa wrtendantur
om<lb break="no" ed="Bd" n="76"/>nes ? et, An sola charitas sufficit ad
<lb ed="Bd" n="77"/>salutem ?
</p>
<p xml:id="alalal-f30888-d1e115">
<lb ed="Bd" n="78"/>Secundo quaeritur, Utrum una
inten<lb break="no" ed="Bd" n="79"/>sa omnes intendantur ?
</p>
<p xml:id="alalal-f30888-d1e122">
<lb ed="Bd" n="80"/>Et videtur quod sic:
<lb ed="Bd" n="81"/>1. Detur enim, quod una intensa alia
<lb ed="Bd" n="82"/>non intendatur : tunc possunt virtutes esse
<lb ed="Bd" n="83"/>impares : et hoc est contra supra
proba<lb break="no" ed="Bd" n="84"/>ta: ergo necesse est, quod una intensa
<lb ed="Bd" n="85"/>intendatur alia.
</p>
<p xml:id="alalal-f30888-d1e139">
<lb ed="Bd" n="86"/>2. Item, Intensio virtufum non est nisi
<lb ed="Bd" n="87"/>per intensionem gratia : sed gratia est
<lb ed="Bd" n="88"/>in singulis virtuiibus: crgo e@qualiter
<lb ed="Bd" n="89"/>intenditur in singulis.
</p>
<p xml:id="alalal-f30888-d1e150">
<pb ed="#Bd" n="674"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>3. Item, Virtus non intenditur nisi a
<lb ed="Bd" n="2"/>Deo propter meritum, ut supra
proba<lb break="no" ed="Bd" n="3"/>tum est sepe : sed Deus aequaliter se
<lb ed="Bd" n="4"/>habet ad omnes virtutes: et meritum
<lb ed="Bd" n="5"/>quoad hoc quod est elicere omnes actus
<lb ed="Bd" n="6"/>meritorios, aequaliter est onium
virtu<lb break="no" ed="Bd" n="7"/>tum : ergo cum cause intensionis
equa<lb break="no" ed="Bd" n="8"/>liter se habeant ad virtutes omnes,
<lb ed="Bd" n="9"/>eequaliter intendi videntur.
</p>
<p xml:id="alalal-f30888-d1e176">
<lb ed="Bd" n="10"/>4. Item, Si propter connexionem in
<lb ed="Bd" n="11"/>gratia et propter vinculum charitatis,
<lb ed="Bd" n="12"/>necesse est ut una habita habeantur
om<lb break="no" ed="Bd" n="13"/>nes, propler easdem causas videtur
ne<lb break="no" ed="Bd" n="14"/>cessarium ut una intensa intendantur
<lb ed="Bd" n="15"/>omnes.
</p>
<p xml:id="alalal-f30888-d1e192">
<lb ed="Bd" n="16"/>3. Item, Augustinus in libro VII de
<lb ed="Bd" n="17"/>Trinitate : <quote xml:id="alalal-f30888-Qd1e198"> Virtutes quae in humano
ani<lb break="no" ed="Bd" n="18"/>mo sunt, licet diverse singulis modis
in<lb break="no" ed="Bd" n="19"/>telligantur, tamen ab invicem non
scpa<lb break="no" ed="Bd" n="20"/>rantur, sed sunt aequales semper. </quote>
Er<lb break="no" ed="Bd" n="21"/>go una intensa necesse est aliam
inten<lb break="no" ed="Bd" n="22"/>di: quia aliter fierent inaequales.
</p>
<p xml:id="alalal-f30888-d1e212">
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="23"/>4. Intensio videtur esse ex opere : et
<lb ed="Bd" n="24"/>non yidetur esse aequalis operatio
om<lb break="no" ed="Bd" n="25"/>nium : ergo nec aequaliter sunt intense
<lb ed="Bd" n="26"/>virtutes,
</p>
<p xml:id="alalal-f30888-d1e225">
<lb ed="Bd" n="27"/>5. Item, Ratio quae ponitur, quod una
<lb ed="Bd" n="28"/>intensa intendatur alia, ex vharitate quae
<lb ed="Bd" n="29"/>equaliter informat eas, non videtur
va<lb break="no" ed="Bd" n="30"/>lere : quia in corporalibus ita videmus,
<lb ed="Bd" n="31"/>quod duo combustibilia aequaliter non
<lb ed="Bd" n="32"/>calescunt ab eodem igne aequaliter
di<lb break="no" ed="Bd" n="33"/>stante: ergo etiam in virtulibus sic esse
<lb ed="Bd" n="34"/>potest, quod una plus recipit de calore
<lb ed="Bd" n="35"/>charitatis, quam alia.
</p>
<p xml:id="alalal-f30888-d1e248">
<lb ed="Bd" n="36"/>5. Item, Supra habitum est, quod
cre<lb break="no" ed="Bd" n="37"/>scente charitate crescit sapientia, et
de<lb break="no" ed="Bd" n="38"/>crescit timor: ergo timor et sapientia
<lb ed="Bd" n="39"/>sunt virtutes inaequales.
</p>
<p xml:id="alalal-f30888-d1e259">
<lb ed="Bd" n="40"/>4. Item, In diversis hominibus sunt
<lb ed="Bd" n="41"/>virtutes non aequales : ergo etiam in
eo<lb break="no" ed="Bd" n="42"/>dem homine possunt esse inequales.
</p>
<p xml:id="alalal-f30888-d1e268">
<lb ed="Bd" n="43"/>Utrerius juxta hoc quaeritur, Utrum
<lb ed="Bd" n="44"/>sola charitas sufficit ad salutem sine
<lb ed="Bd" n="45"/>aliis ?
</p>
<p xml:id="alalal-f30888-d1e277">
<lb ed="Bd" n="46"/>Et videtur quod sic : quia
<lb ed="Bd" n="47"/>1. Penes eam solam consistit meritum
<cb ed="#Bd" n="c"/>
<lb ed="Bd" n="48"/>et quantitas meriti: ergo videtur, quod
<lb ed="Bd" n="49"/>aliae supefluant, cum non habeantur nig;
<lb ed="Bd" n="50"/>ad merendum.
</p>
<p xml:id="alalal-f30888-d1e293">
<lb ed="Bd" n="51"/>2. Item, Dicit Augustinus, quod <quote xml:id="alalal-f30888-Qd1e297"> sola
<lb ed="Bd" n="52"/>charitas dividit inter filios regni et filiog
<lb ed="Bd" n="53"/>perditionis : </quote> ergo alie pro nihilo ha.
<lb ed="Bd" n="54"/>bentur.
</p>
<p xml:id="alalal-f30888-d1e307">
<lb ed="Bd" n="55"/>3. Item, In sequenti parte
distinctio<lb break="no" ed="Bd" n="56"/>nis habetur, quod ipsa sola complet
le<lb break="no" ed="Bd" n="57"/>gem, et si non valeamus omnia
volumi<lb break="no" ed="Bd" n="58"/>na evolvere, quod habeamus charitatem
<lb ed="Bd" n="59"/>que implet totum : ergo sola sufficit, et
<lb ed="Bd" n="60"/>onines alice virtutes superfluunt, ut
vide<lb break="no" ed="Bd" n="61"/>tur.
</p>
<p xml:id="alalal-f30888-d1e326">
<lb ed="Bd" n="62"/>Solutio Dicendum ad primam partem Solitd
<lb ed="Bd" n="63"/>istius disputationis, quod una virtute
<lb ed="Bd" n="64"/>intensa omnes alia intenduntur
quan<lb break="no" ed="Bd" n="65"/>tum ad aliquem modum : et quantum ad
<lb ed="Bd" n="66"/>alium modum potest una intendi sine
<lb ed="Bd" n="67"/>alia. Si enim comparetur virtus ad
cau<lb break="no" ed="Bd" n="68"/>sam efficientem, vel ad efficaciam
meren<lb break="no" ed="Bd" n="69"/>di, vel si consideretur in substantia, non
<lb ed="Bd" n="70"/>potest una intendi sine alia. Si autem
<lb ed="Bd" n="71"/>comparetur ad radicationem in subjecto,
<lb ed="Bd" n="72"/>potest una intend: sine alia: quia hoc
<lb ed="Bd" n="73"/>est ex opere In quo virtutes necessario
<lb ed="Bd" n="74"/>non sunt conjuncte, sed divise.
</p>
<p xml:id="alalal-f30888-d1e357">
<lb ed="Bd" n="75"/>Et per hoc patet solutio ad omnia alia
<lb ed="Bd" n="76"/>que objiciuntur de prima parte
questio<lb break="no" ed="Bd" n="77"/>nis: quia secundum hanc distinctionem
<lb ed="Bd" n="78"/>procedunt arguinentationes.
</p>
<p xml:id="alalal-f30888-d1e368">
<lb ed="Bd" n="79"/>Ad PRIMUM enim quod contra objicitur,
<lb ed="Bd" n="80"/>dicendem quod secundum operationem
<lb ed="Bd" n="81"/>non intenditur virtus nisi secundum
radi<lb break="no" ed="Bd" n="82"/>cationem in subjecto : et hoc bene
con<lb break="no" ed="Bd" n="83"/>ceditur : sic enim intenditur una virtus
<lb ed="Bd" n="84"/>non alia intensa.
</p>
<p xml:id="alalal-f30888-d1e384">
<lb ed="Bd" n="85"/>Ad aliud dicendum, quod non est SI- gdoiye
<lb ed="Bd" n="86"/>mile, quia ligna et alia inaequaliter se
<lb ed="Bd" n="87"/>habent ad receptionem ignis : sed virtutes
<lb ed="Bd" n="88"/>aequaliter se habent secundum quod
in<lb break="no" ed="Bd" n="89"/>fuse sunt ad informationem charitatis.
</p>
<p xml:id="alalal-f30888-d1e397">
<lb ed="Bd" n="90"/>Ad aliud dicendum, quod timor nod gacpee
<lb ed="Bd" n="91"/>decrescit in substantiali sibi in quantum
<lb ed="Bd" n="92"/>est donum Spiritus sancti, sed quoad
im<lb break="no" ed="Bd" n="93"/>perfectionem, sicut alibi dictum est
se<lb break="no" ed="Bd" n="94"/>pius.
</p>
<p xml:id="alalal-f30888-d1e410">
<lb ed="Bd" n="95"/>Ad aliud dicendum, quod virtutes 1D ago
<pb ed="#Bd" n="675"/>
<cb ed="#Bd" n="a"/>
<lb ed="Bd" n="1"/>diversis hominibus non habent
colligan<lb break="no" ed="Bd" n="2"/>tiam in uno quo crescente crescant : sed
<lb ed="Bd" n="3"/>in homine uno colligantur in gratia et
<lb ed="Bd" n="4"/>charitate: et ideo intensis illis, necesse
<lb ed="Bd" n="5"/>est omnes intendi.
</p>
<p xml:id="alalal-f30888-d1e431">
<lb ed="Bd" n="6"/>Ad id quod ulterius quaeritur, dicen—
<lb ed="Bd" n="7"/>dum quod charitas sufficit ut motor : sed
<lb ed="Bd" n="8"/>ad motum exigitur non tantum motor
uni<lb break="no" ed="Bd" n="9"/>versalis, sed etiam particularis per quem
<lb ed="Bd" n="10"/>specificetur actus, Et hujus simile est in
<lb ed="Bd" n="11"/>natura, etiam in homine. In natura enim
<lb ed="Bd" n="12"/>universaliter in generatione movet sol :
<lb ed="Bd" n="13"/>sed ad generationem hujus vel illius opor-
<cb ed="#Bd" n="b"/>
<lb ed="Bd" n="14"/>tet etiam esse motorem particularem in
<lb ed="Bd" n="15"/>hoc vel in illo, ut faba, vel pisa. In homine
<lb ed="Bd" n="16"/>autem movet ratio in operibus
mechani<lb break="no" ed="Bd" n="17"/>cis vel voluntas : sed ad motum pedis vel
<lb ed="Bd" n="18"/>manus exigitur etiam motor particularis
<lb ed="Bd" n="19"/>manus vel pedis. Ita in motu meritorio
<lb ed="Bd" n="20"/>motor universalis est charitas : sed
exi<lb break="no" ed="Bd" n="21"/>guntur motores specificantes actus, sicut
<lb ed="Bd" n="22"/>fidei, spei, temperantiae, per quos
mere<lb break="no" ed="Bd" n="23"/>mur.
</p>
<p xml:id="alalal-f30888-d1e475">
<lb ed="Bd" n="24"/>Et per hoc patet solutio ad totum : quia
<lb ed="Bd" n="25"/>iste rationes quae inducuntur, non
con<lb break="no" ed="Bd" n="26"/>cludunt nisi de vi motoris universalis, et
<lb ed="Bd" n="27"/>non de vi motoris particularis.
</p>
</div>
</body>
</text>
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