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cod-al7b29_alalal-g72185.xml
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cod-al7b29_alalal-g72185.xml
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<title>Articulus 11</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 11</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Be" n="cod-al7b29">Paris 1894, v. 29</witness>
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<body>
<div xml:id="alalal-g72185"><!-- l4d13a11 -->
<head xml:id="alalal-g72185-Hd1e99">Articulus 11</head>
<head xml:id="alalal-g72185-Hd1e101" type="question-title">An quisque fidelium communicans
accipiat totum Christum vel partem
suam? et, An totus Christus est in
gualibet parte hostiae ?</head>
<p xml:id="alalal-g72185-d1e104">
<pb ed="#Be" n="351"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>ARTICULUS XI.
<lb ed="#Be" n="2"/>An quisque fidelium communicans
acci<lb break="no" ed="#Be" n="3"/>piat totum Christum vel partem
<lb ed="#Be" n="4"/>suam? et, An totus Christus est in
<lb ed="#Be" n="5"/>gualibet parte hostiae ?
</p>
<p xml:id="alalal-g72185-d1e122">
<lb ed="#Be" n="6"/>Deinde queritur de hoc quod dicit,
<lb ed="#Be" n="7"/>ibi, D, circa medium: <quote xml:id="alalal-g72185-Qd1e128"> Norunt fideles
<lb ed="#Be" n="8"/>guomodo manducent carnem Christi:
<lb ed="#Be" n="9"/>unusguisgue accipit partem suam. </quote>
</p>
<p xml:id="alalal-g72185-d1e136">
<lb ed="#Be" n="10"/>Sed contra: Unusquisque accipit
to<lb break="no" ed="#Be" n="11"/>tum Christum: non ergo unusquisque
<lb ed="#Be" n="12"/>accipit partem suam.
</p>
<p xml:id="alalal-g72185-d1e146">
<lb ed="#Be" n="13"/>Si forte dicas, quod pars refertur ad
<lb ed="#Be" n="14"/>divisionem hostiae continentis, et non ad
<lb ed="#Be" n="15"/>Christum contentum, videtur falsum:
<lb ed="#Be" n="16"/>quero enim, Unde hoc quod totus
Chri<lb break="no" ed="#Be" n="17"/>stus sit sub qualibet parte ?
</p>
<p xml:id="alalal-g72185-d1e159">
<lb ed="#Be" n="18"/>1. Quecumque enim sic se habent ad
<lb ed="#Be" n="19"/>invicem, quod unum secundum esse non
<lb ed="#Be" n="20"/>dependet ad alterum, multiplicato uno,
<lb ed="#Be" n="21"/>alterum non est de necessitate sub
qua<lb break="no" ed="#Be" n="22"/>libet partium per multitudinem
accepta<lb break="no" ed="#Be" n="23"/>rum: sic autem se habent ad invicem
<lb ed="#Be" n="24"/>corpus Christi et figura illa quae hostia
<lb ed="#Be" n="25"/>appellatur : ergo multiplicatis partibus
<lb ed="#Be" n="26"/>hosties, non necessario erit Christus sub
<lb ed="#Be" n="27"/>qualibet illarum.
</p>
<p xml:id="alalal-g72185-d1e183">
<lb ed="#Be" n="28"/>2. Item, In naturis videmus formas
<lb ed="#Be" n="29"/>multiplices: quaedam enim sic sunt in
<lb ed="#Be" n="30"/>materia, quod materia divisa dividitur
<lb ed="#Be" n="31"/>forma, ut lapidis forma et aliorum
homo<lb break="no" ed="#Be" n="32"/>geniorum : quaedam etiam sunt ita in
ma<lb break="no" ed="#Be" n="33"/>teria, quod divisa materia, non necessario
<lb ed="#Be" n="34"/>forma manet in qualibet parte, ut anima
<lb ed="#Be" n="35"/>sensibilis in corpore multe diversitatis in
<lb ed="#Be" n="36"/>compositicne partium, ut in leone, vel
<lb ed="#Be" n="37"/>asino : quaedam autem sic, quod nec
ali<lb break="no" ed="#Be" n="38"/>cujus corporis est proprius actus, cum
<lb ed="#Be" n="39"/>ipsa per operationem non sit affixa, sed
<lb ed="#Be" n="40"/>polius operatio sua est pura eta materia
<lb ed="#Be" n="41"/>denudata, et similiter essentia, sicut
ani<lb break="no" ed="#Be" n="42"/>ma rationalis secundum intellectum: et
<lb ed="#Be" n="43"/>ula, ut dicunt Philosophi, nec est corpus,
<lb ed="#Be" n="44"/>nec est virtus in corpore : et corpore di-
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="45"/>viso non manet in singulis, nec
multi<lb break="no" ed="#Be" n="46"/>plicatur in illis: sed ad similitudinem
<lb ed="#Be" n="47"/>hujus videtur se habere corpus Christi ad
<lb ed="#Be" n="48"/>Species sacramentales: ergo videtur,
<lb ed="#Be" n="49"/>quod illis divisis, non sub singulis debeat
<lb ed="#Be" n="50"/>esse totus Christus.
</p>
<p xml:id="alalal-g72185-d1e238">
<lb ed="#Be" n="51"/>Prarerea queratur, Unde contingit
<lb ed="#Be" n="52"/>hoc, quod sub qualibet parte sit totus
<lb ed="#Be" n="53"/>Christus quando frangitur hostia ?
</p>
<p xml:id="alalal-g72185-d1e247">
<lb ed="#Be" n="54"/>Videtur enim, quod non debeat
con<lb break="no" ed="#Be" n="55"/>tingere: Christus enim non habetur in
<lb ed="#Be" n="56"/>hostia nisi virtute consecrationis unius :
<lb ed="#Be" n="57"/>virtute ergo consecrationis unius
habe<lb break="no" ed="#Be" n="58"/>bitur semel Christus, et virtute duarum
<lb ed="#Be" n="59"/>bis, et sic deinceps : sed in omnibus
par<lb break="no" ed="#Be" n="60"/>tibus hostia non est nisi una
consecra<lb break="no" ed="#Be" n="61"/>tio : ergo non debet haberi nisi sub toto,
<lb ed="#Be" n="62"/>et non sub hac parte hic, et sub illa ibi.
</p>
<p xml:id="alalal-g72185-d1e269">
<lb ed="#Be" n="63"/>Si forte hoc aliquis adstruere velit per
<lb ed="#Be" n="64"/>exempla, et ponat exemplum in speculo
<lb ed="#Be" n="65"/>in quo integre resultat forma una, et
<lb ed="#Be" n="66"/>fracto resultant plures forme : videtur,
<lb ed="#Be" n="67"/>quod hoc nihil sit: quia in uno speculo
<lb ed="#Be" n="68"/>convexo vel plano resultat forma una
<lb ed="#Be" n="69"/>propter reflexionem quae sit ad unum:
<lb ed="#Be" n="70"/>sed in pluribus fractis non potest fieri
<lb ed="#Be" n="71"/>reflexio ad unum: quia dividitur radius
<lb ed="#Be" n="72"/>in termino vitri, et sic revertitur ad
cen<lb break="no" ed="#Be" n="73"/>trum continui : hoc autem non est in
<lb ed="#Be" n="74"/>hostia, unde nulla videtur esse similitudo,
</p>
<p xml:id="alalal-g72185-d1e299">
<lb ed="#Be" n="75"/>Item, Quidam ponunt simile in anima
<lb ed="#Be" n="76"/>sensuali quorumdam animalium
haben<lb break="no" ed="#Be" n="77"/>tium corpora rugosa aut annulosa et
<lb ed="#Be" n="78"/>equalia in compositione et complexione
<lb ed="#Be" n="79"/>per totum vel fere aequalia, quibus divi-—
<lb ed="#Be" n="80"/>sis manet anima sensibilis per sensum et
<lb ed="#Be" n="81"/>motum in omnibus partibus truncatis ;
<lb ed="#Be" n="82"/>et hoc iterum non videtur habere
simili<lb break="no" ed="#Be" n="83"/>tudinem : quia ibi non est una numero
<lb ed="#Be" n="84"/>anima in utraque parte truncata, sed duz
<lb ed="#Be" n="85"/>facte per divisionem ab una, quae
pro<lb break="no" ed="#Be" n="86"/>pter similitudinem complexionis sit dux :
<lb ed="#Be" n="87"/>hic autem unus numero Christus manet
<lb ed="#Be" n="88"/>in singulis partibus hostiae : unde nihil
<lb ed="#Be" n="89"/>simile videtur.
</p>
<p xml:id="alalal-g72185-d1e334">
<lb ed="#Be" n="90"/>Si forte dicas, quod nihil prohibet
<lb ed="#Be" n="91"/>unum numero esse in diversis locis.
<lb ed="#Be" n="92"/>Unde dicit Augustinus, quod anima est in
<pb ed="#Be" n="352"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>diversis locis, quia est in corde et in
cere<lb break="no" ed="#Be" n="2"/>bro tota et in aliis partibus. Et forte
ali<lb break="no" ed="#Be" n="3"/>quis vellet dicere, quod sic est, et in aliis
<lb ed="#Be" n="4"/>spiritualibus substantiis. Videtur, quod
<lb ed="#Be" n="5"/>hoc nihil sit ad propositum : quia etiamsi
<lb ed="#Be" n="6"/>dicamus, quod sic sit in spiritualibus
sub<lb break="no" ed="#Be" n="7"/>stantiis, quod tamen non est verum, non
<lb ed="#Be" n="8"/>tamen propter hoc sequeretur, quod sic
<lb ed="#Be" n="9"/>sit in corpore Christi vero: quia hoc
ve<lb break="no" ed="#Be" n="10"/>rissime corpus est, et non spiritus.
</p>
<p xml:id="alalal-g72185-d1e369">
<lb ed="#Be" n="11"/>Praeterea, De spiritualibus substantiis
<lb ed="#Be" n="12"/>creatis, hoc est falsum : quia, ut dicit
<lb ed="#Be" n="13"/>Damascenus, diffiniuntur in loco: et ut
<lb ed="#Be" n="14"/>idem Damascenus dicit, diffiniri loco est
<lb ed="#Be" n="15"/>hic et non alibi esse : cuicumque autem
<lb ed="#Be" n="16"/>convenit esse in pluribus locis simul, huic
<lb ed="#Be" n="17"/>convenit hic et alibi esse : ergo non
dif<lb break="no" ed="#Be" n="18"/>finitur in loco, quod negat Damascenus.
</p>
<p xml:id="alalal-g72185-d1e389">
<lb ed="#Be" n="19"/>Si autem propter hoc aliquis dicat,
<lb ed="#Be" n="20"/>quod hoc convenit corpori divino
secun<lb break="no" ed="#Be" n="21"/>dum quod medium est inter Deum qui
<lb ed="#Be" n="22"/>ubique est, et creaturam quae in uno loco
<lb ed="#Be" n="23"/>est, ut dictum est. Unde corpus creatum
<lb ed="#Be" n="24"/>Deo unitum est in pluribus locis, ubi
<lb ed="#Be" n="25"/>consecratur, et in quas partes hostia
di<lb break="no" ed="#Be" n="26"/>viditur : videtur hoc esse falsum :
pro<lb break="no" ed="#Be" n="27"/>prietas enim medii semper comitatur
me<lb break="no" ed="#Be" n="28"/>dium, quamdiu medium est : cum
igi<lb break="no" ed="#Be" n="29"/>tur corpus Christi sit semper medium
<lb ed="#Be" n="30"/>inter Deum increatum, et creaturam, si
<lb ed="#Be" n="31"/>tamen medium est, semper erit in
pluri<lb break="no" ed="#Be" n="32"/>bus locis : sive ergo consecretur in
plu<lb break="no" ed="#Be" n="33"/>ribus locis sive non, et sive hostia
divi<lb break="no" ed="#Be" n="34"/>datur sive non, semper erit in pluribus
<lb ed="#Be" n="35"/>locis, quod falsum est et hereticum : er=
<lb ed="#Be" n="36"/>go ratio nulla quae tamen fere ab
omni<lb break="no" ed="#Be" n="37"/>bus solet assignari.
</p>
<p xml:id="alalal-g72185-d1e433">
<lb ed="#Be" n="38"/>Solutio. Sine prejudicio videtur mihi
<lb ed="#Be" n="39"/>dicendum, quod causa quare totus
Chri<lb break="no" ed="#Be" n="40"/>stus est sub qualibet parte,cum hostia
di<lb break="no" ed="#Be" n="41"/>viditur, haec est : quia ratio significandi
<lb ed="#Be" n="42"/>totum cibum spiritualem, aequaliter est
<lb ed="#Be" n="43"/>in toto corpore, et in parte : et ideo cum
<lb ed="#Be" n="44"/>hostia est una, erit unum signilicans
<lb ed="#Be" n="45"/>unum cibum spiritualem : et cum est
<lb ed="#Be" n="46"/>plura, erunt significantia omnia cibum
<lb ed="#Be" n="47"/>cumdem : et ideo cum in hoc sacramento
<lb ed="#Be" n="48"/>precipue quod principale est inter sacra-
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="49"/>menta nove legis, continentia sequatur
<lb ed="#Be" n="50"/>rationem significandi, cum unum est
si<lb break="no" ed="#Be" n="51"/>enificans, unum erit continens in se
ci<lb break="no" ed="#Be" n="52"/>bum signatum : et cum plura sunt
si<lb break="no" ed="#Be" n="53"/>gnantia, plura erant continentia cibum
<lb ed="#Be" n="54"/>eumdem totum et integrum : et haec est
<lb ed="#Be" n="55"/>causa, quare hostia divisa, in qualibet
<lb ed="#Be" n="56"/>parte sub qualibet manet totus Christus,
<lb ed="#Be" n="57"/>cibus anime spiritualis.
</p>
<p xml:id="alalal-g72185-d1e481">
<lb ed="#Be" n="58"/>Ad Hoc ergo quod primo objicitur,
di<lb break="no" ed="#Be" n="59"/>cendum, quod secundum esse dependent
<lb ed="#Be" n="60"/>a se invicem forma et materia: et in
ta<lb break="no" ed="#Be" n="61"/>libus procedit objectio: sed secundum
<lb ed="#Be" n="62"/>contineri dependent a se signum in
sa<lb break="no" ed="#Be" n="63"/>cramento et signatum prout accipitur
<lb ed="#Be" n="64"/>sacramentum nove legis : et ideo
multi<lb break="no" ed="#Be" n="65"/>plicato signo, necesse est rem signatam
<lb ed="#Be" n="66"/>esse sub quolibet illorum.
</p>
<p xml:id="alalal-g72185-d1e504">
<lb ed="#Be" n="67"/>Ad aliud dicendum, quod objectio
<lb ed="#Be" n="68"/>illa procedit secundum granum forme
<lb ed="#Be" n="69"/>magis et minus separate : sed in signo
sa<lb break="no" ed="#Be" n="70"/>cramentali non est sie: non enim
dici<lb break="no" ed="#Be" n="71"/>mus, Christum esse in sacramento sicut
<lb ed="#Be" n="72"/>animam in corpore, et sicut intellectum
<lb ed="#Be" n="73"/>in corpore : licet quoad hoc quod in tota -
<lb ed="#Be" n="74"/>forma est .totus Christus, et in qualibet
<lb ed="#Be" n="75"/>parte totus, habeat similitudinem
quam<lb break="no" ed="#Be" n="76"/>dam cum esse anime rationalis
incorpo<lb break="no" ed="#Be" n="77"/>re : que, secundum Augustinum, <quote xml:id="alalal-g72185-Qd1e530"> in
<lb ed="#Be" n="78"/>toto est tota, et in qualibet parte tota. </quote>
</p>
<p xml:id="alalal-g72185-d1e536">
<lb ed="#Be" n="79"/>Ad aliud dicendum, quod sicut jam
<lb ed="#Be" n="80"/>dictum est, virtute significationis talis, et
<lb ed="#Be" n="81"/>non virtute significationis simpliciter,
<lb ed="#Be" n="82"/>hoc contingit, seilicet quod sacramentum
<lb ed="#Be" n="83"/>hoc illius causa est secundum esse quod
si<lb break="no" ed="#Be" n="84"/>gnat, et continet illud: consecratio autem
<lb ed="#Be" n="85"/>non est causa nisi remota, scilicet quod
<lb ed="#Be" n="86"/>sit sub hostia, sive divisa sive indivisa.
</p>
<p xml:id="alalal-g72185-d1e556">
<lb ed="#Be" n="87"/>Ad aliud dicendum, quod significatio
<lb ed="#Be" n="88"/>in genere non est causa hujus : sed
po<lb break="no" ed="#Be" n="89"/>tius significatios pecialis, et preecipue
hu<lb break="no" ed="#Be" n="90"/>jus sacramenti, quod antonomastice est
<lb ed="#Be" n="91"/>sacramentum nove legis, ut dictum est.
</p>
<p xml:id="alalal-g72185-d1e569">
<lb ed="#Be" n="92"/>Ad woc quod dicitur de exemplis,
di<lb break="no" ed="#Be" n="93"/>cendum quod illa exempla sunt in parte
<lb ed="#Be" n="94"/>similia, et non in toto, sicut bene
pro<lb break="no" ed="#Be" n="95"/>bant objectiones : divina enim non
ha<lb break="no" ed="#Be" n="96"/>bent similia perfecta in rebus corporali-
<pb ed="#Be" n="353"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>bus. Unde Hilarius : <quote xml:id="alalal-g72185-Qd1e588"> Si qua nos
exem<lb break="no" ed="#Be" n="2"/>pla ad divina afferimus, nemo ea putet
<lb ed="#Be" n="3"/>perfectionis formam in se continere : ct
<lb ed="#Be" n="4"/>tamen bona sunt similia, co modo quo
<lb ed="#Be" n="5"/>id quod estin parte, representat id quod
<lb ed="#Be" n="6"/>est in toto. </quote>
</p>
<p xml:id="alalal-g72185-d1e602">
<lb ed="#Be" n="7"/>Ad id quod objicitur de Augustino,
<lb ed="#Be" n="8"/>dicendum quod dupliciter contingit
ali<lb break="no" ed="#Be" n="9"/>quid esse in alio ut in loco, scilicet
pro<lb break="no" ed="#Be" n="10"/>prie, et improprie : proprie ut
cireum<lb break="no" ed="#Be" n="11"/>scriptum vel diftinitum est in loco : et hoc
<lb ed="#Be" n="12"/>simul non potest esse in pluribus locis :
<lb ed="#Be" n="13"/>improprie autem quod in alio est, sicut in
<lb ed="#Be" n="14"/>materia quae habet similitudinem cum
<lb ed="#Be" n="15"/>loco secundum Jsidorum propter
capa<lb break="no" ed="#Be" n="16"/>citatem : et sic intelligitur dictum
Au<lb break="no" ed="#Be" n="17"/>eustini : quia anima est in corpore sicut
<lb ed="#Be" n="18"/>in eo quod aliquam habet similitudinem
<lb ed="#Be" n="19"/>cum loco: quod tamen proprie est
ma<lb break="no" ed="#Be" n="20"/>teria sua et subjectum. Unde sicut nulla
<lb ed="#Be" n="21"/>pars materia est qua non perficiatur a
<lb ed="#Be" n="22"/>forma, ita nulla pars corporis est in qua
<lb ed="#Be" n="23"/>essentialiter non sit anima: non tamen
<lb ed="#Be" n="24"/>proprie est in pluribus locis.
</p>
<p xml:id="alalal-g72185-d1e644">
<lb ed="#Be" n="25"/>De hoc autem quod dicitur, quod
ha<lb break="no" ed="#Be" n="26"/>beat hoc corpus Christi, in quantum
me<lb break="no" ed="#Be" n="27"/>dium est inter pure creatum, et pure
in<lb break="no" ed="#Be" n="28"/>creatum, dicendum videlur quod falsum
<lb ed="#Be" n="29"/>est: sicut probant in contrarium facta
<lb ed="#Be" n="30"/>rationes.
</p>
</div>
</body>
</text>
</TEI>