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cod-al7b29_alalal-h02505.xml
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cod-al7b29_alalal-h02505.xml
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<title>Articulus 14</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 14</title>
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<div xml:id="alalal-h02505"><!-- l4d15a14 -->
<head xml:id="alalal-h02505-Hd1e99">Articulus 14</head>
<head xml:id="alalal-h02505-Hd1e101" type="question-title">An eleemosyna sit in genere virtutis ?</head>
<p xml:id="alalal-h02505-d1e104">
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="41"/>ARTICULUS XIV.
<lb ed="#Be" n="42"/>An eleemosyna sit in genere virtutis ?
</p>
<p xml:id="alalal-h02505-d1e113">
<lb ed="#Be" n="43"/>Queritur ergo primo de genere
elee<lb break="no" ed="#Be" n="44"/>mosyne, Utrum sit in genere virtutis ?
</p>
<p xml:id="alalal-h02505-d1e120">
<lb ed="#Be" n="45"/>Videtur enim quod sic:
<lb ed="#Be" n="46"/>1. Dicit enim <ref xml:id="alalal-h02505-Rd1e126">Commentator super
<lb ed="#Be" n="47"/>IV Ethicorum</ref>, quod proprium virtutis
<lb ed="#Be" n="48"/>est, quod actus ejus est laude dignus : et
<lb ed="#Be" n="49"/>hoc trahitur de primo /thicorum ex textu:
<lb ed="#Be" n="50"/>sed actus eleemosyne laudabilis est : ergo
<lb ed="#Be" n="51"/>est actus virtutis : ergo eleemosyna est
<lb ed="#Be" n="52"/>alicujus actus virtutis.
</p>
<p xml:id="alalal-h02505-d1e144">
<lb ed="#Be" n="53"/>2. Item, Consuevit dici ab omnibus,
<lb ed="#Be" n="54"/>quod actus virtutis est super quem cadit
<lb ed="#Be" n="55"/>preceptum divinum. Et hoc ab
auctorita<lb break="no" ed="#Be" n="56"/>te habetur in <ref xml:id="alalal-h02505-Rd1e154">V Ethicorum</ref> ex textu, et in
<lb ed="#Be" n="57"/>commento, ubi distinguitur inter justum
<lb ed="#Be" n="58"/>legale, et justum virtutis justitiae
specia<lb break="no" ed="#Be" n="59"/>lis. Constat autem, quod preceptum est
<lb ed="#Be" n="60"/>de danda eleemosyna :. ergo est actus
<lb ed="#Be" n="61"/>alicujus virtutis.
</p>
<p xml:id="alalal-h02505-d1e168">
<lb ed="#Be" n="62"/>3. Item, Fere ab omnibus supponitur, -
<lb ed="#Be" n="63"/>quod illud quod est meritorium, est
ac<lb break="no" ed="#Be" n="64"/>tus alicujus virtutis : sed constat, quod
<lb ed="#Be" n="65"/>actus eleemosyne est meritorius : ergo
<lb ed="#Be" n="66"/>eleemosyna est actus alicujus virtutis.
</p>
<p xml:id="alalal-h02505-d1e181">
<lb ed="#Be" n="67"/>4. Item, Id quod operatur ad vilii
ex<lb break="no" ed="#Be" n="68"/>pulsionem, habet contrarietatem ad
vi<lb break="no" ed="#Be" n="69"/>tium : hoc autem facit eleemosyna, ut
<lb ed="#Be" n="70"/>dicitur, Luc. x1, 414: ergo eleemosyna
<lb ed="#Be" n="71"/>habet contrarietatem ad vitium, vel vitil
<lb ed="#Be" n="72"/>actum : sed nihil habet contrarietatem
<lb ed="#Be" n="73"/>hujusmodi, nisi virtus vel actus virtutis :
<lb ed="#Be" n="74"/>ergo eleemosyna est actus alicujus
vir<lb break="no" ed="#Be" n="75"/>tutis.
</p>
<p xml:id="alalal-h02505-d1e203">
<lb ed="#Be" n="76"/>Sed contra hoc objicitur sic :
<lb ed="#Be" n="77"/>1. Omne gratuitum bonum et virtutis,
<lb ed="#Be" n="78"/>exemplarem habet in Deo virtutem : sed
<lb ed="#Be" n="79"/>eleemosyna non habet : ergo eleemosy-
<pb ed="#Be" n="491"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>na non est opus alicujus virtutis.
Propa<lb break="no" ed="#Be" n="2"/>vurR autem prima ex hoc quod virtus
per<lb break="no" ed="#Be" n="3"/>fectissimum bonum est: et hoc non est
<lb ed="#Be" n="4"/>tollendum perfectissimo et summo bono.
<lb ed="#Be" n="5"/>SecunpA autem probatur ex hoc quod in
<lb ed="#Be" n="6"/>quo non est passio, in eo non est
com<lb break="no" ed="#Be" n="7"/>passio : et eleemosyna est cum
compas<lb break="no" ed="#Be" n="8"/>sione, sicut: ostendit suum nomen: et
<lb ed="#Be" n="9"/>hoc supponitur, et probatur supra. In
<lb ed="#Be" n="10"/>Deo autem nec est passio, nec
compas<lb break="no" ed="#Be" n="11"/>g10.
</p>
<p xml:id="alalal-h02505-d1e242">
<lb ed="#Be" n="12"/>2. ]tem, Tria sunt in anima, scilicet
<lb ed="#Be" n="13"/>passiones, potenti, et habitus, ut dicit
<lb ed="#Be" n="14"/>Philosophus. Virtus autem in genere
<lb ed="#Be" n="15"/>habitus est, et non passionis : ergo quod
<lb ed="#Be" n="16"/>est in genere passionis, non est virtus :
<lb ed="#Be" n="17"/>sed compassio ex qua procedit actus per
<lb ed="#Be" n="18"/>quem notatur eleemosyna, in genere est
<lb ed="#Be" n="19"/>passionis, sicut ostendit suum nomen :
<lb ed="#Be" n="20"/>ergo eleemosyna est actus istius
passio<lb break="no" ed="#Be" n="21"/>nis : ergo non est actus alicujus virtutis.-
</p>
<p xml:id="alalal-h02505-d1e266">
<lb ed="#Be" n="22"/>Sed runc ulterius queritur de
eleemo<lb break="no" ed="#Be" n="23"/>syna.in specie, cujus dicitur esse
virtu<lb break="no" ed="#Be" n="24"/>ls ?
</p>
<p xml:id="alalal-h02505-d1e276">
<lb ed="#Be" n="25"/>Et videtur, quod sit justitiae : quia
<lb ed="#Be" n="26"/>1. Matth. vi, 2, super illud : Cum
<lb ed="#Be" n="27"/>facis eleemosynam, etc., dicit Glossa
<lb ed="#Be" n="28"/>interlinearis : <quote xml:id="alalal-h02505-Qd1e286"> Eleemosyna est pars
ju<lb break="no" ed="#Be" n="29"/>stitiae. </quote>
</p>
<p xml:id="alalal-h02505-d1e292">
<lb ed="#Be" n="30"/>2. Item, Omne satisfactorium
reduci<lb break="no" ed="#Be" n="31"/>tur ad virtutem cujus est satisfacere : sed
<lb ed="#Be" n="32"/>eleemosyna est satisfactoria, ut in
Litte<lb break="no" ed="#Be" n="33"/>ra dicitur : ergo reducitur ad virtutem
<lb ed="#Be" n="34"/>cujus est satisfacere : haec autem est
jus<lb break="no" ed="#Be" n="35"/>titia : ergo eleemosyna est actus justitie.
</p>
<p xml:id="alalal-h02505-d1e308">
<lb ed="#Be" n="36"/>SED contra videtur, quod sit actus
mi<lb break="no" ed="#Be" n="37"/>sericordiz, quod elicitur ex suo
nomi<lb break="no" ed="#Be" n="38"/>ne: quia
<lb ed="#Be" n="39"/>1. Dicitur ab <foreign>elos</foreign>, qued est
misericor<lb break="no" ed="#Be" n="40"/>dia, sive miseria : quia miseriam alienam
<lb ed="#Be" n="41"/>facit suam. Hoc autem est misericordiae :
<lb ed="#Be" n="42"/>ergo eleemosyna est actus misericordie.
</p>
<p xml:id="alalal-h02505-d1e328">
<lb ed="#Be" n="43"/>2. Item, Super illud Psalmi xxxv1,
<lb ed="#Be" n="44"/>26: Tota die miseretur, dicit Glossa :
<lb ed="#Be" n="45"/>
<quote xml:id="alalal-h02505-Qd1e336"> Hleemosyna a misericordia incipit, et
<lb ed="#Be" n="46"/>postea manum aperit:</quote> ergo movens
<lb ed="#Be" n="47"/>ad actum eleemosyne est misericordia :
<lb ed="#Be" n="48"/>hon ergo est actus justitia.
</p>
<p xml:id="alalal-h02505-d1e347">
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="49"/>Si dicas, quod est actus utriusque :
<lb ed="#Be" n="50"/>quia misericordia est pars justitiae : hoc
<lb ed="#Be" n="51"/>non videtur: quia, Matth. v, 7 et 6,
<lb ed="#Be" n="52"/>beatitudo justitiae sequestratur a
beati<lb break="no" ed="#Be" n="53"/>tudine misericordiae. Dicit enim postea,
<lb ed="#Be" n="54"/>
<quote xml:id="alalal-h02505-Qd1e364">Beati misericordes</quote> : et prius dicitur, <quote xml:id="alalal-h02505-Qd1e366">
Be<lb break="no" ed="#Be" n="55"/>att qui esuriunt et sitiunt</quote>, etc. Ergo
<lb ed="#Be" n="56"/>sunt virtutes diverse : ergo quod est
<lb ed="#Be" n="57"/>actus unius, non est actus alterius.
</p>
<p xml:id="alalal-h02505-d1e376">
<lb ed="#Be" n="58"/>Viwerur autem alicui, quod sit actus
<lb ed="#Be" n="59"/>pietatis : quia, I ad Timoth. 1v, 8,
dici<lb break="no" ed="#Be" n="60"/>tur, quod <quote xml:id="alalal-h02505-Qd1e384">pietas ad omnia utilis est.</quote>
<lb ed="#Be" n="61"/>Et exponitur de eleemosyna. Cum
igi<lb break="no" ed="#Be" n="62"/>tur pietas nec sit misericordia, nec
justi<lb break="no" ed="#Be" n="63"/>tia, videtur quod eleemosyna nec sit
<lb ed="#Be" n="64"/>misericordi#, nec justitiae actus.
</p>
<p xml:id="alalal-h02505-d1e397">
<lb ed="#Be" n="65"/>Soxnutio. Dicendum, quod eleemosyna
<lb ed="#Be" n="66"/>est actus virtutis, quae est misericordia,
<lb ed="#Be" n="67"/>ut puto : licet quidam aliter dicant,
quo<lb break="no" ed="#Be" n="68"/>rum non possum intelligere rationem.
</p>
<p xml:id="alalal-h02505-d1e408">
<lb ed="#Be" n="69"/>AbD pRIMAM ergo partem questionis
<lb ed="#Be" n="70"/>respondendum videtur, quod prime
ra<lb break="no" ed="#Be" n="71"/>tiones verum concludunt : licet quedam
<lb ed="#Be" n="72"/>quoad vim inferendi habeant
calum<lb break="no" ed="#Be" n="73"/>niam : quia non est universaliter
ve<lb break="no" ed="#Be" n="74"/>rum, quod id quod habet laudem, sit
<lb ed="#Be" n="75"/>opus virtutis : sed de hoc alius erit
ser<lb break="no" ed="#Be" n="76"/>mo.
</p>
<p xml:id="alalal-h02505-d1e428">
<lb ed="#Be" n="77"/>Ad 1p autem quod contra objicitur,
<lb ed="#Be" n="78"/>dicendum quod virtutes diversimode
ha<lb break="no" ed="#Be" n="79"/>bent exemplar in Deo : est enim in
vir<lb break="no" ed="#Be" n="80"/>tute quoddam perfectum, et quoddam
<lb ed="#Be" n="81"/>imperfectum, quod est virtutis in
quan<lb break="no" ed="#Be" n="82"/>tum est in natura imperfecta, et
evacua<lb break="no" ed="#Be" n="83"/>bile est ab ipsa, quando natura
imper<lb break="no" ed="#Be" n="84"/>fecta transit ad statum perfectionis :
sic<lb break="no" ed="#Be" n="85"/>ut patet in fide, in qua ipsa visio
perfe<lb break="no" ed="#Be" n="86"/>cta est, et modus visionis imperfectus, et
<lb ed="#Be" n="87"/>secundum visionem habet exemplar, et
<lb ed="#Be" n="88"/>non secundum speculum et enigma. Ita
<lb ed="#Be" n="89"/>dico hic, quod eleemosyna et
misericor<lb break="no" ed="#Be" n="90"/>dia ratione subventionis miseri#, habent
<lb ed="#Be" n="91"/>perfectionem : sed compassionem habent
<lb ed="#Be" n="92"/>ex parte deficientis nature et passibilis
<lb ed="#Be" n="93"/>quam perficiunt. Et ideo secundum
sub<lb break="no" ed="#Be" n="94"/>ventionis rationem habent exemplar,
<lb ed="#Be" n="95"/>quia Deus pracipue miseris subvenit,
<pb ed="#Be" n="492"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>sed non ratione compassionis quae
per<lb break="no" ed="#Be" n="2"/>fectissime nature non convenit. Et hoc
<lb ed="#Be" n="3"/>est quod dixerunt antiqui Doctores
no<lb break="no" ed="#Be" n="4"/>stri, quod misericordia in Deo sonat
effe<lb break="no" ed="#Be" n="5"/>clum, non affectum.
</p>
<p xml:id="alalal-h02505-d1e487">
<lb ed="#Be" n="6"/>Ad aliud dicendum, quod licet virtus
<lb ed="#Be" n="7"/>non sit passio, sed habitus, est tamen
<lb ed="#Be" n="8"/>virlus mortalis circa passiones vel
ope<lb break="no" ed="#Be" n="9"/>rationes, ut dicit Philosophus. Et ideo
<lb ed="#Be" n="10"/>nihil prohibet actum virtutis esse in
pas<lb break="no" ed="#Be" n="11"/>sione, licet primum motivum sit
habi<lb break="no" ed="#Be" n="12"/>tus. Et ita dicendum hic videtur, quod
<lb ed="#Be" n="13"/>habitus quidam est qui movet ad bene
<lb ed="#Be" n="14"/>compatiendum : et ulterius ad dandum
<lb ed="#Be" n="15"/>ei cui compatimur, quae datio est cum
<lb ed="#Be" n="16"/>aliqua passione, licet non sit ex ipsa
<lb ed="#Be" n="17"/>sicut ex primo movente ad actum.
</p>
<p xml:id="alalal-h02505-d1e516">
<lb ed="#Be" n="18"/>Ad secuNDAM partem questionis
dicen<lb break="no" ed="#Be" n="19"/>dum est,quod est opus misericordie : sed
<lb ed="#Be" n="20"/>sicut nos ante in preecendenti distinctione
<lb ed="#Be" n="21"/>notavimus, actus qui est unius virtutis
<lb ed="#Be" n="22"/>per se et proprie, quem vocant antiqui
<lb ed="#Be" n="23"/>Magistri elicitum, potest esse alterius ut
<lb ed="#Be" n="24"/>imperantis : et sic potest esse justitiae vel
<lb ed="#Be" n="25"/>pietatis. Justitiae quidem erit, sicut dans
<lb ed="#Be" n="26"/>dat de superfluo, considerando quod
su<lb break="no" ed="#Be" n="27"/>perflui potius est dispensator pauperum,
<lb ed="#Be" n="28"/>quam dominus. Et considerando ex
par<lb break="no" ed="#Be" n="29"/>te pauperis, quod licet sit pauper rebus,
<lb ed="#Be" n="30"/>tamen habet vicem Christi in accipiendo,
<lb ed="#Be" n="31"/>qui universorum est Dominus: tunc
<lb ed="#Be" n="32"/>enim dat ut dispensator pauperi, qui
ha<lb break="no" ed="#Be" n="33"/>bet rationem patroni, in eo quod accipit
<lb ed="#Be" n="34"/>vice Christi : sicut dicitur, Matth. xxv,
<lb ed="#Be" n="35"/>40: Amen dico vobis, guamdiu fecistis
<lb ed="#Be" n="36"/>uni ex his fratribus meis minimis, miht
<lb ed="#Be" n="37"/>fecistis. Pietatis autem induit rationem,
<lb ed="#Be" n="38"/>quando aliquis dat motus.ex hoc quod
<lb ed="#Be" n="39"/>pauper est in eadem natura nobiscum,
<lb ed="#Be" n="40"/>vel imagine divina, sicut et nos: quia
<lb ed="#Be" n="41"/>politica pietas est benevolentia in eos
<lb ed="#Be" n="42"/>qui natura conjuncti sunt, ut dicit
Tul<lb break="no" ed="#Be" n="43"/>lius. Pietas autem gratuita, est
benevo<lb break="no" ed="#Be" n="44"/>lentia in eos qui eadem imagine divina
<lb ed="#Be" n="45"/>nobiscum insigniti sunt.
</p>
<p xml:id="alalal-h02505-d1e579">
<lb ed="#Be" n="46"/>Et per hoc patet solutio ad omnia
<lb ed="#Be" n="47"/>queesita.
</p>
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