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cod-al7b29_alalal-h46082.xml
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cod-al7b29_alalal-h46082.xml
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<?xml version="1.0" encoding="UTF-8"?>
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<title>Articulus 12</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 12</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-h46082"><!-- l4d17a12 -->
<head xml:id="alalal-h46082-Hd1e99">Articulus 12</head>
<head xml:id="alalal-h46082-Hd1e101" type="question-title">An yustijieatio impii est naturalis vel
miraculosa ?</head>
<p xml:id="alalal-h46082-d1e104">
<lb ed="#Be" n="66"/>ARTICULUS XII.
<lb ed="#Be" n="67"/>An yustijieatio impii est naturalis vel
<lb ed="#Be" n="68"/>miraculosa ?
</p>
<p xml:id="alalal-h46082-d1e113">
<lb ed="#Be" n="69"/>Quarto queritur, Utrum justificatio
<lb ed="#Be" n="70"/>sit naturalis vel miraculosa ?
</p>
<p xml:id="alalal-h46082-d1e120">
<lb ed="#Be" n="71"/>Videtur autem, quod sit miraculosa:
<lb ed="#Be" n="72"/>quia
<lb ed="#Be" n="73"/>1. Dicit Augustinus, quod <quote xml:id="alalal-h46082-Qd1e128"> majus est
<lb ed="#Be" n="74"/>de impiofacere pium, quam creare
cc<lb break="no" ed="#Be" n="75"/>lum et terram: </quote> constat autem, quod
<lb ed="#Be" n="76"/>creatio coeli et terree non est naturalis de
<lb ed="#Be" n="77"/>natura inferiori aliqua : ergo nec
justifi<lb break="no" ed="#Be" n="78"/>catio impil, et multo minus.
</p>
<p xml:id="alalal-h46082-d1e144">
<lb ed="#Be" n="79"/>2. Adhuc, Naturale est illud ad quod
<lb ed="#Be" n="80"/>movet natura: sed ad id non movet
ali<lb break="no" ed="#Be" n="81"/>qua natura creata: ergo non est
natura<lb break="no" ed="#Be" n="82"/>lis.
</p>
<p xml:id="alalal-h46082-d1e155">
<lb ed="#Be" n="83"/>3. Adhuc, Quando Philosophus dicit
<lb ed="#Be" n="84"/>de habitibus quibusdam, utrum sint
na<lb break="no" ed="#Be" n="85"/>turales, scilicet virtutes consuetudinales:
<lb ed="#Be" n="86"/>ipse determinat, quod secundum quid
<lb ed="#Be" n="87"/>sunt naturales, et secundum quid non:
<pb ed="#Be" n="680"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>quia innati sumus eas suscipere, perficere
<lb ed="#Be" n="2"/>autem est ab assuefactione: constat
au<lb break="no" ed="#Be" n="3"/>tem, quod si illud perficere
assuefactio<lb break="no" ed="#Be" n="4"/>nis non esset in nobis, ipse non dixisset,
<lb ed="#Be" n="5"/>quod aliquo modo erant naturales. Cum
<lb ed="#Be" n="6"/>igitur: gratiam perficere nullo modo sit
<lb ed="#Be" n="7"/>in potestate nostra, videtur quod
justifi<lb break="no" ed="#Be" n="8"/>catio nullo modo sit naturalis.
</p>
<p xml:id="alalal-h46082-d1e190">
<lb ed="#Be" n="9"/>4. Adhuc, Naturale dicitur vel
causa<lb break="no" ed="#Be" n="10"/>tum a natura, vel datum a natura, vel
<lb ed="#Be" n="11"/>datum in natura: sed nullo istorum
mo<lb break="no" ed="#Be" n="12"/>dorum gratia se habet ad naturam : ergo
<lb ed="#Be" n="13"/>gratia justificationis non est naturalis.
</p>
<p xml:id="alalal-h46082-d1e203">
<lb ed="#Be" n="14"/>SED CONTRA:
<lb ed="#Be" n="15"/>1. <quote xml:id="alalal-h46082-Qd1e209"> Miraculum, ut dicit Augustinus,
<lb ed="#Be" n="16"/>aliquid arduum et insolitum est, preter
<lb ed="#Be" n="17"/>spem et facultatem admirantis
appa<lb break="no" ed="#Be" n="18"/>rens: </quote> sed istud non evenit praterspem,
<lb ed="#Be" n="19"/>quia speramus justificationem : ergo ipsa
<lb ed="#Be" n="20"/>non est miraculosa.
</p>
<p xml:id="alalal-h46082-d1e223">
<lb ed="#Be" n="21"/>2. Adhuc, Miraculi eventus est rarus :
<lb ed="#Be" n="22"/>quod patet, quia in diffinitione ejus
po<lb break="no" ed="#Be" n="23"/>nitur insolitum: sed justificatio impii est
<lb ed="#Be" n="24"/>frequens : ergo non es! miraculosa.
</p>
<p xml:id="alalal-h46082-d1e234">
<lb ed="#Be" n="25"/>3. Adhuc, Dicit Chrysostomus, quod
<lb ed="#Be" n="26"/>
<quote xml:id="alalal-h46082-Qd1e240"> cursus miraculorum a sola Dei
volun<lb break="no" ed="#Be" n="27"/>tate causatur: </quote> s. d justificatio impii non
<lb ed="#Be" n="28"/>est asola Dei \cluntate : ergo justificatio
<lb ed="#Be" n="29"/>impii non est imiraculosa. ParoBatur
<lb ed="#Be" n="30"/>autem secunda ex dicto Augustini : <quote xml:id="alalal-h46082-Qd1e252"> Qui
<lb ed="#Be" n="31"/>creavil te sine te, non justilicabit te sine
<lb ed="#Be" n="32"/>te.</quote>
</p>
<p xml:id="alalal-h46082-d1e261">
<lb ed="#Be" n="33"/>Sonutio. Piceudum, quod ut-dicunt
<lb ed="#Be" n="34"/>Magistri, mirabilis est Justificatio impii.
<lb ed="#Be" n="35"/>Et ponunt mirabile quasi medium inter
<lb ed="#Be" n="36"/>naturale et wiraculuin. Naturale dico
se<lb break="no" ed="#Be" n="37"/>cundtm quod naturale large accipitur,
<lb ed="#Be" n="38"/>scilicet pro omni eo quod fit cursu
na<lb break="no" ed="#Be" n="39"/>ture inferioris, et prout includit
volun<lb break="no" ed="#Be" n="40"/>taria a voluntate causata. Dicunt enim,
<lb ed="#Be" n="41"/>quod in tribus quae tacta sunt in tribus
<lb ed="#Be" n="42"/>objectionibus ultimis, deficit a miraculo :
<lb ed="#Be" n="43"/>sed in aliis excedit cursum naturalium.
<lb ed="#Be" n="44"/>Melius autem videtur dicendum, quod
<lb ed="#Be" n="45"/>miraculosa est justificatio impii.
</p>
<p xml:id="alalal-h46082-d1e292">
<lb ed="#Be" n="46"/>Er guop primo objicitur, solvendum
<lb ed="#Be" n="47"/>est per distinctionem spei: quia, sicut
<lb ed="#Be" n="48"/>dicit Glossa super epistolam ad Roman.
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="49"/>iv, 18, super illud: <quote xml:id="alalal-h46082-Qd1e305"
source="http://scta.info/resource/rom4_18@1-6">Qui contra spem in
<lb ed="#Be" n="50"/>spem credidit</quote> : <quote xml:id="alalal-h46082-Qd1e310"> Duplex est spes, sei}j_
<lb ed="#Be" n="51"/>cet nature, et gratia. </quote> Unde dicendum,
<lb ed="#Be" n="52"/>quod spes prout ponitur in diffinitions
<lb ed="#Be" n="53"/>miraculi, est spes nature, et non spes
<lb ed="#Be" n="54"/>gratis: et verum est, quod miraculum
<lb ed="#Be" n="55"/>evenit praeter spem nature, licet non
<lb ed="#Be" n="56"/>preter spem gratie.
</p>
<p xml:id="alalal-h46082-d1e327">
<lb ed="#Be" n="57"/>Ad aliud dicendum, quod insolitum ,
<lb ed="#Be" n="58"/>dicitur dupliciter, scilicet in causa, et in
<lb ed="#Be" n="59"/>effectu: et quando insolitum ponitur in
<lb ed="#Be" n="60"/>diffinitione miraculi, dicitur insolitum
<lb ed="#Be" n="61"/>in causa, scilicet quod non habet stantem
<lb ed="#Be" n="62"/>causam et ordinaiam, ex qua proveniat:
<lb ed="#Be" n="63"/>quod patet ex hoc, quod si omni die sa.
<lb ed="#Be" n="64"/>pius resurgerent mortui, nihilominus
ta<lb break="no" ed="#Be" n="65"/>men resurrectio mortuorum esset mira-.
<lb ed="#Be" n="66"/>culosa, propter causam nobis insolitam
<lb ed="#Be" n="67"/>et supernaturalem. Respondendum ergo,
<lb ed="#Be" n="68"/>quod causa justilicationis est nobis
inso<lb break="no" ed="#Be" n="69"/>lita: et ideo miraculum est.
</p>
<p xml:id="alalal-h46082-d1e358">
<lb ed="#Be" n="70"/>Av atiup dicendum, quod non dicitur
<lb ed="#Be" n="71"/>in diffinitione miraculi quod est preter
<lb ed="#Be" n="72"/>facultatem, eo quod nullo modo ad
ip<lb break="no" ed="#Be" n="73"/>sum concurrat nostra facultas : quia sic
<lb ed="#Be" n="74"/>etiam partus Virginis non esset
miracu<lb break="no" ed="#Be" n="75"/>losus, cum non sil factus sine Virgine
<lb ed="#Be" n="76"/>consentiente: sed dicitur praeter /
aculta<lb break="no" ed="#Be" n="77"/>tem, eo quod’ sit non nobis operantibus.
<lb ed="#Be" n="78"/>Et ita justificat nos Deus non sine nobis
<lb ed="#Be" n="79"/>consentientibus, sed sine nobis
operanti<lb break="no" ed="#Be" n="80"/>bus.
</p>
<p xml:id="alalal-h46082-d1e384">
<lb ed="#Be" n="81"/>Et per hoc patet solutio ad totum
se<lb break="no" ed="#Be" n="82"/>cundum istam viam, quam credo
sanio<lb break="no" ed="#Be" n="83"/>rem.
</p>
<p xml:id="alalal-h46082-d1e393">
<lb ed="#Be" n="84"/>Tenendo aliam viam quae Doctorum
<lb ed="#Be" n="85"/>esse consuevit, dicendum ad primum,
<lb ed="#Be" n="86"/>quod dicitur dupliciter aliquid majus Deo
<lb ed="#Be" n="87"/>sive in divinis, scilicet quia majoris
po<lb break="no" ed="#Be" n="88"/>tentiae est in substantia effectus, vel
<lb ed="#Be" n="89"/>quia majoris potentiae in modo
efficien<lb break="no" ed="#Be" n="90"/>di. Et creatio quidem coeli et terre
<lb ed="#Be" n="91"/>majoris potentiae est in substantia
effe<lb break="no" ed="#Be" n="92"/>ctus, quam justificatio impii: sed
justi<lb break="no" ed="#Be" n="93"/>ficatio impii in modo efficiendi est
ma<lb break="no" ed="#Be" n="94"/>joris potentie: quia in creatione cceli
<lb ed="#Be" n="95"/>et terre nihil obviat voci Creatoris,
<lb ed="#Be" n="96"/>sed totum obedit: sed in justificatione
<lb ed="#Be" n="97"/>impii secundum aliquid resistit pecca-
<pb ed="#Be" n="681"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>tum quod injacet anime, et
justifi<lb break="no" ed="#Be" n="2"/>cation! contrariatur. Alii dicere
consue<lb break="no" ed="#Be" n="3"/>yerunt, quod majus ibi notat
Augusti<lb break="no" ed="#Be" n="4"/>nus, quod majoris misericordia est
indi<lb break="no" ed="#Be" n="5"/>cativum : sed haec solutio est rudis.
</p>
<p xml:id="alalal-h46082-d1e442">
<lb ed="#Be" n="6"/>Av aLiup dicendum, quod bene
conce<lb break="no" ed="#Be" n="7"/>ditur, quod non est naturalis, hoc est,
<lb ed="#Be" n="8"/>sub potestate nature existens, sed super
<lb ed="#Be" n="9"/>naturam.
</p>
<p xml:id="alalal-h46082-d1e453">
<lb ed="#Be" n="10"/>Ad aliud dicendum, quod licet
perfi<lb break="no" ed="#Be" n="11"/>cere non sit in nobis, sed in Deo, tamen
<lb ed="#Be" n="12"/>natura nata est ad gratiam recipiendam,
<lb ed="#Be" n="13"/>sicut ad finem et complementum. Aliud
<lb ed="#Be" n="14"/>enim est de perfectione hominis, aliud de
<lb ed="#Be" n="15"/>perfectione naturarum : quia homo creatus
<lb ed="#Be" n="16"/>ad imaginem Dei, capax est gratiee quam ~
<lb ed="#Be" n="17"/>non influit ei nisi Deus, et non est
per<lb break="no" ed="#Be" n="18"/>fectibilis nisi a Deo ipso, sicut nec
An<lb break="no" ed="#Be" n="19"/>gelus : unumquodque enim suo superiori
<lb ed="#Be" n="20"/>movente, naturali quodam motu
proce<lb break="no" ed="#Be" n="21"/>dit ad perfectionem.
</p>
<p xml:id="alalal-h46082-d1e482">
<lb ed="#Be" n="22"/>Ad aliud dicendum, quod si dicatur
<lb ed="#Be" n="23"/>naturalis gratia justificans, non dicetur
<lb ed="#Be" n="24"/>aliter, nisi quia a summa natura quae est
<lb ed="#Be" n="25"/>Deus, nata est ipsam percipere creatura
<lb ed="#Be" n="26"/>illa, quae ex imitatione imaginis Dei est
<lb ed="#Be" n="27"/>capax, et non aliter. Et bene puto, quod
<lb ed="#Be" n="28"/>Philosophi hunc modum nature
ignora<lb break="no" ed="#Be" n="29"/>verunt, quia per rationem philosophicam
<lb ed="#Be" n="30"/>deprehendi non potest-: sed potius pia
<lb ed="#Be" n="31"/>mens vivacitate fidei sue nititur eum
ap<lb break="no" ed="#Be" n="32"/>prehendere. .
</p>
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