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cod-al7b29_alalal-h47258.xml
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cod-al7b29_alalal-h47258.xml
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<title>Articulus 16</title>
<author ref="#Albert">Albertus Magnus</author>
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<div xml:id="alalal-h47258"><!-- l4d17a16 -->
<head xml:id="alalal-h47258-Hd1e99">Articulus 16</head>
<head xml:id="alalal-h47258-Hd1e101" type="question-title">Quomodo habeant se ad invicem dilectio,
predestinatio, vocatio, electio,
sustificatio, et magnificatio ?</head>
<p xml:id="alalal-h47258-d1e104">
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="41"/>ARTICULUS XVI.
<lb ed="#Be" n="42"/>Quomodo habeant se ad invicem dilectio,
<lb ed="#Be" n="43"/>predestinatio, vocatio, electio,
susti<lb break="no" ed="#Be" n="44"/>ficatio, et magnificatio ?
</p>
<p xml:id="alalal-h47258-d1e117">
<lb ed="#Be" n="45"/>Octavo, Queritur de comparatione
ju<lb break="no" ed="#Be" n="46"/>stificationis ad dilectionem, vocationem,
<lb ed="#Be" n="47"/>et magnificationem, cum quibus
conjun<lb break="no" ed="#Be" n="48"/>gitur in epistola ad Roman. vin, passim,
</p>
<p xml:id="alalal-h47258-d1e128">
<lb ed="#Be" n="49"/>Videtur autem, quod vocatio sit
me<lb break="no" ed="#Be" n="50"/>dia inter justificationem et
pradestina<lb break="no" ed="#Be" n="51"/>tionem : quia,ad Roman. viu1, 30, ita
enu<lb break="no" ed="#Be" n="52"/>merat Apostolus : <quote xml:id="alalal-h47258-Qd1e138"
source="http://scta.info/resource/rom8_30@1-12">Quos autem
predesti<lb break="no" ed="#Be" n="53"/>navit, hos et vocavit: et quos vocavit,
<lb ed="#Be" n="54"/>hos et iustificavit</quote>, etc.
</p>
<p xml:id="alalal-h47258-d1e147">
<lb ed="#Be" n="55"/>Sed tunc queritur, Utrum vocatio
di<lb break="no" ed="#Be" n="56"/>cat gratiam gratum facientem, vel gratis
<lb ed="#Be" n="57"/>datam ?
</p>
<p xml:id="alalal-h47258-d1e156">
<lb ed="#Be" n="58"/>Et videtur, quod gratis datam: quia
</p>
<p xml:id="alalal-h47258-d1e161">
<lb ed="#Be" n="59"/>1. Immediatum consequens
predesti<lb break="no" ed="#Be" n="60"/>nationem, sicut effectus sequitur cau--
<lb ed="#Be" n="61"/>sam, est justificatio: quia praedestinatio
<lb ed="#Be" n="62"/>est preparatio gratiae in presenti, et
glo<lb break="no" ed="#Be" n="63"/>riae in futuro:
<lb ed="#Be" n="64"/>hominis justificationem, videtur esse
<lb ed="#Be" n="65"/>hominis adhuc existentis in peccato :
<lb ed="#Be" n="66"/>sed vocatio est ante, ut probatum est:
<lb ed="#Be" n="67"/>ergo est hominis existentis in peccato :
<lb ed="#Be" n="68"/>sed hominis existentis in peccato non
<lb ed="#Be" n="69"/>est nisi gratia gratis data: ergo vocatio
<lb ed="#Be" n="70"/>est gratis data.
</p>
<p xml:id="alalal-h47258-d1e190">
<lb ed="#Be" n="71"/>2. Item, Non vocatur nisi distans:
<lb ed="#Be" n="72"/>cum igitur in spiritualibus non sit
di<lb break="no" ed="#Be" n="73"/>stantia loci, sed dissimilitudinis, ut dicit
<lb ed="#Be" n="74"/>Augustinus super Evangelium de filio
<lb ed="#Be" n="75"/>prodigo, videtur quod vocatio sit
distan<lb break="no" ed="#Be" n="76"/>tis per meritum: et ille est in peccato
<lb ed="#Be" n="77"/>mortali: ergo vocatio dicit gratiam quae
<lb ed="#Be" n="78"/>peccato mortali convenire potest: et illa
<lb ed="#Be" n="79"/>est gratia gratis data, non gratum faciens:
<pb ed="#Be" n="685"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>ergo vocatio non dicit gratiam gratum
<lb ed="#Be" n="2"/>facientem.
</p>
<p xml:id="alalal-h47258-d1e221">
<lb ed="#Be" n="3"/>3. Item, Quod convenit bonis et
ma<lb break="no" ed="#Be" n="4"/>lis, non potest esse gratia nisi gratis
da<lb break="no" ed="#Be" n="5"/>te: sed vocatio convenit bonis et malis :
<lb ed="#Be" n="6"/>ergo in genere gratia non dicit gratiam
<lb ed="#Be" n="7"/>nisi gratis datam. Prima harum patet per
<lb ed="#Be" n="8"/>se cullibet fideli. Secunpa autem patet
<lb ed="#Be" n="9"/>per hoc quod dicitur Proverbiorum, 1,
<lb ed="#Be" n="10"/>24, de quibusdam : <quote xml:id="alalal-h47258-Qd1e240"
source="http://scta.info/resource/prov1_24@2-7">Vocavi, et renuistis :
<lb ed="#Be" n="11"/>extendi manum meam</quote>, etc., ubi patet,
<lb ed="#Be" n="12"/>quod vocatio convenit malis. Matth autem
<lb ed="#Be" n="13"/>v, 19, dicitur de Petro et Andrea, quod
<lb ed="#Be" n="14"/>vocavit eos Jesus: et ibi convenit bonis.
</p>
<p xml:id="alalal-h47258-d1e253">
<lb ed="#Be" n="15"/>Si forte tu dicas, sicut dicit. Glossa
su<lb break="no" ed="#Be" n="16"/>per epistolam ad Romanos, vii, 30, quod
<lb ed="#Be" n="17"/>duplex. est vocatio : interior, et exterior.
<lb ed="#Be" n="18"/>Exterior est quae est per predicationem :
<lb ed="#Be" n="19"/>et de illa non loquitur Apostolus. Interior
<lb ed="#Be" n="20"/>autem est cognitionem de fide a divuare,
<lb ed="#Be" n="21"/>vel compungere eum quem sciat audire.
<lb ed="#Be" n="22"/>Et quod de exteriori non loquitur
Apo<lb break="no" ed="#Be" n="23"/>stolus, patet: quia haec et bonorum et
<lb ed="#Be" n="24"/>malorum est: interior autem est
bono<lb break="no" ed="#Be" n="25"/>rum tantum, et de illa loquitur
Aposto<lb break="no" ed="#Be" n="26"/>lus. Contra : Cognitio fidei quae
adjuva<lb break="no" ed="#Be" n="27"/>tur, aut est fidei formate, aut informis.
<lb ed="#Be" n="28"/>Si formate. Contra: Fides formata non
<lb ed="#Be" n="29"/>est formata nisi per gratiam et
charita<lb break="no" ed="#Be" n="30"/>tem: sed formatum ex aliquo
conve<lb break="no" ed="#Be" n="31"/>niens est adid ex quo formatur : ergo
<lb ed="#Be" n="32"/>fides haec sequitur gratiam et
charita<lb break="no" ed="#Be" n="33"/>tem: ergo non praecedit justificationem.
<lb ed="#Be" n="34"/>Et hoc est contra enumerationem
Apo<lb break="no" ed="#Be" n="35"/>stoli, qui vocationem enumerat ante
ju<lb break="no" ed="#Be" n="36"/>stificationem. Si autem est cognitio fidei
<lb ed="#Be" n="37"/>informis. Contra: Hee est et bonorum
<lb ed="#Be" n="38"/>et malorum: ergo non est nisi gratia
<lb ed="#Be" n="39"/>gratis data, ut prius probatum: et ita
<lb ed="#Be" n="40"/>potest esse hominis existentis in peccato
<lb ed="#Be" n="41"/>mortali.
</p>
<p xml:id="alalal-h47258-d1e315">
<lb ed="#Be" n="42"/>Unrerivs queritur, Quae est
differen<lb break="no" ed="#Be" n="43"/>tia istorum ad electionem, de qua facit
<lb ed="#Be" n="44"/>Glossa mentionem dicens, quod vocatio
<lb ed="#Be" n="45"/>tantum electorum est ?
</p>
<p xml:id="alalal-h47258-d1e326">
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="46"/>Videtur autem, quod hoc sit falsum.
<lb ed="#Be" n="47"/>Electio enim nonest nisi habentium
gra<lb break="no" ed="#Be" n="48"/>tiam finalem : vocatio tantum electorum
<lb ed="#Be" n="49"/>est: ergo vocatio non est nisi
haben<lb break="no" ed="#Be" n="50"/>tium gratiam finalem. Ht guos vocavit,
<lb ed="#Be" n="51"/>hos et gustificavit, ut dicit textus ': ergo
<lb ed="#Be" n="52"/>non justificavit nisi homines gratiam
<lb ed="#Be" n="53"/>finalem habentes, quod aperte falsum
<lb ed="#Be" n="54"/>est, cum multi sint justi secundum
ju<lb break="no" ed="#Be" n="55"/>stitiam presentem,qui non sunt justi
se<lb break="no" ed="#Be" n="56"/>cundum gratiam finalem.
</p>
<p xml:id="alalal-h47258-d1e355">
<lb ed="#Be" n="57"/>Quazritur eliam de magnificatione
<lb ed="#Be" n="58"/>quam ibi ponit Apostolus in illo ordine 2.
</p>
<p xml:id="alalal-h47258-d1e362">
<lb ed="#Be" n="59"/>Videtur enim non differre a
justifica<lb break="no" ed="#Be" n="60"/>tione: quia dicit Glossa, quod
magnifi<lb break="no" ed="#Be" n="61"/>cavit omni genere virtutum : omne
au<lb break="no" ed="#Be" n="62"/>tem genus virtutum datur in
justifica<lb break="no" ed="#Be" n="63"/>tione : ergo in ipsa justificatione
magni<lb break="no" ed="#Be" n="64"/>ficavit.
</p>
<p xml:id="alalal-h47258-d1e378">
<lb ed="#Be" n="65"/>Resronsio. Dicendum, quod ista
se<lb break="no" ed="#Be" n="66"/>cundum ordinem se consequuntur,
dile<lb break="no" ed="#Be" n="67"/>ctio, preedestinatio, electio, vocatio,
ju<lb break="no" ed="#Be" n="68"/>stificatio, magnificatio. Et prima quidem
<lb ed="#Be" n="69"/>tria nihil ponunt in homine, sed in Deo,
<lb ed="#Be" n="70"/>qui est auctor gratiae justificantis :
po<lb break="no" ed="#Be" n="71"/>nunt tamen aliquid respectu hominis:
<lb ed="#Be" n="72"/>sed alia tria ponunt in homine
justifica<lb break="no" ed="#Be" n="73"/>to gratiam secundum diversas
considera<lb break="no" ed="#Be" n="74"/>tiones. In Deo enim est aliquid inclinans
<lb ed="#Be" n="75"/>voluntatem ad dandum gratiam, et hoc
<lb ed="#Be" n="76"/>est dilectio, et est primum quod
conve<lb break="no" ed="#Be" n="77"/>nit bonis tantum, quia previsio est
re<lb break="no" ed="#Be" n="78"/>spectu bonorum et malorum.
Consequi<lb break="no" ed="#Be" n="79"/>tur autem voluntatem inclinatam
prepa<lb break="no" ed="#Be" n="80"/>ratio ejus quod dabitur in gratia et
glo<lb break="no" ed="#Be" n="81"/>ria, et hoc dicit predestinatio secundum
<lb ed="#Be" n="82"/>suum nomen. Ex donatione autem
con<lb break="no" ed="#Be" n="83"/>sequitur distinctio ejus cui dandum, ab
<lb ed="#Be" n="84"/>eo cui non est dandum, et haec est sepa~
<lb ed="#Be" n="85"/>ratio a massa perditorum et hoc dicit
<lb ed="#Be" n="86"/>electio. In effectu autem donationis, qui
<lb ed="#Be" n="87"/>est circa hominem, est motus a malo ad
<lb ed="#Be" n="88"/>bonum et ad perfectionem in illo. Et
<lb ed="#Be" n="89"/>penes terminum a quo, est vocatio, quia
<pb ed="#Be" n="686"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>non vocatur nisi distans : sed penes
ter<lb break="no" ed="#Be" n="2"/>minum ad quem, est yustificatio: et
pe<lb break="no" ed="#Be" n="3"/>nes perfectionem in illo, est
magnifica<lb break="no" ed="#Be" n="4"/>tio. Et haec expresse colliguntur ex
epi<lb break="no" ed="#Be" n="5"/>stola ad Roman. vi,29 et 30, ex textu et
<lb ed="#Be" n="6"/>Glossa : et patet eorum differentia, et erit
<lb ed="#Be" n="7"/>clarior in responsione.
</p>
<p xml:id="alalal-h47258-d1e454">
<lb ed="#Be" n="8"/>Ad opscecra ergo dicendum, quod vo~
<lb ed="#Be" n="9"/>catio secundum substantiam dicit
eam<lb break="no" ed="#Be" n="10"/>dem gratiam quam justificatio, sed sub
<lb ed="#Be" n="11"/>alia ratione, scilicet secundum quod
<lb ed="#Be" n="12"/>avertit a malo. Et quia hoc in motu
ani<lb break="no" ed="#Be" n="13"/>me ejus qui justificatur, prius est, ideo
<lb ed="#Be" n="14"/>media ponitur inter predestinationem et
<lb ed="#Be" n="15"/>justificationem : cum non sit ante
justi<lb break="no" ed="#Be" n="16"/>ficationem tempore, sed natura,
secun<lb break="no" ed="#Be" n="17"/>dum quod natura dicitur via in naturam,
<lb ed="#Be" n="18"/>que est generatio.
</p>
<p xml:id="alalal-h47258-d1e481">
<lb ed="#Be" n="19"/>Ad Atiup dicendum, quod distans
di<lb break="no" ed="#Be" n="20"/>citur dupliciter, scilicet distans per
vo<lb break="no" ed="#Be" n="21"/>luntatem obstinatam, et hic non vocatur
<lb ed="#Be" n="22"/>interiori vocatione quae tantum
electo<lb break="no" ed="#Be" n="23"/>rum est. Et dicitur distans per
vicinita<lb break="no" ed="#Be" n="24"/>tem peccati, scilicet qui jam fugit, et est
<lb ed="#Be" n="25"/>in fugiendo propinquior peccato : et huic
<lb ed="#Be" n="26"/>convenit interior vocatio : sed iste non
<lb ed="#Be" n="27"/>est in peccato mortali, sed potius in
gra<lb break="no" ed="#Be" n="28"/>tia : sed est in ea secundum
detestatio<lb break="no" ed="#Be" n="29"/>nem et fugam peccati.
</p>
<p xml:id="alalal-h47258-d1e507">
<lb ed="#Be" n="30"/>Ad aliud dicendum, quod est vocatio
<lb ed="#Be" n="31"/>exterior, quae convenit bonis et malis:
<lb ed="#Be" n="32"/>sed interior convenit bonis tantum: quia
<lb ed="#Be" n="33"/>homo in illa vocatur practice, quando
<lb ed="#Be" n="34"/>trahitur per gratiam a peccato. Et
con<lb break="no" ed="#Be" n="35"/>cedenda est sequens distinctio. _
</p>
<p xml:id="alalal-h47258-d1e523">
<lb ed="#Be" n="36"/>Ad improbationem autem dicendum,
<lb ed="#Be" n="37"/>quod Glossa illa loquitur de fide formata.
<lb ed="#Be" n="38"/>Et haec juvatur, quando id quod est
for<lb break="no" ed="#Be" n="39"/>male in fide, juvatur, et hoc est
attritio<lb break="no" ed="#Be" n="40"/>nis cum trahendo juvat ut fiat quod
di<lb break="no" ed="#Be" n="41"/>ctat cognitio, secundum Psalmum cx,10,
<lb ed="#Be" n="42"/>dicentem: JIJntellectus bonus omnibus
<lb ed="#Be" n="43"/>facientibus eum.
</p>
<p xml:id="alalal-h47258-d1e543">
<lb ed="#Be" n="44"/>Ad objectum autem contra, dicendum
<lb ed="#Be" n="45"/>quod fides dupliciter consideratur, scilicet
<lb ed="#Be" n="46"/>in actu, et in habitu. Et in actu adhuc
<lb ed="#Be" n="47"/>dupliciter, scilicet in actu tendente in
<lb ed="#Be" n="48"/>Deum per meritum, et in actu quasi
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="49"/>ostendente Deum : de quo dicit
Augusti<lb break="no" ed="#Be" n="50"/>nus, quod fides primo oculos aperit : et
<lb ed="#Be" n="51"/>Apostolus, ad Hebr. xu, 6, quod
pri<lb break="no" ed="#Be" n="52"/>mum <quote xml:id="alalal-h47258-Qd1e566"
source="http://scta.info/resource/hebr11_6@6-18">credere oportet accedentem ad
<lb ed="#Be" n="53"/>Deum quia est, et inguirentibus se
remu<lb break="no" ed="#Be" n="54"/>nerator sit</quote>. Si igitur consideratur in hoc
<lb ed="#Be" n="55"/>actu ultimo : tunc ipsa praecedit
justifi<lb break="no" ed="#Be" n="56"/>cationem, non tempore, sed natura : quia
<lb ed="#Be" n="57"/>sic est inclinans in illam ex parte ejus qui
<lb ed="#Be" n="58"/>justificatur, secundum illud Act. xv, 9:
<lb ed="#Be" n="59"/>Fide purificans corda eorum. Si autem
<lb ed="#Be" n="60"/>consideretur ut tendens in Deum propter
<lb ed="#Be" n="61"/>Deum, prout est actus volens obtinere
<lb ed="#Be" n="62"/>vitam aternam, sic est justificationem
<lb ed="#Be" n="63"/>consequens secundum tempus. Si vero
<lb ed="#Be" n="64"/>consideretur in habitu: sic simul
infun<lb break="no" ed="#Be" n="65"/>duntur in ipsa justificatione.
</p>
<p xml:id="alalal-h47258-d1e598">
<lb ed="#Be" n="66"/>Ad Hoc quod ulterius queritur de
ele<lb break="no" ed="#Be" n="67"/>ctione, jam patel ex solutione
questio<lb break="no" ed="#Be" n="68"/>nis, scilicet quae sit differentia.
</p>
<p xml:id="alalal-h47258-d1e607">
<lb ed="#Be" n="69"/>Ad objectum autem dicendum, quod
<lb ed="#Be" n="70"/>secundum Glossam in veritate’ vocatio
<lb ed="#Be" n="71"/>non est nisi electorum, qui habituri sunt
<lb ed="#Be" n="72"/>gratiam finalem - sed non sequitur, quod
<lb ed="#Be" n="73"/>justificatio sit tantum illorum : quia licet
<lb ed="#Be" n="74"/>in ordine justificatio semper sequatur
vo<lb break="no" ed="#Be" n="75"/>cationem in electis, non tamen oportet.
<lb ed="#Be" n="76"/>quod in omnibus sit justificatio ordinata
<lb ed="#Be" n="77"/>ad interiorem vocationem.
</p>
<p xml:id="alalal-h47258-d1e630">
<lb ed="#Be" n="78"/>Et est instantia : posito quod quatuor
<lb ed="#Be" n="79"/>homines non dealbentur nisi sint scientes,
<lb ed="#Be" n="80"/>alii sine scientia possunt dealbari : vere
<lb ed="#Be" n="81"/>potest dici, quod qui scientes sunt
deal<lb break="no" ed="#Be" n="82"/>bantur: non tamen sequitur, quod
nulli<lb break="no" ed="#Be" n="83"/>dealbantur nisi sint scientes. Et est
pec<lb break="no" ed="#Be" n="84"/>catum secundum locum sophisticum con- ~
<lb ed="#Be" n="85"/>sequentis.
</p>
<p xml:id="alalal-h47258-d1e650">
<lb ed="#Be" n="86"/>Ad Hoc autem quod ulterius de
magni<lb break="no" ed="#Be" n="87"/>ficatione queritur, dicendum quod ordo
<lb ed="#Be" n="88"/>virtutum dupliciter consideratur, scilicet
<lb ed="#Be" n="89"/>in se, et in efficacia operis. Tn se non est
<lb ed="#Be" n="90"/>magnificatio, et sic datur in
justifica<lb break="no" ed="#Be" n="91"/>tione. In efficacia autem operis exigitur
<lb ed="#Be" n="92"/>quantitas virtualis : et vocatur
magnifi<lb break="no" ed="#Be" n="93"/>catio a Glossa : tamen alia Glossa expo-_
<lb ed="#Be" n="94"/>nit hoc de magnificentia premii in
peeni<lb break="no" ed="#Be" n="95"/>tentia.
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