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cod-al7b29_alalal-h78751.xml
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cod-al7b29_alalal-h78751.xml
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<title>Articulus 5</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<witness xml:id="Be" n="cod-al7b29">Paris 1894, v. 29</witness>
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<div xml:id="alalal-h78751"><!-- l4d20a5 -->
<head xml:id="alalal-h78751-Hd1e99">Articulus 5</head>
<head xml:id="alalal-h78751-Hd1e101" type="question-title">Quid sit ignis purgatori, an corporeus,
vel spiritualis ?</head>
<p xml:id="alalal-h78751-d1e104">
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="37"/>ARTICULUS V.
<lb ed="#Be" n="38"/>Quid sit ignis purgatori, an corporeus,
<lb ed="#Be" n="39"/>vel spiritualis ?
</p>
<p xml:id="alalal-h78751-d1e115">
<lb ed="#Be" n="40"/>Deinde queritur de hoc quod dicit,
<lb ed="#Be" n="41"/>ibi, A, post medium: <quote xml:id="alalal-h78751-Qd1e121"> Prius
purgan<lb break="no" ed="#Be" n="42"/>dus est igne purgationis, etc. </quote>
</p>
<p xml:id="alalal-h78751-d1e127">
<lb ed="#Be" n="43"/>Queruntur autem hic in principio duo
<lb ed="#Be" n="44"/>de igne purgatorio, scilicet quid sit in re,
<lb ed="#Be" n="45"/>et ubi sit secundum locum ?
</p>
<p xml:id="alalal-h78751-d1e137">
<lb ed="#Be" n="46"/>Ad primum horum sic proceditur :
<lb ed="#Be" n="47"/>1. Ignis corporis est nomen : ergo
vi<lb break="no" ed="#Be" n="48"/>detur, quod ignis corporeus sit ignis
pur<lb break="no" ed="#Be" n="49"/>gatoril.
</p>
<p xml:id="alalal-h78751-d1e148">
<lb ed="#Be" n="50"/>2. Praeterea, Multi sancti dicunt quod
<lb ed="#Be" n="51"/>ignis inferni corporeus est : ergo et ignis
<lb ed="#Be" n="52"/>purgatorii, ut videtur. .
</p>
<p xml:id="alalal-h78751-d1e157">
<lb ed="#Be" n="53"/>3. Item, Gregorius ? <quote xml:id="alalal-h78751-Qd1e161"> Ignis gehenne
<lb ed="#Be" n="54"/>corporalis est, qui corporaliter malos
<lb ed="#Be" n="55"/>exurit. </quote>
</p>
<p xml:id="alalal-h78751-d1e169">
<lb ed="#Be" n="56"/>4. Item, Augustinus : <quote xml:id="alalal-h78751-Qd1e173"> Cur non
dica<lb break="no" ed="#Be" n="57"/>mus quamvis miris, veris tamen modis
<lb ed="#Be" n="58"/>etiam spiritus incorporeos posse poena
<lb ed="#Be" n="59"/>corporalis ignis affligi, si spiritus
homi<lb break="no" ed="#Be" n="60"/>num quamvis incorporei, potuerunt
in<lb break="no" ed="#Be" n="61"/>cludi corporalibus membris *? </quote>
</p>
<p xml:id="alalal-h78751-d1e187">
<lb ed="#Be" n="62"/>5. Item, Augustinus: <quote xml:id="alalal-h78751-Qd1e191"> Gehenna quae
<lb ed="#Be" n="63"/>stagnum ignis et sulphuris dicta est,
<lb ed="#Be" n="64"/>corporeus ignis erit. </quote> Ex his colligitur,
<lb ed="#Be" n="65"/>quod sit ignis corporeus crucians
ani<lb break="no" ed="#Be" n="66"/>mas. Cum igitur una ratio sit de igne
<lb ed="#Be" n="67"/>inferni, et purgatorii, videtur quod ignis
<lb ed="#Be" n="68"/>purgatorii sit corporeus.
</p>
<p xml:id="alalal-h78751-d1e208">
<lb ed="#Be" n="69"/>6. Praeterea, Si dicatur, quod sit
in<lb break="no" ed="#Be" n="70"/>corporeus, videtur sequi inconveniens.
<lb ed="#Be" n="71"/>Dicit enim Aristoteles, et probat in
quar<lb break="no" ed="#Be" n="72"/>to Ethicorum, quod delectatio omnino
<lb ed="#Be" n="73"/>spiritualis, non habet contrarium, nec
<lb ed="#Be" n="74"/>est medicina: sed delectatio futura est
<lb ed="#Be" n="75"/>omnino spiritualis : ergo non habet con-
<pb ed="#Be" n="834"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>trarium : ergo non habet aliquid
contra<lb break="no" ed="#Be" n="2"/>rium agens ad tristitiam : si igitur ignis
<lb ed="#Be" n="3"/>ille sit tantum spiritualis, non aget ad
<lb ed="#Be" n="4"/>contristationem : et tunc ibi puniti non
<lb ed="#Be" n="5"/>contristarentur : et hoc est falsum.
</p>
<p xml:id="alalal-h78751-d1e242">
<lb ed="#Be" n="6"/>7. Adhuc, Spiritualia pure separata
<lb ed="#Be" n="7"/>sunt a motu et-a materia: sed omnis
<lb ed="#Be" n="8"/>contrarietas est cum motu et materia :
<lb ed="#Be" n="9"/>ergo in spiritualibus non est
contrarie<lb break="no" ed="#Be" n="10"/>tas: ergo nec actio’ contrarietatis
ali<lb break="no" ed="#Be" n="11"/>cujus: sed omnis poena est. ex agente
<lb ed="#Be" n="12"/>contrario :.ergo in talibus nulla est
pe<lb break="no" ed="#Be" n="13"/>na. Si ergo detur, quod sit ignis pure
<lb ed="#Be" n="14"/>spiritualis, videtur quod nullo modo sit
<lb ed="#Be" n="15"/>afflictivus : et hoc heresis est : ergo ne~
<lb ed="#Be" n="16"/>cessé est eum ponere corporalem.
</p>
<p xml:id="alalal-h78751-d1e268">
<lb ed="#Be" n="17"/>8. Adhuc, Nulla substantia in quantum
<lb ed="#Be" n="18"/>hujusmodi, transmutabilis est, ut dicit
<lb ed="#Be" n="19"/>Aristoteles, dans exemplum etiam in igne.
<lb ed="#Be" n="20"/>qui nec agit nec transmutat aliquid in
<lb ed="#Be" n="21"/>quantum substantia est : si igilur agit et
<lb ed="#Be" n="22"/>transmutat, hoc erit ab aliqua qualitate
<lb ed="#Be" n="23"/>ipsius substantiae : ergo agens
transmu<lb break="no" ed="#Be" n="24"/>tando est substantia disposita qualitate :
<lb ed="#Be" n="25"/>constat autem, quod non omnis qualitas
<lb ed="#Be" n="26"/>agit, sed physica solum, ut dicunt
om<lb break="no" ed="#Be" n="27"/>nes Philosophi: ergo necessarium est,
<lb ed="#Be" n="28"/>quod habeat qualitatem physicam.
</p>
<p xml:id="alalal-h78751-d1e297">
<lb ed="#Be" n="29"/>Item, Nec omnis qualitas physica agit:
<lb ed="#Be" n="30"/>sed contingit contrarium activum esse :
<lb ed="#Be" n="31"/>ergo. necesse est talem contrarietatem
<lb ed="#Be" n="32"/>habere: omnis autem talis substantia
<lb ed="#Be" n="33"/>est corporea: igitur transmutans et agens
<lb ed="#Be" n="34"/>omne corporeum est: sed ignis
purga<lb break="no" ed="#Be" n="35"/>toril agit transmutando et puniendo :
<lb ed="#Be" n="36"/>non enim est poena nisi per
immutatio<lb break="no" ed="#Be" n="37"/>nem patientis: ergo videtur, quod ignis
<lb ed="#Be" n="38"/>purgatorii sit corporeus.
</p>
<p xml:id="alalal-h78751-d1e321">
<lb ed="#Be" n="39"/>Sed st hoc dicatur objicitur in
contra<lb break="no" ed="#Be" n="40"/>rium primo per auctoritates, et postea
<lb ed="#Be" n="41"/>per rationes.
</p>
<p xml:id="alalal-h78751-d1e330">
<lb ed="#Be" n="42"/>1. Dicit enim Gregorius in Moralibus :
<lb ed="#Be" n="43"/>
<quote xml:id="alalal-h78751-Qd1e336"> Ignis corporeus ut esse ignis valeat,
<lb ed="#Be" n="44"/>corporis indiget fomentis : qui cum
neces<lb break="no" ed="#Be" n="45"/>se sit ut servetur, per congesta ligna
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="46"/>procul dubio nutritur : nec valet nisi suc~
<lb ed="#Be" n="47"/>census esse et refotus subsistere. Econtra.
<lb ed="#Be" n="48"/>autem ignis gehenne cum sit incorpo-~'
<lb ed="#Be" n="49"/>reus, in semetipso reprobos corporaliter:
<lb ed="#Be" n="50"/>exurit, nec studio humano succenditur,
<lb ed="#Be" n="51"/>nec lignis nutritur: sed semel creatus,
<lb ed="#Be" n="52"/>durat inexstinguibilis, et successione non
<lb ed="#Be" n="53"/>indiget, nec ardore caret '. </quote> Ex hoc
ex<lb break="no" ed="#Be" n="54"/>presse habetur, quod nec corporalis est,
<lb ed="#Be" n="55"/>nec ad modum corporei fovetur et nutritur,
</p>
<p xml:id="alalal-h78751-d1e367">
<lb ed="#Be" n="56"/>2. Item, In-eodem: <quote xml:id="alalal-h78751-Qd1e371"> Si stridores
<lb ed="#Be" n="57"/>dentium et fletus oculorum spiritualiter
<lb ed="#Be" n="58"/>accipiamus, flammas quoque
tormento<lb break="no" ed="#Be" n="59"/>rum in ipsis non corporales, sed spiritua~
<lb ed="#Be" n="60"/>les credere debemus. </quote>
</p>
<p xml:id="alalal-h78751-d1e384">
<lb ed="#Be" n="61"/>3. Item, Augustinus in libro XXI de
<lb ed="#Be" n="62"/>Civitate Dei, dicit talem fuisse illam.
<lb ed="#Be" n="63"/>flamroam.in qua dives. cruciabatur, quales.
<lb ed="#Be" n="64"/>oculi quos levavit, quando Lazarum yi-.
<lb ed="#Be" n="65"/>dit, qualis lingua cui humorem
desidera<lb break="no" ed="#Be" n="66"/>vit infundi, qualis digitus Lazari de quo
<lb ed="#Be" n="67"/>fieri id postulavit : sed constat, quod
<lb ed="#Be" n="68"/>membra illa non fuerunt corporalia, sed
<lb ed="#Be" n="69"/>spiritualia : ergo videtur, quod nec
flam<lb break="no" ed="#Be" n="70"/>ma fuit corporalis : ergo nec ignis
purga<lb break="no" ed="#Be" n="71"/>torii, ut videtur.
</p>
<p xml:id="alalal-h78751-d1e410">
<lb ed="#Be" n="72"/>
<sic>3.</sic> Item, Damascenus in ultimo -
capi<lb break="no" ed="#Be" n="73"/>tulo librisui : <quote xml:id="alalal-h78751-Qd1e418"> Ignis autem iste non est
<lb ed="#Be" n="74"/>corporeus,sed qualis utique Deus novits. </quote>
</p>
<p xml:id="alalal-h78751-d1e424">
<lb ed="#Be" n="75"/>5. Per rationem autem objicitur sic :
<lb ed="#Be" n="76"/>Omne agens et patiens cum
transmuta<lb break="no" ed="#Be" n="77"/>tione conveniunt in materia, ut dicit
<lb ed="#Be" n="78"/>Boetius in libro de Duabus naturis in
<lb ed="#Be" n="79"/>una persona Christi - sed ignis
purgato<lb break="no" ed="#Be" n="80"/>rii et anima purganda se habent sicut
<lb ed="#Be" n="81"/>agens et patiens secundum
transmuta<lb break="no" ed="#Be" n="82"/>tum : ergo communicant in materia : sed
<lb ed="#Be" n="83"/>anima aut non est de materia, aut non
<lb ed="#Be" n="84"/>est de materia corporali: ergo videtur,
<lb ed="#Be" n="85"/>quod ignis ille aut non sit de materia, aut
<lb ed="#Be" n="86"/>non sit de materia corporali : ergo” non
<lb ed="#Be" n="87"/>est corporeus.
</p>
<p xml:id="alalal-h78751-d1e455">
<lb ed="#Be" n="88"/>6. Adhuc, Auctor libri Sex
principio<lb break="no" ed="#Be" n="89"/>rum dicit, quod impossibile est non
cor<lb break="no" ed="#Be" n="90"/>pus a corpore moveri: sed anima non
<pb ed="#Be" n="835"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>est corpus: ergo non movetur a corpore :
<lb ed="#Be" n="2"/>sed movetur et transmutatur ab igne
<lb ed="#Be" n="3"/>purgatorio : ergo ignis purgatorius non
<lb ed="#Be" n="4"/>est corpus: ergo nec corporeus: quia
<lb ed="#Be" n="5"/>constat, quod sine quantitate est ignis ille
<lb ed="#Be" n="6"/>quicumque sit.
</p>
<p xml:id="alalal-h78751-d1e481">
<lb ed="#Be" n="7"/>Heec autem usque ad iractatum de
re<lb break="no" ed="#Be" n="8"/>surrectione pro objectis sufficiant : quia
<lb ed="#Be" n="9"/>ibi de hoc querendi iterum erit locus.
</p>
<p xml:id="alalal-h78751-d1e490">
<lb ed="#Be" n="10"/>Responsio. Omnes sancti disputantes
<lb ed="#Be" n="11"/>de ista questione dicunt, quod ea quae
<lb ed="#Be" n="12"/>dicunt, volunt accipi sine supercilio
asser<lb break="no" ed="#Be" n="13"/>tionis sue. Ita etiam ego dico qualis sit
<lb ed="#Be" n="14"/>ignis purgatorii, non arbitror quemquam
<lb ed="#Be" n="15"/>scire, nisi cui Deus revelavit. Utrum
au<lb break="no" ed="#Be" n="16"/>tem sit, pertinebit ad sequentem
distin<lb break="no" ed="#Be" n="17"/>ctionem inquirere.
</p>
<p xml:id="alalal-h78751-d1e511">
<lb ed="#Be" n="18"/>De hoc autem quod hic quesitum est,
<lb ed="#Be" n="19"/>dicendum videtur, quod sit corporeus.
<lb ed="#Be" n="20"/>Et puto, quod quicumque attendit
subti<lb break="no" ed="#Be" n="21"/>liter inconvenientia ad quae dicunt
ratio<lb break="no" ed="#Be" n="22"/>nes primo inducte, vix inclinabitur in
<lb ed="#Be" n="23"/>aliam opinionem, nisi quod est corporeus.
<lb ed="#Be" n="24"/>Nisi forte, quod absit, aliquis in heresim
<lb ed="#Be" n="25"/>quorumdam Philosophorum laberetur,
<lb ed="#Be" n="26"/>ut diceret omnia quae de locis poenarum
<lb ed="#Be" n="27"/>et poenis scripta sunt, omnino frivola et
<lb ed="#Be" n="28"/>vana esse. Consentiendo igitur rationibus
<lb ed="#Be" n="29"/>primo inductis; dico quod corporeus est.
</p>
<p xml:id="alalal-h78751-d1e540">
<lb ed="#Be" n="30"/>Ad id quod contra objicitur, dicendum
<lb ed="#Be" n="31"/>quod distinguitur inter primum affligens,
<lb ed="#Be" n="32"/>et proximum affligens: primum enim
<lb ed="#Be" n="33"/>affligens spiritualem substantiam sive in
<lb ed="#Be" n="34"/>corpore Sive extra corpus, corporeum est :
<lb ed="#Be" n="35"/>sed proximum affligens est spirituale. Ut
<lb ed="#Be" n="36"/>autem hoc melius intelligatur, ponamus
<lb ed="#Be" n="37"/>exemplum: incisio enim vulnerate
ma<lb break="no" ed="#Be" n="38"/>nus, corporalis est, et patitur corpus, et
<lb ed="#Be" n="39"/>compatitur anima. Primum quidem
af<lb break="no" ed="#Be" n="40"/>fligens utriusque horum est gladius: sed
<lb ed="#Be" n="41"/>cnm anima patiatur a passione corporis,
<lb ed="#Be" n="42"/>constat quod id quod facit motum in
af<lb break="no" ed="#Be" n="43"/>fectu tristitia in anima, similitudo
vulne<lb break="no" ed="#Be" n="44"/>ris est apprehensa ut contraria
conjun<lb break="no" ed="#Be" n="45"/>cto : secundum autem quod talis simili-
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="46"/>tudo est in anima, spiritualis est: et ita
<lb ed="#Be" n="47"/>proximum affligens animam est spirituale.
<lb ed="#Be" n="48"/>Ita dico in purgatorio, quod primum
af<lb break="no" ed="#Be" n="49"/>fligens est ignis corporeus, habens vim
<lb ed="#Be" n="50"/>affligendi spiritum ex eo quod est
instru<lb break="no" ed="#Be" n="51"/>mentum divine justitia vindicantis
ini<lb break="no" ed="#Be" n="52"/>quitatem. Et proximum affligens est
si<lb break="no" ed="#Be" n="53"/>militudo ignis recepta ab animabus
pu<lb break="no" ed="#Be" n="54"/>nitis, prout est imstrumentum justitie
<lb ed="#Be" n="55"/>vindicantis peccatum, cui ipsa anima pro
<lb ed="#Be" n="56"/>voluntate se subdidit. Hoc autem in
tra<lb break="no" ed="#Be" n="57"/>clatu de resurrectione magis discutietur.
<lb ed="#Be" n="58"/>Hee autem videtur esse senténtia
Gre<lb break="no" ed="#Be" n="59"/>gorii in libro quarto Dialogorum ubi sic
<lb ed="#Be" n="60"/>dicit : <quote xml:id="alalal-h78751-Qd1e611"> Hoc est eis in igne ardere, quod
<lb ed="#Be" n="61"/>est ignem videre, trahentes ab ignibus
<lb ed="#Be" n="62"/>penam, non dantesignibus vitam !. </quote>
</p>
<p xml:id="alalal-h78751-d1e619">
<lb ed="#Be" n="63"/>Dicendum ergo ad primum, quod
Gre<lb break="no" ed="#Be" n="64"/>gorius loquitur de immediate affligente,
<lb ed="#Be" n="65"/>et non de affligente primo: et eodem
<lb ed="#Be" n="66"/>modo ad omnes sequentes auctoritates
<lb ed="#Be" n="67"/>dicendum est.
</p>
<p xml:id="alalal-h78751-d1e632">
<lb ed="#Be" n="68"/>Ad id autem quod objicitur per ratio~
<lb ed="#Be" n="69"/>nem, dicendum quod illa propositio
intel<lb break="no" ed="#Be" n="70"/>ligitur de agentibus et patientibus
phy<lb break="no" ed="#Be" n="71"/>sice : anima autem patitur ab igne
purga<lb break="no" ed="#Be" n="72"/>torio habente vim ex eo quod est corpus
<lb ed="#Be" n="73"/>existens instrumentum divine justitice :
<lb ed="#Be" n="74"/>et haec est alia vis caloris, quam
natura<lb break="no" ed="#Be" n="75"/>lis vis caloris tantum. Hujus autem
exem<lb break="no" ed="#Be" n="76"/>plum est, quod calor secundum
Philoso<lb break="no" ed="#Be" n="77"/>pum igneus est : et tamen secundum quod
<lb ed="#Be" n="78"/>est instrumentum anime regentis corpus,
<lb ed="#Be" n="79"/>non agit actione ignis tantum, quia sic
<lb ed="#Be" n="80"/>incineraret, sed actione vivifica anima,
<lb ed="#Be" n="81"/>et nos videmus quod digerendo assimilat
<lb ed="#Be" n="82"/>carni et ossi et nervo, sicut dicit
Aristo<lb break="no" ed="#Be" n="83"/>teles in secundo de Anima, loquens
con<lb break="no" ed="#Be" n="84"/>tra opinionem quae dicebat, quod ageret
<lb ed="#Be" n="85"/>in vi ignis tantum. A simih videtur
di<lb break="no" ed="#Be" n="86"/>cendum de calore ignis purgatorii, quod
<lb ed="#Be" n="87"/>in quantum movetur a virtute justitice
<lb ed="#Be" n="88"/>vindicantis, habet vim puniendi animas
<lb ed="#Be" n="89"/>incorporeas, quae ordinem sue dignitatis
<lb ed="#Be" n="90"/>vel irrecuperabiliter vel recuperabiliter
<lb ed="#Be" n="91"/>amiserunt, sicut existentes in inferno ir-
<pb ed="#Be" n="836"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>recuperabiliter, et existentes in
purgato<lb break="no" ed="#Be" n="2"/>rio recuperabiliter amiserunt.
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<lb ed="#Be" n="3"/>Ad Auwp dicendum, quod hoc
intelli<lb break="no" ed="#Be" n="4"/>gitur de omni motu corporeo et physico,
<lb ed="#Be" n="5"/>sicut dictum est. In aliis enim etiam in
<lb ed="#Be" n="6"/>naturis falsum est : quia corpus movetur
<lb ed="#Be" n="7"/>ab immobili incorporeo primo: et hoc
<lb ed="#Be" n="8"/>expressius probabitur in distinctione XL.
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