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cod-al7b30_alalal-j25195.xml
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cod-al7b30_alalal-j25195.xml
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<?xml version="1.0" encoding="UTF-8"?>
<?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?>
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<TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>Articulus 40</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Articulus 40</title>
<date when="2022-06-21">June 21, 2022</date>
</edition>
</editionStmt>
<publicationStmt>
<authority>SCTA</authority>
<availability status="free">
<p>Published under a <ref target="https://creativecommons.org/licenses/by-nc-sa/4.0/">Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)</ref>
</p>
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<sourceDesc>
<listWit>
<witness xml:id="Bf" n="cod-al7b30">Paris 1894, v. 30</witness>
</listWit>
</sourceDesc>
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<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a diplomatic edition.</p>
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<revisionDesc status="draft">
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<change when="2022-06-21" status="draft" n="0.0.0">
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#Bf" n="597"/>
</div>
</front>
<body>
<div xml:id="alalal-j25195"><!-- l4d44a40 -->
<head xml:id="alalal-j25195-Hd1e99">Articulus 40</head>
<head xml:id="alalal-j25195-Hd1e101" type="question-title">An idem sit damnatis ignem videre et in
tgne cruciart ?</head>
<p xml:id="alalal-j25195-d1e104">
<lb ed="#Bf" n="72"/>ARTICULUS XL.
<lb ed="#Bf" n="73"/>An idem sit damnatis ignem videre et in
<lb ed="#Bf" n="74"/>tgne cruciart ?
</p>
<p xml:id="alalal-j25195-d1e113">
<lb ed="#Bf" n="75"/>Secundo queritur, An verum sit quod
<lb ed="#Bf" n="76"/>dicit, quod idem sit eis in igne cruciari,
<lb ed="#Bf" n="77"/>quod ignem videre et sentire ?
</p>
<p xml:id="alalal-j25195-d1e122">
<lb ed="#Bf" n="78"/>Videtur autem, quod non:
<lb ed="#Bf" n="79"/>1. Intentio enim non habet urere hoc
<lb ed="#Bf" n="80"/>cui inest : quod patet quando videmus
<lb ed="#Bf" n="81"/>ignem, quia species ignis in oculo non
<lb ed="#Bf" n="82"/>urit oculum. Similiter quando
intelligi<lb break="no" ed="#Bf" n="83"/>mus ignem, species ignis non urit
intel<lb break="no" ed="#Bf" n="84"/>lectum. Et similiter est de imaginatione.
<lb ed="#Bf" n="85"/>Ergo videtar omnino nihil dicere, quod
<lb ed="#Bf" n="86"/>hoc sit eis in igne cruciari, quod ignem
<lb ed="#Bf" n="87"/>videre.
</p>
<p xml:id="alalal-j25195-d1e147">
<lb ed="#Bf" n="88"/>2. Item, Si intentiones anime solum
<lb ed="#Bf" n="89"/>sint et per se non relate ad res, non
<pb ed="#Bf" n="598"/>
<cb ed="#Bf" n="a"/>
<lb ed="#Bf" n="1"/>movebunt ad dolorem vel tristitiam,
sic<lb break="no" ed="#Bf" n="2"/>ut dicit Aristoteles : sed iste intentiones
<lb ed="#Bf" n="3"/>ad res referri non possunt sine sensibus
<lb ed="#Bf" n="4"/>corporalibus, qui non sunt ibi : ergo
<lb ed="#Bf" n="5"/>videtur, quod non movent animas ad
<lb ed="#Bf" n="6"/>dolorem vel tristitiam.
</p>
<p xml:id="alalal-j25195-d1e171">
<lb ed="#Bf" n="7"/>3. Item, Sensus in actu non fit nisi
<lb ed="#Bf" n="8"/>per harmoniam complexionantium : sed
<lb ed="#Bf" n="9"/>illa non sunt in anima exuta a corpore :
<lb ed="#Bf" n="10"/>ergo non habent sensum in actu : ergo
<lb ed="#Bf" n="11"/>nec visum : ergo non vident ignem.
</p>
<p xml:id="alalal-j25195-d1e184">
<lb ed="#Bf" n="12"/>4, Si forte dicas, quod de intellectuali
<lb ed="#Bf" n="13"/>visione intelligitur. Contra : Visio
in<lb break="no" ed="#Bf" n="14"/>tellectualis fit per species abstractas ‘ab
<lb ed="#Bf" n="15"/>omni consideratione et appenditiis
ma<lb break="no" ed="#Bf" n="16"/>teri : tales autem species non
transmu<lb break="no" ed="#Bf" n="17"/>tant aliquid : ergo tali vistone numquam
<lb ed="#Bf" n="18"/>anima transmutatur : ergo videtur, quod
<lb ed="#Bf" n="19"/>nec patitur nec dolet de tali visione :
<lb ed="#Bf" n="20"/>et sic nihil est quod in Zitlera dicere
<lb ed="#Bf" n="21"/>videtur.
</p>
<p xml:id="alalal-j25195-d1e208">
<lb ed="#Bf" n="22"/>Responsio. Dicendum, quod istud meo
<lb ed="#Bf" n="23"/>judicio intelligitur de visione
intellectua<lb break="no" ed="#Bf" n="24"/>li cum praesentia rei in qua videns
te<lb break="no" ed="#Bf" n="25"/>neatur. Et dico, quod apprehensio ignis
<lb ed="#Bf" n="26"/>duplex est, scilicet ut talis nature sive
<lb ed="#Bf" n="27"/>elementi, et haec non punit: et ut
instru<lb break="no" ed="#Bf" n="28"/>menti justitia vindicantis, et sic
appre<lb break="no" ed="#Bf" n="29"/>henditur ut contrarium iniquitati : et
<lb ed="#Bf" n="30"/>cum teneatur virtute Dei in igne,
affli<lb break="no" ed="#Bf" n="31"/>gilur in ipso.
</p>
<p xml:id="alalal-j25195-d1e232">
<lb ed="#Bf" n="32"/>Ad primum ergo dicendum, quod
<lb ed="#Bf" n="33"/>intentio non comburit, sed potius
affli<lb break="no" ed="#Bf" n="34"/>git spiritum secundum quod est accepta
<lb ed="#Bf" n="35"/>ignis prescntis et continentis spiritum,
<lb ed="#Bf" n="36"/>quam vim habet ignis in quantum est
<lb ed="#Bf" n="37"/>instrumentum justitix divine, ut dictum
<lb ed="#Bf" n="38"/>est : sicut etiam materiam quamdiu
<lb ed="#Bf" n="39"/>anima est In corpore, intentio non
affli<lb break="no" ed="#Bf" n="40"/>git : sed intentio agentis praesentis et
ir<lb break="no" ed="#Bf" n="41"/>ruentis in corpus, affligit animam, ut
<lb ed="#Bf" n="42"/>supra dictum est.
</p>
<p xml:id="alalal-j25195-d1e258">
<lb ed="#Bf" n="43"/>Av auiup dicendum, quod intentio
<lb ed="#Bf" n="44"/>ista refertur ad rem, scilicet ad ignem,
<lb ed="#Bf" n="45"/>qui presentialiter tenet et agit in
spiri<lb break="no" ed="#Bf" n="46"/>tum per virtutem supra dictam.
</p>
<p xml:id="alalal-j25195-d1e270">
<lb ed="#Bf" n="47"/>Ad aliud dicendum, quod sensus non
<lb ed="#Bf" n="48"/>sumitur hic proprie : non enim in anima
</p>
<p xml:id="alalal-j25195-d1e277">
</p>
<p xml:id="alalal-j25195-d1e279">
<cb ed="#Bf" n="b"/>
<lb ed="#Bf" n="49"/>exuta a corpore est sensus, nisi in
radi<lb break="no" ed="#Bf" n="50"/>ce potentiae sensitive : sed sumitur
pe<lb break="no" ed="#Bf" n="51"/>nes experientiam afflictionis quae est per
<lb ed="#Bf" n="52"/>ignem, sicut etiam daemones qui non
<lb ed="#Bf" n="53"/>habent sensibilem animam, ignem
sen<lb break="no" ed="#Bf" n="54"/>tiunt, id est, experiuntur, ut prius
habi<lb break="no" ed="#Bf" n="55"/>tum est.
</p>
<p xml:id="alalal-j25195-d1e299">
<lb ed="#Bf" n="56"/>Ad aliud dicendum, quod hoc est
ve<lb break="no" ed="#Bf" n="57"/>rum de intellectu speculativo, sed non
<lb ed="#Bf" n="58"/>de practico sive affectivo, qui accipit ut
<lb ed="#Bf" n="59"/>triste speciem apprehensam rei habentis
<lb ed="#Bf" n="60"/>virtutem tenendi spiritum, et agendi in
<lb ed="#Bf" n="61"/>contrarium spiritus est factus : quia ad
<lb ed="#Bf" n="62"/>illam visionem sequitur afflictio
ma<lb break="no" ed="#Bf" n="63"/>xima. ,
</p>
</div>
</body>
</text>
</TEI>