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cod-du87us_jsnvu6-d1e2756.xml
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cod-du87us_jsnvu6-d1e2756.xml
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<title>Quaestio 1</title>
<author ref="#Durandus">Durandus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Quaestio 1</title>
<date when="2023-08-20">August 20, 2023</date>
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<div xml:id="jsnvu6-d1e2756"><!-- l2d8q1 -->
<head xml:id="jsnvu6-d1e2756-Hd1e101">Quaestio 1</head>
<head xml:id="jsnvu6-d1e2756-Hd1e103" type="question-title">Utrum angeli sint corporei</head>
<p xml:id="jsnvu6-d1e2756-d1e106">
<lb ed="#L" n="54"/>QVAISTIO PIINA.
<lb ed="#L" n="55"/>Vtrum angeli sint corporei.
<lb ed="#L" n="56"/>Thom. l. 4. 51. art. 1. & 2.
</p>
<p xml:id="jsnvu6-d1e2756-d1e115">
<lb ed="#L" n="57"/>HIC QUAERITVR de quatuor. Primo
<lb ed="#L" n="58"/>angelorum corporeitate. Secundo de operatio
<lb ed="#L" n="59"/>ne eorum in assumptis corporibus. Tertio de ope
<lb ed="#L" n="60"/>ratione eorum circa nostra corpora. Et quarto
<lb ed="#L" n="61"/>de operatione eorum circa animas nostras. Cir
<lb ed="#L" n="62"/>ca primum videtur quod angeli sint corporei, quia
perfectio<lb ed="#L" n="63" break="no"/>est vita in angelis quam in animabus, sed anima non solum vi
<lb ed="#L" n="64"/>uit, sed & corpus viuificat, ergo & angeli corpora viuificant
<lb ed="#L" n="65"/>sed hoc non esset nisi essent corporei, ergo &c.
</p>
<p xml:id="jsnvu6-d1e2756-d1e137">
<lb ed="#L" n="66"/>
<!--2--> Item Aug. de ecc. doc. dicit, angelos & omnes substantias
in<lb ed="#L" n="67" break="no"/>tellectuales naturas corporeas dicimus, & sic idem quod prius.
</p>
<p xml:id="jsnvu6-d1e2756-d1e147">
<lb ed="#L" n="68"/>
<!--3--> SED CONTRA est quod dicit Dionysius 4. de diui
<lb ed="#L" n="69"/>no. quod angeli incorporales & immateriales intelliguntur. El
<lb ed="#L" n="70"/>arguitur per rationem, quia plus dependet corpus a spiritu
<lb ed="#L" n="71"/>quam spiritus a corpore. Est autem dare creaturam pure
cor<lb ed="#L" n="72" break="no"/>poralem non vnitam alicui spiritui, ergo multo fortius est
da<lb ed="#L" n="73" break="no"/>re substantiam spiritualem non vnitam alicui corpori.
</p>
<p xml:id="jsnvu6-d1e2756-d1e165">
<lb ed="#L" n="74"/>
<!--4--> RESPONSIO. Dicendum quod angelum habere
cor<lb ed="#L" n="75" break="no"/>pus, vel esse corporeum potest intelligi dupliciter. Vno modo
<lb ed="#L" n="76"/>habeat corpus naturaliter ei vnitum. Alio modo quod habeat cor
<lb ed="#L" n="77"/>pus ei voluntarie assumptum. Primo modo intelligedo quaestion
<lb ed="#L" n="78"/>idem est quaerere an angelus sit corporeus, & vtrum sit compositu,
<!--00318.xml-->
<cb ed="#L" n="b"/>
<lb ed="#L" n="79"/>ex materia & forma dante esse corporeum, quia spiritus non
vni<lb ed="#L" n="80" break="no"/>tur corpori naturaliter nisi sicut forma materiae, & actus potem
<lb ed="#L" n="81"/>tiae: vnio enim spiritus ad corpus quae est per modum motoris
<lb ed="#L" n="82"/>ad mobile, vel assumentis ad assumptibile voluntaria est, & non
<lb ed="#L" n="83"/>naturalis. Si igitur angelus habeat corpus sibi naturaliter
vni<lb ed="#L" n="84" break="no"/>tum, oportet quod nomine angeli intelligatur, vel spiritus
vni<lb ed="#L" n="85" break="no"/>tus corpori vt forma materiae, vel compositum ex materia &
<lb ed="#L" n="86"/>tali forma. Primum non potest dici quod secundum
communi<lb ed="#L" n="87" break="no"/>ter loquentes per nomen angeli semper intelligitur quid
com<lb ed="#L" n="88" break="no"/>pletum in specie & non pars speciei: restat ergo quod secunde
<lb ed="#L" n="89"/>modo intelligatur. Et tunc quaestio haec soluta est per illud
<lb ed="#L" n="90"/>quod dictum est supra dist. 3. vbi probatum est quod angelus
<lb ed="#L" n="91"/>non est compositus ex materia & forma. Et nihilominus
po<lb ed="#L" n="92" break="no"/>test addi alia ratio talis, duo corpora non possunt esse simul: sed
<lb ed="#L" n="93"/>angelus simul est cum corpore, ergo non potest esse corporeus
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<lb ed="#L" n="94"/>
<!--5--> Si vero loquamur de corpore voluntarie assumpto, Hoc
po<lb ed="#L" n="95" break="no"/>test esse dupliciter, quia vel assumitur in vnitate personae sicut
<lb ed="#L" n="96"/>humanitas in Christo. Et hoc modo non possunt angeli
pro<lb ed="#L" n="97" break="no"/>pria & naturali virtute aliquod corpus assumere, quia sicut
n<lb ed="#L" n="98" break="no"/>turaliter competit accidenti in alio esse, & ei repugnat per
i<lb ed="#L" n="99" break="no"/>esse, sic substantiae completae naturaliter competit per se esse
<lb ed="#L" n="100"/>& ei repugnat in alio esse: Sed nulla virtute creata fieri potes
<lb ed="#L" n="101"/>quod accidens per se subsistat, sed fit hoc solum diuina virtute,
<lb ed="#L" n="102"/>vt in sacramento altaris, ergo nulla virtute nisi diuina fieri
po<lb ed="#L" n="103" break="no"/>test quod substantia completa in alio subsistat.
</p>
<p xml:id="jsnvu6-d1e2756-d1e243">
<lb ed="#L" n="104"/>
<!--6--> Causa autem huius est, quia proprium modum essendi
na<lb ed="#L" n="105" break="no"/>turae vnitae non potest immutare nisi auctor naturae, cum
secun<lb ed="#L" n="106" break="no"/>dum cursum institutum vnum de necessitate sequatur ad
alte<lb ed="#L" n="107" break="no"/>rum. Cum igitur corpus assumptibile sic natum per se
subsiste<lb ed="#L" n="108" break="no"/>re, patet quod angelus non potest ipsum sibi vnire in vnitatem
<lb ed="#L" n="109"/>personae. Si vero assumatur solum vt mobile a motore
reprae<lb ed="#L" n="110" break="no"/>sentato sic potest angelus corpus assumere, quia sicut dictum es
<lb ed="#L" n="111"/>prius cum natura corporea obediat angelis ad nutum possunt
<lb ed="#L" n="112"/>angeli determinata actiua coniungere ad determinata passiua.
<lb ed="#L" n="113"/>Et sic formare qualia volunt corpora.
</p>
<p xml:id="jsnvu6-d1e2756-d1e269">
<lb ed="#L" n="114"/>
<!--7.--> Cum igitur in his corporibus appareant aliquae
proprieta<lb ed="#L" n="115" break="no"/>tes visibiles proprietatibus inuisibilibus angeli congruentes tum
<lb ed="#L" n="116"/>dicuntur corpus assumere, vt quando apparet in figura leonis
<lb ed="#L" n="117"/>vel bouis, & huiusmodi per quorum proprietates intelliguntur
<lb ed="#L" n="118"/>spirituales virtutes angelorum, nec habent huiusmodi corpora
<lb ed="#L" n="119"/>veritatem naturae quam praetendunt: vnde si angelus moueat
ve<lb ed="#L" n="120" break="no"/>rum lapidem, aut corpus veri animalis vt in energuminis, no
<lb ed="#L" n="121"/>dicitur illud assumere, quia secundum Dionysium, finis visibilium
<lb ed="#L" n="122"/>formationum est vt ducant in cognitionem proprietatum
substan<lb ed="#L" n="123" break="no"/>tiae spiritualis, quod non fit vbi proprietates secundum veritatem
<lb ed="#L" n="124"/>sunt in correspondente corpore, quia tunc ducunt in cognitioni
<lb ed="#L" n="125"/>proprij subiecti, & non in cognitionem substantiae spiritualis
<lb ed="#L" n="126"/>Oportet ergo corpus quod ab angelo dicitur assumptum
mini<lb ed="#L" n="127" break="no"/>sterio eius esse formatum, & habere proprietates aliquas
secum<lb ed="#L" n="128" break="no"/>dum apparentiam tantum ducentes in cognitionem proprieta
<lb ed="#L" n="129"/>tum substantiae spiritualis: formantur autem talia corpora,
ma<lb ed="#L" n="130" break="no"/>xime de aere inspissato qui facillime colorari, & figurari potest
<lb ed="#L" n="131"/>sicut patet in nubibus. Et huius signum est, quia quidam
niten<lb ed="#L" n="132" break="no"/>tes corpus assumptum a daemone scindere gladio non
value<lb ed="#L" n="133" break="no"/>runt, quia partes aeris diuisi statim continuabantur.
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<p xml:id="jsnvu6-d1e2756-d1e317">
<lb ed="#L" n="134"/>
<!--8--> AD PRIMVM argumentum dicendum quod
viuifi<lb ed="#L" n="135" break="no"/>care effectiue simpliciter est perfectionis quo modo anima nor
<lb ed="#L" n="136"/>viuificat, sed formaliter, qui modus competit solum substantia
<lb ed="#L" n="137"/>quae est pars non habens in se integram naturam speciei, vndie
<lb ed="#L" n="138"/>substantia intellectualis & viuens quae non est vnita corpori vi
<lb ed="#L" n="139"/>forma (qualis est angelus) perfectior est quam ea quae corpus
<lb ed="#L" n="140"/>formaliter viuificat (vt anima.
</p>
<p xml:id="jsnvu6-d1e2756-d1e338">
<lb ed="#L" n="141"/>
<!--9--> Ad secundum dicendum quod August. non loquitur
asseren<lb ed="#L" n="142" break="no"/>do, sed recitando opinionem aliquorum qui non aestimauerunt
<lb ed="#L" n="143"/>aliquas substantias esse incorporeas, nisi corporibus vnitas, adeo
<lb ed="#L" n="144"/>quod deum dicebant esse animam mundi, vt August. narrat. in
<lb ed="#L" n="145"/>7. de ci. dei. vel dicendum quod loquitur comparatiue respectu
<lb ed="#L" n="146"/>dei, respectu cuius omnia incidunt in compositionem aliquam,
<lb ed="#L" n="147"/>& in tantum ad corpoream naturam accedunt.
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