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ahsh-l1tinq2m2c3.xml
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<title>I, Tract. Intro., Q. 2, M. 2, C. 3</title>
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<div xml:id="ahsh-l1tinq2m2c3">
<head xml:id="ahsh-l1tinq2m2c3-Hd1e3732">I, Tract. Intro., Q. 2, M. 2, C. 3</head>
<head xml:id="ahsh-l1tinq2m2c3-Hd1e3735" type="questionTitle">UTRUM DEUS COGNOSGATUR SENSU ET HOC EXTERIORO SIVE INTERIORI.</head>
<p xml:id="ahsh-l1tinq2m2c3-d1e3738">
<lb ed="#Q"/>Deinde quaeritur utrum Deus cognoscatur sen<lb ed="#Q"/>su,
et hoc exteriori sive interiori, vel ratione
<lb ed="#Q"/>tantum<!--9-->.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3747">
<lb ed="#Q"/>Et<!--q--> videtur quod sensu, non tantum ratione:
<lb ed="#Q"/>1. Nam ubicumque est apparitio, ponitur co<cb ed="#Q" n="b"/><lb ed="#Q"/>gnitio;
sed legitur<!--10--> Deus apparuisse in visione
<lb ed="#Q"/>corporali et in visione imaginaria et in visione
<lb ed="#Q"/>intellectuali; ergo cognitio de ipso fuit secundum
<lb ed="#Q"/>actum virtutis sensibilis exterioris et interioris et
<lb ed="#Q"/>secundum actum virtutis intellectivae; ergo qua<lb ed="#Q"/>libet
vi potest Deus cognosci.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3766">
<pb ed="#Q" n="26"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>2. Item, idem videtur per distinctionem illam<!--1-->
<lb ed="#Q"/>qua dicitur: triplex est visio, scilicet corporalis,
<lb ed="#Q"/>imaginaria et intellectualis; ergo aliqua est ad
<lb ed="#Q"/>sensum.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3783">
<lb ed="#Q"/>3. Item, <title>Exod.</title> 3, 2 legitur Dominus apparuisse
<lb ed="#Q"/>Moysi in rubo; et <title>Exod.</title> 24, 10, <quote>septuaginta se<lb ed="#Q"/>nioribus,
qui viderant Deum Israel et sub pedibus
<lb ed="#Q"/>eius quasi opus lapidis sapphirini et quasi cae<lb ed="#Q"/>lum<!--a-->,
cum serenum est</quote>; et Abrahae in specie hu<lb ed="#Q"/>mana,
<title>Gen.</title> 18, 3. Ergo apparuit in specie corpo<lb ed="#Q"/>rali;
sed sicut apparuit, cognoscebatur; ergo
<lb ed="#Q"/>cognoscebatur in Specie corporali<!--b-->. Cum ergo
<lb ed="#Q"/>species corporalis sit apprehensibilis per vim sen<lb ed="#Q"/>sibilem
exteriorem corporalem, relinquitur quod
<lb ed="#Q"/>ipse Deus potest cognosci secundum aliquem
<lb ed="#Q"/>modum per vim sensibilem.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3812">
<lb ed="#Q"/>4. Item, legitur Dominus<!--c--> apparuisse in specie
<lb ed="#Q"/>imaginaria, ut Iacob, <title>Gen.</title> 28, 12-13, quando <quote>vidit in
<lb ed="#Q"/>somnis Dominam innixum scalae</quote>; et <title>Is.</title> 6, 1: <quote>Vidi
<lb ed="#Q"/>Dominum sedentem super solium excelsum</quote> etc.;
<lb ed="#Q"/>et <title>Dan.</title> 7, 9, quando <quote>aspiciebat, donec throni po<lb ed="#Q"/>siti
sunt, et antiquus dierum sedit</quote> etc.; ergo ipse
<lb ed="#Q"/>apparuit in visione imaginaria; sed visio imagi<lb ed="#Q"/>naria
est virtutis<!--d--> imaginativae sive sensus inte<lb ed="#Q"/>rioris;
relinquitur ergo quod ipse Deus possit
<lb ed="#Q"/>cognosci a virtute imaginativa<!--e-->.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3836">
<lb ed="#Q"/>Contra<!--2-->: a. Divina forma magis est elevata
<lb ed="#Q"/>a sensu quam aliqua forma creata; sed forma
<lb ed="#Q"/>aliqua creata<!--f-->, ut caritas, non est perceptibilis a
<lb ed="#Q"/>sensu; ergo multo magis nec forma divina. Et ad
<lb ed="#Q"/>hoc <name>Augustinus</name>, <title>De videndo Deo</title><!--3-->: <quote>Caritas,
<lb ed="#Q"/>quantulacumque in nostra voluntate consistit no<lb ed="#Q"/>bisque
perspicua<!--g--> est, nec in loco videtur<!--h--> nec
<lb ed="#Q"/>corporalibus oculis quaeritur; quanto magis nec
<lb ed="#Q"/>Deus ipse<!--i-->, cuius hoc pignus<!--4--> in nobis est</quote>! Ergo
relinquitur quod Deus non videtur visione corpora<lb ed="#Q"/>li,
sicut nec caritas.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3860">
<lb ed="#Q"/>b. Item, <name>Ambrosius</name>, <title>Super Lucam</title><!--5-->: <quote>Deus
<lb ed="#Q"/>non in loco videtur, sed in mundo corde, nec
<lb ed="#Q"/>circumscribitur visu nec tactu tenetur<pb ed="#V" n="8r"/> nec auditur
<lb ed="#Q"/>affatu<!--k--> nec incessu sentitur</quote>. <quote><mentioned>Non<!--6--> circum<lb ed="#Q"/>scribitur<!--l-->
visu</mentioned> propter id quod dictum est,
<lb ed="#Q"/><title>Exod.</title> 33, 23: <quote>Posteriora mea videbis</quote>; <mentioned>nec tactu
<lb ed="#Q"/>tenetur</mentioned> dicit propter luctam Iacob, <title>Gen.</title> 28<!--7-->;
<cb ed="#Q" n="b"/>
<lb ed="#Q"/><mentioned>nec auditur<!--m--> affatu</mentioned></quote> dicit, quia legitur etiam
<lb ed="#Q"/>auditus a filiis Israel, <title>Exod.</title> 21<!--8-->, <quote><mentioned>nec sentitur
<lb ed="#Q"/>incessu</mentioned><!--n-->, sicut legitur <title>Gen.</title> 3, 8, dum deambu<lb ed="#Q"/>laret
Dominus</quote> etc. Relinquitur ergo quod Deus
<lb ed="#Q"/>non videtur visione corporali.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3891">
<lb ed="#Q"/>c. Item, omnia quae videntur imaginativa<!--o--> vir<lb ed="#Q"/>tute
videntur ut localia et sub aliquibus spatiis
<lb ed="#Q"/>locorum seu circumstantiis loci. Si ergo Deus
<lb ed="#Q"/>cognoscitur absque omni spatio locali, relinquitur
<lb ed="#Q"/>quod non potest aliquo modo cognosci a virtute
<lb ed="#Q"/>imaginativa. Unde <name ref="#Augustine">Augustinus</name>, <title>De videnda
<lb ed="#Q"/>Deo</title><!--9-->: <quote>Si illa quae in luce cordis oculis intue<lb ed="#Q"/>mur</quote>,
sicut sunt cogitationes animi et affectio<lb ed="#Q"/>nes
et virtutes animae, <quote>nullis locorum spatiis se<lb ed="#Q"/>parantur
et tamen<!--p--> discernuntur inter se, quanto
<lb ed="#Q"/>magis<!--q--> Deus, <quote>qui lucem habitat inaccessibilem</quote><!--10-->
<lb ed="#Q"/>corporis sensibus, quo nec ipsius nisi mundi<!--r-->
<lb ed="#Q"/>corde potest esse accessus</quote>!
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3922">
<lb ed="#Q"/>d. Item, idem in eodem<!--11-->: <quote>Cum ab exterio<lb ed="#Q"/>ribus
sensibus interiora distinguis atque illa istis
<lb ed="#Q"/>anteponis, cumque, illis foris relictis, istis intrin<lb ed="#Q"/>secus
demoraris, et ea quibusdam suis finibus
<lb ed="#Q"/>incorporalibus metiendo<!--s--> diiudicas, in nulla te<!--t-->
<lb ed="#Q"/>putas animi luce versari? Ego existimo quod;
<lb ed="#Q"/>tanta et talia, tam vera, tam clara, tam certa vi<lb ed="#Q"/>deri
sine luce non possunt. Ipsam igitur<!--u--> lucem,
<lb ed="#Q"/>in qua ista<!--v--> perspicis, intuere, et vide utrum ad
<lb ed="#Q"/>eam possit accedere ullus corporeorum radius
<lb ed="#Q"/>oculorum</quote>. Si ergo illa est lux divina, ergo nullo
<lb ed="#Q"/>modo potest Deus videri oculo corporali.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3952">
<lb ed="#Q"/>e. Item, nulla vis corporea comprehensiva, ha<lb ed="#Q"/>bens
determinatum situm<!--x--> in corpore, est appre<lb ed="#Q"/>hensiva
nisi virtutis corporeae. Si ergo vis sen<lb ed="#Q"/>sibilis
interior et vis sensibilis exterior sint vir<lb ed="#Q"/>tutes
corporeae, habentes determinatum situm et
<lb ed="#Q"/>organum in corpore: relinquitur quod non erunt
<lb ed="#Q"/>apprehensivae nisi specierum corporearum. Re<lb ed="#Q"/>linquitur
ergo quod Deus non potest cognosci vel
<lb ed="#Q"/>apprehendi virtute sensibili interiori vel exteriori.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3974">
<lb ed="#Q"/>f. Item, <quote>superior vis continet inferiorem, infe<lb ed="#Q"/>rior
autem non surgit in superiorem<!--12--></quote>; sed Deus
<lb ed="#Q"/>est obiectum rationis; ergo non potest in illum
<lb ed="#Q"/>sensus<!--y-->, cum omnino sit absque conditione ma<lb ed="#Q"/>teriae.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e3987">
<pb ed="#Q" n="27"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>
<lb ed="#Q"/>g. Item, in visione Moysi<!--1--> erant duo: esse
<lb ed="#Q"/>speciem ignis et esse signum; sed constat quod
<lb ed="#Q"/>signum, ut signum, non erat obiectum sensus,
<lb ed="#Q"/>quia signum, ut signum, et significatum — quae
<lb ed="#Q"/>dicuntur relative et in<!--a--> intellectu unius includitur
<lb ed="#Q"/>intellectus alterius — ab eadem vi comprehen<lb ed="#Q"/>duntur<!--b-->;
ergo sensus nullo modo erigebatur in<!--c-->
<lb ed="#Q"/>cognitionem significati. Relinquitur ergo quod
<lb ed="#Q"/>non erigebatur<!--d--> ad cognitionem significati, cum
<lb ed="#Q"/>non apprehenderet illud ut signum. — Quod
<lb ed="#Q"/>concedimus.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e4018">
<lb ed="#Q"/>[Ad obiecta]: 1. Et dicendum<!--e--> ad obiecta,
<lb ed="#Q"/>secundum<!--f--> <name ref="#Augustine">Augustinum</name>, in libro <title>De videndo
<lb ed="#Q"/>Deo</title><!--2-->, quod <quote>interiores oculi sunt iudices exte<lb ed="#Q"/>riorum
oculorum; isti autem illis quodam officio
<lb ed="#Q"/>nuntiandi et<!--g--> ministerio famulantur; multaque illi
<lb ed="#Q"/>vident quae isti non vident</quote>. Secundum hoc ergo
<lb ed="#Q"/>dicendum ad obiecta quod<!--h--> in corporalibus vi<lb ed="#Q"/>sionibus
est apprehensio formae corporalis et eius
<lb ed="#Q"/>quod est signum. Sensus ergo apprehendebat
<lb ed="#Q"/>formam corporalem; quod autem esset signum,
<lb ed="#Q"/>istud erat solum rationis. Unde in apparitione
<lb ed="#Q"/>erat forma obiecta et significatio Dei qui appa<lb ed="#Q"/>rebat<!--i-->,
et ex illa parte dicitur apparitio ex qua
<lb ed="#Q"/>est significatio, quae est solum in rationali. — Per
<lb ed="#Q"/>haec patet responsio ad primum.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e4053">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>2. Ad secundum dicendum est quod <name>Augu<lb ed="#Q"/>stinus</name><!--k-->,
in libro <title>De videnda Deo</title><!--3-->, dicit: <quote>Ea
<lb ed="#Q"/>quae mente conspiciuntur non indigent ullo cor<lb ed="#Q"/>poris
sensu ut ea vera esse noverimus; quae
<lb ed="#Q"/>autem per corpus nuntiantur, nisi<!--l--> mens adsit
<lb ed="#Q"/>quae nuntiata suscipiat, nulla possunt scientia
<lb ed="#Q"/>contineri, et quae nuntiata quasi<!--m--> suscipere pro<lb ed="#Q"/>hibetur,
foras ea relinquit, sed eorum imagines,
<lb ed="#Q"/>id est incorporeas<!--n--> similitudines corporum, in<lb ed="#Q"/>corporaliter
commendat memoriae ut, cum vo<lb ed="#Q"/>luerit,
velut de custodia ductas atque in conspec<lb ed="#Q"/>tum
cognitionis exhibitas, iudicet<!--o-->. Etiam ista
<lb ed="#Q"/>duo discernit: quid in specie corporali foras re<lb ed="#Q"/>liquerit,
quid ei simile intus aspiciat, et illud ab<lb ed="#Q"/>sens,
hoc praesens esse dignoscit: sicut, me ab<lb ed="#Q"/>sente,
faciem mei corporis cogitas, et illa est tibi<!--p-->
<lb ed="#Q"/>imago praesens, absens autem facies, cuius illa
<lb ed="#Q"/>imago est</quote>. Ex hoc ergo manifestum est quod
<lb ed="#Q"/>visio corporalis Sive imaginativa<!--q--> non erit visio
<lb ed="#Q"/>prophetica vel divina, nisi adsit visio intellectualis
<lb ed="#Q"/>quae formam corporalem et imaginariam abstra<lb ed="#Q"/>hendo
diiudicet. Hinc est quod<!--r--> visio Pharaonis<!--4-->
<lb ed="#Q"/>imaginaria non fuit prophetica<!--s-->, sed Ioseph<!--5-->; nec
<lb ed="#Q"/>visio Baltassar<!--6--> corporalis fuit prophetica, sed
<lb ed="#Q"/>Danielis<!--7-->.
</p>
<p xml:id="ahsh-l1tinq2m2c3-d1e4112">
<lb ed="#Q"/>3-4. Per hoc patet responsio ad cetera.
</p>
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