"
0e Bono
L introe
UNIVERSITY OF TORONTO
SCHOOL OF GRADUATE STUDIES
PROGRAMME OF THE FINAL ORAL EXAMINATION
FOR THE DEGREE OF DOCTOR OF PHILOSOPHY
of
QU v.
ITY OF 10989" Z
CHARLES JOSEPH FAGIN Se
B.A. (St. Mary's College) 1939
M.A. (De Paul University) 1944
TUESDAY, MAY 18th, 1948, AT 2.00 P.M.
IN THE SENATE CHAMBER
COMMITTEE IN CHARGE A1-—y
2
Professor J. G. ANDISON, Chairman b:
Professor F. H. ANDERSON
Professor A. C. PEGIS
Professor I. T. ESCHMANN
Professor J. R. O'DONNELL
Professor H. R. MACCALLUM
Professor C. W. LESLIE
Professor W. M. D. LoNG
Professor V. B. BREZIK
BIOGRAPHICAL
1918 —Born, St. Louis, Missouri.
1939 —B.A., St. Mary's College, Winona, Mütncsoin
1944 —M.A., De Paul University, Chicago, Illinois.
1944-45— Graduate Studies, Loyola University, Chicago, Illinois. -
1945-48— Graduate School, University of Toronto.
THESIS
THE DOCTRINE OF THE DIVINE IDEAS IN.
SUMMA DE BONO OF ULRICH OF STRASBOU
TEXT AND PHILOSOPHICAL INTRO
: (Abstract)
Ulrich of Strasbourg was a German Dominican of the thir eer
a pupil and disciple of St. Albert the Great. He entered the Domi
in Strasbourg at an early age, and followed the lectures of St. Albe
from 1248-1252. He was provincial prefect of the German pi
Order from 1272-1277, when he was sent to Paris to lecture on the S
Peter Lombard. He died there in the same year, before attaining to
tracy.
His principal, and indeed only extant, work is the De SURE £
sophico-theological treatise on questions and problems current in the
of thirteenth century masters. Because this work is for the most p
manuscript, it was necessary to edit the fifth tractate of Book II im
study the doctrine of the divine ideas in his philosophy. The present
the Summa De Bono ll, 5, rests on photostatic copies of five avai
scripts. Of these, Paris 15900 has been chosen as basic.
The central philosophical problem of the thesis revolves around
of the divine ideas as understood to be the essence of God known as
the creature. Ulrich’s treatment of this problem lends itself to a s
three headings: (1) intellectual operations in God, with special refere c
causal activity of the divine knowledge; (2) the definition and ch
divine ideas, their multiplicity, and their ultimate reference; (3)
consequences of the doctrine of ideas, particularly the mode of eie
to things, His providence and His prescience.
The De Summo Bono, as Ulrich himself indicates, i is a work de n
exposition of the Supreme Good. Within that general foras
book is concerned with the essence of God, and those things conse
Historians have quite correctly called this book a kind of a comet
De Divinis Nominibus of the Pseudo-Dionysius. The fifth tractate, for
expounds the signification of the names that express the intellect
of God. Thus the divine ideas, conceived as causal principles, b
is eternally predicated of God, as manifesting His intellectual perfecti
Ulrich proves the existence of an intellect in God from the fact of
and the finality evident in nature. It belongs to providence to o
and this activity is possible only through a directing intellect.
intellect is a substance which is always in act, and never in potency
it is identified with the divine essence through which God knows.
others. But when God understands things other than Himself,
them exactly insofar as He knows Himself to be their cause, and in a
His own manner of causing. The divine intellect, therefore, coni
is the essential cause of the artifact. As causal, the divine know
practical, (Ulrich views speculative knowledge as having a
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the merely possible) and though, for him, the divine causality proceeds by way
of science, Ulrich expressly rejects a notion of creation that would come about
through a necessary emanation. The origin of creatures is explained by a free
creation from nothing.
The divine intellect is also identified with the divine truth, which creatures
imitate and mirror in their own way. Things are true in that they exist and
operate in accord with what has been ordained in the divine art. Hence, the
divine exemplars furnish a stable and rational foundation for things without
depriving them of the truth and reality proper to their own being. Truth
essentially is one, because the divine art is one; but insofar as creatures imitate
it diversely, through participation in it, truth is multiplied.
That there are ideas in God Ulrich proves by arguing that every artist who
operates in view of an end must have the form of his work in his intellect. Since
the First Cause works in this way, He must have within Himself the forms of
things to be created. These forms are the ideas. The divine idea is defined as
the divine essence known as imitable, more strictly, it is a model in accord with
which things have been, or are to be, made. Thus, for Ulrich the ideas are
completely practical. Here we have sufficient ground to distinguish what is in the
divine intellect as idea from what is there simply as known. God knows more
than He creates, but He creates only that of which He has an idea. The idea,
in other words, is a causal principle, and not a cognoscitive one. Insofar as it
may be considered cognoscitive, it is to be understood as that whereby only that
which is to be created is known.
The idea is one with the divine essence; it is regarded as multiple only by
reason of God’s knowledge of the diverse imitability of the divine essence. The
real relations of creatures to the divine essence and the conceptual relation of
that essence to creatures enable us to recognize a multiplicity of ideas. Yet,
strictly, according to Ulrich, it is more correct to speak of the idea of many
things than of many. ideas.
In general, whatever exists as a distinct effect has an idea in God. Ulrich
posits, therefore, ideas of individuals and of accidents, as well as ideas of the
various species. So, too, since prime matter has an essence of its own, apart
from prime form, there is a proper idea of it; more correctly, however, its idea
is that of the composite in which it exists. Finally, there is an idea of material
privation, insofar as this is found in a real being; formal privation, as a complete
negation, has no idea in the divine mind.
Because the ultimate foundation of the created order rests on the divine
ideas, Ulrich finds an intimate connection between creature and creator; so much
so that God is said by him to be the immediate cause of the being and of each
operation of the creature.. Yet, besides the divine immediate causality, Ulrich
also admits a creaturely immediate causality, since the two belong to different
orders. The first emphasizes an ultimate foundation and the fact that God is
not obliged to work through secondary causes. The second is immediate as
flowing from the principles of a nature, but it is nonetheless a derived power,
because it depends on a being other than itself.
Since the operation of God within things is viewed in the light of the act of
conservation, God is said to be im loco, not circumscriptively nor diffinitively,
but only causally. His conservative causality, considered as the ordering of
things made, is providence. Just as creatures are formed by an idea proper to
each, so does providence lead these created natures to ends congruent to each.
Because providence rules all things, chance and fortune cannot function as
efficient causes, but only as accidental effects arising from the conjunction of
ends intended in themselves. The consequent optimism of Ulrich is embodied
in the view that all the events of life, good or seemingly bad, are ultimately
ordered to the good.
)9 Bono
| intro
Qu
1
The causal knowledge of the divine ideas does not remove con
freedom from the created order, since God is a cause unproportion e
effects, each of which is capable of only as much perfection as the principl
its nature will allow. Nor do contingency and created freedom remove ce
from the divine knowledge, for God knows through His essence which is comp
immutable. Further, His knowledge, conceived simply as knowled
nothing to the thing known; this remains what it is in accord wit
given it in creation. If it were true that the foreknown necessarily ha
the very reason that it is foreknown, there would be a necessity to deny )
a knowledge of those possibles which will remain possibles. The ne
prescience, in short, lies within the divine knowledge, not within.
things.
the Slbwing From Avicenna he derives his arguments to prove | us existe
God Who as the Necessary Being is a cause and not an effect. The notion
causal activity of the divine knowing comes from Dionysius, who co!
divine intellect as the cause of things by reason of a diffusive perfecti
Anselm is the source of the rectitudinist attitude which views the crea
realized ‘‘oughtness”’, a fulfillment of the divine exemplar. St. Augusti
the Middle Ages generally with a Christianized version of the Platonic
and following him, Ulrich construes the divine ideas as stable forms
divine mind, in accord with which each thing is created. Boethius,
and Anselm are instanced by Ulrich in his explanation of the real, if no
harmony between prescience and contingency. Boethius is the chief
his optimism in his doctrine of providence. =
While agreeing with contemporaries on many points relative to the de
the divine ideas, Ulrich differs from them in refusing to admit the ic
speculative cognoscitive principle, and in limiting it solely to the practi
In so doing he threw into sharp relief the fact that the ultimate foundati n:
ures is found within the divine mind and outside the order of the creatur
Yet Ulrich's insistence on the practicality of the ideas has possibly
other than this; it is likely the intelligible necessity found in the
the divine idea. God's knowledge extends further than His actual efi
that knowledge would remain the same were there never a creation. -
idea is the form of a thing to be made, it is therefore a creative princi
merely a cognoscitive one. There is no necessity for its appearance, i
no creation. a
Ulrich's doctrine is thus a logical development of the principles he
In this doctrine the ultimate origin of things is explained by a freel
God. Yetall things are rationally established, since their very being i is
upon an intellectual operation in God, Who knows each thing as i
of His essence. Contingency and freedom in creatures are due to thei
natures; but the stability and ultimate foundation of these natures
divine mind.
.. GRADUATE STUDIES
,
Major Subject: — 2
Mediaeval Philosophy— Professor A. C. Pegis. -
Minor Subjects:
Systematic Philosophy—The Staff in Philosophy. !
Latin Palaeography— Professor J. R. O'Donnell. am
—
The Dootzino of the Divine Meas i the Summa De Bono
of Ulrich of Strasbourg: Text and Philosophical intro-
ductions
oe RS
AG
SCR OF 1089"
By
Charles Josoph Fegin
2575
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with the roquksanenpe for the
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TABLE OE gor ii ü
The Doctrine oi the Divine Ideas in the Somme De Bono of
Ulrich of strasbourg: Text -nd Philosephioal Introduction
perl
Chapter I Introduction {1)
The Peleogre:hical Problem (1)
sources (6)
Plan of Present Work (20)
Chapter it The Causality of the
Divine Intellect (24)
Chepter ili The Divine Ideas (49)
Chapter IV Consequences of the Doctrine
of the Divine ldecs (77)
Ghepter V Gonelusion (194)
Notes to Psrt I (113)
| Chapter I (113)
Chapter II (116)
Chapter III (121)
Chapter IV (124)
Chapter Y (128)
RARL.AL
De Summo Bono; Trsotetus juintus Libri Secundi
ln quo agitur de nominibus siguificantibus perfectiones pare
tis intelleetivee in Deo, sicut sunt seplentia, sciontia,
mens, ratio, voritss, fides
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be nodo quo Deus intelligit, et quomodo
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De veritate et necessitate divinac
natures et de possibilitate tam in
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De veritete nostri inteliectus et
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De scientia Dei commmiter dicta
be hog gaclitor res sunt in Deo
be ideis in mente divina existeutitus
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be incircumseriptibilitate bei quantum
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onalvus
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Tho aathor wishes to extend his sincerest thenis
to the authorities of the Instituto of Nedievel studies,
Toronto, who procared the microfilm of the menusoripts of
the De Samo Bono of Ulrich of Strasbourg; to Dre Anton Q,
Pegis, President of the Institnte of Heüdiewal Studies, who
directed the present works «nd to the Reverend Je Reginald
O'Donnell, professor of ps leogrephy in the Institute of Ne=
dieval Studies and in the University of Toronto, without
whose constant help the present text could not have been
edited,
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GEAPTER I
introduction
3eotion A
The Paleographieal Problem
Ulrich of 3trasbourge-Frator Ulricus Fngelberti de argen-
tina--was a German Dominican of the thirteenth century, a pupil
and disciple of St. Albert the Greate Of his life we mow little,
exeept that he is said to have followed ilbort's lectures at 0o-
logne between 1246 and 1254. Inesmmeh as the same is sald of Ste
Thonas Aquinas, it may be conjectured that Ulrich wes born some-
timo during the first quarter of the thirteenth century-=possib-
ly eround 1220 or 1225,
It is knows with more exactness that Ulrich was proviunoisl
prefect of the German province of the Dominicen order between
1272012773 at this latter dato, ho wos relieved of bis duties as
superior, and was sent to Paris to read the Sentengea, He died
thorc--suddenly, one might gathore-during the same your, oud bee
-fore he had attained to the magistracye
These data are confirmed by the testimony of John the Lsoe
tor, s pupil of Ulrich, who wrote in the prologue of his own
atumaa Confess lonans
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dom a Domino est ss-umptuse
Of Ulrich's writings we possess at prosont only his pe
Sumo Bono, s kind of philosophicaletheological Summa, end a
number of letters. He is remted to have written also a com
mentary on Afistotle’s _Me teorolosy, a6 well as e commentery on
the Sentenges of Peter Lovbards; these are lost, or at least une
: 2
discovered as yete Gilson and Geyer name only these works es
belonging to Ulrich, while Glorieux adds a commentary on the first
book of the De Anima, m a work entitled Liber de Foro Gonsaion-
Alae ct desibus Juris.
@he purpose of the present thesis is to present an anolysis
of the doctrine of the divino idess as found in the fiith trag-
tate of the second book of Ulrich's De Summo Bonos Because this
work is for tho most part still in momecript only, it w 8 necase
sary first to propare en edition of this section which is intended
to be as critical as possible. Hence before treating of the
philosophice1 problem proper, let us turn our attention to the
question of the texte
The paleographical problem concerning Ulrioh's work has
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already been quite capably desit with by Jeanne Degaillon in
4
the preface of her edition of Book I of the De Summo Bono.
Because of Miles Osgiillion's very thorough treatment, the
present manuscript problem hes been moh simplified; thus her
oritique and selection of scnascripts hes in a large measure
regulated the present oboioe, So, too, quostions relative to
the mthenticity of the work, the dete of its composition, and
the pian of arrangement may be here omitted, since Daguillon
5
has already treated of theme
No less than twentyeone different mamucripts exist, which
6
Gontain Ulrich's 2umug, either in whole or in parte Of these,
Elle. Daguillon has chosen nine for the odition of the first
booke These aro:
Feris Bibliotheque Nationale Latin 15900
Louvain Biblicthéque Universitaire D 320
Rome Bibliotheque Vaticaine Letin 1311
Saint Omer Bibliotheque 120
Dole Bibliotheque Municipale 79
Berlin Preussische Staatsbibliothek Lats electoral 446
Erlangen Universitatsbibliothek 619
Munich Stantabibliothek Clm, 6496
Vienne Netionsibibiiothek 3924
Conditions abroad have made it impossible at present to se=
euro the last four named. Hence, this edition is based on
photostatio copies of the first five of the above list. These
have been collated completely with the Paris Bibliothewe
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Bationsle 15900 serving as the besis of tbe text.
There is no need to repeat a long or formal deseription of
the five memeeripts used in the present edition, since sxch a
_ Geseription is at hend in — Phe following brief ree
marks, however, may be appendede
Written on two colums, with approximately 42 lines to a
colum. The script is clear Gothic of the fiftecath aentory,
written throughout in the samo hands Chapter headings, however,
tppear to be by another hand of a leter dates Numerous correc
tions have beon wade in the text, or added in tho margins, the
corrections agsin evidently being of the same hend, The text
thus gives evidence of careful revisions In general, this is
the best and the most trustworthy of the five mamecripts useds
JOU D 529
4ritton in two columns, with approximately 46 lines to a
colum, The soript is neet, and probsbly the clearest of the
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but in general the text is correct end may serve as a basis
for tbe emendetion of tho Paris menusoripte Ite explicit reads;
"Finitum per Hearicam 4eest anno Domini MOOOLXX". It is the
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is also unique in that it contains a work dealing with the soul,
added at the end of the third book. If this is not spurious, it
may be the basis of Glorieux'e attributing of a commentary on
tho Be Anima to Ulrich,
1221044 latin Lll
Written in two columns with spproxinmetoly 71 lines to a gole
umm, The witing is clear, exact end neate The only difficulty
in roading is presented by the use of sone rather poouliar cbbro-
wiations, such as € for teen, Ps for preedistas The text is
quite trustworthy, ond in a mmber of places its reading is pre-
fereble, particularly with reference to the loeetion of sane of
the sourcess The mennecript appears to be early fifteenth centarye
SADIE Sore Bible 120
Written in two columns of 47 lines sachs This is the most
diffionlt of 511 to read, as the writing is badly formed, and the
ink &eppears to have fadeds Mach of the text is watermarked, and
there aro a few pessages which are completely illegible, Novere
theless, tho text is quite satisfactory, and sppesrs to bear a
close correlation to the Paris manusoripte Da ouillon is of the
opinion that the two are ultimateiy derived from tho sane de
This manuscript is also of the fifteenth centurys
Joa ed) dike uniio6b tay » silgEMOe FL sod) al Ma
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Written in two columns of 51 lines exeche This script of
the fifteenth century does not present meh difficulty in roade
ing, except in some o:ses whore the phe ography is 5t fault, It
possesses some corrections, which appear to hove been made ty
another hands It is the least trustworthy of the five mamsoripts,
es it abounds in omissions, homoeotelouta, reduplicetions and
changes in word orders Dagaillon preserved this text for cole
lation, tut rejected it for her final printed "oh, The
present work would lead to an agreement with her positione
Sestion B
J3ources5
The quostion o? the sources of a writer's doctrine is of-
ten determined by tho nature of the work in questions Benoe, when .
we come to determine the sources of Ulrich"s gamma, it is of some
eongern to us to know what kind of a work he intended it to bee
The treatment of this problem, however, must for the present be
. limited to external evideuse, sing an investigation of doctrinal
fidelity to source material would involve a comparative study far
beyond the scope of this thesiss
Thezy in his stady of the plan of Ulrich's gummg is so struck
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by whet he oslis its Dionysian sharagter that he has no hosie
tation in classifying it as a commentary on the Divine Namog-—
"'m realite, les deux presiers iivres de la gumue De Bone gone
stitaent un veritable commentaire des toms Divinus du i9eudo-
eue n Professor Gilson siso characterizes it as "une
sorte de commentaire de Denys pie go With tho ossone
tial gorrectnuess of these views, there ean bo but little are
mente Indeed, a mere conapectus of the table of contents would
be almost sufficient to convince one of thise Gonsider, for exe
ample, the titles ot the verious tractates which go to make up
the second Look of Ulrich's works
Tractate I. De divisione divinorum noniman
6t speclaliter de nominibus tem
poralitor de Deo dicta
Trectete II. A non dicente sibstantias die
Tractate lll. De nomine bonitatis, ot sibi ade
junctis
fractate IV De nomiue significante substantiam
divinam
Tractate V Be perfootionibus .erfeotee intellie
gentiae
?ractato VI De nominibus divinis pertinentibus ad
perfectio.en operativee Dei potontiae
The fifth tractete--the one edited in this thosise-als0 care
rios oat this thomo in tho saime Thus, Chapter 1l (De modo quo
Deus intelligit, et quomodo sit in ipso mens et sapientia] and
Chapter III (ünsliter ratio, fides et soiontie sunt in Deo)
elosoly psrellel the sewenth chapter of tbe po pivinis Noulnibuse~
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De mente, sapiento, ratione, virtute, fides :gein, Chapter AVII
of tho 219 Do Bone treats of the names preosidontia, rox and
Bancius as applied to God; the seme names form the essence of
Chapter XII of Dionysius’ works Besides, Virich often develops
a chapter ty analysing a definition teken over iiterelly from
Dionysius, as he does in Chapter II in exploining the menner in
which Ged knows the gomposite and the contingent and the multiple.
Eoreover, Ulrich shows hinself under the influence of the Dio
nysian theology in his insistence on the sdes of the predica=
tion of the names of God; for example, ho holds that names can
be appiied to God only according to the perfection expressed by
that =
Jevertheless, though 1t may be grented thet in the main Ule
Fich's work is a kind of e oomsentary on the De Divinis Socinitus,
wo must noto at least two thingss Ulrich does not follow :
Giose enciysis of tho Dionys an text, as Ste Thomas does for oxe
a&sple, in his commentaries, secondly, the roage of topies troatod
in Ulrich's segcnd book of the Zuma is broader then that iound
in the work of tho rsoudoeaoropagitoe Thas Ulrich gives s mach
fuller development to the problem of the divine ideas than is
found in the exemplariam of Dicnysius, end considers such problems
as the inoircumsoriptibility of Ged, His ubio:ity, predestination,
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ond reprobation, end the significance of the Book of Lifo--
problems which aro found only shotobily or not at o1) in the
Diving Lames,
Indeod, there is almost as moh reason to ohareotoriso this
section of the Summa es a comsoentery on the first book of the
Sentences of Peter Lombard, from Distiaction 35 to Distinction
41. Thus, Distinctions 95 ond 36 closely persllel the first
eight chepters of the gums, Distinctions 36 and 37 the next four,
and Distinetions 36 to 41 the last nine VISUM, Besides,
Ulrich treate of a number of other topics which, while they do
not regeive specific trestoent in the Lonberd, do so in the com
sentation on the geptences which were written by Ulrich's coateme
porariese Thus the question as to whether science, considered ss
belonging te God end to angels end to mon i5 en equivocal or unie
Yoosl notion, the distinction between egge ubicie end esse in ome
nibus tema, ond the question if predestination oom be helped
by the prayers of the saints or not, ere points common to Albert's
16
end Ulrich's Summgs
However, it may likewise be steted that 1t is Just as possible
$o find parsilel treatment of these various topics of tilrich's
uma in such works as the Sugme Pheolovicg of Alexander of Hales-<
a work wbich, as we shall see, Ulrich evidently kuews. Hence, it
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may be better to abandon attempts to characterize the Do 3umno
hong ss enything other then what it evidently ige-a philosophie
Calethcologigal summation of problems eirront in thirtoonth cen~
tary thoughts
Ooming next to tho question of the various individnaal sources,
we find thet, like most medieval onthors, Ulrich quotes from nue
merous and varlod sourcese fhe athorities cited range from the
Sacred writers, thro:ch the Obiroh Fathers, and includes the Greek
and Arabian philosophers, without forgetting such classical sue
thors as 2enegs end Cicoros |
uong the Gbnroh Fathers, Ulrich draws pertioulerly from te
Angastine, St. John of Damesous, 5t, Gregory the Great, St. Biliary
Of Poitiers, St. Anbrose and Ste Anselm, He also quotes from Bode,
Tulgentius of Ruspen, Ste Basil, Ste Jorome, St» Bernard, Origen,
Ste John Chrysostom, ond Fach of Ste Viotore
Ste Augustine holds the plece of honor among all these, as
Uirich quotes from at least twenty-one different works of the
“Bishop of Hip-@s Indeed, there is secreely a doctrinal point
which is not sapported or developed by reference to Augistings
For purposes of iMastretion of sources, the influence of Aue
&istine ocn be considered particularly on three doctrine! points
which Ulrich develops in his lungs the notion of truth, the
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doctrine of the divine ideas, ond the question of predestination
end reprobation, ith respect to the first of these, Ulrich draws
from Augustine the ontological definition of truth as that which
Me de superiority of truth to our iiia eke etornity and im
mitability of FR, P the definition and source of MOON,
Angastine's inflaenae on the socond point is not surprising, since
the Obristianized version of the Platonis Ideas was trangmitted
to the thirteenth century throu the sedium of the fortyesixth
of the famous De Diversis ucestionibus Lix Ill.» Bat Ulrich also
derives other notions from augustine to substentiate his cwn doce
trine of the idees, Thus, he hoids with sugastine that things are
moro truly in God than they are in Pag iis the divine
ideas are ultimetely identifiable with the Verbam of tha "imm... he
agress with him likewise on the general mde of the divine presenge
to des Ulrich algo makes use of the Augustinian notion of
the creation oi unformed matter and ite subewent ordination in
the fiat of God to explain in whet sense there may be an exempler
for prime alia With reference to the third point, Ulrich notos
& nusber of definitions cf predestination from iugastiae's writiags
on this very difiicult fos. He emphasizes the jugastinien
view thet the divine election of the predestined does not depend
26
on their verits, bat that their merits depend on God's free elections,
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tho divine predestination bears reother on the evil of a just pune
ishment (malum poense Jjuctec) then on the evil of th sin (maium
"T i
In eddition, thers aro e number of other dootrines drown die
reotly or indi reetly from An:astinge Thus euch of tho troat-ont
of the oternsl lew in Chapter XVII of the gumme comes from tho De
i ailastaria Ulrioh's treatment of the ordering of all
things in measure, number and woi:;bt finis a logo per: llel in the
EN Ulrich's 4ugustinien esseatialism is
8150 obliquely shown ty his definition of egze as the essence dif-
fused thr ugh matter=-esse est essentis diffusa por satorismee and
bis ecuation of form and wine There is not sufficient indices
tion within tho fifth tractate to eWalusto properly Ulrich's ceta-
physics of TT. bet such hints as he doos give lead us to suse
pect thet it will bo e dynocism of form, rether then à dynemism
of act outside of the order of forms
Other Church VYethers do not appear so influential on the
development of Ulrioh's thought, and ere used rather as corroe
boreting witness, it. John of Damcscus i8 quoted principally
with reference to tho derivetion and the significance of the die
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esi gous ombfoscam Peds gelionio!ó Unie ci) auda toate ANNA
AUi Pu,» te iire odd mo wots os oxsed mobdéahtesicV I:
Ade) Me odi 14 dipté ado io nod Aga tuam oit ig
<fh SAD peHlcfeób HOTZ) 1o 4odm«s go «tod? eioddihbe | |
dáctáeaé WP ue dtm act? ac! tobehd' sett vise bed q5- |
Biden eva acce aud vla 1o [IUX geet) qt ys " sov d .
Li» ue aeo od) Yo Penxedoong aüplufU Ms AMEND Seld
edd nt efi eacho ^ aint edi tow tao Me diy yoo iti
at MURR ARON ula)ossn: :'weii P ican ail
tb sonmeno edt vo Rapp Yo a0ts ore ubt wi gndoda vos WE k
id secl tod xo nas YRLh oldunaye 109 eige-mtodins irc
eebbüni (eblblizds ios &tocuedt ie ‘tate exp wo m
fes sdclufo "— c$^niawe.o ndafpati iokk* odi
eps oF xp hasi olg ob sl ^w adul lire d A bet a
eds qb s odd added Qo1s T6 dilnidgl e od Otte at st i if
sro} tt Woks ode "e obi nara’
4d) wm tatennsi Sed om t^s dq» Sen eh excussa dt
deo ad itin ien ovo tag RN d [Ye
deg inet Befáss al eecocswi e ud un eemapté
web ede co donned Lethe ei: uns quieted sihi ak
dhelÉén deve wwrited dokitt Iona di Gian pem
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as the manner of Go's presence to engi: the \rovidential role
of ais end en explanation of the seaning of the Book of tte.
St. Jerome appears mostly in his role of a scriptural comoentetor,
end aes & source of various translations of soripturol UN. ote
Hilary is tho scurce of various ontological definitions o: im,"
end Origen is quoted both for his views on — 6k i for
his erronecos dootrino concerning the preexistence of wm
St. Anselm, however, is an important figure avong the authors
quoted, end that principally by reason of the notion of rectitude,
of which Ulrich seems to have hed a Yerg profound epprecist lone
It ie always dangercos to summarize, but if the Anselnian rectitude
means enything, it is, first, that the rectitude of truth is iden
tical with the self-subsistent truth of God, and secondiy, that
things are what they ought te be when they are in themselves what
they are in the divine ate Ulrich shows hi-sol? fe:ilisr with
both these funderental positions of Anselm, ond expresses full epe
proval of them. Thus he pleces one suprome truthe-Gode-et the
‘basis of all tmo alii,’ equates the notion of rectitade and
quay” wa judges that the trae cannot be thought not to de
Finoliy, tho Anselmisn influence is most pronounced when Ulrich
makes such statements aB: "Veritas ost debitum essendi et faci-
endi sic, sicut arte divina preefixa ost, et unamqaodque dieitur
a" 2 [
a Tadsvebivs ada gaya) oF egüeuy c'he 3 ! endi CH n
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wwe de iso axdtaseg Anivib nd3o Viele 45
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tuno vorum quando sic est, vol sic operatur, sicat et ad quod
ipsum in illa arte ordinetam hes, Tbere are other insolmian
doctrines in anas but none more fundaventally so than this
rootitadinist attitade toward the truth.
Finalig, the last Obristion weiter whose iafiuenoe on Ule
zich is to be considered is Socthiuse Esoept for two quotat ons
drawn from tho Do Tg.nitate on the manner of God's presence to
PO ali other references are to the pe Sonsolations shilo~
agubiee which Ulrich qaotes frequently end acouratelye it times,
Boethius is used merely to confirm or illustrate a point aiready
.estab.ishod, es in the cousideration of the existence oí things
4"
in p^ M99 end the notion of perfect bee
eae The save may be said of Chapter VIII of the unma on the
treatment of chanse and fortuno, where Boethius is ucted free
quently in support of the view that all things are ander the ore
dering activity of nn.
Among the Greek ph. iowophers, Aristotle appears ss the most
-influentiale As a satter of fagt, only Augustine is quoted more
fvewuentiy then be, His iufinence on Ulrich is particularly
strong in psychology, and while there is n6 gx protege tree tment
oi this subject in the fifth tractate, it is clear that sugh
a treatwont would be fundamentally Aristotelian, Thus Ulrich
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holds to the two-fold oper:tion of the OP; the une
derstanding of the indivisibles in the ect of conception, ond
the act of couposing end dividing in tho judgoment--the exise
tenge of error only in the en, ee function of the possible
intellect as the logus of the westibhod the identi: ication
of the intellect in act with tho inteiligible in "mes Arise
totle's Metenhygics appears -ostly as a source of ilinstrations
for such notions as the definition of PUN, th indomons trae
bility of first endi, e the difference between transie
tive and inmanont Mim There are times when Ulrich devel
ops a point so closely in secord with Aristotle that he seens
to te pleying the part of a commentator on the texty as is exenpli-
fied ia his developsent of the notion of potonoy drawn from the
fifth book of the eee. The saxo is true of Ulrich's
development of chance ond fat tune from the second book of the
didi although here it is probably that ot. Albert was his
immediate souroe, es we Bhall seo shortlys Aristotle is also
used as an historical source for certain views on the pree3oorae
wae ami for quotations which purportedly are dram from Sivoni-=
"t onlay? and PRI
In contrast with his ^nowledge of aristotle, Uirigh possesses
only slight information fro: primary sources on Pleto. "xgept
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for some quotations from the stesiie/"- Ulrich derives the
views he attributes to Plato fran sogondery sourceS. Arise
totle is the source for a critique of certain aspects of the
Platonic theory of T. while at least one cuotstion attrie
buted to Plate is lifted bodily from ne In like mane
mer, tho doctrine of the dotor formermm which Ulrich sttributos
to Plato is taken literelly from Sts ilbort tho iip Ane
other secondary source of Platonism aprears in the De peo jo-
Eig of PTS..
Both Gilson and A present e brief and gonoise devolop-
ment of the strongly Neoerletonio and Arabian trend of Ulrich's
| metaphysios. There is not enough evidenos in the fifth tractate
alone to evaluate properly these views, tat there is ^ot least
Safficient evidence to offer some supporte Ulrich's dependence
on Avicenna ia both evident and avowed. Almost all of Chaptor
IV of the fifth tractate, for example, flows directly from Avie
eenne's views on God as IUIS . Ulrich's Neo-Pl: tonic
east of thought is shown likewise in his notion of divine ame
&ality as some kind of an emanations Consider, for example,
such quotations as tho following; ""s:estia divina, cujus diffu-
sio est totum quod est in ee (verum) unum esse habet ine
quantam segundam oróinom naturse ost ente quodlibot deterninae
ot? pemb-eb ÜHealeiU (ess edd most vasiéa4Cep. QUEE we
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tum vorum, ot est une primarum bonitatum ofílusntium a prima
Nac. It is true, then, thiet there wore Zoo-rlatonio
influences on Ulrich; we heve seen his concern with the Do Die
LR Bopinitugs, (nó bis frequent rofereages to sngustine and
Boethius, Moreover, it is a fact that Ulrich tegerds AFistotle
as the gthor of the PRE... À work that is now looked
upon as Avetbic iu so.roe and inspirations
Thore Gan be no reesona.le doubt of the fact that Ulrioh
drew many, if oot most, of his qactations fro. secondary sourced,
Father than tron e direct knowledge of the enthore whom he citese
We bave already noted bis depméenge on Aristotle for oortein his-
toriosl views, Threo othor sources ot least come to wind, which
he possibly sight have used--The Sentonges of Peter Lombard, the
Aue Theolociag of Alexander of Bales, and tho works of Ste Al~
berte It would bo on easy matter to parellol quotstionse-and
ovon :isguotetiongeefrom these three wen and Ulrichg such perale
lelism, however, in itself would prove no more then that they had
‘@ Goumon soureés Nevertheless, Ulrich olesrly shows ty certain
slips on his cwn part, his dependence on these three, Thus, in
Ghepter XIX, Ulrich his thie: "Augustinas etiam in 'Libro De
— et Gratia’probat munorum electorum Deo esse certum
per illad Apooslgpsis: "lene quod babes, ne alius acci iat oGoro-
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dideciie ogtiua sai ole cio un ALSO, is ost, non potest ane
geri vol inni," Chly the part underlined 18 from Auvustines
Lombard altos the Vory same quotation, md adds the last part,
"id est, non potest augeri, vel sinal" as hispwn Fen. de
Pioh's source is obvious
$0, too, in the ouse of Alexender of Haless In Chapter VIII,
Uiriah attributes & quctetion on the gener: tion of the Son from
the Father to Anselm's proglosiogeea quotation resliy drawn fron
the honolouiones Not only is the seme wrong refersnee found in -
Alexander, but Alexendor imnodiately sfter the conclusion of the
quotation adds as his omn comment: “"t ite ponitur reletio unius
et mamme, Ulrich includes this comment in bis qwotation from
Anselm, agalu cenifesting his immediate sources
The evidence for Ulrioh's dependence on Ste Albert is ovon
more obvious. Ulrich's fre.ment and axaot fidelity to the text
Of Ste Albsrt precticelly rules ont eny possibility th t he and
Albert were merely using a common sources .Wo have already noted
enc one inatenoo where 5t, Albert served as the immediate
Soufge oi c doctrine attrivated to Plates Howower, to establish
the poiht, the disaission may bo limited to one chapter whore
the evidenge is overwhe Laing thet Ulrich drow from bts Sosabere
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In Chapter XVIII of Ulrich's Symag, in chence and fortune and
fate, nearly every one of the qotetions which Ulrich adducos
o-n be duplicated almost literally in the commentary of St.
Albert on the segond book of sristotle'’s physigg., Ulrich takes
over numerous qictations from this work without changing so
moh es a word, This is the ease in the examples drawn from
80 61 82
Themistius, Alexander, Porphyry, 1tolony, Hermes Trilsnoe
Poi Ange ond Firmitias RE. whoro tho transoription
is litorel. i8 a matter of fact, the sase literal transoriotion
is found in quotetions from ether authors, to whose originel
work Ulrich «ight more easily heve had access, for exemple, Avere .
65 $6 87
Yoo8, Augustine and Aristotle,
There is no intention here of finding fault with Ulrich's
scholershipe He was concerned with sources in the sense that
they presented 5 seans of confirming or explaining his doctrines
He wes not tied to them in the sense that the validity of his are
| gamenta was conpletely dependent on authority. Hence, Ulrich was
| i; quite willing to read his sources in the sost secessible form
| in which they appeared to hima willingness, it sight be added,
whioh he — with the »eajority of his follow thirteenth oeutury
philosophers
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SECTION OQ
Plan of :Tosent Sork
às has already been indicated, besides the edition of a
text, the present thesis will deal wit! what is considered to
bo the e»ntral philosophies 1 problem of the fiítb tractate-—
namely, that of the divine idease Ulrich himsoif has said that
the segond book of bis 2umug is to be congerned with tho essence
of tho Supreme Good, and those things consequent on ar kore
Specifically, we are told that the fifth tractete is to exe
poind the signification of the names that express intellectual
perfections in tes Ulrich has divided this section into
twenty-one Ghopters, whose general concern is the perfections
of tho porfect intelligence
Seutise. The first three chapters aro concerned with the divine
understauiing. Chapters IV to VII treat of the truth of the
divine neture, the truth of creatures, end of falsity ond vanity
in goneral, Tho divine ideas form the s;jeoifio problem of Chap»
‘ers VIII to XI. Ghapters AIL and XIII deal with the incirzoume
soriptibllity of God, Ohapter XIV with tho divine prescicncd,
Chaptor XV with the dispositive power of God, anid how He is ree
Yealed in croatione Chapters AVI to XVIII ere a discourse on
providence, and those things which seem to be opposed to it: nuely,
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chance and fortune and fates Chapters XIX, XX ond XXI ero
proporiy theolozicel, being concerned with predestination end
reprobation, «6 well as with the love of God a. the principle
of elections
It ap ears, then, that the very core of the dootrine of
the fiith tractate ie eenteined in lat Ulrich has to say about
the divine ideas, and their proctical cheracters Therefore, to
Gousentrate on this is to stress what is ost important in this
sections Yor if there is anything common to this doctrine in
the thirteenth oontary, it is that the essential definition of
the divine idea consists in God's knowledge of His essence as it
is isiteble by the iunt If we keep this fundamental doe
finition in mini, it mey bo seen that a treatment of tho divine
ideas gun fall naturally onough Into three divisions: first, a
atudy of the significance of intelleatual operations in God, since
it is seid that the divine ideas depnd on God's knowledge; seconde
ly, the proper definition of these ideups and thirdiy, sone of
the conse. uonoes of this doctrines It is to this arrangonont
that the divisions of the fifth tractete of Ulrich's Summa ne
turelly lend themselvese
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reference to the emisality of tho divine sciena. This
latter point requires some consideration of the truth and being
of creaturos as constituted hy, end dependent on, tho divine
knowinge Finally, we shell treat of the movwledge of God
with respect to its commnity with all intellectual cognition,
The divisions of the seans of knowing which Ulrich here specifies
will be importent for the proper understanding of God's relations
te those things which Be met know, ond —- does not
o9u50e
The next chapter will proseed to a more exact consideration
of the divine idece in themselves, opening with « Béntal troate
ment of the manner in which things may be said to be in God. The |
necessity of this section is aposront from tho sbovo definition
of the divine idess; for if the divine knowledge is constitutive
of the ideas, sni if that knowledge is ceusel with reference to
oro:tures, then there mst be some sanse in which tho creature
exists in the divine essence, This wili raise some problems ree
lative to tho simplicity of the divine essence and the multiplicity
of orosturoge This chapter will conclude with a consideration of
how certein things whieh indio-te a leek or priv tion may bove
sn idea in the divine minds If tho very being of such things as
primo matter or privction is « leak, how ean they subsist in God?
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And bow oen they be known onless they do 50 subsist?
Next, we shall gousider certain consemences of this doctrines
If God is present to ell th ings oy roason of the fact that these
ideas ere rogarded os the "substantifying" poten which exist in
Him, then the ingiroeum.oriptibility of God met be explained in
such a Way thet His mode of presence to creatures is in no way
Limited by these creaturess Then, too, if these ideas are essene
tially p¥ogtioal, as Ulrich will contend, how con croatures be
free and contingent, if God's foreknowledge of them is their emse
and that knowledge is infallible? Again, if the same emse which
produces ai.go conserves, we must consider tho doctrine of provie
dence, and those things which seem pe lie outside the order of ssoh
providence; ghense «ndfortunme and fates
Finally, the conclusion will attempt to summarize Ulrioh's
position, evaluate his con:ribation, if any, and loeste him in ree
ference to other med Lewal thinkers on the same probleme
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OQBAPPER II
The Geuselity of the Divine Intellect
The medieval philosopheretheolegian who knew the Sleatonic
theory of Ideas across the 2imasyg and the critique of Aristotle
might have cesasiousd no suprprise in the mind of the historian
had he chosen to reject the doctrine of exemplars in toto. hat
Foom, seemingly, own there bo in s Obristisn universe for a Dewie
urge who geunot create, but who can only order-- a god who, howe
ewor grest he nay be, will yot find rivels in the intelligible
world of the Ideas? For in Pletc's thought, the ldeas not only
subsist independently of the Deniurgeg they even exercise a sort
of transcendence over bim, since ho is obliged to work with his
eyes fixed upon them, The Christian teacher will surely reaoil
from a doctrine which, besides predicating divinity of a miti-~
tude of beings, posits a class of codels that enjoy an autono=
mous existence apart fron the very being who is supposed to be
the father and cause of the adu
Koreover, llatc would explain the reality of the creature
by & mysterious participation of these creatures in the ldeasee
@ participation which would leave to the Grestare oniy the peeudoe
kind of reality that belongs to the indtation of the real. Bat
if tho Christien pbilosopheretheologien is to acoept this, what
-(24)«
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kind of a real terminus wili ho find for the creating activity of
God? Did not even the pagen philosopher aristotle find it im
possible to place the formal cause of a formed being outside that
a:
Now that the philosophers of the thirteenth century wore one
in affirming the existence of the ideas is an historical fact. Bat
it is no ioss a fact that before they could do so, the Platonic
dogtrine of the Forms had to undergo a profound modifications, such
a modification was at hand in the teaching of Ste sugustines. the
forty-sixth of bis De was well
known to the middle ages, ani it is necessary to pease at this point
to noto briefly its teachings
The ideas, says St. Auguetine aro certain crigineting forms
in whioh things have their principles; they ere stable and unchenge-
able, oternal and imperishable, fhey are the rules in socord with
which all things have boen created. More than that, they are the
very cmises of the things to be created, fmt the gapitel point
'in the doctrine of St. Augustine is that these ideas are found,
not outside, but within God. “Sunt nawque ideae principales fore
mae queedamessquee in divina intelligentia continen nf...Has sue
tem rationes ubi arbitrondum eat esse, nisi in ipsa monte Oroa-
etur Augustine's peculiar contribution thus becomes oioar
it moy perhaps be best summed up in the words of sn eminent hise
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toriem of medieval philosophy: "Ainsi, les idóes platonicicnnes
qui subsistalent en olles-uémes, comme une monde intelligible,
independent du Deziurge, sont dosorzeis rassemblóes en Dieu,
engendrées de toute éternité por la féooundite do son Otre, nees
de sa Vie intize ot, vios elles-mimo, c:catrice a leur tour de
tout le o,
Thot Ulrich of Strasbourg had closely seanned the forty-
#ixth question and was deeply impressed by ite teaching there can
be uo doubt; for big doctrine clearly develops in the light of
what sugustine had estobligbed. It has been noted that, agcording
to sugastine, these idees are couteined in the divine minds they
result, that is, from en intellectual operstion in God, More age
ouretely, they are thet intellectual operations igain, Auguste
tine glearly tesches that these ideas are ooussi with respect to
ereatures. 20, too, Virich's discussion of the inteilectual
operations of Sod, and partioularly of the osusel neture of thes»
operations, is of prime importance to an understanding of his
. doctrine oi the divine ideas.
That there is an intellect in God is Glocr from the very
Significance of his namo, which, according to John of Demesous,
eonsists in universal ictor If there is à providence,
then,--.nj Ulrich for the moment assames the polnte- the existence
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of an intellect in God may be proved by rosson, In virtue of
the Aristotelian principle that adaptation to en end is the
result of tutibho providenee oannot be without onderstandingg
@ise it could never order to an ends ; fhis divine understonding,
both of itself end of others, is identified with the divine essences
30 true is this, that as & result Ulrich holds that the divine n:-
ture is more properly denoninsted by the name of intellect rother
then by that of will, sinoe the will flows from the essence onigy
by sesns of the EM, This divine intellect is a substance,
always in sot, newer in potonay, for there oon be no room for any
imnete idleness in God, That is why Ulrich denies the existence
of a possible intellect in God, ond holds that He understands only
by sn agent intellect; for the possible intelleót always implies
a passing from potenay to -. it may even bo said that God an»
derstando Himself ty a species given per so to this intellect, just
BO long as it is understood that this species is nono other than
Himself, and is therefore ideation with Bis shina This
eurrent of thought rans throughowt Ulrich's presentation of the
modes of divine knowledges Intellest and substance aro ideatificd
in God, ani whether dod knows Himself or others, His knowledge
proceeds by way of His ess ances
Pat when God understands things other then Himedlf, He under
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-(28)-
stands them exactiy insofar as He knows Hinsolf to bo their
emse, fo be presise, on addition is necessary to this sistoe
mont. God understands Bimself to be the cause of all, sgcording
&o.His oun manner of causing, We know ourselves as causes of
eortain things; but from this fact alone, -¢ do not know the offeot,
except in potenay, for the very reason that the effect does not
exist from our sore knowledge: of ite A further act mst be posited
on o:r parte But if we gould picture an artist whoge Wory art,
qua art, would bo the essential gause of the artifact, then we
Would have 50:6 conception of God's eausality es it proooeds by
knowledge cf Mis essences The divine intellect, as identical with
suoh on art, is indivisible in itself, Multiplicity, says Ulrich,
erises only when this art beeones divisible as extended in iastrue
Pe.
Ulrich's thonght, veme enough on this point of mA ltiplicity,
boooces somewhat clearer 1f we follow ont the examples ho giveas
Suppose we posit the formative power of the seed to be an intel-
lect. Now the various sembors to be developed from that seed are
identical with it, insofar as they aro conteined in it; they are
diversified by developsent from ite Nevertheless, that seed,
(which, per impossibile, has been endowed w th sn intellect) by
knowing itself os the source of these diverse movbers, through
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-(29]-
itself knows these membors, no matter how far they devolop
from it. Jimileriy, let us oupooso thet tho light of the
sun is an intolleot; then, if tho light is the sabstanoe of the
sun, this light in causing light ond colors would know ell its
effects by knewing itself. ce
The game kind of oxplaurticn ie vade to serve for the manner
in which God knows the things which He does not cause, namely
evil and privetiong, Yor jast as an artist sen recognize a sige
take in art besause it does not have the perfect form of ert, so
too the First Osnso understenda the defects which are incidental
to a second cause; for perfeot knowledge presupposes even & inowe
ledge of the moens whereby © secondery gauge can deviete from the
divine we fo this point Ulrich will devote farther attention
when he comes to consider how there gan bo a divine idea for such
things ©s evil or sin or prime -atter,
The seme insistence on the osuselity of the divine intellect
is found throughout Ulrich's discussion of intelleotuel operstions
in God. Thus, in provicating mong of God, Ulrich finds a peculiar
propriety in thie nene, since genp hes its etymologies] doriva-
tion in pongure end metior, ond the divine intellect is the measure
in aooord with which things enst be m. Texts gould essily
bo EUR ed tut perheps sufficient has been said to inidio:te
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-(30)-
the esusal efficagy of tho divine nowinge
We may note hero, in pessing only, the existence in Ule
rich's thought of e notion fundamental to the middle ayes--
namely, the fect that tho function of being a oreative source
of intelligibility is reserved to God alones For as « direct
result of the causal factor of God's knowing, His knowledge aen-
not be univegal with course Our knowledge depenis on the intele
ligible; but the intelligibile depends on God's kmowings Oar
knowledge ts passive; His is actives ‘ars prcooeds by way of abe
straction; His by way of MR
4m interesting sidelight appears else in Ulrioh's diseussion
of ihe divergencies in divine «nd bamen cognitions In discussing
the manner in which God knows things, Ulrich states, in accord
with the Llseudo-Diongsius, thet He knowa the metes tah imnaaterieliy,
the divisible in a unified way, the teeporal without time, the
contingent neoessarilye In sooord with this ceneral procedure,
we aight expect bim to eay that God anderstands the finito in sen
infinite mennere and yet he says just the opposite; "Deus cognose
Giteseinfinita finito". The roeson for this is that God undere
stends the infinite in thelr osuse; that is, in the divine essence,
which, says Ulrich in rother strange languege, is finite in roe
lation to God's intellect which eoxprehends mm... There is no
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further explanetion of this, nor is there any precise indie
cation as to what is «eant hy the Anfinliges “ven if we are
to agsseme that the infinito means the aniimited, and spply it
to the physic 1 aniverse, the action of God's ossence as being
finite in relation to Bis intolleot is still a strange ong, .OFe
haps there is bere a further Indication of the exaltation of
intellect in Gods 7eosll that Ulrich hes slready stated that
God's nsture is more properly denominated hy an intelleotual
operation than by a voluntary one. Perhaps what he wants te
ecphasise is that whet is at the besis of reality is em intellect.
Let us next proceed to a consideration of the practicality
of the divine intellect, :e heve noted before Ulrich's denial
of a possible intellect in the divine natures; but there is room
for a practical intellect in our motion of God, singe thet ine
tellest is tho seasure of the things which flow from ite But the
Sypecalative inteliect is not e oeuse; it is moved by things which
therefore must in socowag bo a measure of lt. It would seem
therefore thet: there gan be no speculative intellect either in Gode
"Bat Uirioh does not want such 4 congiusion since that would
entail s denial of the knowledge of the possibles which God hes
not produced, and will not produces. bat which he nevertheless
Goulds Henge Ulrich concludes that the practical and specuiative
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-(32)-
intellect im God are identified segundum yom, but thet they dife
for segundum retionem For Goi caa understand Fimsoli es a nox
tare distinct from eli other natures, and by so understanding, He
understands Himself speculatively. Pat as soon as we add the
note of God': understanding Himself es & ceuse, then thet knowe
ledge belongs to tho prectical au" beoeuse in knowing Him
self as en efficient cause, He knows the effeot with a practical
knowledges We note here s doctrine which will appeer fulleblown
in Ulrich's toaching of the practicality of the divino idess, For
if thoy are preotical, es we shell see thet they ara, then the
ideas wili be oriented to action, and will bear partioulerly -
the sctuel individual whom God has decided to creates
Nor must it bo thought thot this e phesis on the practical
intellect constitutes any denial of perfection in Jod; there is,
in other words, no attespt io limits dod's knowlodge to « know
ledge of Himself ss a practical 65:809. As | matter of foot, the
oreaturo andi the orestor stand - op o:ite relation to the specu-
| 'letive and practice] intellects In the creature, the syoculetivee-
———— ——
inü&iongs- is more noble end of a higher order than tho prootiosle
The eese is quite otherwise with God, Pis intelleot finds its
proper ond in Bimself; there oan be no question of aoquiring farther
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perfection thro:ogh operation. He diffuses perfections; He doos
not regeivo theme In short, His knowledge, as has been so often
Said, causes things and is not esused by ELT
There may also be noted here Ulrich's explicit denial of a
divine causality that would work by way of necessary emanations
if causality is simply « contimae1 offluxus, then the being of
things is a continual flux, and & gontimaal becoming. I¢ will
then follow that the being of all things is in motion, «mi there
will be nothing but change in creatures, Bat Ulriob does find
a definito stsb.lity in cansed things, end it is precisely the
6tability of a fixed essence, This essence is de;endent on a
form educed from matter, or cavsed by the first ceuse, but a form
which nonetheless is permanent in the thing of which it is the
forme Thos ariaos cn interesting definitions "*s56 rerum ost ose
sentise stautisesstsse est essenitia diffuse per Mis dt, The
being of 4 thing, ia short, is that of « steble easenge, guarane
teed by the presence cf a form
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fros Ulrich's interpretation of the proper seaning of Aristotelian
potensye Properly, suc’ poteney denomimates the power of changing
another; Ulrich would bave it include even that power by which,
without motion or chago, God has created everything out of seo things
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The important point is thet when we wish te account vor the
origin of things, we do not find it ia a necessary enanation
of the divine knowledges A Neo-»le:onio philosopher, in the
tfadition of Plotinas and avicennasg gan posit his Om, ond the
One necessarily gives birth t mAltiphicitys So such nooossie
tarionisem exists in the Christian God, If He creates, He creates
by way of knowing, it is true, bit He greates freely and fron
nothing, not by a mysterious end negessary oubpouring of his beings
We may now turn our attention to a so ewbat different probe
lom, the consideration of th. truth of tho divine nature as the
explanation of the truth of thingse Inasmaoh as the eausality
of the divine seience has already bem established, ond inoscuoh
as thet soionoe is identified with the divine nature, it may seom
that such s trextxent is merely repotitious,. But Ulrioh hes no
intention ef ploughing the sam sfound twice, In bis trost-ent
of truth, tbe o:phesis hes shifted from the divine essence cone
esived as causal, to that same essenge conceived a6 reguletives
$e are on tho familiar ground of Angustiniemeangelnian reotitades
God's inowleüge of Hinself as Qnoso isthe trae knowledge of the
perfect artists the truth of creatures will be Fegulated secording
as they faithfully represent His divine exocpler in themeelvegs
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22
Gam be predigated of God, Ulrich identifies this ro son with
truth, ond truth with God, Truth is thus actually ono with the
divine essence or netire. But the nature is also identieal with
the divine intollectes Hence, Ulrich een says
Verites sul intellectus est vera eognitio, habens
quidquid pertinet ad rationem perfeotao cogil tice
nis, scilicet, qood est conprehensive omnium age
tivo intellootu, et sino privatione dubitetionis
vol orroris, et sino vicissitudine disoirsives ine
quisitionis, son gjpettan eb alio, sed quod eat
ocgniiorum gaus$ae.
The truth of the intellect, in short, is also cousal, end what it
esnsos is the troth of the created being. There is therefore bo-
tween the truth of the knower emi the trath of the known the ans»
logical commnity that obtains between 05:50 and effects
We are interested primarily in the notion of created trath as
en execplete of the divine art, bot before proeseding to that, it
is secessary to oonsider sone preliminary Viewse Ulrich finis a
twofold being in truth, regerded ss one of the first transcendental
inteutionse First, truth has the being which in the order of nature
is bofore any dotoroined truth; so considered, its being is sepa
Fated from nstter, not werely by way of abstraction, but separate
begeuse it exists in the intolloot of tho Piret Couse+-"seoandum ese
80 quod habet in lumine intellectms primi osusentis ipsum," It is
in this souse that we ovn say thet truth is rooted in the permanent,
end not in the nonepermanente It is therefore eternal and immteble
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24
because though things shozld perish, this truth will romaine
The direction of Ulrioh's thought is booo:ing cleare The pore
menent and immteable beeis for the truth ond stability of things
is to be sought within the intolleat of the first cause end not
outside Lt,
Tho secon’ being of truth arises when we consider the outity
of a crexted belnge This truth is also twoefold, First, there
is tho troth of any being as a quality stabilized in it by the
First Ceuse srom whom it prooeoda, Ulrich here quotes Anselm in
favor ci his own views; "Lt sic segundum Auselmum, verit:s est
debitum essondi et fecieudi sic, cleat in arto divina preefixa
e The rectitude of tho orestare arises from the fact that
he exists and operctes in eccord with what hes been ordained in
the divine arte Yor the present, wo may pass over the implications
of presoience, for inter consideration, At this soment, we should
soe just one pointe-th-t the truth of Ged fixes the truth of tho
oresture which thet creature mast mirror in his own woys It is
in this sense that Ulrich understands the sugastinian notion of
the ordering af oll things in mumbor, measure snd weights For the
divine art in giving species, order and mode to things is thus
Yognlative of then hang
fhe second truth which bolongs to a being stabilized by the
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presence of a qnidity and a form ommarantees the individual -
truth of the individuel things When it was said e'ove that
the basis of the truth cf the creature is not to be sought
outside its first ca:se, evidently Ulrich was thinking of the
ultimate ontclogieal basis of truth, Be has no intestion of
endowing crestures with tho falso reality of a mere vepresene
tation, as for oxomploe, & painted san might be a true artifact,
end got & falso mang Croetures possess their own truth, stable
and permanent, even though as creatures they lock Inmmtubility
by fosson of the matter that is part of their coustitution, It
ig only in this sense that truth may be said to begin and to
Ghsage sud to cence te be, since it belongs precisely to creatures
who begin ond change and cosse to bee
With respect to the troth of an entity, Ulrich predicates an
an-logous commnity existing between sibstance end accidents That
which is comoom to them is not of course a third nature, somehow
diversely participated by both, for thet would lead to the absurd
position thet there is socot^ing which is neither substance or ace
cidenta Tathor, substance is to identified simply with üntureq this
nature is trae, but an accident is true, only insofer es it is
is fouhd belonging to Em.
Fin:lly, there is im tho oroat:re the rectitude of a preetical
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rosmon directed oithor to making or doings In tho first osse,
it is the truth of ert; in thebecond, it is tho truth of pra»
dence, wich tà regerded aa tho habit operative of all the moral
Virtuese On the supernotorel level, this seme rectitude is bro ght
about by charity and tho infused —
Now, if the divine art is the measure and the rule of the
truth of orostureg, how can we say that any falsity con be found
in things? Ulrich's answer to this is simply that « thing is not
false with respest t tho vwerfeotion of itsown natures Bet the pore
fection of that nature is created, and as created it is limited and
mitable end therefore potential. The falsity opposed to the ontoe
logical truth of « nature is exsetly this potentiality of a created
thing which gen be ageldent-liy or even subs tent telly ehangode In
this respect, no creature perfectly imitates its oxemplar in the
divine «sindg nor whon it is corrupted does it exist as disposed in
the divine sings Wo other conciusion 16 possible, since this doe
ficiency 1n tho creature 15 noneboing, end God cemnot be the eanse
6f sugh. Fence thore ig falsity as well as troth in created things,
but thet fslsity end truth exist under different aspects, Falsity
mesgu¥es the leak of perfection necessarily found in that which is
not the Necessary Being; truth is found in the same being in the
game being in the measure in which it posses:es a nature proper to
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eofer os it is, is trne, it may likewise be seid thet evorge
thing whioh is not, insofer es it ie not, is nim
This opinion as tb the origin of felsity is further sup-
ported hy tho testimony of ote Augustine thet falsity ean exist
only in that which is, for what does not oxist at all cannot be
termed falso. Tho false, thot is, needs s foundetion in the
thing. or in the intellect, or loast in the words expressing its
froth end falsity in the intellest is another problem, but the
ontologicel basis of tho felse simply expresses the paradox that
only what is true cen be felse, uch is the meaning of uguse
tine's exomples in tho Solileqiegs We may say, for exemple,
thet the tregedian is = false Heetorg but he would not be e f. ise
feotor unless be were a tme tregedieny again, the painted horse
is a folse horse only becsuse it is a trme MERI The eonbsrison,
no doubt, like 311 comperisons, limpg, but the point is cleere Une
less e thing were, it would not be true, Unless the false exist in
the true, it cen have no existence et ally
Much the seme rosults srise from the ecnsiderstion of the truth
of our intelleot, It is not the mrpose hero to disouss Visi cha
payohology of knowing, since that is a problem with which the present
work is not conoerned, we ere interested howover in his explanation
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ef the truth of the intellogt as a rosult of the divine exem
pier. bas ates be distinguishes the twoefold oporstion of
the intellect, «ade familiar by Aristotle, Ulrioh goes on to
iooste trath end orror in tho composing intellect. Hever the-
less, he adds, there is a sense in which the intellect is ale
weye true in the work of composition, whetber the intelligible
species which it composes are in the composed thing, or not
that 1s to say, the intellect is trae oven when it understends
falsely. This apoorent oontradiotion is resolved q ite simply
by under:tending that when the intellect operates in accord with
& power given it by the divine art, then it oust be true, for
it is fulfilling a netural opor tion fixed for it by the divine
intellecte fo aü:it anything cise would lead to the position
that s thing is deatroyede-for ioisity ia a leakeeby ito own
natural ine
Bat thoagh it is said, snd quite correctly, thet a thing
is truo by reason of the First Truth, it is aseessary at all times
to rooall tbat trath can be predicated essentially only of God,
tbe :time Truth. in this sonse, the troth of a created entity
dows not exist in it by way of inhorenoe, for God is not vixed
with ereaturos,. Nevertheless, this truth is present to creatures
by way of efficient and cxemplary cous: 11tye-oxecplaRitor of ofe
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fiaionter-- beosuso every porfeotion which exists in the omse
6an50 ond is found exe plificd im the effect hes been censed
in tho efiegte This leeds naturally to positing idess in God
even of accidents such es oclor an? warmth, since they are of-
feats and depend for their being on a —S-.
It say seem thet not every truth is ca sed by the First
Truth; suroiy, it ie troe that sin is, bat who will dare assert
that it is eaxsed by God? (The exemple of sin fs suited to tbe
theological nature of the De jummo Bopo, but the principle leid
down here will bo valid for tho larger ficld of privetions.)
Ulrich golves the difiioulty by admitting a eertein entity, and
therefore a certain truth to sin; but its entity derives by
reason oi the subjeot which is = men actg we may call sin a
ons tetionig cosposing s certain privetion in a aubjects Both the
inns act and the subject sre, end they derive their trath from
Gode 30 understood, then, sin may heave a cortain truth, but in
and by itself, it romains a "and It may bo remerked that
Ulrich's reference to son as on ons gotionse is open to misintere
pretation, if one were to understand it as meaning that sin is a
mental fictions auch however d-es not appear to bo bis view, He
is simply trying to express tho fect that sin, as ^ deforsity of
eot, i: a privation, end properly is not, since 1t hes not indepene
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dent beinge fo spoak of it, we oust ondow it with some sort
of reality, which we all the tine realize it does not possesse
Ulrioh is not the :irst philosopher to experience difficulty
in attempting to give & positivo aseount of a negations
Again, we may note Ulrich's insistenge on the uniqueness
of eternal truth in his enswers to some objections designed to
prove a miltiplicity of eternal truths. For example, from ali
eternity God knew that the Father 18 the Father and the Son is
the Son and the Holy Ghost is the Holy Ghost. These sre die
stinot propositions, singe they certainly heve distinot term.
Likewise, Anselm and Augistine both prove that the proposition
"The world will be" was inown to Ged before the world Wase Dow
then oan it bo said that the eternal truth is one?
Ulrich finds the answer easye The thesis that God now
many eternally true diverse propositions arises from our way of
understanding the simple in a somposite manners ^g the persons
of tho Trinity are really one in essence, so they are true by
one truthe Secondly, with respect to created things, there is
only a relation of reason betwoon the divine knowledge «nd that
plurality. Before thocxisicage of & gompounding intellect, fue
ture things oxisted only in tho foreknowledge of God. As existe
ing there, they enjoyed no proper nature of their own, vut were
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trne by reason of the unoreotod divine TP Olo»rly, thore-
fore, there is only one essential and uncrectod truths
We may close the discussion of truth with Ulrich's treate
mont of the manner in which it is mitiplieds ruth in its ese
sential nature is one; the truth of created things is a caused
end derived truth, true insofer as the creatures represent and
fulfill the divine reetitades tat the ofestures are omys How
then dowe got mang truths?
frath is one from the side of the regulating divino reotitade;
| but it is diverse insofer ag things diverseiy imitate this first
simple art, just as in the case of the human artist, the zultie
plid ty cf the artifacts may exemplify the one artistic form in
eceord with which they were ndnil The sane thought is expressed
in another passage, where Ulrich states that truth, considered
68 a seperate quiditg, in its essence and being is ones. but if
truth is considered ss paorticipeted in diverse says by diverse
beings, then there are as oony truihs es there are beingse This
diversity of trath is based oa the d1fíorent sessure of propore
tion of eech being to the being of the First Truth. ‘The division,
in other mis is thet of en &enslosao, “malogicelly one in all
its subjectse
It is olear that there is no attempt here to explain the
origin o: multitode from unity, but rather the explanation of
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the trath of an already posited mültitude, when truth in its
essenti:l nature ie ono. It may simply be said thet Ulrich is
Little concerned with the origin of mültiltudo, at least et this
particular moments He has alresdy rejected pare exenotion, cone
eelved as a nocessary offluxss of being; for hin miltiplioity
begins at that mosent when on omnipotent God wills to create ox
Bibiiose It begins, that is, with an sot, voluntery in the sense
thet it springs from a free decision by God, but en «gt whieh is
likewise intellootuel, since the act whereby God creates arides
from a knowledge of Fis ossenees Vlrich's problem is to explain
a multiplication of trath in an order which has been created,
Eo does it on the besis of participation send imi tation-~-term
which are admittedly wasatisfactory to some, aad which all
may agree stand in need of more prooision, Ulrich*s maning
seems to be that creatures possuee perfeotions analogous to those
of their emsee-perfeotions with which they are endowed through
an act of creations Boosace theco perfections mirror, end are
founded upon, the divine exemplars, the creature is said to pare
ticivate in, and imitate the being of the First Ocusoó,
There reccins to consider in this chapter only the :nowledge
of Ged, insofar as this usme “science” (sglentig) is common
to every ind of intellectual cognitions The division of knowledge
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which Ulrich here achematizes plays an important part in |
his treatment of the practicality of the divine ideas, as the
gneceeding chapter will show, For since ho hes axphesized the
Gausel sspoot of the divine knowing, it is clear that some proe
vision mist be made for eich a ‘mowledee that woulé bear upon the
possibles which will remain possibles, or upon evils end ori
Wetfiom —npon those things, in short, which God osnnot, or does
n6t OCnS de
Tho divine science, considered ss identical with the di-
Vine essence, 1s of course ono. But viewed as a oause preceding
its effects with an oternel duration, this seme science may be
Gong idered in « three-fold menner; first, as a perfection conso
quent apon the divine netureg sosondly, under the aspect of its
pricrity te its effects; thirdly, as a ae let us look |
more olosely at these three divisions,
The first edmits of five subdivisions—ganientia, scicntica
Blupiisis notitiee, anlenile Xia ndi Sgisntic apuro:stionis,
Of these divisions, it vili
be guffioiont to note only the definitions of the second snd
the thirds Ulrich defines the golontia, gimpliois notitise in
these. words;
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solam notitiem, scilicet, nee apoiobstionem aeg
osiselitotem Dei sires oo nita, quia sic coge
noseit poccate cune mom approbat, ot ommie quse
potest fecore, quae tamen noo fecit neo faciet
It is this definition which will safeguard ultin-tely Ulrich's
doctrine of the practicality of the divine idecse If the ex
emplarity of che divine forms arises from God's knowledge of the
imitability of His essence, «nd if these exexplers are essentially
practical, it might be objected that God must make everything He
knosz,. tut Ulrich has made provision for a knowledge of the mere
possibles to avoid introducing necessity into the divine causale
itye There is 5 great deal of difference between defining the
idess as exemplars of things to be made, and soying thet there
mast be exenplers of «ll things knowns
Tho second definitiou to be noted is that of the golentio vie
Sionig « Ry mesno of this, things are present to God, either di-
rectly, es are the good, or indirectly, as sin or privation in gon-
@fel, ence it is olosr that if there is to be an idea of the
things whieh in their nature indicate a lack, the idea will bear
directly on the being in which the lack is present, and only ine
directly on tho jrivation que privatione 2
The segond general division of the divine lls By A
to this science considered as prior to its consequent effects, or
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ingidental defegts. So ogonsidorod, it say be termed pro&cienoe
or forekuowledge, andi under tho aspect of ita priority is ;1te
naturelly related to the posteriore Honos it bespeoks s relation
to the creatures Thus foreknowledge would not heve existed in God
bod there never been a creation; but knowledge would baves, This
is only to say that the Imowledge betwen God and creature im
plies a real relation only on the vart of the orecture4 «there
wine, mutation would bo introdueed into the divinity. Ulrich,
es rach as Plato, is concerned with establishing en immtsble
foundation for the divine idease
Finally, the knowleigo of 3oü ap a cause may be considered
as institutive of natures, oF as conserving and diresting then
to the ond proposeds These two are termed providence and proe
destination. Henge it is that Ulrich qiotes with appreval the
. auilisr distinetion of Bugh of 9t. Victor: “seientia est exe
istentinm, praeseientia futuror:-, dispositio faciendorumy pras.
48
dostinatio salvandoran, providontia sabjsetorus",
It may be worthy of note here that all the distinctions
which Puch of Ste Victor has established may easily be intere
preted as relating to the practival order, 3oienoe is of the
existent, disposition of those beings that are to be mede, just
as predestination points to those thet are to be saved; providence
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(48 j»
is related to dependent beings, end while foreknowledge is
of the future, and hence need not be practical, there is a
foreknowledye that does concern that which is to be producods
Ywen in the examples Ulrich shoves to illustrate his doctrine,
he shows & noticeable preference for those that inoline to his
own point of view,
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CHAPTER Lil
fhe Divino Ideas
The fact that all things are comprehemied by the divino
seience either oensally or cognitionally is summed up in one
sentence; “Ratione scicntise omnia dicuntus ab aeterno in Doo
cue, Bat to say this posits an immediate problem low
safoguerd the individuality of the real, ond the reality of the
individual, if things are withig Gedg Ulrich's concern, then,
is t- show what is the proper siguifiganoo of the statement that
all things eternally exist in God,
Now Ulrich has no intention of identifying the reality cf
things with God; so far is his tho:ght from pantbeism that he
does not even refer to this problem, And the reason is cleare
A God who operates through sn intellect, identical with His ese
sence, dow indeed produce only that which is known to Him, end
Be dien by knowing; tat the fact remains that He does proe
duae, Consequently, before pro.uotion things do not enjoy en
existence proper to themgolvess; they exist only in the knowledge
of God, And the important point to be noted is exactly this--
the oxistense of thia s only in the divine knowledge is not the
existence proper to a created nature, "Antequam produocerontur ;
ros, fucrunt; sed non in propria nstufa; ergo in Dei scientia,"
-(49])-
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Henoo, when Ulrich says of things that they existed eternally
in God, he seans with paie Wed the forms or idess cf things
sro eternally in Gods Nowhere does ho sey that thece forms cone
stitate the proper reelity of oreaturess
Thet ere tures mey be seid to be in God is established by en
a fortiori argument, "e say thot s thing oxiste in its efficient
608159, «nd doubtless the expression is «weningful as denoting exe
istence in the active power of thet G6u80. Such existence,howe
ever, is at best only potential, «nd es potential 1: is impere
foot. A more perfect type cf existenge is that of a thing cog
nised in « knowing intellects for there a thing is, not merely
potentially, tat formallys thet is, ite form octualiy exists, ale
beit intentionally. Nov, it is sere proper to identity a thing
with its form (ratio) than it is to identify actual being with
merely potential being, Eonoe Ulrioh's ooa0lusion; “.uamvis res
dicetar esse in sue causa, ot otism in intellectu oognoscente,
temen magis proprio dicitaur esee in intellectu quas in sue canca
étiteihisi"i"
Bat there is a twoefold existence of the crectaro in the
ofestor,. In the will and tbe omnipotonoe of God, considered as
an active power, things exist, but only potentiaity. mt in the
divine intellect, tho very forms of the orecturos aye to be found,
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-[51]»
for the ideas are nothing else then the forse in accord with
which the creature has beon made, Hence it is that Ulrich has
no hesitanqy in saying thet the creature is indeed in the
oerestof. But, as Ulrich himself says, the construction is not
ap ositive,. There is no identification, that is, between the
divine e;genoe end the creature as it exists in its proper na»
ture. ithat does it mean for a creature to be in God? Only
this--that its ides is in God; end the idea is the creature
oniy in the sense in which it was said above that the intele
leoteü form of a being may be identified with that beings
It is also in this connection that Ulrich gives a pre=
Gise indiostion of the proper bearing of the idene Tho exe
istence of ideas in God is predieated determinatively: "Cree
atura in oreatoreeeedioitur per detorminstionem trahens dee
torminatum extra suem rationem, sicut cam dicitur homo pice
“ne The parallel is clear, and the example is a hap y one,
4 painted picture enbodies the artistic exemplars; as realized
it is the fulfiliment and determination of the form in the ain
of the artist, and the picture has, as it wore, drawn out that
forme The dootrine of the practicality of the divine idess is
here plainly indleated.
Now ín all modes of speech the various significations of
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synonomous terms is determined by wheat is added to these termse
3o too with the various -o:^niags of the preposition in, Jome=
thing different is meant, for example, by saying that a thing is
4a place and ig time. Similarly, there aro various ways in which
a thing may be said to be in God. Ulrich distinguishes Qaro-
fully between these three terms; being in the knowledge of God,
being in the essence of God, and being in God (esse in agientia
Bel, 2980 in ossentia Del, ogse in Deo). In which of those
may it be said that the oroasturoe-th:t is, its idese--1s in God?
We have seen repeatedly that the divine science is totally com
prehensive, Therefore, everything that is knowable, either in
itsolf or through another, is in the knowledge of Gode Put only
the rersons of the Trinity, or the perfeetions of the divinity,
! are in the essence of God But thet which is known to God through
His essence, or thet of which there is sn ideal similitade may
be seid to be in God. Conse ;sently, though in this way evil and
privetions are never in God, creatures, of whom tloro is a die
Vine exemplar, aree. "foperly speaking, therefore, ideas are lo-
cated ip Deo, not in sciontia aut essentia Doie The reason is
apparente The ideas are not loo ted in the essence of God, since
this expression is limited to the subsistence of the divine nature,
which wonld remain the same had there never been a creationg nor
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&ro they to be posited simply in the kucwledge of God, since
the divine soienge is conprehensive of more then will be ore-
ated, end the ideas rolete direotly to the entes,
Ulrich further knows from both Augustine end ingelm thet
a thing may more truly be said to be in God then in tiem,
This Ulrich accepts only with reservation, or at least only sf-
ter heving mede the proper distinctions. To understand his point
of View, we must distinguish e fourefold being of things, and a
twoefold comparison. A thing may possess being in God, in its
own proper neturé, in the abstrection of the cognitive intellect,
end finslig the being which is anelogically common to all these:
namely, the being of a creature, no matter how existing, 30,
too, comparison sey be twoefold. First, different astures may
be compered with respect to a common references; thas s rose can
be said to bathe most beautiful of flowers. Secondly, there may
be a cQnperison of the same nature to itself according to a dife
ferent manner of existing. Tius potential deing can be compared
‘to actual beinge
If we compare the being of a creature in its proper nature
to the being whieh it possesses in God, then the dictum of auguse
tine and Anselm is true, for here the comparison is made on the
besis of that which is comon to these two kinds of belage-namely,
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~(64 je
that which is anslogically common aes the being of a oreaturce i0
have already seen that for s creature to be in God meens nothing
else then for its idea to be theres further, wo shell see that
this ides is identified with life anà light in tho divine essence.
Se eongidered, things are more traly where they can be idgatifiecd
with the lige and light of God then they are in themselves, whore
they exist in & mtetle and creaturely manner.
But Fe@all what has been saidg the creature does not exist
in God with the verfection of its own nature or essonge. Conse-
quently, if the comparison be sade on the basis of the seccad
mode of gomporison outlined a.ove, obviously Ste Anselm snd Ste
Augustine are wrongs Actual being, in short, is more perfect
and “truer” than potential ee As Ulrich himself states iti
"Ros esse suae propriae aaturae vorius habet ubi ost actu ot
simpliciter et essentiallter ot secundum distinotionem suae proe
prietatis, sicut est in Sue notura, quam ubi est tantam in po-
tentia suae Geusse ot secundum quid et indistinete, sicut est in
mee |
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for the development of his position on the divine idesss The
first is dram from St. Paul; "Ononism ex ipso, et per ipsum
et in ipso sunt onde
Properly speaking, we ere told, the proposition from lex)
expres.es either the espect of sa extrinsic principle, or the
Qous betantiality cf thet pertionler priagiple with that which
fiows from its This Ulrich derives from the various meaniags of
the prepositions as catlined ty Aristotlo and CIONBBIE, Pate
ther, Ulrich finds a yeqiliar propriety in the uso of gx rather
then ge since the latter expresses only PNUPENVMRL, m
God is not s meterial principle, constitative of part or of all
of tho crested substance, it remains thet things are sald to be
ftom Bim in the senso of being frg on efficient ceusde igsin,
they are said to exict through Him (pex Angum) becouse the prepo-
sition here indiestes « sodium of operations Sinse every artist
works through a medium of sn exo pier of the artifact, things
exist through God agcording tco an exemplery formel osuse, Finally,
what is in Ged is in Vim :8 thet which is contained is in the
Container, "Ulrich expericaces some difiio.lty in explaining RS.
but whet hie thought ultimately points to is thet thiags are in
God cs thet which is conserved is within the gause thet conserves
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it. In brief, Ulrich's exposition of a point of scripture
has .5de it olear that ho rogards the efficient, formal, exem-
plery and conserving couse of creatures as being outside them,
end within Gode
The second Seriptural quotation to be analyzed here for
ite pbllosophies1 coatent is drawn from 3t. John; “Quod featum
est in ipso, vite orat, ot vita erat iux ire. The funda-
mental nction here is tho Nga! that the croature
in the creator may be identified with the yite ond lux of the
fourth Gospel, Tho pessage expresses, in Ulrioh's eyes, & twoe
fold meaning. First, it states the conditions of the knowledge
of God, according to which things are in Godse This knowledge,
oonsidered simply es tho science of all that is, is lights the
seme knowledge a5 ganse is life, Secondly, the quotation exe
plains the differenge of a boing's existence in God end in its
own nature, In itself, a creature is not pure light and life,
since it has the defect of possibility in beings It is only in
God that it may be truly cajled light end life, just as St, Aue
mstine says that the work cf on aritst is alive, not in itself,
bat in the soul of the dam, Finally, it :akes clear that the
cansali&y of the divine idea is a facts Insofer as it simply
osuses, the divine idea is lifee tut since the divine essence is
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a pare intellect which oxeroisos eausslity by a diffusion of
itself, as light does, the divine idea may ve calied ilie:
Ulrich oonaluües thet since the ideas way thus be iáentiflod
with life and light in God, things may be said to exist in Bim
under the aspeot of beautye This is regerded as the explenation
of :oothius' maximg "Pulobrum pulcherrims ipse madum monte
a NE what exista se5 an idea exists without the defore
mity of privetions found in the created natures
It is in St, Poul particulerly thet Ulrich finds the Soripe
tural verifiastiom of the dootrine of the divine ideas. For
ultimately what ots Poul really means, says Ulrich, is that the
^ esusol snd intellectual forms of things are in Godse "Hoo est
21
enim rationes ceusali’s et intelleetueles rorum esse in Deo,"
The ideas ere in God, and the Scriptures support reason on this.
For reason likewise tells us that inteliectual operstions are
done im view of «n end, but he who aots in view of «n end cere
tainly bee tho form of hic work in his intellect, ince the
first o:use operstos in this way, the first couse hes within him
self the forms (rationes) of tho things to be oroatede These
forms are the "P |
Bowover, the game argument was used previously to provo that
things known by God mst be“$r Bim under tho aspect of sciences
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-(56)-
Why, thon, it might be asked, this further precision? In what
sense, if eny, do the divine fdaeas differ trom the divine knowe
ledge of things in gonerals To onswer thet quory, it is neoose
Sery to give a deteiled end specific explenction o: what oonsti-
tutes the ideas,
23
Like Augustine before him, Ulrich derives the name ideg from
the Greek word for form, fe credits Plato with the view that the ~
forms exist apart from matter, end whatever forms exist in mate
ter do so only ty i itation of the real and true Form We shall
have to return te Ulrioh's sp rooiction of the Pletonic position
later; from the present dieosssion Ulrich concludes that the Pla
tonio Idea is essentialiy preotio:l1, «nd with this he is in full
agreencn te
Et sio petet quod proprio lo.sendo nomen idese
non dicit nisi formam precticame "t ideo lioet
Deus co;moseést res tem speculativa quom bf ctíge
ecenitione, tamen ideas non diountur proprie in
ipso nisi secundum precticam cognitionem, Ft sio
patet quodessideac secundum rom sunt ration s
prectione guae sant in intellectn 31vino,
The distinetion setvweon what is in the divine intellect as an
idea, end what is there os simply imown is thus sherply drawne
The idee is essentially practicealg it bears on that which is to
be produesd, This is & noto on which Ulrich insists so moh that
it leads him even to misimote Ste Augistines After quoting the
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Dionyaien definition of the exemplars, Ulrich equates this with
the definition given bg 3t. ‘ngistinee
In idem reducit diffinitio angustini in libro
LAXALIL Gusestionnm, ubi sic dioit: ideae sunt
Fationes rerum stabiles in csseutia saa quae
nec incepit nec desinit et immtctiles secundum
esse] quia sunt in Deo, et non in robus orostis,
neo ab eis agaeptase ». quae dn divine intelligen-
tia practica soatinenturs
Augustine, it is to be noted, does not include the word “practie
ca” in his definitions
Since therefore the idea is defined 5s really expressing the
26
Givine essence es it is imitabie by the creature, the reason
for tho insistenes on its practicality becomes cleare The idea,
it is trae, depends on the divine seience, and this science cone
sidered only in itself does not express any rolction to a ctea~
tures God's knowledge of things, that is, sonsidered in itself,
fomains the same whether there is a ereation or not, Bat this
idea is signigied as ordered to creation, «ni thas it connotes
an effect to be feslizod, Tho firot definition of on idea may
now be formeds It is s pr otiosl form posited in the divine ine
tolieot through that very sot whereby that intellect knows that
it will be imitated diversely by creatures,
This raises « fresh problem Is not that intellect one with
the divine essende. Whence then hes it maltiplicity? The idea is
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the form in aceord with which tho oreature is made; there o-nnot
be the same form for both man and ass, for exemple,if for no othe
er reason thet that there is St. Augustine with his cart "hoo o-
nim absurdum essets It becomes necessary, in short, to explain
in whet sense the idea is one, and in whet sense it is menye
The idea is one insofer as it ocn be identified with the
light of the first intolleot, which is regarded as the first form
of all forme, 3o considered, tho ideas do not inhere in God so
as to qouse any awposition in Him, but aro completely identified
with thet simplioitys in this sense, there cannot be many forms
really oxisting in His intellect, singe there is manifestiy only
one divine essenete Bat when we sey idea we mean that save simple
essence as it is a practicsl ani czemplary cause which things 15i-
tete in difierent wys. Those Various beings bear a real relae
tion to His essence, and bee use of their real diversity of real
relations to God, we understand s multipiiostion of ideas. The
idea, parédoxiosliy, is oos on to ali, begause it is proper to
cache Properly, the ides is signified in the plural only when cone
sidered as sn exemplary esuse, ond not when it is identified with
the divine esseace, or even when it is considered simply os an obe
jeot of prootiosl knowledge. Pat, to repeat, the plurality is only
a plurelity of relationss It isc vrecisely on this account thet
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Ulrich finds it better to speak of an idea of many things than
meny ideas. "Adhuo autem m gis dicorotur idea plarium, quam ie
deae, vol pluros idese, quia hig est tentum pluralites rospeotue
um et non RANK,
Hevertheless, since ihe aame idea is among the nanes preidi-
Gated of God eternally ond not texporally, it say properly bo
Said that the idess of all ae etern-liy in God, This is to ef-
firm thet the idea properly expresses a roletion to things in the
power end knowleuge of Gode Since the relation is eternal, the
oconolusion follows, ‘This 1s not, of course, to affirm an eternal
creation, The ides is otornsl end practical, bit creation takes
place only when an infinitely perfect God wills to ereate from
nothings Note here, again, the atatement thet the idea properly
bespesks e relation to thingse Ulrich never lets us forget the
practicelity o: these forme This is not to sug est that the plu-
reality of things gives rise to the plurality of ideas, for the
temporai cannot gsuse the eternsl, It is rather the plur:iity
-Of ideas which o uses the plurelity of natures, singe it is in the
mitiplex imitebility of tho divine essence that we are to sesk the
Feason for the mitiplicity of creaturese
Sinee God contains in Himself the highest perfection offal],
each thing exists in Him acsording to the most ultimate perfection
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-(82j-
of its own forme Since the perfections of creatures are monifolá
and Varied, the divine essence again may bo considered 55 one in
itself, but maltiple in virtue of the many perfeotious imitative
Of ite <ultiplicity of creavures is regarded es a compensation
for tbe inavility of «ny oreated usture to imitate porfeótly its
form as eantaines in the intellect of Gods Hence, God is imitable
in & twoefold manners First, creatures differ according to the par-
ticipation of various effects, sinee thet which is differs from
that which is alive, and 5 living being differs from a sentient
Oné, ond the sorely sentient from the rationals Secondly, cree=
tures difior agcording to the intensity of paftioip ted perfection,
thus s@counting for a hierarchy among intellectual —
Uirioh dzews from the mad meee number of ox-
amples which intend to show how there can be en exemplar for mony
difiozent things. Briefly, «11 these bear on a multitide progeed-
ing in various ways from a unity which so-ehow encloses them «11
withia itselfe Thus, all numbers exist in the number one, and the
farther these nasbors edvance from unity, the gre ter the multie
fade, S0,t0c, the center of « circle is regarded as sontelning
all the possible redii o: the oiroleg the closer these redil ape
proach to the senter, the more they tend to be united with it, ond
becom: united with ite mt of these somo radii proceed cwey from
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-(63)-
the center, they bego:e more diverse aud distinst «mong them
selves, Agein, the sum ,soer-to8 all ty one light proper to
itself, end in this light, it hes o11 ite effeetss Yet as these
effects proceed from it, they aro maltiplied «nd diverse. As
the Peendo-Dionysins conecindes: “Mmlto magie in canse omnium exe
emplaría — secundum wm eupersubstontialem unktionem
congedendum sate By wey of sumoetion, it may be said, that
gecundum rem the ide. is one with the divine essences it is aule
tiple only by reason of the relations botoe on the eazenge of God
and the perticlpeting cresturess
The e.phssis on the ctual unity of the divine idea, «nd its
velationsl mitiplicity, s«rves also to show how fer removed from
Plato's thought this ,edieval thinker may bo considered to bes There
is no indioation tn Pleto of my identity of the idees with a sue
preme Ged, whatever the notion of divinity in Pleto may turn out
to bes Plato never says that it is more proper te speak of on idea
of meng, fether then sony ideas; had he done so, he would have found
it necessary to remove the archetypal world from the cossogong of
the Tingeuge Further aristotle's criticism of Plato for having une
necessarily duplics ted — meant to the men of the middle
ages thet tho Pletonic world of ideas we peopled with « maltitade
of independent-entitiess. It is this independent ond separate
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Feal mititude that Ulrich would removes ‘he idea is roelly one
beceuse tho essenoo of God is Yeelly ones A real plurelity of
ideos would bo as abhorrent to Ulrich as would a roe) plure lity
of Gods» There is room for e doctrine where the ideas ere meny
only if that meny is understood to be constitated by a multitude
of relations. |
ftus it is thet Ulrich oonsidere hi-solf safe from the ore
fors of Plato, though he will concede one point to him, First,
let us consider whet Ulrich rejects of Plato, Aecording to Ule
rich, Plato posits certain forms, existing outside the divine
mind, :nd prier to things, as being the principles of mewleige
and gen-retion of beings ‘Seemingly Ulrich understanis the thoory
ef Ideac as ~tlined in the Bimiegs te constitute a kind of a
eosondo theory of onanstion and causality, for he seys that the
Plstonic first oouso is the hypostasis of s11 forms, «nd therefore
tho formal principle of «11 is a unity. mt the light({ lumen)
flowing from this first censo, the pater deorum, to the secondery
gods causes « maltipliestion of ideas, end the first divine form,
which literally flow forth from their principle, sre the gonere1
intentions of thingse-being, the one, the true and the good. Fure
ther, theso generel intentions possoas a aeusslity of their own,
workened, it is true, but still able to ocuse the forms immediately
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below them; that is, the mathematicals, Those in turn couse the
naturel forms aud the various grades of forms, Tho world of crea»
tures, therefore, will have its principle, not in sn omnipotent
ereating Christian God, but in the mathematicals end especially
32
mumberse his is the Pleto that Ulrich rejects, saying with
83 -
Aristotle that to speak thus 1s to indulee in rere poetic moe
taphorse
Et secundum hano viem dioit Philosovhuses «quod
dioere ideas esse exenpleria, et eis alia pare
ticipsre vanilocuia est, ot poeticns dic«re
motaphoras. "t sic prooedunt rationes suae quie
bus necesserio dostroit positionem íidearumg; prop
ter quod otia» tam diligenter banc errorem exe
posuimus, ne rationes, philoso;hi viderentor voril.
toti fidel odvorsari,
In 211 fairness, it should be noted that Ulrich's oxpoe
sition of what he regards as en error has largely taken the form
of a direct explanation of his own views, r-ther than a polemi-
@al refutation of Plato. woe have seon Ulrich's abhorreace of
a world of ideas which would be really «mltiple and independent
of God, His last cnalysis would seem to indicate likewise that
the Pletonic Ideas would ruin the notion of a Christian creation.
rerhepe Ulrich considered Aristotle's oritique of Plato a suf-
ficient metephysianl refutes tions
Hevertheles:, there is one sease in which Ploto was right,
5ayS Ulrich, and that was in saying that the divine mind operates
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through en immtable and perpetual exempler, ond not Ly one
feshionsd or shaped, The iiiforenoe between Plate ond Ulrioh,
to be cure, is preste, The Platonic exemplar is en independent
divinity, tho Christian idee is ono with the supreme essences
Howortheles:, in both views, the form whereby the world wos
made is eternal and unchenseatle, ond if that etornel and une
chengesble form is wheat Plato means by an intelligitle world,
Ulrich is quite willing to ez:ee with €
Further clarification of what Ulrich seons by idea is found
in his explanstion o: the error of a oertein FA Hh neine
tained that the oxemplers were not in God, nor wore they sepa
Fate beingsg they were simply the chief and ultimate a ong bee
ings of & oertain kind, perhaps thelfirst in e gonus. Ulrich finds
this view unacceptable, sinoe it would seen that some ideas at
iesst would bo material, whereas the idea is a simple form ond
supremely perfects Secondly, even tho first in a gonus is a
oreature, «nd itself in need of on exe pler, singe it has been
created by sn intelligible operetion in "Pd
Phere are a number of different navos which may designste
the ideas. Ulrich liste the followings idea, exesplar, ratio,
species, porediga, archetypal world, Though these aro ultimately
ell ideatified in oesning, they each express an aspect valuable
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in defining the trend of Ulrich's thonghte The idea properiy
denotes the first form, the form of «li forms, by parti Lpetion
ia whieh formality is vousd im things, I$ is this defin$tion
which seems to exploin Ulrich's statexent that God is essentially
36
in all thingse iach on oxprogsion is adaittediy dangerous,
or at least careless, Lut Ulrich has already mode it abundently
6ie.r that be hus ao wish to ideatity the proper noture 0i oFea
ture and creators Hence to asy that Ged is es.entialiy in things
needs to bo interproted. in tho light of distinetions already
made, it say be interpreted as meaning that the formelity of the
@recture cen be explained only by the manner of its participation
in the first form, w ich is essentially what the cresture is only
by pertioipstione he remeiaing distiactions can be vost expressed
in Ulrioh's own words,
Exemplar enim voostur, iayuentum omnia ipsum imde
tenture Ratio vocatur lnquoatum est sinilltudo
rerum in intellesta, quie eimilitido rorum in ine
tellesta vocatur rotic oorum.e Species voro digie
tur, inquentum illa similitade est cediam in quo
Deus o»nie copmoucite Paredigne voo tar, inguóme
tum secundum respectum cd ipeum Deus operaturecs
Mundus erohotyj;us voo-tur a Platone in Zimsee, ab
archos, qacd o8t princeps, et typos, quod est exe
enplar, inox ntum hess idea consiguificat respece
tum ed omnes ros productes bujus wundi.®9
What may be noted especieliy in the above is the femiilar theme
of the preaticality oi the idesg, sinoe at least three of the
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termse-oxomplor, por digm, archetype] world--oieerly indicate a
rolation to things produged. Tho idoos therefore designate the
prsotio-1l 5nd not the speculative.
Bere let us reesll tho divisions of divine knowledge cone
sidered in tho previous MAT Ulrich áoos not specificaliy
desl with what my seom to be an introduction of neoos:ity into
the divine seusality; tut he has alresdy provided for such a dif}
ficultye The knowleige of God ss a saiontin simplicis aotitiae
will embrace «11 possibles; bat there oan be no idea of such, for
idea spreers only as related to a creature produced, or to be pro-
duoo»de “Sant ergo ideae formae practicase secundum quses intolleo-
tus divinas produxit ot NIU ag The divine idea is constitue
ted by the divine knowing, it is true; but it is a specie] kind
of knowing: that, nemely, which bears on an essence to be imitated
diversely by diverse ereatures. ‘ogigaily, the divine idee is a
species of the genus of the divine sciences
Onae again, the insistenos on practicality serves to mark
oif Ulrich fron the Platonic thesis. The archetypal world of the
Timaeus does inded beer a relation to things produced. But the
Platonio ideas, subsisting independently of the Deniurge, would
remain exactly the seme whether there was a world of oreatures
here below or not, since the ideas are sufficient to thomsel ved,
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Not eo with Ulrich. in his thought, that which has relatica to
nothing other then itself is the divine essence, aud while the
divine idea is thet esseuce, the idea, qua idea, — only with
the possibility of a creation. im short, had God chosen never to
oroate, the ideas would never have appeared in the divine iatel-
leot, This is not to introduce miebility in God, sinoe it is
eternally true that dod has willed to creates; that is why the
Idea is among the names predicated eternally of God since it
exists eternally in the divine omnipotence and will,
Is it possible now, to define the idea? The idea is actively
. one with the divine essence, which is supremely simple, and, as
Avtétetie has ots. only the aomposito is definablese Nevertheless,
seys Ulrich, the divine exesplar signifies a diversity of essence
and relations ence, it can be at least deseribed, as Dionysius
indesd has done;
“zempiaria aitem esse dicimus in Deo existentium rationes
Substantifiess et singuicriter pracexistentes, quas
- theologia praeedefinitiones vocat, et divinas et bonas
volugtates existontium deterninitivas et effectivas,
secundus quas superenbds pentialis essentia omnia prace
definivit et produxite
Ulrigh's analysis of the above definition permits us to formulate
the following Sumery deseription; The divine idea is the
likeness of the exemplates, existing outside of things in the
first operating cause, that is, in God. There it exists according
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-(70)-
to the aspect of the practical intellect, which includes the
will, the idea is prior to all creatures, eternal as God Himself
is, singo the idea exists in the divine intellect, singularly and
uniformly, and the productive and conserving cause of thingse
With this description of tbe idea in mind, it geuninn for us
to determine what things have an idea in God. The emphasis on
the precticality of these torms and the proper nature of creatures
in thomselves leeds first and naturally to the statoment that
individuals properly have ideas in God, in such a way that in God
the form or idea of John differs from that of Aegidius, This is
to be expeoted, since the idea is an operative form and operation
terminates in snd is concerned with the eon. That is why
Ulrich ean say that even contraries have an ideag not, however,
insofar ap they are aontrarios, as though there were some third
natare distinot from the things which are contrary. Rather,
ocontraries imitate the divine essence only insofar as they are
diverse end distinct —- |
Species, too, havo an idea in God. Here the historian of
philosophy might wonder if Ulrich is not conceding more to
Platonism than he cares to adwite If the ideas are practical
forms of that which is or is to be produced, why an idea of a
species? Is the species also a produces reality? A proper
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. BOlution to this problem om be found only in Ulrich's notion of
the reality of a universaleeand ouch a solution is not indicated
in this section of his Summa, If an interpretation is to be
essayed hore, it might be such as the followings The idea is
fundamentally God's essence known ag capable of imitation. 1f
that essence ig imitated by creatures, distinct and individual,
which yet possess the common likeness of an essential nature, an
idea may bo admitted for the species insofar as it is a formal
likeness of the mmriocally distinote-but a likeness realized only
in each individual, As a matter of fact, Ulrich realised the
existence of formal likenesses among individuals, since he says
that there is a more perfect distinetion of species in God than
there is of individoals, since species differ formally and indivi-
duals only nacer
In treating of the gausality of the divino ecience Ulrich
has already indicated thet whatever truth end being the creature
possesses is derived from the creator by way of efficient and
exemplary ceusalitye Hence any perfection in the creature exists
at least exomplarjicg in the oreator. From this Ulrich has cone
Glinded the existence of the ideas of accidents, such as color and
warmth, since they are the effects of a WO There is à
farther reason for positing the ideas of accidents. Admittedly,
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"^ Specicl momner of beings As a partiqler mode, it hes boen
caused by the first ocuso opersting through en ideas Thus whites
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Ulrich posits a proper idea of prime matter for two reasons,
Prime matter is indeed to be understood as without aot and withe
out forme As such, it is completely potential, Nevertheless, as
primo matter, it is an essence distinct from first form, and so,
aince it has a potential being, in & manner it imitates the first
act, even though it does so imperfeotlye Ulrich notes, without
manifesting approval or disapproval, thet some say that prime
mattor has an idea in God imperfectly, understending the imper-
fection not in the idea, tut in the one imitating 1t. At any
rate, he is insistent on the propriety of an idea for prime matter,
even though there is imperfection in the being of the exemplate
itself. Ulrich here seems to be inoiiing towerds the view of
St» Augustine that God firet created matter in the state of
m. and sinee it was created, there mst neods be an
idea of ite
Bis second reason for positing the existence of an idea of
prime matter is a little easior to grasp. rime matter exists in
& composite, as part of the essential composition of that things
Even our intellect in one act ean comprehend & whole with its
component parts insofer as these parts are united in the form of
& wholes In like manner, the divine idea is here considered as
& kind of fopma toting, embracing ali that is found in that which
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actually is produced. So understood, there is no imperfeotion
of any kind associated with the idea of prime matter, bocause
it does not exist as a distinot entity apart from the whole; its
¥eal being is in the composite, and apart from that it is imper-
fect and potential, Hense Ulrich conolades; “Convenientius
dicitur quod habeat ideam in oomposito quam per ER... iore gone
veniently, we are te»pted to add, and mach more properly.
Oonoeerning privation, Vir ich makes a distinction between
material end formal privation; of the first he admits an idea,
bat denies one of the second. Material privation is regarded as
the essence of a form deprived of agtual being in matters as such
it appears as a poteney and is equated with one of the natural
principles whereby matter is moved to actual beinge In other words,
that which is not, but can be, tends to beings Material privation
is the essence of & form in matter, according to potential being.
Since it is a» essenge--even though a potential one--Ulrioh aduits
an idea of it, just as he has aduitted an idea of prime matter
regarded as potengye What Ulrich means is that such a form pose
sesses a sort of inghoative beings if it gould not bo, it never
would bes at precisely, it cen bee This inchoative form cannot
be of itself, since nothing can ever cause itself; nor can it come
from matter, since the form must exist prior to matter—not
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temporally, of acurse, but with a priority of nature, Honoo his
eonolusion: ""rgo ex nihilo inducta est in materia a prima causa,
et ous illa per ideam cansat quidquid causat, oportot quod habeant
idean in Deo, perfestam secundum quod ost essentia formae qujus
proprie est idea, set iuperfogtam inquantum habet tantum esse
peenitebre-- Note again Ulrich's insistence that whatever God
causes, He causes through an ideas If there is one fundamental
notion in the Do Gummo Bono it is procisely this,
Hoever, there gan be no idea for formal privation, since
thet is pure nomebeing, Formel privation is defined as an "ab
negatio tollens forma secundum esse et secundum Metus
This type of privation is destructive of a habit in such a way
that the habit cannot oven be restored, Ulrich instences blind-
ness and death. Since this privation is pare negation, and
negation is nothing, it has no idea in God, either perfeotly or
imperfectly. That is why Angustine says that sins are bidden in
the licht of tho divine oer because they have no species in
the light of the divine intolloot,
Finally, it oan be said that God knows evil, even with a
practical knowledge. 4 distinction however is necessary. What
God knows practically, He knows through an operative science, and
what He knows through an operative selence, He actually does,
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Henge, knowledge of evil as practical cannot bear on the evil
itself; else God would be its causes, In this sense, Eo knows
evil only by the speculative intollogt, Nevertheless, if we make
the definition of prasticel knowlodge sufficiently broad to cover
whatever He knows through an idea, in any way whatever, then He
knows evil practically since He knows it through the idea of the
goods God thas knows evil per aegideng on the part of what is
knowns there is no accidental knowledge on the side of the divine
Ay Ulrich is indeed loathe to dissooiate the idea in any
way from the practical.
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Consequences of the Doctrine of the Divine Ideas
Heving seen what Ulrich understands by the divine ideas,
let us next turn our attention to some of the consequences of
this doatrine, For if areatures are present to God in the sense
that thoir idea is in the divine mind, is therenot 4 sense in
which God is present to oreatures? it is just in considoration
of this view that Ulrich will treat of the modo of the divine
presence to things. ‘ince this mode is ultimately regarded as
being both causal and conservative, the doctrine of providence
follows as a logical consequence, Further if the idea is easene
tially prectical, there arises the necessity of regongiling the
imutability of divine science with the contingency and froodom
of the created order, Providence and presoiongoe will then be
considered, after we have treated of the manner in which God is
present to thingse
The fundamental point that Ulrich seems to wish to emphasize
in his desoription of the inoirqumsoriptibility of God is the
inmediate causality of His operations, He points out first that
God who produces also conserves, and as a conserving caise may be
said to be within the thing conserved, "vidontly this is not to
be understood in a physical sense, for Ulrich expressly denies that
(77)
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God gan be joined to things as a power to a body, or as & mover
to that which is misdund Pathor, it is to be undexyetood as
meaning that the aet of conservation, which flows from the
divine essence sud power is present to every part of every beings
""& hoe est quod dicit Augustinns quod ipse est intra omnia, non
inclusus locali deseriptione, vel diffinitione, quia non est in
eis SOROR,
Se eoncerned is Ulrich with ensuring the perfection of the
aongervetive carsality of God that & casual reading might give
the impression that he exalts the croator hy demeaning the crea-
ture. For he says that God is the dmpediate cause not only of
the creation and conservation of things, mt even of every
operation of the sili Bat is this not to make every oroa-
taro, even the rational, a mere automaton, blindly working ont
the divine will? First, let it be noted that Ulrich has no in-
tention of dapriving the creature of its proper causality. Bo
admits sogondary "— and even says that they are fitting and
negossary to the porfeotloa of the universe, since they manifest
gooperation with "A, Further, Ulrioh says that tho greatod
natore is likewise the i-mediate cause of its own actions, and
since that natire acts by a power received from the first cause,
God is also the mediate case of those actions, The diffigulty
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in positing two immediate causes of an operation which is ninerie
Gally one is solved by pointing out that these two causes-—God and
the sroated uature—bolong to different orders, and henee exoroiso
a different mode of PEER,
Doubtless the explanation is safe when all the necessary
distinctions have been mado. Perhaps if Ulrich had mede clear
just why he ig so insistent on the lmmediagy of the divine oenusality,
his views would be more understandable, How that Ulrich hed good
reason for then, we cannot doubt, and one explanation at least pre-
gents iteeli through sovoral romerke he himself makegs ‘Thus, Ule
tich says that since God has produced all things immediately, it
ig unecessary that the act of conservation should proceed not only
throagh secondary causes. igein, while sdmitting a causality
proper to created natures, he insists that their causality is not
because of any imperfection on the part of tbe first oim,
Further, ho says thet thoagh Augustine has said that the will of
God is the first and highest ceuse of ei) species and motion, it
bas pleased the "Vanity of philosophers" to attritte these to
other MM, 4e know that William of iuvergno, early in the
thirteenth contury, had sevorely criticized Avicennian emanation
e8 & denial of God's proper causality throughout the whole hier-
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immediate effect, and fe aould reach the successively lower stages
of omenation only by mediating causes. 1f such a view is what
Ulrich aims at criticizing, then his insistence on God's inmediagy
to the very operations of a created nature is understandable.
What the doctrine would then signify would be a denial of any
limit to the divine power, rather then any attempt to derogate
from the porfection propor to creatures, Creaturely causality is
indeed actual and real, end that is why Ulrich says that the most
divine thing is to become a ccoperater with God. Bot it is
necessary to remembor that this aasal power is a participated
one, and whatever perfection any creature possesses exists be-
Gauge it is found in a perfect manner in the first casse of all.
In short, whatever being operates through a commnicsted powor is
not properly en immediate cause in the sense of being an underived
omi5e. "In quolibet ordine omusarum, sola prima causa est causa
immediata, quia propria virtute causate.ssct omnes sequentes causac
Sunt oessa&o mediatae, cangantes mediante virtute primae cause ab
eis omnibus "nate
The emphasis then is plsced on the fact that the power of
'" Beoondary caises is a communicated powor, and without this commni-
Gotion, secondary causality would not and could not subsiste An
objection might be mode that a weakness is implied on the part of
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God by tho faet that Ho must be present to things which Be governs,
whereas when nature generates a species, 1t simultaneously gives
the dispositions negessary to conserve it e@ à stable speolos,
Se too tho tailding remains a building when the bailder is absent.
Why then must God be contimally present to Uis work?
Ulrich answere that there is a question hore of all the
difference between an essential and sn artificial cause. The fact
that on ertifact exists independently of the continuous causality
of the artist really indioates an imperfection, since here another
cause then the ertist is prosupposoedeenanely, the matter of the
thing produced. Hence natural agents are the causes only of the
becoming and not of the very being of tho effeets, as Avicenna .
has realized. "7t hoe est quod Avicenna dioit quod hace est dife
ferentia inter agens divinum et naturale, quod agens naturale est
tentum causa motus et fieri rei, sed agens divinum ost etiam
Causa esse ae" There is & porallel heres just as the presence
of natural cause ig neoossary for the very becoming oi the thing,
8&0 the presence of God is necessary for its beings but its being
is continuous aud enduringe God is therefore present to it every-
where and at all times. . .
Perbape the whoie point ean be summed up in another waye In
speaking of the manner of the divine preseage to the saints through
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the inhabitation of grace, Ulrich finds ocossion to quote iue
gustine on the moaning and effect of this presence: “Non orgo
sencti sio sunt domus Dei, ut ipsa subtracta, cadat Deus; sod
sig Deus habitat in sanctis, ut si ipso diseesserit, hte”
The particular example is applicable te the whole range of Ule
rioh'e argument. The divine presence to things is completely
for the sake of those things, and without that presence, they
would not bee That is also why Ulrich will say later that tbe
predication of God's presence to ail things is s temporel and
not an eternal predication, for what it properly connotes is the
act productive cf the effect of conservation in the creatures-
en effoot which osm be only when the creature begins to pe
These conclusions are further strengthened by tbe distino-
tions that Ulrich drews botoseon osso in omnibus robus ani ease
ubique as applied to God. That God is everywhere is proved by
& simple argument. God is in all things; there is no pleee in
which there are not some things. Therefore, God is ovorywhere,
The two expressions, however, do not convey exactly the
seme meoninge The first--ogse in omnibus roluge- signifiea that
the power of the divine essence and presence conserves things in
being, according to that which thoy sre. But tho second--egse
Abigne--means that the very place is caused ani conserved. That
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is why Ulrich says God is in place, though not oirgumsoriptively,
booaise He gives and conserves the nature of that bur |
Ulrioh's distinctions are indeed numerous, and it might
ap»ear thet he is so-etines seving his philosophies] soul ty
the grace of definition, fat lot us bo faire Words ate notorie
ously poor, if the only means for expressing philosophical thoughts.
Uirich'so distinctions are for the sake of doctrine, and not ior
the sake of thomselvege ince words aan süd-ittedly be understood
in more than ono sense, it is necessary to determine pregisely in
what sense they sro to be interpreted in eny partioular instances
It is axiomatic that « philosopher sust aiways te road in the
‘light of what ho mesnse do if we ask Ulrich if his doctrine of
Creation through ideas means that God is in pleco, be oon legie
timetely ask in return, whet do you moan by “in plage"? If it
means iocal cirouswoription, then the answor is, no. If it secas
the exercise of couservative and creative ceisality, the reply
must be in tho affirmetivo,
This lesds Ulrich to assert thet so intimate is the divine
presence to things that in tho order of nature this presence is
@omplately prior to sll eise in the things His pareilel is ine
teresting end best expressed in his own words;
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plena formaeseeet dioitur loous roplori looetoe
"& inter haoc, prices repletur materia forma
secundum ordinem naturce quam loeus loo5to, sie
eut prior ost perfectio substantialis sooidene
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Deo quem sus forma, quie Deum osse in motoría
est of dare esso, sed forma in materia existens
dat ei esse detorsinatum, et prius est dare esse
quodaoumque ouem dare esse distisotum. 4
Sinee God is in place only causally, «nd not circumscrip
tively or even difiinitively, He oennot be said to be logali: d
or loostod in plece; piece, in other words, cannot act a5 a cone
tainer for the divine. Benes, when Augu. tine and John of Damase
15
qus say that God is not in pisce, they are not contradicting any
of the conclusions that Ulrich hes previously estebiished, hey
are merely taking “in place” in its proper meaning, es denoting
logs] existence, and with this Ulrich agrees, Indeed, God gane
not be limited or determined at all, and here Ulrich gives ox
pression to his view os to the per ge iliimitebiiity of form,
That is, existence here and nowe-we may say, existence as subject
to place and time--belongs to form only es that form exists in
matters But God is pare form, end therefore can be determined
, án mo mennof, He cannot be determined by place, since Ho is in
materials nor hy duration, since such a form is pare sot; nor
16
by an intellect, since the pure act preoedes overy intellect.
Henge, though esse ubigie ond esse in cani Jogo may both
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be predicated of God, yot properly speaking, they differ, To
be in plese expresses a relation of the loo:tod being to the
places Bat the only relation possible between God ond place
is that which obtains between Quse and effects Now, to be
ewergwhero means simply to be present to a place, without bee
ing contained by that place, just as the logical universal,
which is not in plece, is yot said to be everywhere, Hence,
since God is present to place only through Bis power, it would
eem more proper to say that He is everywhere, rether than to
sey thet He is in every a
‘Pho first generel compemmence of the dootrine of the divine
ideas may now bo stated, Just as the idee was present to the
divine essence, since it existed thoro as a prectigal form, so
the seme essenge is present to things when they exist, not simply
as an idea, but with their propor natare. The idea was dependent
on the divine soionge of the divine o556:09. Jo, too, thet
Greature, brought into existences through a eeusal operation, cone
tinues to depend for its existence on the esnselity which not
only produced it, tut conserves 1t, If Ulrich has suosseded in
anything, it 1s certainly in establishing a steble basis for the
Creatures
From the doctrine of the ereative and conservative causality
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of God to the doctrine of providence is but a step. Tho cone
servation of things is indeed propor to the creator, since it
is necessary that the maker and the provider of a thing be the
seme,as John of Damascus dite" Perhaps one of the most
precise formaleo appears when Ulrich contrasts providence and
disposition as attributes of God, Both appear «a species of
presciences They differ in that disposition is ordered only
to the good, wherecs providence is the foreknowledge of the
ordering of things mede, whether they arise from the creative
6a1588.1ty of Ged, or from the defioienag of secondary —(
Thas, both good and evil will bo subjest to that species of pre-
&0ienoe whieh is providencese The two fundamental notions which
Ulrich e»phasizes in bis doctrine of providence aro the gare
which God exercises towards creatures, and the optimism which
regards ell things as ultimately ordered to the goods
‘Phe feot of providence is ole rly monifest, says Ulrich,
fro: the very significance of the nase of God, "Post nomen go}
SBhee. coc nomen Deua est nomen secundum, et ost nomen operati+
onis; ot dicitar hio 0%, id ost, Deus, Vol ab Oct ià ost, due
faro vol fovere WRIT More philoso higslly, Ulrich áe-
rives h.s proof for providence from his tolcol gy. all things
ere ordered to a deter ined endg this is possible only through a
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intellect detorcining the ond. The universe is governed like
an army, whose internei end is established by the ordering of
Causes to ooh other, ond whose external ond is the good intend-
9d hy the leader o: the armye at only the first couse gan ose
tablish sn end for all effectse Benoo the first conse also pro-
vides the scans of atteining the end establisheds and this pe
vision end care is what is seant ly ac lg dust as the
agt of creation establishes a nature proper to each creature, 80.
it belongs to providence to load these created natures to ends
congruent to eache Thus the cere which God cxeroises towards a
nature ordered to a natural end differs from that exercised toward
@ nature ordered to a supernatural end. Tho latter oan attain
the end of eternal felicity, end consequently there is provided
. for it lews, precepts, grace, doctrine, «md other like things not
applied to the noneratlonal « "un Ulrieb is repeating Ste Jer
9501 "Non sums tam fatul edulatores Dei ut dum providentia ejus
ad ima rotrudimus, in nos ipsos injuriosi sims eandem rationale
ium et irrationelium providentianesse coser ig
Tho significance of the name “providence” appears in what
Ulrich regards as the four acts of providense from which the naue
has been imposede These are prudence, whoreby God imowa what is
fitting for each; the care, whereby Ho conserves the goods gocd-
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-(86)--
ness, whereby Ee repels what is haroful; «nd finally, the
scope of providence (gisauitus orovidentise) whereby all things,
both good and evil are ordered to the good of the universes
Thus it is that Ulrich quotes with particaler approval the dew
finition of providence draw from the Pseudo#Dionysinss "Deitas
eutem omnia videt providentia et bonitate vorfeota osnia cire
cumspiciens et gontineas, ot ae ipsa implens et exeedens omnia
providentia ipsa Mani» The peculiar propricty "lrioh finds
in this definition is that ít is not so muoh s definition of the
thing signified as it is an exposition of the mem. Tho four
porticipies expressed in the definition-delineste the four acts
proper to providenges
Sinee it hes already been seid that it :elongs to the scopo
of providence to order all things to the good, the basis of Ul-
rich’s optimism becoxes clear, This basis bas already been
sketched ins previous chapter of the Sumna when Ulrich treated of
the question es to whether judgnent (jodisium) is one of the ine
tellectual operations that ean bo predigsted of Gode Now the
act of judgment proceeds by way of discursive reasoning, and in
this sense it cannot be predicated of Godg insofar as Bis inowe
ledge 1s infallible, it need not take gounsel as to what should
be done, singe nothing better can come about than that which Pe
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-(89)»
25
has decided.
Thus committed to a Christian optimism, Ulrich sets about
showing how even thc untoward ciroumstaness of life are realiy
productive of goods First, he considers the question of the oxe
istenge of evil in general, once it hes been granted that proe
vidence exists, The oxplenation is based on the fact that things
are governed in aecord with their natures, the secessery aecessarily,
the contingent contingontlye hus, the movements of the heavene
ly bodies sre not ‘ree, since God has wilied to -ove them nogese
serilys Bat contingent things are ruled contingently, as the will
of & rational creature is ruled in accord with the astare of ita
libertys Tho defects of such o will are consequent upon its very
nature, «nd could be prevented only by destroying that natures
But to corrapt a nature does not belong to providenteg henoo evil
ig possible through the deficienay of created and therefore iimited
being, or through the free will of a creature, endowed with free-
dom of c: olcte
‘Nevertheless, Ulrich is insistent on the notion thet all
thingse-goed and evil, tho necessary and the contingent, spooios
and individualse-aro submitted to a providence, «nd are therefore
for the good of the whole, This, in the order of natare, the oor
ruption of one is the generation of enothers the deformity of monse
(neds Gite ÁÉeliU Qualnié]: saí(alwdD 9 0! tofrdmaob
ties exe SEhi bo vonuésto0t!0 fxsuodENs aff asy 1
em
. ww» "dto -mbhasory ot) areeh acon Gd FRAN aboos ‘te 4513
1122
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emevumd eds we atmmowe <3 QomdB syldoaetines Anegatdato,
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potted d) vay ttuch qd wíoo bedeowens ed ists . 0
Jive «ened ysonmingon: c 5 cleo ce 990b Staten 5 4
boginds sanberosé time üeucoic io waabedand sie dgroulfs
0 i$lv t«gelpe yids ony m ko KE nd odd :
dn és) medion cde mo soecelauh Bb dti
qeloeqn .én$eriP su ca? sas NA RAseCCedtuutito Den
et9letedo eta e youarhsvetg x »t-Aotiisdan
tte Sé aetbdnt to sooo ots ub Qus ueiodw «dd to
0 We. yi AstOTsD. sd pnesdzons ———
-(99]-
tors emphasizes the general decorum, the evil of = fault com
menda the worth of virtme, ani the evil of punishment exalts
the divine justice, It might even ve said that exch an optime
ism is the necessary conse wence of e doctrine which considero
a creative God as the first and hichest cause of things. As
first end highest, He is best and wisests As tho work of the
ordering of things belongs to the wise, Be who is the wisest and
best oust order in the wisest «nd Lest wye The ineviteble aon»
Glusion is thet it beaores necessary for us to advire and preise
all the works of providence, even those which appear to us to be
—À
fhe fact that ell things work together anto good Ulrich trics
to make glosr by a aumber of exa:plos, drawn salniy from John of
Sblahulicet Thes, the just «en is permitted to sif:^r oela ities
&0 that letent virtue wight becose an example to othersg afflice
tion say visit a men as a curo for pride or os a punishment for
sin, or for the instruction of others, Briefly, the view here
maintained is sumed up by the /seudoeDiongsius; "Sed ot factis
malis beniene providentia utitur ad ipsoram ent aliorum aut proe
priam eut communem EPI
Closely gonnected with the exposition of providence is the
notion of fate; indeed, Ulrich goes so fer as tc identify the two,
I: AME Ch C "o^ A
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sát eo oov dd ni Hoke Dae demi wh M Vial
hoe dpog ty Qis mb cd of pombe "dà 0d. aif e. obit
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bé o3 &p 09 150; 4 def" i^n sem qmomeUtpb1g T0: NON
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rad wt ote ,(iRolat — acdo- te Nibdtondash
biécspa dm hart ——— 220 25 M
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mdi ai emieobleat. to na i3 1 nmn df m—
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-(91]-
evidently feeling that it is safe to do 60, since both Boothiis
emi the Damascene had dono it before il This view considers
providence as an operotivo science which direots ail existing
thingss fete then appears simply es tho effect or the fulfiliment
of providenaes But before proceeding to any kind of an analysis
of fate, Ulrich considers the ne tare of shenge ani fortune, since
these two seom to be contrary to the nature of providoncos
Firat, let it Le stated that there is ao such thing as chance
if by that is meant sin event produced hy a confused motion, «nd
without «ny comnection of wai. This is 5 necessary conclusion
from the view thet providence act oaly orders all things, bat ore
ders them to the good. There is a sense in which chenee can be
admitted, end that is in the Meinen, nant of en ead attained
which is other thon the one intendedg for -xsmple, 5 mn digging
& grave gorcg acfOSB a buried treasures Of 5 person going to the
markets to sell produce meets a friend whom he wanted to s60» Ule
Fich however will not cdmit chence in those things whioh happen
necessarily, os in the sovements of the heavenly bodies, or even
in those things which take place regularly tut not necessarily,
for all these imply action according to ordained laws. Things come
&bout by chance only in ausee thet are outside the necessary and
the regulars
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=(92}-
Since change is at pley only in the contingent, 1t is nocos-
gary to distinguish a twoefold order of ocntingonoy. me is the
Sontinggas ad niraniivet, or the indifferontly contingent, the
other the contingens iy paacioribyg, cr tbe goatingeat which hep-
pens rerely, The first is related indifferently to boconing, or
nonebecomings «nd hes no por ge efficient ce.se, lut only s metorie
al omaso. The other doos not indeed have a determined esuse, but
it does have an accidents) efficient iuba
?he fect that there is only «n secidental efficient eausality
in those things which happen through chames 1s clear from its very
nature or dofinition, for ch-noe is that which happens unexpeotede
jy, snd cutside the order intendedg but whatever Qsuses outside that
whieh is intended o»usos only socidentallys Parttersore, en acclie
dental ciuse may be reduced to a por ge Gsuse, but this only -eaas
thet tho aceidents1 would be unintelligible if there sere ao cause
prior to lt. Therefore, if chenge is an socident=1 cause, there
must bo a peE ge 0 use prior to ite
That this is the osse is manifest from the t«o-fold nature of
the ond, First, there is tbe end actually intended by tho asent-—
Sinisa intentionis opyragtiss secondly, there is the end in which
tho work actually terminsics as a matter of facte-Zinis oporigs
?he first is a cause in itself, the second is oniy on agcidental
-acomd oi 3] Q6Hwgiinoc odi i2 Woo Weío d» Bh condo GEO. 4
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-(93)-
ceuses ut note thet the second would not be, if it were not for
the first. Thus, I say that I met a friend by chance in the are
ket pla&oo; tut uniess a definite and determined ead had moved me
to go to the market place, the “ehenas” meeting would uovor hove
taken place, Thas tho Zigls onpezde is reduced to o finte per go
Apteute, Striotiy, the fortuitous is reduced to two ends, each
of which is intended in itself. This the finding of 5 treasure
is aeusei both by tho diggiag of tho grave aad the hiding of the
tre»suro, The os:nal snd tbe fortsitous then spo osr merely ag ef-
fects accidental to ends directly proposed and deters "WT This
positing of change among the sacidental ceuses is as difilnitive
a position as Ulrich wishes to essume, since ho recognises thet
a ghense Sitastion may be brought about by alsost any number of
eu
2iaos overything which hopoens ean then be reduced to a de»
ter ined csuse, and siace it belongs to providence to order things
to a deter.ined end, the only seaninag open fo fete is that it be
en expligstion of divine providence, ut in another way, it is
the manner in which providence works itself oat ia angi" The
meaning of fate appesrs oven in the efflacay of second:rfy orusesa,
whigh derive their efficienay from the divine gocánoss sommnicea=
ted to theme Secondary causes act after the manner of on ortiat,
9 de 644 FO ER yet doc (ico hüogog dde (edd ete KE
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Gi 24 QUE m ores pu ——" n
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qhhesco XS dnotÁs to vesc aeo AM at ad eee
doi nNCOe od omhody shaves vu dion entering sede
grito i to vodva oe tuto Gee seme QuiMBMUUN '
-(94)-
who by means of his artistic instruments disposes and arranges
thingse. But the secondary ocuae is itself disposed hy provie
dence, end hence the disposition of previdence functions through=
out the entire order of gausalitys such « disposition is b.
In order to wold the inmmtable fateliom of, ior example,
the USIUNRUNS Ulrich .2xos a other of his familiar double distino-
tions. There is a twoefold disposition in things. Secondary
óeises axe feducible to first cawes ia tho seage that they doe-
pend on it for their being end efficeays In one semse, then, proe
vidoneo or fato is immtable aud imaobile, sisce it is ono with
en imt blo divine essenoo. Bat insofar as this disposition has
its being in mobile things, it itself is mobile in virtue cf the
principle that wh:towor is reegeived is received according to the
monner, of the ome feoeiving ite Thus Ulrich comeludes thet fate
does not impose nocessity on things, nor take away contingenay or
free eun
Fate oon be defined in three wayss Firot, it is a complex
of causes dependent on the providence of the first osusd— Jecond=
ly, it may be congidered according to the being it has within thet
very connection of oauses. Thirdly, it can be oousidered secorde
ing to its relation to its effects, and then it is he rule arise
ing from the application of causes to particular effeotae
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-(95)-
The first emphasizes the denpendency and origin of fate, the seo-
39
ond its being, the third its application.
Though fate cen be ultinately reduced to providence, the two
differ essentially. It has already been ssid that fate is the exe
plication of providence; the two therefore con no more be identi-
fied then eon & Gause and its effecte Fate depends on providence,
and not vice-versa, just es the disposition of art depends on the
practiocsl intellect of the artificer, and not the other way arounde
They heve all the difference implicit in s mode identifed with
the divine essense, and thet mode fulfilled in the omltiplicity of
crea turese
(Providentia et fata) differunt etiam quantum ad
conditiones essentiarum, quia sultiplicem modum
regendi res habet in se mens divina, simpliciter
et unico et uniformiter ot stabiliter, "t hic
modus secundum hoo esse est providentiae Ille
&utes modus explicatus in e& quae movet et dis-
ponit et dirigens in motum sin ula distribute
locis, formis sc te poribus, fatum este Et ideo
muiltipliostir et componitur et djyersorum 5do-
rum sit, et outa ilis efficitur.
It may be of interest to note in passing that Ulrich allows for
a dispositive naturel fete in the movements of the stars, and a
voluntaristic fate in the gisrdianship of the good angels. Put
these themselves are reducible to providence, end besides can
never do more then incline our wills to s course of action with-
41
out out ever forcing our decisions, Perhaps the whole discussion
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nyt
Gongerning providence and fate ean be summed up in the words of
Ste Angustine; "Divina providentia eonstituuntur regna humsna,
quae si propteres quis fato tribuit, quie ipsos Dei voluntatem
feti nomine appellavit, sontontiam tenest, lingiom Gets
The final point th. t remains t. be expleined is the iin eid
of divine proseience end its regonciliation with tho contingenay
end freedom of the created order, First, it is necessary to dew
fine precisely whet is sesnt by the foreknowledge of Gode The
foreknowledge of God properly elgnifies His knowledge as ordered
to tho future. It differs from the agienii: sinoliois notitice
whereby God knows even what He will not make, singe thet which
will never be produced is not properly futuro. Bat it does have
& community with the goioutio sporob &ionig, w'ioh is a esusal
science, Presclence ss reisted to the future, thon, oxpressos
the order established b tween cause aud -ffecte tare things are
not the geuse of the foreknowleige of God, however, since she
toxporsl ésnaot cause the eternalg it is rather the coaverse that
is trao.
Bit to say this .osits on im ediate problem, How does pree
edience not i pose necessity on things? It i interesting to
note the wry formulation of this question; "Fx hog oritar gravise
sima dalit tio sommnis philosophis ot sa notis: q;.020dO prate
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$oiontia non imponat secessitatem rovus", It is almost as
though Ulrich feels that the fect of contin onoy and froodom
are too evident to te denieds Se that ae it may, the problem,
breifly put, comes to this: if that which is foreseen een be
otherwise than as foreseen, then there is not really a xenuletes
of tho future, but only on .noertsiü opinion on ite Bit God's
knowledge gsanot be reduced to opinion, ‘the choice then seo s
to be between the necessity of the divine mowing on the one
hamid, «nd ooutingenay and freedom on the Ne n difficulty
is within the opposition between the character of seience, which
mst .e of the nooessary, «nd the obaracter of the contingent,
whose vory nature is to be able to bo otherwise then es it ise
Ulrich offers this solution to the problem, The osusality
of tho divine Mia. whether it opor tes immediately or :edintée
dy, does not remove contingondy from future thingse First, the
im edi: to Q5:selity does not oxagt th t si11 its ofieots be necese
Sarys pre this is tru» only of on effect which is proportioned
to its qause. Bat God is a 05159, umproportioned to all His efe
fetta sinoe each is aspoblo of only ss mach perfection as the
principles oi its nature will sllowe Hot every cree ture is simple
‘mor is it eternal, «ad newer thaioan each creature is from & simple
and eternal Geus@s 50, too, oWery effect need not be aecessary
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wiioh is o-:5ed by necessary knowledgee The save conclusion is
all tho mo e evident in those effects which God brings stout moe
distely, through the operation of second 05:5 5, since those ofe
fects follow the conditions of the proximate oouse end not of the
firsts Bat the seconds ry gouses rogoive their offlesey in accord
with their ow being, and not sfter she manner of the one who
aonfors that efficaoye A fortiori, thon, the effects of ^ secondary
cause, itself contingeat, will not be eae Nh
While denying necessity in the effeat, Ulrich still insists
on the certitude of the divine soiongo, singe that scieace does
not Jopend on the effeet. Considered simply under the aspect of
nnowled ge, presoienae adds sothing to things, which would resasin
exsotly whet they are if there were no presoleneo,. That which 1s
in its neture contingent is necessary 85 known, because that which
is known is comprehended agsording to the power of the :nowere
Moreover, God is eternal end knows sll things 1n sn eternal way,
so thet nothing is past or futagelto Him, but o1) things are pro-
sent. In & sense, then, the divine presciense may be said to eme
brace the pest end tho future, Bat -fter a thing has beon oroaoe
ted, God snows it as present in its own mature, and aot simply os
present in the divine ideo. Sing, therefore, thet which in its
nsturo is oontiagent is necescary in its caus, God mow it, not
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47
by & falicaicus opinion, but by a most certain sciencce
In order to answer the mestion whether that which God foree
knows will negesssrily happen, Ulrich distinguishes e double nee
Gessitye First, there is simple or absolute necessity, which bee
longs to the nature of a thinge-that type of necessity which tho
dislecticien oc ils the necessity of the conse.ment (negessitss gone
aeouentigis The contrary of that which is simply necessary is an
impossibility, thas, it is simply necessary that 211 cen bo more
tal, for its contradictory is possible only through a destruction
of the mature of man, Secondly, there is a gonditional RN
or necessity of the consequence (megessitaog consocuentiac]e Thus,
it is necessary for the man to walk whom I know to be walking.
Bat tho mcessity of my knowledge does not alter the fact that it
is not nogessery in the nature of qnd: that the man actually do
We lke
The «bove distiastion i. thon applied to the proposition that
what God foreknows will necessarily come about, Now that which
is foroknown may be taken materially or formally. A thing is GOne
sidered formally only es it is forexnowng its neoessity arises only
from the condition of ito boing foreknown. It is, in othor words,
necescary only with e conditions1 uscessitye But materially, a
thing is considered insofer as it is in its qeuses; if the causes
are necessary, it is necessary with an absolute necessity, as it
AI
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-(100]-
is in its causes, om! only as it is in its ocu558.
Sappose someone were to argues whatever is foreimown by God
necessarily hoppense Bat thet this man will sin is foreknown by
Gode ehereters, it is necessary that he do gine Ulrich solves
this by pnis io trath of the statement, ‘ut denying it in
the actucl things "31 sit de dioto sive oonposita, sio est VOFG ve
Si voro de ro sive divisa, sic est ip Why? Simply because
in the first cxee that which is :oreknown is considered with the
condition where y 1t is subject to the divine solonces The noe
Gessity, that is, iio: within the divine knowlesgo, end not within
the nature of the thing known, As a proposition, it is true, since
a8 Boathias sag tm future as roforfod t: the Lnowledge of God
is necessary through thet condition, just es it is necessary for
inbéan to walk whom | know to be walking, But Ulrich strenuously
maint:ins that if she argument applies to the thing, soper ted
from all prediostion in ^ proposition [de ro sive diviga}then it
is false, We reasons that in this ose the thing fosekmom is
Gonsidered in its ova naturo, without the condition of fore:nowe
ledge. If thet bo true, thon there would bo a simple end uncon
Gitionsal necessity in the thing, end its contradictory wonld be
impossible. But, says Ulrich, this is felse, since the knowledge
of God ombrag:s those possiblos which sro able togas well «s those
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-(101]-
60
which will not, happone It appears, therefore, that the total
oonprohensivensse of the divine salience is the ultimete reason
for Ulrioh's refusel to admit an absolute nooesoity in the nacure
of futuro thingss Honce, Jot us return to our syllogism Is it
true that this foreknowm sen sins necessarily? Yos, sags Ulrich,
but only true by a condition, which is ingoicr gs his estions ore
£orenouns it is aot true insofar as his actions are seused, since
the conditional necessity of things dcos not change the neture of
oo, |
let us spprocoh the problem in « slightly different manners
When it is seid thet God foreknows that a man will sing therefore
he mast sin, the conclusion is Valid, if the anteoodent is simply
neocessarys at there are two things implied in the major pre ise;
the ast itself of forknowing, ond the thing foreknowne ‘The first
is indeed necessary, but the second cannot be simply a»gessary, for
the very reason that it depends on « future contingent, whose nature
is that of the man who will sin, Henge it is on that side absolutely
gontingent, and the antocedent cemnot cause s necessary oonalasion,
even the neoessity ad.itted in the act of foreknowing ile act to be
understood as a a cessity of oosotion, at only of iomatebility,
singe the divine knowledge es knowledge is ree Fa
it may fairly be asked whother or not Ulrich has solved tho
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-(102)e
problem implicit in the apparent contradiction between God's
presoience and the creature's contingonaye In fairness to Ule
Fich it should be noted that he himgeli felt the difficulty, if
not the impvesibility of explaiming bow the two are reconciled,
"Siout in nobis seagus nihil ease universaie diceret, quia ipse
non potest ipsum comprebenódoro, sod intellectas, sic etiom ine
tellectus nostor vix capit qu liter Deus oontiagentia non con
tingenter oognosoit, quia ipse hoe non Lo P on Ulrich hes
found « necessity within the divine mowing, but a contingency
within things. When he .sks whence this contingsney, he aust
answer thet it belongs to tho very natare of things, That looks
suspioiously like seying that & thing is contingent becsuse it
is contingents And that may bo precisely the answer. Ulrich
would uadoabtedly be ready to settle the iasee of the origin of
contin eney by the doctrine of free erestion, but coctiagency ree
mains a pert of that oreated neturés The prolem of preseieace
and contingenay is net precisely the pro:lem of the origin of things.
Both prescienes end contingenay are taken es facts, yet the nee
eceseity of the ono doos not obviate the others Ultimately, as
we 851ü above, it is his ref ssl to deny a knowledge oi the
gatare possibles to God that forbid Ulrich to accept «n absolute
negessity in the contingent order. Ye have already soon that the
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={ 103 }~
prootioslity o£ the divine ideas did not entail s denial of the
knowledge of those things which will not be, but coulde 50, too,
if the perfection of the divine selenee re;uiros that there be a
knowledge oi the future contingent and of the serely possible,
necessity aennot be introduced into the created order, for that
would limit the perfection of Gods And that of course is untbinke
able, not because God is gratuitously posited aa perfect, but boe
Geuse any imperfection in God moons that He is not. Eence, Ule
Fisch concludes to gontingeaay through an intelligible necessity,
end not through a doctrine of sere voluntaeriss in oreations
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OHAPPES V
Gonelasion
By way of conclusion, let uc fir.t summarize those points
especially pertinent to the dootrine of tho divine idoss in the
thought of Ulrich of Strasbourg, We have seen that the divine
science is oeusal with respeat - oli thet is, that the very
trath and boing of the created order is founded on the truth of
the divine iatellects It is insofer ss God operates through a
knowledge cf his es.eanoe thet the .deas appears The ideas, thon,
ere aothing else then the divine essenee known as diversely imie
table by the oreatare, These ideas exist from «11 eternity in
God, one with His essence, multiplex only by virtue of a sultie
tade of relations of the verticipators to thet essences There
is in God en ides of whatevor is en effeot of Bis esussl powers
Thus, primarily tho idéa reletes to the individual substance which
is the terminns of God's ereative eetivitys Accidents heve been
$9 -usod also, end though their being is dependent on substance,
they differ esseutiallg from subdstenees There is, therefore, an
idea of them in the divine mind. ‘frime matter, «s on essence
distinet from first form, hes en ides of its own, though more
properly its ides is found with refereage to thet in which prime
matter exists, nemeiy the composite substanoes There is an idea
-(104]-
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also of the species, ond, within the divine ideas, thoro is a
moro perfect distinction of species then of individuels, since
eyecies differ formally, «nd individuals only materially, The
fins] pointe-end the ost importanteis the fact that these idess
ate held to belong to the or stiosl order s1o020; the idea is dee
terminetively in the divine essences, It relates only to thet
which is to be produged,
This insistence on the practicality of the idess is the ark
thet serves to set Ulrich off from his oonte-porsries, and at the
risk of repetition, it moy bo well to summarize Ulrich's precise
position on this points “he idess are oFacticel end not spetue
lative formes it is according to these prastioel forms that the
divinse iatelleet oroduces, ond has produced orecturoge Moreover,
what God hes not sede, snd will not make, does not have an idea
in Him, begense the. idea as a prootigol form expresses & rolae
tien to en aw It is true that Ulriob allows for various
symonomous nases with respect to the ideas, Thus he scys that the
idea is cn exomplar, insofer as a1] things imitate it, eud a spe
@ies insofar as it is the -odium whereby God knows inde This
may seen to ellow for « speculative function of the idea, singe
God, ae Ulrich himself lasiets, knows more tban He produces, Yet
Ulrich's repeated insistenge on the preeticelity of the idea seoms
"eje
adi eimi? qbubh cuivih od? aidfR€ (Res yeeloage td M bale
sedis .mÉmedbrluel co n^ sodcirs S caebSonlsal* gasfUbq UR
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ude Se. tan! quil cihequodoso id <4? t dapets ren es ated’
sve
«aito*y at piu[U odkbusmsna o^ Liew od in a wot? idet 26
ce Son o í*ol£ost ca cett wd va stis eed ^iifa
edd tad m» tetiscas, etait s^ valbresio eiut r "AIME
QXorésmül abbis$óoTo Loorbew sad Sem “be bes ten£tolál eii
jen: dd vf Ia sas soto con inh AMA Sa 2
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Pas 3 ui eikeiet pir Lhe Mor Ber
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= (106 je
to force us to limit the species as e ecgnoscitive sediam to the
means whereby God knows what He makes. God does indeed know all
things, actu:l «nd werely possible, but Ee has ideas only of that
whioh esctuelly will be made, All else other than the practiosl is
known only by the sgjentia simplicis motitiae, «nd the idea cannot
therefore be a sedium of imowledge within the speculative orders
Eenee, in this doctrine, tho idea does indeed have its source withe
in the depths of the divine essences but it does not bear on this
essence only as it is Onpoble of belng participatede-it points di-
reotiy to oVeatual participstions In short, God knows what He
produces; bat Be does not prodage all thet He knows, since Ee proe
dages only thet of which He bas the idea, The idea is 5 ereative
principle, nct simply a cognoscitivo Ones
In none Of Ulrich's greet contemporaries is there this same
insistence on the idea 6 oractiosl, In sony other points, Ulrich
does not differ easentially from 3t. Albert or Ste Thomas oF Ute
Bonsvonturoe Thus, 3i, Thomes too defines the idea as the essence
of Goa known as Gepeble of being wr end with this de-
finition Ste Bon: dist, is in substential agreement. Sst. ilbert
fails to give s precise definition of his own, but ho too would seem
to be in substential agreement with the sbove fair, Further,
it ie true thet in :heso non, as in Ulrich, the Kind of kowledge
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-(107)-
which is the divino ides is oriented towards »ction, and boars
alteogetier on the createbie, This 1s primarily true of Ste Thomas
who says that the idea, properly spesking, is the form of en oe
perable thing, «nd that 1t is ordered to the very boing of teens
. Bat where Ulrich differs from his oontomoor rios ia in his
doctrine that there is en iden only of that which will actually be
ereated, iloxender of Hales, for example, «sks whether the ex=
emplary Geuse is spoken of with reference to ell possiiles, sand
he enswers in tho affirmative that the exemplery o5use is related
to all that can be produced, even though it never actoaliy nes
‘Alexander eppealc for proof to Augustine who says; "Oum ipsao (fe
deseo) noque oriantur neque intoreent, seoundum cas temen formori
Sicitar qaid@id oriri vel interiri potest, et anne qaod oritur
et — Axjmstine clearly scent the ideas to inciude ell
the possibles, ond to this interpretation Albert end Thomas and Bona=
venturo were trues
Ste Albert in his comontery on the Zenfenses does indeed
seem to inolino to the view thet the ideas belong only to the crag
tiosl orders This he asks; "An ides sint in mente divins in ra-
tione sclbilis specaletivi vol prsotioi?" end he nswors thet thay
must belong to the practical, since they are ad facienda, ^ad are
therefore exemplars of the opsrables ; But in bis gamma Thoologice
he emphasizes at length that in aovordansce «ith the thought of Ste
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Augustine, the ides relates to «11 possibles, even to those that
never come about. Sor shenlé it be objected, he says, that the
possibics which never happen, in no wey are, since they io exist
in the divine npé* 30,100, Ste Thomas, even though he has
ineisted on the ordering of the divine ideas to the practical,is
willing to admit thet the idea ap lies to the cerely possible. Thus
he defines the idea os a principle both of knowledge ond of the
generation of thingse As a principle of s thing actaslly to be
mede, it is oolled en exe«plar, «nd is related to the practionls
Bat eg e cognogeitive principle, it is eelled e zatio, «ud is ree
lated speculatively to 511 things which ere known by God, even if
they never come WR Ste Bonaventure gimely says: "(Idea) die
oit im-onsitatem divinse veritatis in exprimendo et cognoscendo
omne queda est Deo possibile," T
Oleariy, then, Ulrioh differs from hio oontempor-rios in bis
refusal to posit in God en idea of the seroly possivle. it is
true that he bicsels has dofined the divine idea os “divine ese
sentie sub retione imitabilis atveebitii: an if undue stress
is pleeed on thoinitobilig it may seem thet the idea should ree
fer elso to the possible. But Ulrich's own repeated donial of such
a position removes eny aobiguity as to the notion of tho imitable
in his thoughts it mist, that is, refer to that which will imitate
Sede Spode Of amo Qeoídi-oc; Lie oj anioiot asMb edi
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the divine essence, end not to thet which morcly oen. let us
note further thet Ulrich loses nothing ty his position, for he
is one with his contemporaries in sffir-ing thet God knows «11
things, «nd He knows them through Eis essence. But whereas for
Ste Albert ond Ste Thomas and 3t. Bonaventure the idea «ppeers 58
. Soon se God knows Himself as expeble of being participated, Ule
Fich sainteins thet the ides arises oniy when God knows thet His
gssence Will bo particip: tod,
It mug be seid thet just as the expressioniem of St. Bono
Venture leye special expbvsis on the part played by tho Word, oon
coivod es Papression end "ruth, in the generation of i, 50
Ulrich's doctrine mero.y lays special exphesis on the Fetional
foundation of the creature, without differing essonticlig from his
coatomporsriess Phat may be true, but it does not seen to tell
the whole storys Sach a foundation is presnt also in the doce
t¥ines of those who hold thet tho ideas belong to tho speculative
order. Hence, there mst be some other reason for Ulrich's stand,
He bissolf has sever explicitly stated it, other thon tc insist
that the ideas are ordered to effeots,. Perhaps wo oan drew some
inferences of cur owne
There ig st least one definite result achieved by a doctrine
of the preotioslity of the idees; for whoever holds to such & dod.
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trino thereby separates himself from eny "oo-il-tcnlo caplane
ation of the origin oi things, Now there are definite indigse
tions that Ulrich himself was aware oi this, for he censures the
"vain philosophers" who sabetitated a aecessery exon. tion for ihe
Ohri:tien doctrine of creation, ho these "vein philosophers"
were is not indioeted, but it is at leost lixely that Aviceana
is <eante For the svioonaicn saniverse consists of « series of
omenati as, bo i ning with a First rrineipie, end exteading ultie
mately to the satter of the corpores] worlds From this First ‘rine
Giple, a series of Inteliigenses are gonerotod nosessarily, from
the firet down to the tenth and 1: st, the agent Intellect. It is
thie lest intelligence which by its act of thinking produces
humen souls ond the tour elexents of the finite Wes,
Bat though tbe Avicennian God is not a creator, this ig uot
the sole point of Uilrich's rejection. In Avicenna, the necessary
generetion of the ten Intalligeaces seems thet there is a produce
tion, but e prodsotion which is not crestion, What Ulrich waate
is precisely & production that jg a creation, ivicenna's First
Principle, ia knowing himself, gives rise to s series of lutolii-
&genoes, eech independent oi bis boinge The oreatures of this uni-
verse ap ear ouly lete in the cxeanation, «nd ewe their being to
the First :rinoiple only mediately, if at ell, But the Christian
eiie
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God in knowing Fimseif generates en idea, eternally identified
with His ossenge,. ‘that Liea, being practiesl, lias. res a creation
for the divine will is brought to bear upon ite God is thas the
im ediate cause of oroaturos, It is reasonable to infer, thon,
that Ulrich's repeated insistence on the practicality of the ideas
represents s determined effort to separate himself from the Neo
Pletenism in whose general fra: work his cwn doctrine of being doe
volops. ne of the sigas of that seperction is a God who crates
through an idoa that is Bis o8 ongo, and not through sn intelligence,
inforlor, and yet independent oi Bins
Parther, it is not diffiealt to see that Ulrich finds sn intole
ligible necessity for the practicality of these idesse He insists
time end time again that God knows 2511 things, end He knows them
through His essences Bat would aot God's knowledge fenala eanenis
what it is, if there sever had been a creation? Eonge the creative
end the cogncscitive principle of things are not excotiy the gae
in Jod. Grented a oreation, «nd « gfoction thet progeeds by a causal
seience, tho knovledge of Pis osseage as aotucliy to bo participeted
mist differ in sume way from His knowledgs of that seme essence seree
ly es capeble of being perticipsteds The difference io not s real
Onég to be sure, ginee «11 are agreed in donging any real distinction
between the divino ocusclity «nd the divine sciences but it is a
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difference, The only necessity Ulrioh cen find for on idea is
1f there is to bs a cresture who imitates ite That is hig reason
for the prsotio-lity of the divine ideasg that is the sign whereby
be bas set himself apert from his ¢oliow thirteeath ceatary phil-
osopherise
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Ghapre? I
quetif-"ohcrd, 3oriptoreg Ordinis irsedig-tonys Vol I
(l1ntotiae Parisiorum, ej;ud Ballard, 1729) pe 356
Of. UoborwogeGoyor,
Vole II "Die Patristisohe unà Scholes tische
zeit" (Berlin, Mittler und Sohn, 1928] pe 417
Gilson, Ye, lg je. (Paris, Bayot,
1944) p. 516
Adoni ete Gey A p: S "E x tad 10 £ d | SE 4
Paris, Vrin, 1936 pe ius. Oe else
Glorioux, Abide pe 149-151 for a list of Ulrich's letters,
Vein, 1930)
On the enthenticity of the taxt, afe Daguillon, Je, Ope Gib»,
pe 2-11, on the pian snd content, pe 12430; on the date,
pe 50-51.
For a definitive list of manuboripts on the
end the content of each s-52s0ript, of. Daguillony Je, Ope
Sibe pe 34-95
Sinoe the ;ublio tion of Dogiilloa's list, ancther manuscript
of Book IV hes been sniounoed,. Of, seiswoilor, B., "Fine
neue Veberlieferung sus der Summ de Bono Ulrichse won -if555-
burg und endere Hendsobriften in Innsbrioh", jolteghrigs fur
Ke&olisohe Theologie 59,1985, ppe 444-446
For a Gomplete formal desoriotion of the sanusecripts, ofe
Degaillon, je, Ove Git, in tho peges indiosted;
Paris 15900 ppe 56-40
Louvain D 320 pp. 62-92
Vatican 1311 ppe 92-94
Ste Omer 120 ppe 46-50
Dole 79 ppe 44-48
Of. Dagiillon, je, Ope Git» pe 116
-(ii13)-
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Abids pe 49
Phery, Peg O,P., "L'Originalite du Plan do la Summa de Bono
d'Ulrioh de strasbourg", Rewuo-TLoniske, 1922, p. 580
Ulrich refers to his work as "Liber de sumo bono" (of, od.
Daguillon, Ops cits pe 2, incipit of tractate I). The
appellation j by which Daguillon consistently
rofors to this work moy be cwing to Therye ‘The nome is
B5tisfsotory for reference, as long as wo realize thot it
it is not found in Ulrish hinsolfs
Giison, U^, Ode Gibe pe 517
Of. Table of contents drawa from the Vienna mamecript in
Dagiillon,Je, Gye Gite pe 15816
Of. Chape 1I, note 106 of the present thesis editions, Also,
of, Chaps III, notes 34 and 523 Ohspe X, notos 112 and 2004
Chape AV, note 309
Unless otherwise india»ted, references to Jirich's De gummo
Bono cited in this thesis will be from the fifth tractate
of Book Iie Thus, it will be necessary to give only chapter
namefation, plus the page of the thesis on which the reference
Will be fouhd, References by Chapter and note will te found
in the critical ap:rfotus, beginning on page 323 of Pert 1I
of the present thesis.
Of. libri seontonticvun Pctri Lombardi, De 35-41 (ad Olsres
Aquas, ex typogrephia Collegii 3.4 Bonaventarce, 1916) Vole 1,
pe 220-249
Compares
te Alberi,
In I Sent, de BA, ort. 1
(Vives 26, p. 176)
In I Sent. d, STA, arte 4
(Vives 26, pe 321)
In I Sonte de 413, arte 1
(Vives 26, pe 339)
Ulrich of jurcsbourg
Chaps VIII, pe 83
Chaps XII and XIII
Ghape KIA, pe 283
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Y, note 46
Y, note 60
Y, note 94
» VII, note 16
ik, note 105
X, note i4
Ali, notes 68 and 88
XI, note 15
AIK, notes 56,59,69
XIX, note 419
XIX, note 216
XVII, notes 198, 252, 264, S15, 497
XV, note 2
lY. pre 356-26
study of the etaphysio of being in the philosophy
ef Ulrich of Strasbourg, of. ürcbaenn, Partin,
Eiitlo-
Bend I (Haebber, Munchen, 1936)
ppe 202-215
Of. Chaps I, notes 6; Ohape XIII, note 115; Chaps wv,
,. note 212; Chaps AVI, note 75 )
Cha pe
Ohaye
Oh& pe
Chape
XII, note 53
AVI, note 454
XX1, note 446
VII, notos 51, 55, 65, Chape XVI, note 193 Chaps
XXI, note 122
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Chape IV, note 12; Chape V, note 47g Chaps VI, note 68
Obap. XIV, note 14g Chaps ALA, note 96
Chape AIA, noto 96
Qf. Ste Anselm, Do Veritete, X and XII, PL 150, 478-479;
4805-486 (3. Anselmi opera ownda ode Fede Sohnitt, 3o-
Govii, 1958, Vole 1, pe 109-191]
Ohape V, noto 74
Obepe V, note 62
Ghaps V, noto 107
Chaps V, note 129
For exanple, the wode of God's presence to t ings: Ohap. Ti,
note 1063 Ohap. XII, notes 72,789,214, and the concordonce
of divine Binge agnoe « ^nd hsmen free wills; Ghape XIV, 129,
132, 160
Chape XIII, notes 71, 215
Chap. IX, note 96
For the philosophy of beauty in the unm of Ulrich of 3irs8-
bourg, of. Grabmann, Vartin, Die dor : seibe Abbande
oru TEE
mitti ‘kde AM, A926); De Brayno,
Edgar, L| HA - E , LÀ nt sees
Belgie, 1946) Vole IIl, p. 262 ff.
(Te»pelhof, Brugge,
Ohsp. XVI, note 436
Chaps XIV, note 1143 of. 5180 Chape XIV, notes 23, 62, 120, 126
Chaps XVIII, notos 7, ll, 27, 136, 264, 276, B21, 364, 298
Ohsp. VI, note 4
Chaps II, note 168
Obepe XIII, note 63
Chape I, note 60
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Chaps 11, noto 863 Chepe III, note 67
Chape V, note 110
Ghape XII, note 21
Chaps IV, note 161
Chaps XVII, notes 18, 52, 77, 96, 105, 120, 154, 157
Of. the views attributed to "mpedogles, Anaxagoras and
Pythagoras on the ldentifiestion of opposites. Chape VI,
notes 54, 55, 56
Shape II, notes 47, 48
Gheps IV, note 202
Ghape XVIII, noto 189
Obape X, notes 135, 140, 163, 167
Chap. X, aotes 26, 28, 164
Ohap. AVI, note $76
Chane XVII, note 250
Ohepe XVIII, noto 308
Of. Gilson, T., Ops Gite, peSl?s UoberwegeGeyer ope cite pe 416
Ghape IV, pe Sl ff.
“Ghape I, p. 8
Ohepe I1, pe 15
Ohape IV, pa 47
Ghape XVII, note 356
Of. Shape AIX, pe 276. Reference to Augustine is pe Qorrepe st .
Geetig, I, 15, 59; PL 44, 940
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Of. 2. Lombardi Sonts I, De 40, oap. 1 (. I, pe 249]
Of. alexander of Heles, Summe Theol, P» I, inni. 1,
traot.V, sede l, qe unica | Ad Claras Aquos, ex typo-
grophi Collegii 3. Boneventuree, 1924) Vol. 1, p. M6
Of. cote 67 supra
Chaps VIII, note 58
Chaps 3VIII, note 73
Chaps XVIII, note 76
Ghape XVIII, notes 204, 215, 320, 379
Chaps XVIII, noto 76; of. Ste Albert, In 1) vhysiges 11, 12
Ohspe XVIII, note 369
Chane AVIII, note "74
Chaps XVIII, note 293; of. St. Albert In I Pe una ole
tracts 17, as 67, Me 4, arte 4 (Vives 31, p. 690
Ghaps XVIII, nots 323, 394
Of. Rand, “sK., Gicero in Oo riroom of 3 "hom ine
(ii lwaukeo, lar cnette Ue fress, 1946] p. " where DE. Rand
obsorwes that Ste Thoms sonetioeg "quotes iike a geatleman,
that is, inexactiy"; P?end's general point is thet the thire
teenth gestary philosophers did not share tho sodern scholars
eons efn for tho verifio tion of souroese
Of. Ulrich of strasbourg, De Sumo Bono, I, t¥acte 1, spe 1
Proenium (ede Daguillon, pe 1)
Gompare tho following definitions of the divine ideas:
She Bonswenture: Intoiligenóum igitur est quod hee nomen
idea significat divinem essentiam in gomparations sive in
respeota ad Greaturame (In I gente d. 35, art. unious, qe
8, GOFpase Ad Olares Aquse, ox typographic Qoilogii Ge Done
awentuse, Vol. 1, pe 606
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*"ggontia sua est idea rerum, not ut
ossentia, sod ut intellectas Res autom orostoe non imie
tantur perfecte divinas osseatiam, Unde esseutia non
agsipitur absolute, sod cum proportione creaturse fiendae
ed ipsem divinam essestias. (Uneestio Dispe
qe 9, srt, 23 ed. Nanionnet, Paris, Lethiollieux, 1925
Vole i, pe 68]
Wirich of strasbourg: Ft ideas nibil aliud dicunt quam
essentig divina sab rotione imitabilis diversimode (Chap.
X, pe 108)
There.exists no word in "nz.ish to tranalste properly the
Dionysion expression which Ulrich uses to translate the
idea as the gubstentifics ratio oxistentlug. 0f. oiongoiss,
lg Divinis Nominitug V, soo. 04 PG 9, 625
Charts II
On the independence of the Platonic Ideas, cf. Timacus 200
For Aristotle's oritique of the Platonic Idea, of. Hete-
physios 1, 9
Ste Augustine (eee the qe 46,
For a history of this text, of. Grabmann, Me “Des. hle
fugistims quaostio de Idols", Phllosogbisoheilab.L.oh.
Gilson, P,
Vein, 1944] ret Vill, pe 16)
Ulrich, Summa do Bono, Chape I, pe 1g ofe also Ste John
Dem:sgene, De Pide ^fibodoma I, 9, PG 94, 636
Of. Aristotle, Hetaobysiog XI, 8 (1065a B6). Ulrich's own
views that inteliect is basic to providence is shown in
Ghape AVI, pe 194, Quidquid enim ordinsto in deterninatuz
finem egitar, hoo gubernatur aliquo intellecta proostitaente
fineme
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7 ee prima causa potest in esusendo ab alic regi, neo pro-
videntia potest esse sine intelleotu, «ule confert conve}
nientia ad conseqendum finem. (Ulrich, Chaps I, pe 2)
S id be 2
9 itd ps
10 ibid, pe 4
ll {bids pe D: Isto enim intellectus qui est ars ipsa in se quie
dem indivisibilis est, sed oxtensne in instrumenta divisibilis
est, ita uod formam srtificiati, quae ost ipso, exseqiitar
per pertes per diversa instrumonta, vel per esdem diversis
portibus formae artis successive infor:atae
Abide ps 6
ikide pe 7
Ghepe II, pe 11
& 8S & b
Of. for ex&- ple: (Mens) ee:seliter etiem dicitur de Deo, ine
guentam ipso est cause mentis perfeotae in engelis bonis, et
mentis particip»tee in natora rationali, et mentis daenonice
Ghope il, pe 12.
ipse intelleotus prims secundum rationem hujus perfectionis
est cause univoce omnis cognitionis. Chaps II, ps 1b
(Deus }eeecoguoscendo se unm cimpliaem ecansam omnium componie
biiium et ommis compositionis, sive sit in rebus, sive in
sers ne, gognosoit omnia compositg. Chape II, p. &l.
l6 Chap. 11, poe i7e16
17? Chaps 11, pe 19s Infinita ertes comosolt, qnia infinita sub-
Sant suae potentiatese5ed cognoscit oa finite, quia non cog
noseit ea transeando super ipsum, o$out noster intellectusess
Sed cognoscit ea ut eunt in sas Gausa, quae est ipsc divina
essentia, «quae suo intellootui est finita quoe ea» comprehendit.
18 Chape I, pe 9
19 QOhap. I, pp. 9-9
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Chaps IV, pps 95-26; Chepe V, p» Dl. Ulrich's immediate
souree for this is undoubtedly Alberte Cfe Ste Albort,
V (Vives 9, pe 452) whore altort
segs: ""85e ost actus sssentiae ot difiusio.”
Chape IV, pe 90
In summation, these ways are;
is aeusaliter, quie ost lorgitor rationis
8$ per eimiiitudinem ad rationem artificialem
3; per similitadinem ad rationem nt eognoscitiva est
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Ghape III, pre 94-25
Chape IV, be 30
Ohape V,ope 45850
Ghape V, pe Dl, of. Ste Anselm, Da Veritate XIII; PL 158,
466 (ed, Sg mitt, Vol, i, pe 196)
Chape V, pe 51
Chaps V, pe 53
Chaps V, pe 56
Chaps VII, pe 72
gg c. pe 803 of. St. angustine 3oliloge 1I, 10,163 FL
92, 673
AFistetle, De Anima Ill, 6 (490a 26 :f]
Ohape VI, pe 62
Ghape XI, pe 121
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Chaps Vl, pe 64
Audis
Scientia Dei potest conaiderari primo secundum qucm est
est perfectio consequens divinas nsturem. (Ohape VIII, pe 83)
Secundo, sumitur scientia sogonóun fetionem prioritatio
&uace ef effectus ot omnes üefootus incidentos. (bids, pe 04]
Tertio, sumitur soientia secundum rationem ocusse. ({bidep. 67)
Chaps Vill, p. &
Allie
id
Ohape VIII, pe 87; of. also Pugh of Ste Victor, De jacranventis
I, pert Il, cape img ^L 176, 210
OHAPmeR INI
Chape IX, pe 99.
PL 40, 50
Chaps IX, p. 99
Ohape Ik, pe 91
Chape IX, 50.490-91
Ste ingustine De Gonesi ed liiiokgm V, 25,954 rL S4, O32
(O3:L 26, soc, 111, pert 2, pe 157) Ste Anselm
XXXIV; PL 160, 169 (ode Sobcitt I, pe 58)
Ohape iX, ppe 94-96
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Chaps Diy ppe 95-96
Rome xi, 56
Aristotle, Metavhysiog V,94 (1025a 26-1025b 11)
Awer:oes In V "etaohye tec. 29 (Vol. VIII, 186v b)
(Avistoteles Setaphysicoram Livri XII, cam Averois Cordu-
beasis in eodem eommontariis. Venctiis ermd Iuntes, 1564)
Ulrich is thinking of St, Augustine. Cf. St. Auge, De Hoturg
Boni.JVI14 PL 42, 660 (O03"L 25, soo. VQ poft 2, pe 668]
Chepe IX, pe 99
Abide
i9gne i, 9
0f. Ste Auge in donne "Yonze Qroot. I,17, 5L $5, 1907-1806
A180, De gue ed litte V, 156, 31g PL 34, 881-352 (Gurl
28, soo. ili, part 2, pe
St. sug stine ln Jogna Yange tract. I, 1; FL 95, 1267
Ohsp. IX, poe 92695
Boothiu:, De Qonsolakioue shiloge hiae IIl, Me 9, PL 65, 756
(od, Fortesoue pe 02)
(3o0t1i De Oonsolotion rhilosephiae V, ed. Aidrieuss a Forti
Seuto, London, burns, Sates and Washbourne Ltd, 1985)
Ohape X, pe 104
Abide
9t. Ange DO Wivers janeshe Lll, qe 46; 1 40, 80
Chape X, pe 108
Obspe X, pe 1063 of. Ste Auge Opagits, Sunt nanque ideae
principales formae qiacdam vel rationes rerum stebiles ate
que incommtsbiles quae ipsae formates non sunt, sc per hoe
seternee ao So:per eodo- modo 805e habente: quae in divina
intelligontia sontinenture
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-(123)-
Ohsepe X, pe 1063 "t ideeo nihil aliud dicount ouem esoo:tia
divine sub ratione initabilis diversimde.
Ghepe X, pe 107. Cin St. Albert; Unde seo judigio melius diciiur
multorum idea quan mitae idoae,. In I Jents d. 35*, arte 9
(Vives £6, pe 193)
Ohape 2, ppe 107-108
Dionysius, Do Divinis Nominibug V, soc. 63 PG 3, 519
For tho tronalation of John Sarasin which Ulrich used, of,
AiongyBigga--"eooo1l1 áonuent l'onsenble des ouvrages attrie
bues su Denys do l'ireopsge. Dosoleo, 1987. p. WS
Ax
Aristotlo, letauhysies 1, 9 (éape 390b 1-20]
Ghape X, pos llle112
Aristotle, Metanhysieg I, 9 (992a 25)
Ohape X, pe 113
Abid, Tho view is Aniscotinien. Of, De&rsgis 1,5; PL 92, 506-509
(08"L 36, sec. 1, pert 2, pe 2-21): Heo Plato q icem in hoo ere
favit, quia esse mundum iotelligibilem dixiteee!undum quippe
ille intelligibilem nunoupevit ipsam retionem sempiternam atque
incomunutsbilem, qua fecit Deas mundus, quam qui negat ease, so-
qaitur ut digat irrationabiliter Deum fooiose quod fooit.
3, 822
P ESAEIET V,
à Lib Ys 30 4, 251
sec. 9; PG
VO uiv dom
Of. also Se Mexime, o "
Ohape X, pe 114
Chape XII, pa 124
fhe notion of "Deus forsauns" thet Ulrich hes been o-phosising |
is not, of course, peculiar to hime It is found especially in
tho "De Unica Forms Omnium" of Robert Grossoteste (beitrage aur
Gesahighte der Phil, des Líttelelters, Band IX, Munster 1912)
where the forming action of God is likened to a seal thai is
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probably derived from Alberte Of. Ste Albert, In I P. sume
Theol. Tracts XI1!, qe DB, m. 2, art, 1 (Vives 3S1, pe 559)
Chaps X, pe 111
Of. Note 29 of Chapter II gpprg
Chepe XI, pe 116
Aristotle Hetavbysios VII, 5 (1071a 1)
Dionysius Be Dive Nome V, secs 0$ Hi 3, 023 (Dionysicea, pe 560]
Chaps il, pe 122
Chape X, pe 109
Chape Xl, pe 122
Chaps Xl, pe 121
Abide
Ste ange Le Gone mà litt. I, 9, 6; I, 4, 9; PL 34, B49 (Cor
£8, seo. 111, part 2, pe 7)
Ohape Algppe 1164119
Chaps XI, p. 120
Ohápe XI, pe 119
St. Ange LnaXEs in vegimog XVI, 14, 15; PL 86, 167
Chaps XI, 121
cgAPTVR IV
Ghape XII, pe 124
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Chape XlI, Pe 126. For tho reference to “te Augustine, cfs
VIII, 86, 40; PL 84, 391 (Gull 28, seo. iii,
part 2, pe 26b)
Chaps XII, pe 126; Deus autem est oaasa immediata, nom solum
ereationis et conservaticais rorumsss8ed etiam cajuslibet
oporis cronturads.
Chaps AVIII, pe 252, Deus igitur omaia quae ceausat por pro-
Videntian oausst, eo quod ipse oporctur per intellectum et
artemy et quamvis per se prinoipaliter omuia efficiet, tason
ut dignitas causalitatis et divininse coopersticnia non dee
esset universo,c.i commnicatas sunt omnes boniteates aatura-
liter commnicebiles,operetur etiam por s6Qsnáas Qousss,
Obape XII, ppe iZ0-129
Ohspe XII, pe 1233 pe 129
Chape XII, pe 129
Williem of :uwergne, Do Univorsg I-1; espe xxiv, Vol, 13 p.
618b ff.
Chaps XII, pe 150
Chaps XII, ps 194. Of. Avicenna Hekgohye VI, 1; f. 9lr b
Ste Auge lngrre in imolmog OXXII,l1, 4, FL 37, 1692
Ohapes XIli, pe 154
Chaps X111, pe 144, of, also pe WG: Ft sic oroprie Deus
est in looo, ut gonsorWens natures lool, ot Virinteme
Trensumptiwe aitem dicitur esse in logo, secundum quod
esse in loco sumitur corporclitor, sic enim in loco est
quod implet looum, "t siniliter Deus est in looo, vol
replet oum vi contentiva, ot natuFa 100i.
Chape X111, pre 145-146
Jb. Auge mensae seda 20, PL 40, 15
St. John Date pe Pide Ost odoxa I,12, PG 94, 551
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Obape X11I, pe 150
Chape XIII, pe 158
Ste John Dax. De Fido Orthodoma I1, £9, PG 94, 965) Nogosse
est ounder fagtorom esso eorum quae sunt ot provisoreme
Chape AV, pe 175
Ohap. XVI, pe 169
Ghape AVI, pe 194
Ohape XVI, pe 196
Ste Jjorome Gomme in Habsqug 1,1; PL £5, 1286
Dionysius De Diwinie Nominimas X11; PG 3, 970 (Dionysieca,
pe 530)
Ohape XV, pe 172
Ohape SVigppe 1909200
Ste Johi Dam, pe Pide Orihodoxa Il, 29; PG 94, 966
Dionysius bug [Vg FG 3, 794 (Dicnysiaca,
ps 511) For Uisieh's develepuemt, Gf. Chayo X¥I, pge BOUe
209
Ste John - pe Fide Ori odoxa Il, 89, iG 94, 963; Soethius
IV, Pe 6$ PL 63, 614-6216 (ed,
oe ppe 122-123]
Of. Boethius, pe gousolatione :tilomo;hige V, be 1; Pl 63,
8389 (ede Fortoseue, p. 137) 151 quidem, inquit, aliquis
evontum temorario motu nillag:e connestione ssauserum pro-
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et praetor subjeoteo roi signifigationos inenes prorsus
vocem esse decernds
APistotlo, Physigs 11, 5 (190b 10 ff)
Chape XVIII, ope 940-248
Ohape XVIII, pe 244
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Ghape XVIII, pe 246; "x hoo congludit Philosophus quod
gasus et fortuna sunt infinita, cuia infinito possunt ei-
dem eocidere, siout infinitis de oausis possit aiiouis
venire ad locum ubi invenit amioum guum quem non intendit
ibi invenires
For the reference to Aristotle, of. shygiog I1, 5 (197a 7)
Ghaps AVIII, me 251
Che pe XVIII, ppe 2528255
Of, Ste Gregory the Great XL Lomile in "Wang. I, Eom. Xj
PL 7Ó, 1112
Chaps XVIII, pe 254
Chaps XVIII, pps 254-256
Chaps XVIII, pe 257
Chaps XVIII, pps 257-260
Sts :ugustine De Clyitcts Doi V, 13 £L 41, 141 (Csr 40,
8604 V, part 1, pe 209)
Chaps XIV, pe 15b
The statement of the difficulty is Boethien: 341 aliorsum quam
preevisae sunt detorquaeri velent res oraevisae, non erit jam
firma praescientia futuri, sed potius opinio ingerta, ouod
de Deo gredore nefas judico. Cis De Consolatione Philosophige
x LA Pe 85 PL 63, 639 {ode Fortescue, De 143)
Chaps XIV, pps 15809159
Ohaps XIV, pps 1606161
Boethius De Gone Phils V, P. 64 PL 68, 861 (ede Fortesoue, pe
161)
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Ghape XIV, pe 164
Abide
Chape XIV, pps 166-167
Obape XIV, pe 161
Owarrsr Y
quae autem non feoit Deus, neo fecturus est, ideam non
habent in Deo, quia, ut habitum est, idea iugu n&um forma
praotióa dioit respeotum ad efiootum. Chaps XI, pe 122
Sant ergo idese formae practicae secundum ques intellectus
divinus cfeatures proóuxit ot producite Chape Al, pe 118
Cavendum est ab errore dicentium quod idea ingasntum ad
Fotionem nominis ae ualltor se bsbot ad cogaitionem specue
lativem ot procticans Chane X, pe 117
Ghape 4, pe lil
Dioo ofgo quod Deus per intellectum osni- operans omnia ad
similit:sdinos essentiae suae prodacit, non ee ut egsen~
tla, sec ut intellecta. 3t. Thomas Aquinas, ;
De Veritate, ill,2:(ode Mandonnet Vole 1, pe 86)
Ipsa divine essentia eointelleotis divorsis proportionibus
rerum od eam cst idea uniuscujusque foi. lbide ad 6
Sts Boneventare In I Son&s de 935, afte unicus, ge 3 (o sarreobi
.l, pe 608) Cf. additional examples of texts, summarised by
the Goerreehi editors in s seholion on the divine ideas in
Vole 1, pre 6099604 of the gp ra omni: of Ste Bonaventure
Deus :utem intelligendo se intolligit omnia; 6t anititade
idearum non est ox parte sulesesed tantum intelligitar ox ree
latione ideatorum ad ipsum. ite Albert In I 3ont» de Br,
art 8 (Vives 26, pe 192)
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Idea proprie logiendo sit forma roi operebilises.ideae ore
dinantur ed esse rorum. Ste Thomss Aquincs Saseahie DLAR,
De Veritste, III, 7 «nd 6 (ede Mandonnet I, pe 27,96
Ofe Ste Bonaventure In I Soph. de 35, ort. unicus, qe 4
(Querrachi I, pe 610) St. Albert In I Ps
trecte l8, qe 55, me2, ae2 (Vives 31, pre 561-563)
In general, the position that the ideas bear on the singular
stems directly from 3t, Augustines Síingale igitur propriis
tationibos sunt creatae o AX ai cab online. LXX XIII,
qe 46; 2L 40, 930
Alexender of Hales, Suma Theole pe Il, qe By ue 2, ae 8
(Quervach’ 1l, pe 20)
3t. inpastine De Divorels useste LA.XIII, ge 465 21 40, 30
Ste Albert In I gente de SEN, art, & (Vivos 20, pe 192)
Ste albert in 1 7. Lug Theale tracts l5, qe Sb, meZ, aeg,
solutio (Vives Si, pe 565) Here is Albert's proof of his
positions
Quod si aousideratur (scile, idea est tantum vol factorum
vel fiendorum) in contrarium est quod dicit Aristotoles in
Prioribus quoé falso et non impossibile posito, quod aesie
dit ost folsum et oon impossibile, Ponatur ergo quod Dous
fecit talitor possibilium, semitar aod fsoit ille non re-
spicions ad se ut ad idosm illius, "ruo facit seoQuindom ine
gustinum non b-bens apad so forsan et rationem operis 8ui,
Prgo foolt wel nescions opus vel irrotionsbiliter. Hoe
eutem fo.leum est ot inpossitilo, "rgo positio false ot ime
possibilia. (Abide, pe 564)
" Phe question of the dootrine of the practioslity of the divine
ideas in the philosophy of Ste Thomas Aquinas seems to be
open to ease question, or at least in noed of interpretat lom
In the 2uuna Bheologice I, 15, 3, it ia trus that he defines
the idee broadly se an exeuplgg end a Eatio: the first ia a
creative medium end therefore practical, the second is a
cognoscitive principle, a es sah is rolated to Pi th ings,
known by God, gvon joy ney : T o j :
It is this Latter inter, pretation of the ideas that Ulrich
tefases to adit.
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-(130)-
But Thomas’ views as expressed in the De Veritete seem to
bear moh more closely on the same point th t Ulrich wishes
to estoblisbh, Thas, 3t, Thomas seys that tho idea, es specue
lative, is extended not only to that which is to be mate
(facienda) but also to those things which are present and
slreedy meade. (De Voritate, 111,3) Further, the idea
pkoweriy relates only to that knowledge to whereby e thing
oen be formed; and such knowledge 1s praotiaal, either
&otuelly or virtually. (ibid.s)
üben Ste Thomas aske himself if there is on idea in the die
vine mind of those things which are not, end heve nct been,
emi wili not be, he mauifests some hesitancy. what he actually
says is; Cam Dous de bis quae facors potest, oucscvis aumquem
sint f-ota nec fitura, hebot cognitionem virtusliter practie
com, rolinquitor quod idea possit esse ejas quod neg est,
neg fuit, noo erit, non tasen eo modo sieut est ocrum quce
sunt, vel erunt, vel fuerunt; quia sd ea queo sunt vel crunt
wel fuerunt producenda, determinatar ex propo2ito divinse
Volintstis, non sitem sd ea quae nec sunt, noo erunt, nec
fuerunt; et sic tujusmodi hebent quodemmode indeterminatas
idoess (Qo Veritate ill, 6)
Tho tezt of the be Yeritste would seem to indicate that the
term “ratio” of the imag Theologise would be regarded hy t.
Thomas a8 indicating the idea only improperly, or at least
indetersinetelys Henge when Ulfioh insists that tho idea is
wholly preeticel, he is saying nothing with whieh 3t. Thomas
Gannot agreds
5t. Bonowvestur In 1 gouts de S5, arts unlous, qe 5, ade S
(nsfreohí 1, pe 612)
Chape X, pe 106
Qm the notion of Bonaventurian exjressionis:, Gf. espeoialiy
In I i9nf» de SG, arte unims, ge 2, ad. 2 et aede. 5 ((uerrachi
I, ppe 606-607) De seloutio Christi qe 2, qe 9 (ousrroobi V,
pe 93 pp.129-14) For an exeslient en of ue position,
ef. Gilson, Me, "sorit do hilosophie Xx disvale (Paris,
Vrin, 1944; dien VIII, pps 166ffe
Aviceana Lo&aghys D,4; fi. 104-105
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PART (II
De Summo Bono, Book li, Tractate 6
of
Ulrich of Strasbourg
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TRACTATUS QUINTUS LIBRI cECUNDI
cuo agitur de nominibus significantibus
he rni partis intellectivae in Deo
sicut sunt“ sspientia, scientie, mens
ratio, veritas, fides
CAPITULUM PRIMUM
In quo probatur ne esse in Deo
et de proprietate actus ejus
Intellectum in Deo esee constst ex hujus nominis
significeto cuod est "e, ounium dd et ex nozinis rstione
quae, secundum iat consistit in universsli providentia,
Nec enim prima cause potest in causando sb alio "m nee provi-
dentia potest esse sine intellectu, cuia confert convenientia ad
consecuendum finem,
Quauvis secundum rationem intelligendi, me. intel-
lectus in e rationem cine 5 inguentum Deus intelligendo se
et alia habet I eal tamen secundum res est ipsa essentia
divina, cuse inter noaina exprimentia perfectiones naturae divinse,
sumpta e perfectionibus naturis creatis, propriissime nominatur
nouine intellectus, quia haec est altior natura inter omnes, Unde
De ín ede dudo quod hoc nomine nominatur nomine sui
nans causati,
Et magis proprie dicitur divina natura intellectus quam
voluntas, secundum rationem nosinum, cuis intellectus propincuior est
"€ A. Oy doe PLA TTE.
if i 1
1 7 P xu " 7s) SS
"s D PU
in ips
di
ea PE ama AUREAM p eniti
M “toa ations sin A wee
unn ws
LIL Qidbati Pd, i
wider iato atio
1
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_sehbnm voy Lipwsevisw cl düfsisapo: , "esposa actae d
Cii ue diss toss et stat
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onkrid cartudns Megakioetseq — M snion uedat EL
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15
naturae cuam voluntas , temcuam imuedietius fluens ab ipsa; cuia
16 17
secundum ordinem naturae , voluntas fluit ab essentia mediante in-
18
teilectu, sicut patet in ordine operum istarum potentisrum, Ideocue
Deus, qui causat per susm essentiam couselitste univocs, magis proprie
19
dicitur causare per intellectum cuam secundum slicuod aliud attribu-
tum, sicut ex effectibus petet, ouis omnis forma, ox hac cuod est ab
ipso, est aliquod PIN de natura intellectualitatis, per quam potest
fieri ibi. intelligibilis, intantum quod aliqui philosophi dixerunt
intellectum esse ut formam in ounibus entibus; quod WR falsum est.
Bonitas autem vel veritas et salis similia non sunt ipse natura rei in
23 24
se, sed per ordinem ad fines vel sd aliquid aliud hujusmodi . Ratio
es
autem bujus est quod intellectus / est in cuo primo potest esse ratio
26
causslitatis , quia ipse solus est perfecta causa propter separatio-
27
nen elevationis super naturam, et propter sufficientiam sui ex se
in regimine in causando,
Necesse est eu bo intellectum divinum osse D sub-
stantiam, cuia aliter PM, potentia eb ipso distincts, et cum per
se notux sit quod intellectus et intelligere sit dé T. divinum
et nobile et insigne indes est in substentiis sepsrstis, sequitur quod
heec omnia habet Deus, non per se, sed ab alio sibi M. hbanetaboians
conjuncto, (Quod patet esse falsum, quia tunc non esset prima causa,
quae prima et essentialis causa ost omnis nobilis et insignis
pe
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cat oitiéliom Aldaeexo do stu? esiaufev date i nibil
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siTqot; « gioovlcy eo$sd f Lotta satinoeee mac dj éoanas.
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dugdeg umn 190 gid tiontooliednt wues ob — enoded bosplia. ^
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m ili sid agi wee: eae T
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olds ones jüejou cuir Ówo at fus X saci bot
coldursis vsdofrig suuüo cdestuoq fas otidca 9sqisiu.q
Eu His libsoioiius. to$qeuq go. dnd voci .
terr cobras. ei |
«din y sias iiio. etn Ss sel
‘toe eeu dec eens ons ds alfmedog" ange sedhia. simi a oed
pm mh wenfos d$ eisuiifodol de aufoolloiei beup dia.
me usó Lagen eahde toga adiseudeday si t. OTS:
‘we Batrabioos ldi. oll dy Dow quà dud | sod.
(osteo wxbuq deere con qud awe eirsict eue tuii a
blmyleci Jy allldem algo ve aniitenliszisito LJ
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34
perfectionis, Per hoc enim Philosophus in XI Metaphysicee probat
primam causam intelligero, quia aliter non esset netura intellee-
tuelis, sc per hoc nihil PP insigne, cum constet naturan non
intellectualem nihil h-bere nobile sive tasigee
Cum sutem -ecundum náséd)bun A. miasuave sit dup-
liciter, scilicet, in habitu et in actu, divinus intelligere semper
est in actu, cuis si cuandoque esset in habitu, tune prima substan-
tia esset otiosa sb inneta sibi operatione, et cum fieret actu
intelligens, tune mutaretur de prima perfectione in secundum, i"
de hebitu in operationen, et mutaretur de otio in opus, et ante opus
haberet intellectum ut dorniens, uae omnis constat esse impos-
sibilia in prima substantia,
Cum etiam sit duplex intellectus, scilicet possibilis
et agens, Deus non habet intellectum possibilem, sed tentum intelli-
git intellectu agente, Ideo enim praedictum est intelligere ejus
semper esse in actu. Si enin intelligeret intellectu possibili,
esset suis intellectus conformis nostro intellectui et non differet
suum intelligere a nostro, et suum intelligere non esset substantia
75,4 et suus intellectus erit in potentis et, et exibit in actu
per intelligibile, et illuc intelMdgbdie . —.. esse in lumine
alicujus intellectus sgentis, per quod educet - inteileeotun de
potentia ad sctum, Et cum agens sit nobilius patiente, / ut dicit
46v&
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45
Augustinus et Philosophus in III De Anime , primus intellectus non
46
erit nobilissizus et optiusus sed he»ct slius meliores se ; et suum
intelligere, quod est sua felicitas, non crit perfectus, sed erit
47
cum labore, quia est cum motu, cui necesesrio lassitudines inducit
4à :
in eo cuoó wovetur motu sibi connstureli . Quslitcr omic motus
49
se habet sd primum mobile . Non ergo Deus sic intelligit.
$0 5l
Solum etiam se intelligit ut speciem per se objectam
suo intellectui, ita quod ills species non est sliud sh ipso, sed
52 53
est idem ipsi per substantien,. Si mim per aliud a se intelligerct,
non differret suum intelligere a nostro, et non csset suum intelli-
gere necessarium necessitate inmutabilitatis, sed cesset contingens;
quia iliud sliud, ex hoc ipso quod est aliud, potest inesse et non
inesse, sicut wis in nobis. Erit etiam suum intellicere vilificstio
ipsius, et non erit mer divinum et optimum, cuis, licet intellectus
noster 1nfe!1igendo etiam viliors se non vilificetur, sed perficiatur
propter hoc «€ illud viiius recipit edi. sub luce nobilioris et
agentis intellectus, tamen intellectus, oul est optimus, et nullum
habet intellectum tite"; se vilificatur si intelligit aliud a se
quia, cum intellectus secundum actum unistur intellicibili secundum ac~
$9 60
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61
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62
unitur viliori se, non existenti in elicua luce intellectus
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nobilitantis ipsum, cuis tunc ille peréuceret primum intellectum in
actu, et esset nobilior nobilissimo, Eecet ergo fugiendum primae sub-
68
"ame ne unguam aliquid seeundum actum intelligeret; cuse etiam
absurda sunt.
Intelligit tamen omie alia inquantum se cognoscit esse
causam omnium, ut dicit mannibtante Quod dictum ineufficiens est,
nisi intelligatur cum additione, scilicet, — intelligit se
espe esusam secundum suum nodum ceusandi, Nam ex hoc solo cuod M
cognoscit se ut causam, non cognoscit osusstum, nisi in potentis.
Quslis cognitio in Deo non est. Est autem suus Pe causelitatis
per modus artificis / cui est NE. sua ars essentialiter causans 46vb
artificiata, Illa Do quae per se solum causat per crestionem,
cognoscit per illas artem, quia talis ars cognoscit formam artis s
se procedentem in esse artifielati, Illa vero quae Tee, natura
Operante instrumentaliter, cognoscit etiam per — artes. Iste
enim intellectus qui est srs ine, ; in se ibtd indivisibilis ost
sed extencas in instruments divieibilis ost, ita tb forasm artl-
ficisti, quae est ipse, exsequitur per partes per diversa instrumenta,
vel per int diversis partibus formae artis successive inforzata,
Unde talis iníelleetus intelligendo :e indivisibiliter intelligit
forzam artis procedentewn a se in instrumenta, et per instrumenta
in materiam, per seipsum nihil a cognito accipiendo, sed omnia facit.
DTP [1r
d» cni atendilisme didt Sonlssiilooe velfldos dueso 4e aida oos
unljs eau» qébzagilioioi nudea sxtetive Msptih imp qM ade oe
! : edic dip s "e
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vine amieta: auiqih bead. . endete: 12olb ay
es figiileiu- C'antcsapn): Molns quuoLi bie uum ctepHdedul
biuclis boup €fc9 sa xo xe? .lhnasuag mubon amus
sbiwedes ab Bs. cMbisaue t ioasqpis aa.
asinddle ues afi cum anti du due aon 084 nh.
dvàb — accum cociisimars suo num “aah toe V
onGliver: tq Janrss mu[os @2 Toq eat UIN
* acetum oc oM pin
derubhn - "esiti ety ctor ali. Molplifen oon? ni.
idul.-.eofta .: MN m M isons
nedcsecnendir -diicsemehadeih! sadi sxe des ivy
.-iéus semuot — oup adi dos ol[bdihlvàb sápenwvifantani
Mnibboqh abf vini up MA
Sins? slomo bos _Sbimidgtoos optegeo a
-
ba
y
A
Simile huic potest duplex sumi: unum «i ponamus virtutem
fornstivam in semine esse vere intellectum, sicut a philosophis inter-
dun vocetur, Tunc enim iste intellectus per suam rubstsntiam operatur
77
fornsm omnium meubrorum, cuee, secundum cuod sunt in ipso, cunt idem
78
ipsi substentise, et cuanto olus recedunt ab ipso, tanto plus diver-
sificentur eb ipso intellectu et sb invieem, Et tanen cognoscit per
79 30 81
seipsum illas formas quentumcuncue recedunt ab ipso, cuia aliter
82
per suam essentian non operaretur eas, Aliud exemplum est in sole,
84 85 86 87
ei insginemur lucem solis esse intellectum, et illa lux «it
88
substantia solis; sic enim hoec lux ceusando lumen et colores cog-
89 390
noscendo se, cognoscit et illa causata a se, Similiter ect in
proposito,
Nec ex hoc sequitur cuoi Deus entequam causaret res non
cognosceret eas, quis sus caugere, incuantum est sua NR had aeterna
est, licet causatum tezsporsle sit, Et ideo eodem modo novit ea ante-
quam faceret quo novit ESI. feeit, vel postquam fecit, Ee vero quae
nuunguam fecit nec faciet, potest tamen facere, etiam MEE ^g cogni-
tione practica in wateria, et intelligit es uno, / et tamen deter- 47rs
94
95
minste scit cuoclibet.. Similiter ea quee fuerint vel sunt sine
96 97
ipso, seilicet mala et privationes, de cuibus Joannis i +: Sine
97a
ipso factum est nihil, intelligit Deus, sicut ars seit pecosta
93 99 100
artis per hoe, cuod non habent perfectam formam artie. Unde
P D-50743 U NI" JU | CIV MS
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ufa*sqo molieasóh6s: wan any sudeefioint oda size pent,
mébl égus povad at inus boo cufgüeDes Q95U5. t
-—avi* ovlq oda) .coqi ^» sei@nset A, es de yea
“oy dios emos suni M ceoivid ids. 2o Wostsesas ‘eng da mu
B.
ustki» ise 08GÀ Ga incusost sUcSUDNOTISND. “©
chine si..deos mufqence butte re soa cm lineaen :!
‘ ree ear cme ee
sain Satins mamas a xui ossi nine oin pier
mh wo c*oiláfimde 5 8 hs bn alit jo iis&cmyoo ,
mou aai demsqno scupeine owed, ceca Tbüpen nes me 998s: os "^
Baruudes egi en nus joe Gu&noUolpl tds. sua slap e. —
sOtan se Jiven obos zobos cob) 4A. vita oLeroqend smdamus
emyp. orev oh .dloet annois0: [as tigwt)obmeey th
fem. cmm asids ,otens? domed daujO; foló72 pen
sme... — (gt de V sit ot sla: fo abode,
Sl nf jov dei est a "anti geet
AU. : ^ Lajaseek atvilus eb esolóswi1Q de... Candi
ie - diea 330 duodm enn enitn
Bbg cities asic? nejoet19q r enllbens asm ~~
— 7 -
arg divina operans in omnibus causis secundarlis determinate intel-
ligit quenlivet defcctum incidente ox causa deficiente, quia rectum
101
est judex sui et obliqui, ut dicitur in libro De Anima , Pt ante-
102
quem fiunt hujuszodi, cognoscit eadem ars omnes modos quibus ab
ipsa leviari potest, et etiam quelitor deficiet causa secundaria,
cujus conditiones perfecte et determinate seit.
Sicut autez in Deo non est intelleetus possibilis, sic
103 104 105
Philosophus vult in eo non esse intelloetum speculstivum
106
sed tentum prascticun . Speculetivus enim intellectus, cum non
possit esse in Deo per speciem differentem & sua substantia, oporteret
cuoc esset in eo per cuam essentiam, inquentum ills est similitudo
omnium; et cuod in tali communi pluribus similitudine nulli per
107 108 108
operationen spproprieta cognoscitur , hoc solum in universale
et in potentia cognoscitur, Cum ergo potentialis cognitio non sit,
110 111 112
nisi intellectus potentialia sive pocsibilis , non est in
118
Deo speculativus intellectus, :icut nec possibilis. Sed intel-
leetus agens qui non agit species in intellectum possibilem neces-
sario est sotivus ipssrum formarua in veritate susrum neturerum, et
. per consecuens est practicus. Talio ergo oet intellectus divinus
in eognibione aliorum » se, Cum ergo Deus non habet | "m sul
ipsius cognitionem aliam & communi scientia, comprehendente
115
ounia, ut dicit Dionysius, VII cepitule De Divinis Nominibus ,
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intellectus Dei, erit practicus tam in sui cognitione, guia per suam
116
cognitionem caugat, et cognitio causae est practica, quam etiam
117
in cognitione sliorum a se; Guia ills cognoscit cognoscendo se
113
esse ceusam, ut dicit Dionysius . Sed hsec ratio non procedit,
119
nisi supponitur / quod Deus non operetur totam rem, ced materia 47rb
120
sit seterne, eb nisi supponatur Deus tantum esse immedistum princi-
121
pius principiorum rei et proprietates rei causari ox principiis;
et utrumcue horum falsum est, Et ideo essentia divins, cujus dif-
122
fusio est totum quod est in re, scilicet , materia et forma et
omnes proprietstos, est propria et perfeeta simllitudo cujuslibet
rei. Et ideo per ipsam non OC in potentia, sed determinate cog-
noscitur unumqguodcue etiam speculative, sicut patet in visione angel-
orum in Verbo,
Nec ex hoc quod ponimus Dei intellectum etiaw precticun
esse aliquid divino intellectui derogetur, quic, licet intellectus
spéculativus, cui est hsbitus luminis perficientis intellectum possi-
biles ultima perfectione, sit quid divinissimum et optimum in tali
natura, in cue est iste intellectus jisibens 3 et T nobilior
intellectu practico, "d^ 1 secundum Philosophum in III Nas ;
est b»rineipium sotue per retionen appetibilis exictentis extra intel-
ligenten et wrens. ejus aig ^; temen intellectus practicus,
eujus finis est intra ipsum, et operando nihil acquirit, ced omnes
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128 18$
causat, secundum Philosophum in III De Anima . Unde cum secun-
134
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135
perfectionen, p-oprie intellectus divinus est praetious, non solum
speculstivus, In signum bujus, Verbum peterni intellectus frequenter
in seripturs ponitur ut Verbum precticun; quod ost ars plene rstio-
186 127
num omnius viventium, ut dicit Augustinus VI De Trinitste .
188
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139 140
est nihil . Et Hebrseos xi t de cred sptate esse scoculo
141
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142
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rem, tunc isti duo intellectus, qui realiter unum sunt in Deo, dif-
143 144
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CAPITULUM SECUNDUM
De modo quo Deus intelligit, et quomodo sit
in ipse mens et saplentia
2]
Mens, secundum Dionysium , Gicitur de Deo ratione intel-
lectus essentialiter et causaliter; essentialiter quidem, cuis intel-
lectus, secundum veran hujus nouinis rationem, solius Dei est. uae
vero ratio consistit in puritate lucis intellectualis, quee nihil de
obumbr&tione possibilitatis et potentiae meterialis habet admistur.
Solus enim Deus habet intellectum agentem sine possibili, et nec
homines nec angoli carent possibili intellectu. Unde Averroes in
s
Oouaeuto Super Ill De Anima ponit eum in intelligentiis, quia aliter
nec mirari possent, nec hubere intelligibilia,
Natura autem quae in se dieitur intelleetus, in conpare-
4
tione ad intellecta vocatur mens a mensursndo, incuantum intellectus
§
per habitum principiorum est primum metrum , sive prime regula, ad
es ome verum examinetur, et scitur esse verus cum huic regulee
concordat; hd quod discordat, "RIS. esse falsum, Unde Damascenus
II libro, um. asdbedir à mens dijudicsns opinionem, sive vera
est sive false, judicst veritetem, Unde mens dicitur a sbiodiaiat
et beni. et dijudicando, Hoe autom proprium est illius intel-
lectus qui est causa rerum, ita quod cuaelibet res est vera incuantum
18
illum intellectum initatur; ot quantum deficit ab ejus representatione,
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wet
14
tantum etiam exdit « veritate suee naturae; et non est — e converso,
1$ 16
quod — ille intellectus sit verus propler veritsten rei , quía
nihil secipit s rebus. Sic enim non est in intellectu nostro cul
7
secipit / a "— . Et prima eeusa et regula veritatis consistit — 47vb
in Hale "5 et verites T—Á consistit in conformitate
ipsius ad rem, et non e converso, nisi enda cuod verum et
feleum sunt in anima secundum Pita ^- ; sic enim € regula
et causa eius intellectus est, Sic etiam non est in intellectu an-
gelico, qui, licet non socipict cognitionem z rebus, tamen sceipit
23
a prime causa, et cusntum ei per illuminationes conforuatur, tontum
£4
habet veritatis; et ubi non conforuatur, ibi, secundum Dionysius
habet confusionem dizsimilitudinis ignorentiae. [Et ita intellectus
25
engelicus, per divinum cuod in ce habet, est mensure veritatis prout
est in ipso intellectu; et cum non sit causa rerum, non est mensura
veritstis rerum, ita quod, propter conformitatem sd ipsum, sit in re
verites suse naturse, Petet ergo quod wens proprie cicitur de Deo,
26 27
Lucae xi: it te.
Causaliter autem dicitur de Deo, incusntun ipse est
28
couss mentis verfectae in angelis bonis, et uentis participatae
29 i 30
in natura rationali, ct sentis daemonum , non incusntus est mens
$1 32
retionis deprovatae, cuia sic msgis debet appellari cesus a sente ,
885
propter cuod Dionysius in eis -»onit amentem concupiscentiam, Et
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quis haec mens est supremum animse nostrse, ut dicit Augustinus
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XIV De Trinitete , secundum quem supremam potentism inest nobis habitus
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nobilissimus, sapientia scilicet, secundum Philosophus X Ethicorum ,
ideo etiam, secundum rationen mentis, sapientis Deo attribuitur cuad-
87
ruplici ratione secundum Dionysiuu,
Prima est quie secundum verom rationew mjus nominis,
solus Deus est sapiens, cuis sapientis secundum PUN consistit
in eognitione Dei et omnium divinorum per esusss eltissinas et primas;
et Dei perfeotam cognitionem et counprebensivsm, quae sola simpliciter
impermixta est ignorantia, solus aee ert Divina etiem omnia, sive
tint :ubstantise divinse et sepsrstae , sive sini primse divinae per-
41 A2
fectionis emanationes, ut ens, vite et hujus modi, solus ipse
cognoscit, inguantum est prima ceusa ipsorum, Et ideo solus vere
48 44
est sapiens / Homenog xvi : Cogniti coli :epienti Deo. Glossa 3 43r-
45
ut sic intelligamus solum Deum sapientem , sicut intelligimus solum
AC 47
potenten . Unde Symonides dicit: solus Deus habet hune honorem,
id est, hence sapientism prae omibus honorabilem, ut dicit Philosophus
48 49 50 51
I WMetsphysicse 4 Et ideo ibidem dicit Philosophus quod sapientia
$2 55
dicitur proprie scientia divins, quia maxime Deus habet eam, et
non est possessio humana, id est, conveniens horini incusntum homo,
sed secundua quod slícuió divinus est in nobis, cuis homo est nexus
54
mundi et Dei ut dicit Hermes Trisnegistius in Libro De Deo Deorum.
M
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Et quamvis scientia participata & nobis sit speculative, ut probat
55
Philosopnus in I Metaphysiouo , semen, prout est in Deo, est practiea,
quia et ce cognoscit ut csusam et omnia divina per íllaa cousan,
5€
Secunda ratio est cuia solus esi per se sapiens, id est ,
$7
non per participationea, sed per essentiam. Tertia est cula —ipce
58
est cass omnis sapientise. Egclesiasticous i : Omnis sapientis &
Domino Deo cst, sive sit sapientis, coammiter dicta ad omnem scientiam
et idi: sive sit sapientis dicta tu seeundum convenientiem
in genere, uae ae sigut dicit Dionysius a" VII capitulo
De Divinis Nominibus , -uod non peccat sb intentione, dicens sonsus
ipsos esse resonsntisa sapientiae, Omnis enim una natura conveaiens
diversis imperfecte, ita quod gradatim deficit in eis, est ab uno
primo ectegiité et formaliter causante, " quo illi gradus gradatim
distant, et per illas distantiam grsdotim ia eis "CT ue ills natura,
Bi enim effective tantum et non formaliter causaret, esset causa
| &equivoca, quae necesssrio reducitur ad csucssz univocam priorea se,
et non esset primus in illo genero, oed cognitio est hujus modi
nature, quia in omnibus creatis est secundum imperfectionem potentia-
liistis etiam in angelis, ot secundum BG in intelligentiis,
in quibus ipse dicit osse intellectum possibilem; sed tamen iat
intellectuali natura est in primo gradu perfectionis. Ratio autem
est intellectus obumbretus, et sensus solus retinet generis naturam / 43rb
Sx c m
delet) dii qavidufubtqs 312 ditor a: ati tok] si ;
dodo Vus. quud df dde dios, euin, P assdüitdbidg Te cecidose rid
| abad. i LLE "di divi) bises Pe tales si Five Vi igi
Ms. bi Aaelqui-a. ho Ja esfoicélmp due Gir: daga c oe ^r
west Tas — E add talis iq bes. asnoitaqielésón dp
| pu n b$élb uiilusoco alim bia diu owls d
ROS dubgcoe. QR doin dye Ms eS Lo
eiuikíeno IIT ^ dide cio 31 1945 uolo illie dua dM vo
faba! desit uüpti meta rU meta E LS naui
dena i ERI WDO rige dit ai clau [ t eso
Anny ade idee dde eL lios, alzada Dni sla seated d
pee at efhüabue cojl[seudt dU Wélipolte
po " kii i saa aA ara E AU ,
aupm) Soaed HrtóMue ioiiDurici dd Qe saith’ vant a " “a
voi "arto aeooriit insane ibe: «isriotbet Ot~antose oe dub .
" gües oMQUE dus Chiko ten isses GELD nO kin
conti eee cane wubtienis seb eksatey udiocQ etal Qu
iat ei ev tn tn 8a |
Tu ia à up Mei n
sto
quod est cognitio. Ergo est «<b uno primo univoce et forasliter ef-
67
ficiente omnem cognitionez. Sed a quo univoce causatur slicua
€a
natura, its quod omnis ejus perfectio est per secessum sd illaz
ceaugam, et omnis imperfectio est per distantias ab ipsas, illud
perfectissimum est in illa natura; ergo, illud primus quod est causa
omnis cognitionis est perfectissimum eo;nitivum, Hoe auten est
primus intellectus, sive prima sens ratione sapientiaze perfectissims,
Ipse ergo secundux rationem hujus perfectionis est causa univoca
onnis cognitionis. Propter -— étias Aristoteles, ut dicit
OST sensit ommen cognitiones orofluere a prima natura
cOgnitiva. Et praedicta ratio est sumpta ex epistule Aristotelis
7l
De Principio Univergitetis .
7? 78
arta ratio ost haec quod convenit seee perfectio Deo
secundum eminentiam, sicut et ounis elis perfectio de Deo dicitur;
74 75
propter quem excessum sapientia divine stultitia vocatur.
76
I Corinthiog i :
Sicut enim exponit Dionysius , hoc non solua dicitur quoad nos, qui
Opera gapientiae divinae, scilicet, incernationis et passionis,
73
quorum rationem ignoramus, stulta reputamus, sicut ibideu prse-
TR -— 80
misit Apostolus +: Ffraedicau aristum eruclfixum ;entibu
81 82
stultitien ; sed quia consuetum est Theologis dicere privstive ,
38 84
id est, privare vel negare a Deo ea «use sunt in Deo contraria
AM
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est excellens "ad sspientis, cuse nobis est occasio stultitiae, cum
rationi aiübsidtiién: sonsibus infixi secundum ipsam judicamis rationen
divinam, quee est super ipsamj et aul tealie deliberstio humana est
error, Si vero volumus non errare, non "m. divina intelligere
Secunóua mentem noetram, id est, rationem prout hace naturaliter
cognitionem binant sed debemuc divina li ut dicit
OPERA, secundum virtutes illam quam / hsbet nens nostre ad 43va
inspiciendum intelligibilia, ‘use est unitio per quam conjugitur
ad ea cuse cunt super ipsan, innt excedit nsturam mentis praedicto
modo sumptam, Haec enim virtus est ultimum de potentis nobilitatis
aibdo, ; quae est id quod divinum est in nobis, scilicet, divina
imago et cimilitudo, per quam tots enime conjuncta est intellectualibus
per confornitaten naturae, Xt ideo, cum ounis cognitio sit per simi-
litudines, ia eognoscit intellectualia et civins, et cognoscendo
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102
rerum, ideo duo secmmtur suum intellectum,
Primum est ouod non dependet ab intelligibili, sicut noster
intellectus cui ceusatur sb intelligibilibus. Et ideo intellectus se-
eundum sctum dicitur relstiye ad intelligibile, sicut et sengus et
103 104
opinio et mens, ut dicitur in XI Metephysicae , Sed cum causa,
hoc ipsum quod est, non dependeat a causeto, sed © converso, intellectus
divinue secundum esse non dependet a rebus cuerum est couss, sed e
converso, sicut artifioists dependent ab intellectu artificis,
Secundum est quod suum intelligere non sequitur modum
verum intellectarun, sed est secundum modum sui primi et per ce objecti,
«ure est ips: essentis sui intellectus. Ideogue ut dicunt — €
et Mind. Deus cognoscit materlalia immaterialiter, et infinita
finite, et divisibilie ad , et composita simpliciter, ot ten
porslia intemporsliter, et contingentia necessario, et nee est uni-.
versalis nec particulsris sus cognitio, Horum enim ratio est quia, eum
cognoscat omnia por susu lucem, cogaoscit ea prout sunt in illa luce,
Omnia auten guae alitor sunt in cuis naturis preedictis modis sunt in
luce divini intellectus, sicut patult in oxeuplis / supra positis in 48vb
virtute foruativa, et at sole. Patet ergo propositum,
110 111
Nec tauen sequitur ex hoc quod Deus non sciat res prout
112 115
eunt; sunt enim materiales et compositae et castera hujusmodi,
quia haee est duplex, cognoscit res prout sunt. Yel enim li prout
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114
&un& ^ dicit conditiones actue cognitionis conforzati inperfeetioni
. 415
rei ; gualiter concedendua est Deus non oojnoscero rep prout sunt;.
vel cicit conditiones ipsius cogniti; et tunc aognoscere res prout
116 117 118
sunt eet cognoscere ijsas habere omnes conditiones perfeo-
119
tionis vel imperfectiones ques habent. Et ric Deus cognoscit rop
prout suni, Seit enim quod usterislia cunt aaterlalia, et composite
seit esse couposit«, et sic de allis; quia causa cognoscens causatum
1309
per seipsaa non solua cognosecit sa quae ipsa influit osusstis sed
121
etian cogaosciü sui dissinilitudinem a quolibet osussto; ot per
122
consequens, cognossit causau dissinilitudinis et aodua,
Ex hoc patet quod seíentia divina asquivoca est nostrae
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nomen soileniiae nostrac, ;us6 6 conatrario S oii seiapliícia cou-
ponendo cognoscit et imaaterialia ML. et aetorna cum
continuo et teupore. insuper Dei seientia est activa, BI
passiva; llla est causa rerwa, nostra caucata & e Intvlligit
cuideu ML materialia Sa lead s non abstrahit apeciem
& composite, cuss species inoludit in se materias ad minus intel-
ligibiles, sed per suam essentism, cuse penitus lumaterialis est,
intelligit ipsum couposituu, Cognoscit tasen non solus formam,
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sed etiam usterlaz, quia ejus causa est. Infinite autem cognoscit,
cuia infinita subsunt suae potentiae, quem ipse cognoscit secundum
toten quentitatem virtualem, -use mensuratur ed objeecta, secundum
181
Philosophum in libro De Caelo et Mundo . Sed cognoscit ea finite,
182
cuia non cognoscit ea transeunde super ipsam, sicut noster intel-
185 154 185
lectus cui intelligit unum prius et sliud posterius; / «uia 49rs
tune infinitum essot finitum, cuia quod pertransitur hsbet terninos
et est finitum, Sed cognoscit ea ut sunt in sua causa, cuse est ipsa
. 186
divina essentia, quae guo intellectui finita est quae ean eonpre-
187
hendit , Propter hoc tenen etiam Psslmug dicit cuod sapientiae
139 141
Dei non est gumerug . Et Apostolus voest cognitionem thesauros
tice reconé m Chrigto. Divisibilia etian,
id est, continue cognoscit indivisibiliter, quia secundum Philosophum
in III PD, d etiam noster intellectus divisibilia intelligit
una simplici et indiviss cognitione, in-usntum ee accipit units in
forma continuitetis quem ebstrehit a rebus, Multo fortius rt gan
hoe uno simplici intuitu tuns cogaoscuntur in APR,
quóniam videntur es prims siaplici forma exeuplari,
Mults vero intelligit inni cuis lieet intellectus
accipiens a rebus multa formeliter non intelligat, nisi incusntum
diversitate illarum formarum deterninstur, noc mite aa ae
ut sunt individus intelligst, nisi reflexione ad sensum, diversinode
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ad diversas species sensibiles terminetur; tamen intellectus, in-
telligens per formam artis procedentem ad res, omnia ille determinsta
cognitione cognoscit, ut unum sunt in arte, sicut supra oxpositum est,
Et hsec est ratio cuia Deus non jana wav multa simul, sed
- etiam omnis simul intelligit, et non variatur de uno intelligibili in
aliud; cuamvis nos scire quidem possumus plura, sed non intelligere
simul setu plura, contingst cuis, cum operationes distincusntur secun-
dum objects, intellectus noster intelligens plurs ut libi scilicet,
per species diversse, necessario facit hoe per plures operationes,
cuse siml in uno simplici esse non poscunt cuis simplex ad cuod se
convertit toteliter se convertit, et sb uno sinpliei non potest
esse nisi unum. Sed etiam no:ter sikavibea ^ plura a intel-
ligit una sectione intellectus cuendo intelligit ea ut unum, secundum
Phílosophum in III De Mis" sicut cuando comparet Pe as
ae secundum affirnstionem / unius ab alio, Multo fortius, 49rb
ergo, sic est in isto intellectu, cui omnia uno intelligit.
Composita quoque intelligit simpliciter., Cémposits enim
secuncum cuod distinguuntur a divisibilibus sunt conposita essen-
tiali compositione, scilicet, ex materia et forma, vel ex pluribus
materialibus, ut mixta, sicut divisibilis sunt composita compositione
quantitative, Hsec t&xen comzunitor éjiuntar conposita omnis ubi unum
157
est in alio, et de ipso praedicari potest, vel etiem praedicatur.
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Et ric comprehendit et ipsss res et Mite enanationes. In nobis
enim alius re we intellectus indivisibiliun ds incomplexorum, qui
seaper est verus, et alius est intellectus componens cui EX est
verus diim felsus, secundum Philosophum in III sd Et illa
eoupositio exprimitur in orstlone, quia intellectus secipiens a rebus
necesssrio absolute primo apprehendit quiditates comparsbilium, et
164
post haec comparat ea ad invicea secundum compositionem et Givi-
tionem, et tertio illa compositio exprimit in voce. In Deo suten
165
haec intellectuum distinctio esse non potest, cuia ipse cognos-
cendo se unam simplicem causam omnium componibilium et omnis compo-
sitionis, sive sit in rebus, cive in sermone, cognoscet omnia ista;
166
et sic cognoscit ca simpliciter, ut dictum est. Propter quod etiam
167
uno verbo suo plure dicitsecundum illud Psalmi +: Semel logutus est
168
Deus, duo heee audivi etc.
Temporalia vero cognoscit intemporaliter, id est, seter-
169
naliter, quia temporalitas vel consecuitur ex successiva cognitione
170
unius intelligibilis post sliud , sicut dicit Philosophus in III
atis . quod intellectus dividens continuum, et iban parten
post portes intelligens, dividit etiam teupus; et VERE i. etiam
angelicum NOTER. sic dicii moveri per tempora; vel init
reflexione ad sensum accipit alicuid sub deterninata differentia
176 177
tenporis, cicut dicit Philosophus quod factorum et futurorun
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sbhmaottib. eot etya - i ‘states mimsen be 9
mereri de inn ew: mm dubi
178 179
intellectus tempore habet; vel incuentum ea guae inmediste eibi
180
units sunt in rebus ipse intellectus componit per medium, Et ita
haee compositio est sectio / tantum intellectus, cuse sctio necessario 49va
est in tempore; vel metaphorice sumpto tempore est in intellectu
181
sngeloruz cognitio mstutins et vespertina secundun Augustinum ex
Giversitete medii per quod cognoscunt,
182
Ex praedictis autex potet nihil tolium esse in intel-
185 184
lectu divino. Non ergo intelligzit temporaliter, Et propter primum
185
horum & 5610, Jacobi i "
"196 137
Propter secundus, omnis sunt ei reniniscentiam praeteritorum,
cuia quidcguid seivit, seit, nec dubitationem vel conjecturam de fu-
189
turis etiam cuae in rerum natura ounino future sunt, ita cuoó nec
in so, nec in suis causis naturalibus est praesens, cuia in prima
causa semper vírtuti inest. Et propter hoc etiam talium per se cog-
nitio est Deo propria, sicut st esse primam causam. Isaise ax
Annuntiate cuae *-—-— sunt in futuris et sciemus cuis dii estis
vos. Et cum sub differentiis ied eum Dei cog-
d hoe est oropter scitorum mutstionem, Propter iini ^,
nihil cognoscit discursivs cognitione cus cognoscitur coupositum
per eomponentis, et causatum per causam, sed per siuplicem intuitum
omnium in causa, cuae est ipse. Propter cuartus est sua cognitio in
196
stabili et plena luce ,
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Contingentia autem cognoscit necessario et non contin-
197
genter, cuis cognoscit es in sua causalitete, ot ipse est omnium
causa necessarias, guis contingentia effectus est ex ceusa ejus pro-
198
pinqus per defectum ex distantia a primo necessario; et ideo
ecognoseit es incontingenter, sive infallibiliter et immtabiliter,
199
Cum etiam cognitio universalis sit per id quod a re abstractun
est, quia universale est unum de multis et in mitis, et cognitio
200
perticuleris sit id quod est propria natura rei, petet quod istae
201
sunt differentiae cognitionis speculativse seceptae a rebus . Et
202 205
ideo scientia practica causans res its cognoscit omnia deter-
minate cognitione, cieut supra expositum est; quod nee est universelis
204 205
nec particularis, Et ideo patet felsam esse opinionem ÁAviceunse
206 207 208
et Algazelio et Isasc — philosophorum qui dixerunt Deum /
209
cognoscere res in universali et non in psrticulari,
Aubl tib: ^t Ts obrssep;s Jdoseonen zoéus alfmegyaidneD
RUFUS, Noha do idsiibsaneo dus a? so &iiücegeo wtp, roig
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Qualiter ratio et fides et seientis sunt
in Deo
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Rationem cuocue dicit Dionysius dici de Deo, Guod
4
intelligendum est secundum id vod perfectionis est in ratione,
et non secundum obuu»rationez, id est, secundum quod r&tio dicit
5
intellectum obumbratum ox conneturalitate ejus sd sensum ct phan-
tasism, per quam habet cognoscero cum continuo ct tempore, ct cecun-
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8
omnia Deo attribuuntur , cu&e ex creaturis aceipiuntur. Sic ergo
9 10
Dionysius dicit rationem Deo conveaire ex quincue causia,
1l 12
Primo causaliter , cule est largitor rationis proprie
diciae in hominibus, et mentis, quae est ratio communiter sumpta
13
pro ouni potentia cognoscitivs inuixte et seperate; cualiter Gregorius
angelum vocst animal rationale; ct sspientise, cuie propter potissisum
ueum rationis ratio vocatur,
Secundo, er similitudines ad rationem artificlelex, cuae
per formam artis osuse est omnium artificialiua; ars enla est secunduu
rationem rectaa factivus habitus, ut dicit ind Et sic
15
dicit Dionysius cuoniam onnium causes uniformiter in seipso prac-
accepit .
Tertio, por similitudines ad ratioaem ui cognoscitive est.
16
Et haec est secundum philosophos duplext uma «use vocatur informatio,
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sed sb Aristotele vocatur intelligentia indivisibilium, scilicet,
cum intellectus incomplex& quiditate rei infornatur cuse ebstracta
18
est a re, et ideo est simplex, Et sic dicit Dionysius cuoniam super
omnem simplicitaten divinsm simplificatur ratio, incusntum, scilicet,
cognoscit omnis une prima cimplicissima forma, non abstracts s rebus,
sed causente res, Alia vocatur fides, et ab — voestur in-
tellectus componens, cuende, scilicet intellectus PUN, - Voy affir-
mat alicuid de slicuo, vel neget slicuió i» 21icuo. Gui assensus
ex discursu syllogistico, cui est i causa in causatus efficitur,
Et por similitudinem ad hene S sisiues; quarto modo ratio
dicitur in Deo, / Unde dicit idest et nidis per omnia
vadit, omni causali scientia cognoscendo gradatim, non ex parte sui
intellectus, sed ex ordine causatorum usque ad finems id est, novi-
26
ssiman creaturem quae est proprie nihil, Et ideo ibi est finis, ut
27 28
29
Eloguia dicunt . Sapientise viii + _Attingit a fine uscue ad finen .
Quinto, per similitudinem ad id quod perfectionis est in
30 $1
natura rationis. Probst enim Philosophus in III De Anima cuod
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non mixtum materiae, ut formam ojus vel virtutem orgsnicem; et
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id est, super boc quod haec conveniant alicul eresturee absolute ,
scllicet ratio divina, Et per hence ultimam causam, pstet verum esse
id, cuod in principio bujus espitsli diximus de Deo dici IS.
seeundum id quod est perfeetionis,
Et quis jam patuit quod fides est habitus rationis, ideo
propter rstionem dicit RT etiam fidez Deo ddilbi, 4 Sed non
sumit fidem hanc in tali comumitate, sicut a philosophis eddie
guia meee non est in Deo, sed solum in ratione euin 5 sed sumit
eum secundum quod est consensus in PEN divinam, ‘usliter eet
virtus theologica, et hsec en Deo non dicitur secundum inperfeectionen
sepecifiose differentiae, ban est speculum in seniguste, id est,
AMEN in divino bd sed secundum porfeetionem sui generis,
quod est cognitio divinse veritstis, secundum cuod Apostolus, I
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revelante. Unde nm PRI... éiffinit fidem secundus perfectionem
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fidee; id est, fides dicta de Deo sieut circa totorum cognitionem, id
ext, objectum totaliter cognitum cognitione cians ab omni obseuritate,
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in veritste, scilicet T—— uae —À per re -— objectum
fidei in omnibus articulis is ya ecollocatur, quia in ipsa temcuan
in logo neturali diim: intellectus, in que totum ejus ——
desiderium terminatur, iu3001lius mene” quem res in suo loco, cuis
violenter potest inde moveri. Ged credentem, ut ibidez dicit Diony-
i. nibil movebit s veritate fidel, vel sctive, de est, cuod we
credentes in se collocant veritstem. Unde siete et in ipsis,
ecilicet credentibus, verit«tes collocet, quis seeundum Philosophum ,
intelleetu: possibilis est locus intelligibilium, Unde veritas divina,
incu-ntum est lumen eei" nostrua diari di sd immobiliter
consentiendua articulis, sic ipsa colloost aos in veriliate articulorun,
Et sic dicitur fides fundementus cb Apostolo et gubstentia rerum
&persnderum, Inquantus vero ipsa cuo lunine — a! loestur in intel-
leetu ut in rstione ejus, nli« stia ^ objects similia intellectui,
et per similituéines cognoseantur, sic iprs collocetur in nobis, et
n intransmutsbile identitate, id sst,
‘per ideatitetem unitionis od divine de cua supra diximus cua causatur
in nobis immutabilites sspientise, Unde ipse porum kel ant
TENDS, est semper NRETRESA. causa, scilicet, de opinione
in opiniones. Unde istud est expositio ejus, quod dixit, usnens coi-
locstio cinplicen veritetis cognitionem sine inquisitione, in elaplici
E. ioa
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lumine divino, simplici intuitu cognoscendo hábentibus — credentibus
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per ipsum lumen fidei . Loece patet quod nihil inperfectionis »onitur
84
in hac diffinitione et sic fides traneumitur in Deum II Timotheum 11:
85
BÀ non eredimus, ille fidelis perasneb. Unde sapientis Dei, —
est cognitio eredendorun s nobis, et cause univoce cognitionis idee »
fides in Deo voc:tur,
Ratio etiam per discursum syllogisticum est in nobis causa
/ et subjeotum solentiae; secundum cuod scientia distinguitur contre 50va
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eta Et ideo sicut fides, sic etiam scientia aisi. -
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scientia quis scire est cognitio per causam, ut dicit Philosophus ;
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CAPITULUE .UAKTUM
De veritete et necessitate divinae naturae
et de poseibilitate tam in Deo quam in creaturis
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existentis et esse existentis, scilicet, Dei, qui solus est; tomen
sicut Deus est ipse suus intellectus secundum rem, et secundum retio-
neu litem diversa his attribuuntur, sic etiam Deus est una prima
veritas, use duplici ratione intelligitur, seilicet, veritas cuse
naturse, et veritas sui intellectus,
Veritas naturae divinse est secundum rem ipss sua essentia,
sed secuncus retionem addit veritas super esee tea intentionem pro-
prietatia, ut dieit Avicenne in VIII tractetu suae Sitemddiss
Dicit enim quod veritas cujuscuacue ad est proprietas sui osse, uod
stabilitum est ei, id est, in actu perfectum, quia proprietas natures
non consistit in potentis nsterise sed in forms, ot in actu deterninante
potentiesm ed esse specialis naturee. Haec sutem proprietss non dicit
propriet:tem ex parte subjecti existentem, cua bpbuddl oroprium
quod convenit soli et semper; ced dicit proprietaten praedicsti secun-
Gum cusm alicuid dicitur —€ &lieui attribui, cujus completa ratio,
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15 16 17 18 19
penis et munus . Oum ergo esse divinum omnia praedicta haboat ,
ut patebit, haeo ost veritas Givinse ncturae,
Yoritss sui intsllectus est vera eognitio, habens culdquid
_ pertinet ad rationem MP. cognttionis , scilicet, cuoc est
onnium ME WRWER.. netivo intellectu, m sine privstione dubi-
tetionis vel NMPR- A et sine vicissitudine discursivse inc uwisi-
tionis, non E... ab nllo, <ed cucd est copnitorus causa.
Ab hae veritete divinae naturse causatur veritas rerum;
et ideo nomen veritestis snalogics communitate dicitur de wie.
et crestore, Ft sieut veritas complexe in orstione dividitur in neces-
sesrium et -ossibillem, sie etis" hsec veritas, secundum prsedietaw con
munituten sumpta, dividitur in necesssriss et possibilen & philosophis,
Et licet necessariun sultis odis dicatur, tamen, secundum Philesophua
in V duthonbhteee® / unus est principalis modus a que ome adis
modi deriventur, scilicet, necessitas absoluta, quae est non posse
—
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autabilitetls necessitsteu vel invineitilie constentise; quie etian
lt cette probst ibidem quod hee «clus m ineutabile; cuis, ut
probat parece necergarium per se non potest eese ceusatum, cuis
aliter non esset per se necesserius eo quod osne causstum, per se con-
aideratua, sine sua 6cu:a, non ha et esce necesserium, et ita non est
per se neceossrius, Oportet tisz hoc necessarlum eese cenusam omnium
*8 39 40 4
&liorum, ut probat Avicenna per hoe , quod ounium povsibiliun esse
dependest, sd suss couse, Quz illa non po:sit hebere esse possibile,
quia tune esset suiipsius er oportet cued causa t sit id
quod est per se necesserium,
Quod autem ect esuss et 20m est csusstum, iliud non contin-
git / plus hebere, suid cuod ex se hsbet semper habet. Et si contin-
geret ipsum plus hsbere, hoe necessario eceiperet ab s11o, et esset
ceugatum. (uod vero non continvit plus hebere, non potest alitor et
aliter se hsbere, ced ezt sisplieiter immtabile, cuis aliter se
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Sic sumpto neceeserio et possibili, unum solus est neces-
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50
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51
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intentio speciei praedicate de singuleribus diversis, Si dioss privo
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vel NN id hujusaodi; sed est ipsum osse necossarium, Ergo etiam
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58 58
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non per se; quod iterum esi lupossibile,
64 65
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intentio necessitatis sit intentio speciei, quia cum individua sunt
66 67 68
unus in essentia speciei, cifforeatià tsntua penes individuantia ,
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sunt plura necessaria per se, sed solum swe: A Ex hoc sequitur omnia
alia "C possibilis, quia, secuncun ED necessarium et
possibile supracicto modo iiie dividuat ens ut differentiae im-
mediatae,. Quod dicitur couuuniter de creatore et crosturs, quia sunt
ut cause et causatum, Sub hoc "m. medo conprehendit nn
etiam illud necesssriua juod aon potent aliter se habere, non habens
hoc a se, sed a sua cause. Unde "-— AS. dividit illum nodum in
necessarlum simpliciter et necessarium per aliud, quia vel —
. da eo in quo est per essentiam, ot sic est necessarium simpliciter;
vel ia eo in cuo est participative, a sic est necesssrium per aliud
& quo illud participat. Et P. petet guod istud necesssríum est
etian tunisie secunduz ESAMI... modum possibilitetis, Si vero
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30 91 g2
possibile et contrarium , quod aumcuam potest esse, ut dicit
83
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omne generabile et corruptibile,
Possibilites tamen, use huic necessario convenit, non
84
est ita intelligends ut multi exponunt, Dicunt enim cuod prima
causs csusst per essentiam susm, Causa auten por essentiau seaper agit
85 86
secundum setum, et effectus ejus est continuus effluxis ab illa
causa, sicut dies est continuus fluxus luwinis solis in hemnigpherium,
€t vits est continuus fluxus sninze in corpus. Ergo esse omnium
rerum est continuus fluxus et continuum fieri, cuod cine continuo
87 88
influxu / causae primae nee ad nouentum existere potest. Et Slva
sic etlas esse perpetuorum non est absolute necessarium, non potens
non esse, sed su. conditione influentise primee causae, et est csse
possicile, quia semper est ia potentia sicut cuoddem fieri,
89
Ex hoo enim dicto , sequitur quod esse omnium sit in
aotu, cuis sicut motus est forma post formam, lia esse ommiun, in-
90
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91 92
esse post formam esse; et cum motus sit ectus existentis in .
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iaperfeetua reducitur ad perfectus sicut sd causaz, irge ounia nihil
sunt; et videi hoc constat cose fslsum,
Licendus est quod esse rerum est essentiae stantis, scilicet,
foruae, Guac vel ant &a&teris educitur, vel “a prima causa causatur,
et pormanet in re cujus est forza, Tamen esse rerum generabilium se-
cundus effluxum et refiuxua partiua esterialiua a et ratione
hujus habet pravterivum, preesens et futurum; quia tamen ipsa efficit
39 199
6sce in supposito vel in niteris, eb causa secunda neg esse nec
101 192
Qeuosro naogt nisl 4 prias couse —, ideo verum est quod sine
virtute divine opersnte in causa natursli nee aó somenius meneret esse
paio: rei.
Exempla .uoguc won sunt convenalenti:, quia falsum set quod
lumen diei continue fluat « luce solis, red est iatentio secuncus esse
epirituale generate per formales sactiones lucis cine uaterlall altera-
tione, Zt ideo nou ert in sere cecundus esse 4terialo, propter cuod
non potest aanero in ipso absente neti sleut nec sensibile in
eensu. Vita vero, secundum quod dicitur operatic vitse, in contiauo
fluxa consistit, quis haee viis primo est in corde, et ex ipso opera
vitse, evicis vehicule spiritus, fluunt contique in totus corpus. Sed
hoe de vits PER dicta, e. viventibus est esses, non ost
vorum, quia hsec vita noa sst oliud NT od anima diffusa in eo quod
vivit, sicut lumen est lux diffusa / in perspicuo, ei esse est
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108
essentis diffusa por acterinn. Et quod ais sz;llus est, ebinm necos-
suriun sinpliciter potest sliquo nodo Cfi possibile, Quod ut intelliga-
103
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Metsphysiese d$astur e potentix, tot aodio dicitur sicut potentia,
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112
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victoria forges super usteriem, uiu aon conveuit ef ut corpus cet;
tuno enis omi corpori sonveniret, ced inguentua cot hoe corpus, ob boe
habet por formam. Alla sat potentia passiva cuas caugatur sb ente in
114 11$
potentia, ie est a materia, Unde in illis praecipue est in
quibus domlastur waterla swpsr formam,
116 117
Fotentla activa sequncus Aristoteles la — V Metaphyeleae
113
ei secuucum Avicennem , wultipliciter éloltur,. Haee enin poteatle
119
proprie potestes veoeetur, cune ect ;obtentila atene pub cocplemento
129 121
actus vel hobitus . Dicit ergo Avicenna quod nomea potestotis
est proprie nomen vsloris enimalium virtutum, per quen ciue icpodi-
122 123
mento faciunt animales cperationes , eujus summum sugnentua
124
vocatur virtus, «use ext ultimum 66e potentia, ut cleit Aristoteles .
Et sb hae potentie dicitur illuc poscibile cuod boc sodo potest in
operetiones bujuemoóci. ft quic potentias eniase in Deum trensferimus
125 126
acilicet, intellectum et voluntetem, ipse sie est peesibilis cuoc
127
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praeüigbae potesbavise vocetur aiiis vei impoteatia, «ua aiiquid
dicitur impossibile quod non potest, vel ciliiculter potest, in
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Cecunde woco cicitur potegtus Labivuslis ex qua eaiiquid
Giffieulter patitur, eb ieacilite: operatur operutionus Giiiieilles,
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noumin&ntur. Guauvis enim rationalss poventise ex sua libertate sint
4G opposite, eb possunt iacere ev non possunt iacers, temen jam
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juetities, ceritaten ot hujusmodd, sic iterua ost ipse poosibilis.
Et secundcun oppositum impotentiaa, juae ost infirmitas sd bujusaodt
Opera ex privatione vel lupiorfections bujusuocl habitus, dicitar
tlijuid impoesibile.
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deducente rationem & sus reetitudins; cusliter apeciali voco fortitudo,
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dieitur fortis, ct izpocsibili: dicitur ticidus, et impotentis huic
potestati opposits est ticiditas. Et cuis pussiones in Deo non
csdunt, non dicitur ipse possibilis sie,
184
“uarte modo, ut cicit ^ristoteles , dicitur potestss
proprie, a “us omnis alia potestes denosinstur, cuse ost principium
iuduténdiiliet in alio, secundum cued est aliud. Dico suten
secundum uod est sliud, cuia cusndo ue idem Wm eet principium
transmutetionis, ut cum sedicus Wm eeipsum; ced tanen secundum
aliud est ipse tranemutens, soilicet, secundum artem &edicinse, et
secundum aliud est ipse irsnemutotus, scilicet, Bird senitaten.
Et hsec potentis dicitur possibile Nod potest fecere transmtationen
in —ü per principius quod habet in se. Et sic TIPP. est
possibilis qui, in ce senens, cania innovet; ct huie potentise opponitur
secundum rationem ispotentia esussts ex carentia Bujus principii, sive
hoe sit per ejus omnimodum sbnegstionem, sicut eunuchus dicitur ispotens
generare, sive eit per privetionem ab eo quod aptum nstums est habere
sed non tune, ut puer est impotens renerere, sive per privetionem sb
eo quod aptum notum est bebere, ut vir dicitur issetens generare,
‘uod autem hsec potentis vocatur potestas trenewmutondi cliud, secundum
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movens, “ued causat per widi* Unde secundum nos potest haoc
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143
illas cua Deus sine wotu et mitetions crosvit omnia de nihil.
et que in opsribur miraculosis autat oresturss sine sotu,
@aiato modo potertns dicitur cua aliculd habet prin-
eipiua, non solus perficiendi, «ed etiam bene porficiendi , vel
146 147
perficienci cecundun preevoluntsten , id est, icut slicuis
prius elegit et voluntstes hebuit. Et opposita iupotentia 2
ect alit 811 uis pote:t elicuid perficere, sed non bene, uet
non de maluit, ut iuzpotentes aubulsre diciaus i qui
potest cuiden ambulare, ced aale, ot non ut vellet; et secundum
154 156 157
bene potest:tem dicimus illuc possibile ocBe cued prin-
158
cipium talis modi actus hebet in se ; et impossibile quod hoe
Dihtéetóéé^ earet sliquo praedictorum trium modorum inpotentiae,
Et secunóum hoe modus ect Deus jééstiteto eeeundum cued dicims
eum slicuid if^. potentis ordinsta, sieut oraedicto node FW
eum possibilem potentis cbooluta,
Sexto sodo dicitur potestas potentia per habitus NT
a@ non patiendum omnino, ut caelestias vel od non de facili sutsndum
ix pejus. mr impotentia ei opposito est ex privetione us
hebitue; et hsec sunt quae :ocuncum unsm speciem quelitstis vocentur
potentia P. impotentia, ie alicuid dicitur corruptibile
vel incorruptibile, frangibile vel non frsngibile. t similiter in
170
omnibus quue de potentiis passivorum dicts cunt in IV Meteorum ;
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172 175
Septimo uodo dieitur potestas setaphorice in mathe-
msticus, quando alicuid secundua ineginationea sine motu et mutstione
est orincipius alterius. Secundum cuem zodum dicitur X Mus
quod lineae in potentis commmicantes dicuntur, cusrum superficies
quodratas, ecilicet, quas ipsse in se duetae constituunt, una con-
munis superficies nuaorst.,
Mirsbilius quoque / sonst, et viis, vorum est cuod
Deus etiau TO ue potest dici cine derogatione suse potentino,
quisa potentie passive nulla in Deo eot, Ipsa enim seht d proprie
vocatur nidi est infirmitas, ut dioit bull in
I De Coelo et ndi... Dicitur autex et ipsa multipliciter secun-
181 182
cum Aristotelem in V Metanhysiose . Uno modo potentis ad hoc ut
mutetur &b slio seeundus quod est sliud; sic autem possibile dicitur
quod per potentius ordinatum est ut fiat, et impossibile cuod non
est ia potentia materiae,
188
Secundo modo non -Olum patienói ced etiam bene et
184 155
optime patiendi potentis, id est, cua aliquid habet dispositionem
189€ ;
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dicitur ouod per hence potentiss potest emendari faciliter.
Tertio set potentia T a ad feclliter mutsn-
cum in deterius, sieut aliquid dicitur corruptibile vel frengibile et
hujussodi, Et hsec potentia dicit duo scilicet, privetionem principii
prseserventis omino & autebilitate in deterius, et privationem dis-
positionis formalis praeservontis a facilitete "ert muisbilitatie
et disponentis in zelíus,. Et quantum sd primum, opponitur potesteti
sexto zodo dictse; cusntum vero sd secundus opponitur tam illi potes-
testi cuam etism materiall fi ocias praedietae, Et licet ipsa
secundum euam radicen sit impotentia privans naturales potentian,
tamen wad secundum ipsam est mutabilitas, ideo potentia vocatur,
Et potentis naturalis ei opposits vocatur impotentis; et tales potentise
significantur cum dicitur sliquid posse corrumpi vel mori vel peccare
vel deficere, Et ideo, cum Deus dicitur immortalis T en impossibilis,
non posse IPRC id significstur ut impotens, as tesen quod hsec
inpotentis i" naturalie potentis, et hujusmodi potentis est nsturalis
inpotentis,
À eupredicto sodo nocossitatis derivatur necessitas con-
ditionete, cue slicuid non potest allter se habere, vel ex suppositione
esee rei, ió est, sí alicuid Gebot conservari in vita, PP en cibus
et spirsre necesssris cunt animslibus; vel ex suppositione iiis ecge
rel; scilicet sine quo non contingit aliquid bonum esse vel sine quo
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198
noa contingit oxpelli molum sicut dicimus necessarium nevigare / 52vb
ad alicues locum sd aceipiendus pecuniam, vel sumere phermeciam sive
potionem laxativam a¢ expellendum febrem, Vel tertio "UR av dicitur
necessariue quod non potest slio gu... se habere, propter vim ali-
cujus violenti, cui ipsum resistoro non potest, Pues quie in operanti-
bus per voluatates tele est involuntariua, et omne involuntarius con-
tristat. Ideo bene dicit ivenius : poeta dance omne tale necessarium
eet flebile. Propter quod etiam probst Miami beled neces~
sarium non cadere in sempiterns et immobilia, quia, ut dictum d
tslis non possunt habere, quod temen nececasrio h:»erent, si vim
patientur, quia idindiok ipss virtus inferentis snide aliquid
poneret in eis cuod prius non erst,
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CAPITULUM CUINTOM
De conditionibus veritatis ut est in Deo
€t ut est in cresturis
Qusnvis veritss commmiter dicta cit communis crestori
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8
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4
fidelis. Hace enim verites ect necessites sbsoluts quam mualtee,
5
secundum Avicennam , consequuntur conditiones soli Deo convenientes.
Oportet enim ipse non esse causatum, et esse causa sili,
ut supra probatum est. Item, oportet ipsum esse necessarium per se,
et non per aliud, cuis necesserium per &liud habet esse per aliud,
et est csusatum, Item, ipsus est ens sbsolutum, et non relstum
ad aliud alicua reali relstione, «uis vel esset relatio proprie dicta,
et tune hoc necessarium esset possibile, dependene sb slío secundum
esse, quie relationus sese exi cd sliud se habere; vel esset rel:tio
secundum dici; ot ilis fundstur super proprietstem superadditam sub-
stantiae relativi, cuae est aceicens. Et Me hoc necesssrium potest
olus habero, «uod isprobatum ain -— probstum eot "Wm, quod
non potest esse nisi unus. Item, oportet ipsum esse ounino inmtebile,
ut probstuz est per hoe quod dictum ost cuod -— potest eliter se
habere, cuis in hoc est ratio mutstionis / .
Item, oportet esse ommino simplex, cuia vel haberet
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compositionen essentiales, et tunc dine causatum; vol oompositionem
quam POE vocst ex quiditate et esse, Et di | iterum esset
causstum, quia, cua in teli pidliiipe: esse non sit ouiditas nec
constituat eam, oportet uod couitetur iind, eed mon comitetur wetke
per se, cuia tunc quidites esset ante bm esse, “ula ES y quod
19 29 al 22
conitatur alterum posterius est ipso. Ergo comitatur ipsum
ex osucsa, et est cousstum secundum esse, Vel haberet coupositionea
ex substantia et soeidente; quod est inpossiolle, cuia illa non ert
sine compositione essentiale, Vel hsheret compogitionen ex sue cuidi-
tate et intentione necessitatis, quod est inpossibile, «uia vol neces-
sitas dependet a quiditcte, ita quod noa potest esse sine ea, et tunc
esset necessitas propter aliud; vel non dependet ab ea, mo. tunc
quiditas i non est Mui. necessoris, cuis necessitas sdvenit
ei iamjuam accióens sepsrsbile, ante cujus sdventum non babuit neces-
sitaten, Ergo, non est conpositum, eed omino simplex.
Tien MSS n ipsus solum esse omnino perfectum et plus
quam perfoctum,. ti eaim sliculd perfectionis ei deesset, reduceretur
ad sliquod perfectum, sicut ad causamg et si aliquid sui efflueret
extra ipsum, posset aliter se habere; et si non iE. plus ouam
perfectius, non esset prima cause omnium, suse sole vere causa est,
qui& alia virtute ejus emet, quis, ut dicit ERDSRNONS,- super
Librum De Causis, completum cuamvio sufficiens eit per seipsum,
7
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non potest tamen esugsre effluendo per ce et a so in alio,
Iten ipeum :olus est pure veritss, nihil habene folsitstis,
quia, ut dicit te gs omnes res possibiles, prout sunt in seipsis,
sunt faleae, c0 quod eorum cuiditstes, consideratae in se cine reletione
ed necesse ense, hubent privetionem et non esse, Ex opposito, ergo,
necesssrium sbgolutum a tali relatione habet sinpliciter esse et veri-
tetem, et nihil — falsitatis,
Item oportet ipsum esse bonitstem puram, cuia, ut dicit
cR. oheut malitia naturalie est privatio substentise, / vel S8rb
utilitstis dispositionis ee i sic bonitss est esse rei vel
Gispositio perfectionis esse, Unde cun necessitas essendi sit perfectio
essendi, et possibilites cit ejusden TOT PME GO patet baa * neces~
6srisz esse purom bonit:ten,
Item oportet iprua solum osse puras intelligentiem, cuia
omnis et sola natura est intellectualic, quae est inmixta, id est, non
mixte cum usteria, ot est: sepsrata sb intelligibilibus. Solum autem
necessarium per se perfecte est hujusmodi, ouod Mat nec habet
materiam in sul cowpogitione, nec aliquam sotentiem similem materiee,
per hoe cuod est in potentis et perfectibilis est per la. nec
habet conditiones materiales, ut sit hic et nunc; és nihil hsbet
Mid cus materia et Tw. potenti:, Ergo pstet veriteten "s
Deo esse propriam,
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de VI capitulo prizi tractatus Eetaphysiese Avicennse, et de IV
capitulo octevi trsctetus,
a” tamen cupradicto sode veritas etiam in rebue creatis,
consistene in hoe quod proprie conreniat ei natura suse cuiditatis
éeterzinatis ipeum ad unum speciale ons, distinctus ab sliie, ot virtua
eonsecuons illem netures, 2t hane cuidem materialiter dicunt esse in
rebus; sed formaliter sub ratione veritatis dicunt rationem ejus com
46 47 43
pleri per intellcetua, contradicentes in noc Hilario et Augustine
49 so 51
et Aristoteli et Avicennse — cui ommes hano veritstos ólcunt ipsum
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54
preheasa a> intellectu, vol non esset verum , vel minus vorum quem
illud cujus culdites est in intellectu, Quod falsum est, cula iapis in
55 56
profundo terrae absconditus ot —nuzcusm visus, nihil «linus est verus
lepis cuam ille qui visus cet. Innituntur tamen ioci vervo Philosophi
57
dicentis quod verum ot falaim sunt in intellecta . Cum tamen Philosophus
: | 5a
ibi non loguatur dev ritate rel, sed «use consistit in compositione
: 59
intellectus, / unée ibides cioit, pm in Vl Metaphysics, im- Siva
mediate post praedicta verbs, subdene 5 circa vero simplicia, scilicet
61 e2
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63
Patet ergo quoc veritas subjecto convertitur cum ente,
licet secundus intentionem differnt ab ipso, quia ille intentione
nullum ens creari potest. Et ideo ens et vorum non cunt nozsina
&ynominas, et non nugstorie unum additur alteri, cum dicitur hoc est
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vere ens; sed verum denoxinst tune ens, et non est appositiva
65
constructio. Patet etis» juosedo differt sb intentione boni , de cus
66
supra detersinsvimsus; scilicet, cuis bonum dicit — entis perfectlonem
in sus nature; verum autes cicit oroprium modum habendi illom perfec-
67 63
tionem. Unde secundum retionem — intentio boni prior est — intentione
veri,
Cum &utem verum propter smbitum suse prsedicetionis probetur
esse unum ce primis intentionibus trenscendentibus, oportet ipsum hsbere
duplex esse, sicut et omnia alle trenscendentia, Unum esse habet in-
69
quantum secundum ordinem naturse est ante cuodlibet determinatum
verum, et est una prissrum bonitatum effluentium & prima causa. Et
éecuncus soc, ecse est sepsratum 2 materis, non solum secundum ab-
70
stractionea, ut usthesstics, sed otism secundus osse quod habet in
71 72
lusine intellectus primi causantis ipsum , ut slia metaphysicalia,
Et sic una est veritas omnium verorum secundum Augustinum in libro
73 74
Solilocuiorum et secundum Ancelmm in libro De Veritste , sicut —
7$ 76
unum est teapus omnium temporalium; et secundum Dionysium radius
77
divinus unus est , secundum quod est s Deo, quis sb uno simplici non
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78 K 79
est nisi unum; <ic etiam veritas est imcutabilic,
30
d Per hoc enim Augustinus probat in libre De Libe
/ Le L )
Arbitrio ^ veritotoz superiorem esse mente nostre, cuie non zutstur
82
sicut wene nostra, Et Anselmus dicit: omnino vicco rectitudinen,
sive veritetem lamtabilens permsnere; quia, sicut óicit Augustinus
in libro : veritas redicatur in permanente, et non in
non=permanente. (uoc verum est, inquantua veritas fundstur in sola
prima causa preedicto modo, fed sicut is quoc fundstur in non
permanente, necesserio cum ipso sutstur, ut Gicunt / caddie: 53vb
et idisse. sic e contrerio quod fundatur in permanente per~
menet sine mutatione. Ergo -critas sic est immitabilis.
Ex hoc probst Augustinus cuod ipsa veritas secundum osse
non est in rebur, cuia rebus intereuntibus, manet veritas; cuod non
potest esse si per esse fundsretur in eis, Est sutem hoc dictum verum, ©
Scilicet cuod, rebus intereuntibus, sanet veritas, oo modo quo philosophi
dixerunt et bene, sicut secundum fieri neturale nihil potost fieri ex
nihilo. cic e converso ex &1ícuo non potest fieri nihil, Unde cum
corrumpitur, forma speciei manet in potentis generis unce exivit, et
omnis genere si destruentur, sonent in primis forzis primsrum inten-
tionun; et illse secundum esse telis resolutionis son dependent ab esse
detoruinstsrum rerum, cuia prius non dependet secundum esse a posteriori,
87 88
sed a solo lumine primso causse dependet secundum esse, Sed posito
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eo quod conservat nlicuid — esse ipruz nonet, omnibus aliis destructis,
Ergo patet ropositum, fic enin verum ort cued Qicitur in Libro De
eens s quod prins ceuse formslic plus influit cuem secundo, ct quod
prine influit, secundo nos influente,
Sie etis us ent quod AS Luguetinus in libre focli-
92 3
doquioyum et Anseleus veritetem esse aeternum oo sodo setornitstia,
. quo dicit Augustinus in libre De Immortalitate Hime nihil magis
"mA. aneternun cusn oit ratio circuli, et cuod duo et tria sunt cuíinque,
&eciplens seternum pro ineoszutsbili, sicut :hilorophi vocant universale
&eternum, Undo da aeternitetem veritatis probat sd hoo, ut con-
eludet izazortalitstes animee, cuse ert ejus subjectum, Probat tenen
m——: quod etiam non possit habere principius w^ finon; cuod
si intelligstur de veritate jam dicto modo sumpts, tune non potest arse
verum, niei supposite existentia rerum; cuia, cued res prius cint, ot
veritas non sit, nat incipist esse, vel cuod veritas Qesinct PF, ol
rebus adhue permanentibuc, inpossibile est, cum veritas eum ente con-
101
vertitur, Wagis tamen consnt vorbs sue , quod hoc intelligetur de
. 102
veritate ista / secundus esse quod hrbet in praeseientic Dei; ut Séra
10$ 194
sic est ipsa ipee Deus seternus . Cum enim haeo veritas, in se
sumpta, causats sit, necesserio hebet suse durationis principium,
105 106
cuia suo loco probsbimus omne cauratun hebere suse éurstionis
principium,
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107
Probet etiam idem Anselmus quod veritas etiam non potest
108
cogitsri non esse, per hoc suod nemo potest cogitare quando non
109
fuerit verum aliquid esse futurum, vel cuendo desinet hoc esse verum
aliquid esse praeteritum, Locuitur autem non de cogitatione informa-
tionis, qus aliquis concipist heee verba, sed de cogitatione fidei ^ua
110
mente consentiat sic esse. Qualiter dioit Philosophus cuod »rincipia
111
non possunt corde dioi non esse vera, Et adhuc sic eua ratio nihi]
112
concludit nisi de veritate praescientiae divinae, in cua sola verum
118
fuit alicuid osse futurua antequam mundus crearetur, et in cua etiam
114 115 116 117
maneret verum fuisse si omnis in nihil modo redigantur,
118
Bene enim potest cogitare nihil verum fuisse create
veritate, cum nec ipsa veritas neo res vere cresteae fuerant. Vel si
loguitur de veritate erests, tune ratio non valet, nisi susposito quod
119
sit aliquis cogitans, et aliqua cogitstio, Tune enim haee positio
destrueret seipsam, et ideo est impossibilis, cuia si cogito veritatem
120 121
non esse, cogito hoc dictum verum esse , scilicet veritas non est .
Sed ipsum non est verum nisi voritste, Ergo, cogitando veritetem non
esse, cogito veritsten "dio t] Sed nihil i:spedit cuin ipai possim
eogitare veritstem creatam tunc non fuisse, cuando nee ros fuerunt, nec
eogitans, nec cogitatio,
Aliud est esse veritatis quod est esse nctusle, cuod habet
124
ex differentiis determinantibus ipsam, Sicut enim dicit Avicenna ,
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quamvis differentiae non constituant quiditatem generis suse, tamen
acquirunt el eaue actu, Et ic aóhug est duplex voritss, cuia ox super-
ius habilis, petet quod, licet ounis oreatura secundum susan possible
126
litstem dependeat & priua / causa, tanen suum eve non est continuum
fieri, sed set actus cssentice permanentis, Lt sícgut ex his duobus
esse rel dupliciter suaitur, ita quod illud esee, ;uoc cecunde s0do est
neocosarium, prixo modo est possloile, eic etian veritas, quee secundus
127
Auguscinuxm est entitas rel, Gujlex est,
Una cot quae ost proprietas ezeu uniuseujuscue quod stebi-
litus est ei u prima cause & cua procedit. Quae omuia condidit in
Du&ero, poacere €t nensura, use allis souinibus vocst omleen.....
unliates, bonitctea, veritateu. 2t sio secundum PAPER cd vorltag
est minm... esgendd et faciendi rio, sicut arte divins praefixum est,
bt unum cuodque diettar tune vorum quando sic sst, vel sic operstur
sieut et ad qued lpsum in illa arte orcinstua est. Et cuia cic esse
rei est divine arbe regulatua ad numerum, qui omnd rei specien praebet,
et ad pondus, quod omnl rei ordinem pr&ertot, ot ad sensurem cuse omni
rei praefigli modum, ut dioit Augustinus in libro Super € et
oune reguletum eat rectum, ideo sic dicit ibas a quod hrec
verites est edis s Et quis haec eoaformiiss cresturse sc arten
divinam non nisi intellect capi potest, sicut et ipss ars, ideo dif-
finiendo dicit Anselmus quod veritas est rectitudo sola nente
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perceptibilis, Et -uis oxnia, cive cint signa, sive res uso sunt ab
opera nostro arte divins constant, vult lpse quod omnia, clve naturalia,
sive mores hocinum, sive verba hae veritute vera sunt,
M haee veritese siye reetitudo, TUE eet ex parte
regulentis, una est; ced WWW, est ox carte regulatorum, quae diver-
simode imitantur unus prises regulem sii;lleils artis, sic voristur se-
cundux res. Cic etiam haec veritas, sive rectitudo, actema est, nee
habens principlum use fines, inquentum ecoasistit essentialiter in orimo
regulante; quis incuantum pertiaiputive est in reguistis, sic incipit
et desinit eum eis, Sic stliex We ipss imuutabilis, sicut et ipea
arg divina, inquantua sualtur haoc rectitudo in ipsa regula; tamen etian
Anaelail intentio est quod iuawattubilis now regtitudo, prout ost in
rebus, quia, slve res autetar sive sancat , semper cle manet siout ia
ille arte ordinatun 26%; cuse necessaria / fogit imamiabilia, ot contine Sr
141 142
gentia faeit iwitabilia , Supposita autan hac ordinatione divinae
sepientiae, vorum est quod üueo voriüss aon potest cogitari nou esse,
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prout consistit in ipsa urte, quis neo praeteritum nec futurum potest
cogitsri fieri vel fsctum esse, secundum illem artem, 22154 sicut in ipea
144
fuit ordinatum .
145
Alia est veritas quee ost proprius ooco uniuscujusque
quod stabilitum est per permsnentian suae cuiditetis et formes, etiam
Bi ipsum esse ex parte materiae sit instebile, Et ideo eecundun
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varietatem entium varistur, ct cum rebus incipit et desinit et mutatur,
146
quis, licet praedicts veritus, cuee ost rectitudo —, sit uns oxnium ine
quantum est mencurs oxtrinceca rebus, síeut tecous omnlum temporsiium unum
est, tomen, cuis iste voritss est proprietes intrinecen rebus, necossorio
sequitur soéut rerum, ^uazvis etiam quantum pO illam voritctea quae est
147
rectitudo, sslveri possit aliqualiter {lla opinio ae dioit verita-
143 149
tem formaliter consistere in anime, oo quod comparatio cresturse
sive artifieleti ad srtcz ost in intellectu, lioet realis iumatctio sit
150
ex sola produstloae univoca unius 6x alio, sicut est dome ex domo,
151. 152
et sanitas ex senitute, ut dicit Philocophas in VI Meteaohysicse —
tazen in veritate jam dileta, alhll rationis habet.
Ia genere suten, vorltatem rerum Cividit itia tt in duo,
Quia vel sunt ros naturae, vel sunt res quae sunt sb opere nostra, Et
eic etiam duplex ort voritas, scllicet veritas naturae, et voritag rege
tae rationis,
Veritas nüturos cleltur communiter de natura subotaatiae et
de natura accidentis ea conmunltste qua ens dioitur de up coumunlter;
scilicet, conmunitate analogico, non ite juod illud couauno sit aliqua
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156
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CA. 1TULJM .-XTUA
De veritate nostri intellectus, et de
voritate signi
Ex hac veritate rei ceusatur veritas intellectus nostri,
«uis ipse cognoseit ecclpienco a rebus, Si enim ipse nihil ecei- )
peret a rebus, sed eceet couss rerum, veritas iiir catsaretur sb
ejus veritste potius quam e converso, ricut de intellectu "i, jam
óictuu est; scilicet, quod verites rerum ect rectitudo regulate
secundum ejue reetitudines.
ist autem duplex intellectus, secundum Phllosophum in
III Le ee dividendo intellectua per Elus Sie enim cuaedam
est intelligentia indivisibilium, cuse ab aliis philosophis vocatur
iateilectus inforsativus, scilicet, qui siuplici cuiditste abstracts
informatur; vel ei informetur aliquo enuntiabili composite, hoo est
inquentus ipsum est per unam forasii totius unitum in unam nesturam,
ut cum matorisliter sumendo, intelligo dietum hoc, hozxinem esse ssi-
iode Quod probat amc: ibidea re sicut oroprium objectum
sensus particularis est suum proprium sensibile, sic proprium objectum
intellectus est quiditss abstrecta et universslis. Sed nulla potentia
fallitur eirca propriux suum ned Guia per ce activum nihil
isprinit, nisi suem speciem per cusam est a Ergo talis intel-
lectus non fallitur, sicut nee sensus fallitur circa proprium objectum,
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Alius est intellectus cosponens, cui effirmst aliquid de
T e vel negat alicuid ab aia et vocatur ab sli uibus philo-
sovhie fides, cusndo, TNT talis decphuista® paeien Logit aM
quod oreditur esse vers, Et ille seit ^ est verus et falsus
seeundum ruliipiid, cuia, sicut iipeiieise ^ acad. in compo-
sitione nsturse quod prius fuerunt elements separata por discordia,
Por]
sive litem suarux contrsrisrua cuslitstum , cuasl ospite multorum
germanorum sine cervice, cive sine collo et colligatione anicitisoe,
eum tanen germanitstem habeant sd invicem ex unitate usterise et
ray 22
convenientia slicuarum quelitatum, et post , per amicitiam seu con-
&o E
cordiam conveniunt in uno wixto, sio etiam est in intellectu; cuia
25
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26 ej c
disiungit ena oer negationen cuae inter -e non conveniunt, verus esi;
PS
si sutem oppositis / modis operstur, falsus est . 55va
«9
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et etiem frlsitos ei opposita, Sed in re ost sicut in cause, cuia
$9 ET
eum cineulerius — incomnlexorum nocue verum sit necue falsum , veritas
: 82
hecc consistit in compositions, use eoupositio omnes csusss suas
habet in intellectu, scilicet, causam efficientem, cuia compositio
$$
complevionis non est in rebus, sed unio unius cum altero sine medio,
et cuslibet non est nisi una, sive cit unum substantialiter, sivo sit
unum sicut subjeetum et sceldens. Intellectus vero non eceipit uniones
ob Sib IP damp 214° yeeoldeanee Moni ledal jas wail
AGIT V DNI VY, er eh
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34
unius cum altero , nisi secundum telis esse quod habet unum in alio;
et hoc esse signifiostur cer verbum notens compositionen, «uod est
copus media in oretione. Patet ergo quod solus intellectus fecit hene
conpositioneu,
Siniliter, soterialis causa hujus compositionis, id m
ea cuae componuntur, sunt in colo intellectu, cuia praedionta et sub-
jects enuntistlonum componuntur et dividitur prout sunt in lumine in-
tellectus agentis. Ex B aded enim formae cousstur com-
paratio ejus ad plurs, ut sit in els, et praedicetur de els. Couxuni-
ae autom non bsbet inousntum est conjuncta materiae, "a
hoc aliquid, zed "ad est separata, et hoc solum habet in intellectu,
Finalis etins cause in intellectu consistit, cuis talis
compositio sit Puy in lumine abstrehente MR intellectus
adipiscatur seipsum, ot fiat intellectus adeptus. Patet ergo quod
totum esse coapositionis, et per consequens veritatis quae eat in
SIL. al est in Amheh Aegis
Aegis autem ibo hoe veram de faleltate, cuia verum in-
tellectus ad sinus fundstur in re; falsum autem nihil est in re, sed
tontum est ens on intellectum. Est tamen et ipsum falsum praedictis
modis in intellectu «d quis secundum Philocophus in Videalrsient.
veritas intellectus principsliter est in compositione, quia voritas
negstionis fundstur super veritetea ooupositionis. Verum est enim
] novo MENTOR uu a à
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bred wnov alyp. eésilaisi oh marsov ped NT sedi © eh
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Lomines aun cose lapides, Guin ipse est retionalic. Unde cx oppocito
falsitas, cuse nihil ost in re, conalstit in divictone, Cums dívisio-
neg fsoít intellectus, / ar ipse Intelleetus subjicitur oiden civisioni; 55vb-
et quao dividuntur, dividuntur prout sunt in luxine inteilcetue ad
fines istum, quod intellectus sdiplecatur seipcum in hir,
Causatur tamen veritas a rebugy quis cadem divcrginode
&ocepta cunt principis reruz, Quse etiam runt prinoipia comgitionts,
et per consequens om; eompositionis in intellectu, ut probatum cat |
a EINER It ideo diffinitur have veritas, Nu est adequatio
Ferus ob invellecuun; wucnco scliicet, eouposltlo intellectus fundstur
MC Uunibstes rerum, guarui una est in alia, Et ideo vorunu sie
non est quid absolutua, sed voloilvun, quis lose adaccmatio relationem
dicli, et etias quiz caus ot mes... relativa sunt.
Puerunt tagen walti Lullosophl, qui a ocouvorso dixsrunt
veritatem rerum consletere in apparentia, ita quod uldguid alieud &p-
lei 2 per oplaionea vol per sensum, quem dosti dicunt idem osse cum
intelleglu, hoc vorum ast, atiom al comtradictoria diversis videantur,
Ratio sutem eorua fult quia oua enims oit image e$ resultetio intel-
ligentise noventis orben, ipsa est motor naturao, sicut et intelli-
mp d Sed in omlibus, sicut motor est causa mobilis, ita forma,
quae est in movents, est causes formae quee ost in zobili, Ergo forma,
Quae est in anima, eat causa formae naturalis st ens in nature
- e^ a | j ; pd n
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sequitur formas opinionum et aestimstionum. In hoc ergo consenserunt
54 55 56
Pythagoras , Anaxagoras et Buapedocles , et alii philosophi osten-
Gentes ad sensum sic esse in fascinatione,
Sed ex hoc, ut dictum est, sequitur contradictoria esse
57
vera simul , et cuod nihil <it necessarium, cuis nihil semper potest
58
esse eodem modo, et cuod ta vera erumt quae apparent in somnis sicut
59
in vigilia, vel quae videntur remote sicut proprie , vel cuae videntur
60 61 62
ex infirmitate sicut suae judicant sani . wae onmie constat esse
falsa, quis, licet anima sit sotor neturae, non tamen cst motor ejus in
63
toto universo, sed tantum in «uo universo , scilicet in corpore sibi
Ge
unito, Et ibi netura bene secuitur formas practicas «animse, / 56r&
praecipue cum per voluntstemn et appetitum ordinantur ad opus, cicut
in ire, et in ti-ore, et in concupiscentia moventur spiritus et sanguis
"- membra corporis, Et similiter est in aliis passionibus,
| Et a verum est cuod micieata de fascinetione, tune ef-
fectus ouem anima iuprimit in corpore itte non est snísso, incusntum
enims est, -uis son convenit cullibet enimae, sed hujus eniase est, in-
«uantum perticipat prse sliis animabus virtutes collestes, per cuss in-
mutat naturan, Et nanc virtuteu sequitur naturam rerum et non appar-
entiam apprehensionis bum) Unde relincuitur ouod vera apprehensio
asnimae SaiSih & rebus, Wt oportet cuod ipsa secuitur res, et non
e convergo,. Et cic dicit Augustinus in libro — m? vorum
—
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est quod ite est ut cognitorl videtur, ci velli ct possit cognoscere,
i vero loquamur de illa verilete agprehenzionis quan habet
74
potentie aniase, quaade Loc operatur quod el ox arte divine datum cat ,
tunes qualitercumius latelloctus componst species iatclligibiles, souper
75
yvorus orli, clive la ve iia alt, sive oon. Bt bude varisati aon cst
opposite falslias, quia res noa destrultur PA HIM apum qu. EU
quod de inteilegtu dictua est, -Didddbodast 365 stlaa ds phalvagla,
& qua lutcllaoguua acaipit "n Bi elie rates üloat ost in "M vonc
lpás voro ogty al aoa, aon. 2b idea etlam dico de sensu communal. ,
componente ssagloliia purticulariua sGisuum.
Ylierlus quogus, cua voces slat notes passionum quae sunt
ia wilea, aclliuet, coaposiiionis sw divislouis lias wupi otis voces
signs rorum. 2ropter «o ut ci¢eli ;hilosopnus , ex ev quoc res sob
vol non est, ovatio et — vore vel falea, quia verátas zig cougistit
in sdaecuntiona ejua cd csignetum, Zt «ie dioit Augustinus in "m.
pmo m, ouod veritas ost qua ogtendisur id guod est. Et
danas 1 verum oct manifestetivum esso,
^uoó cutcn dícimus voces 6586 — nolas pnopionmum aninsey
quidan male intolligunt. | PLeuut dh conceptum intellectus Qoscenccre |
ed inaginstionem, / et quia 111iu orgcsnum eot in anterLori parte Sérb
capltiz, et ad 11l1on pens zespirrtug nor in cuo vox figuratur, ideo
inaginetio generat ibi intentionen roi in voce, Pt pic dicunt
soTORUNALY jini08 SU thier P: euudebev iso) egeo are ai Lew, da
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ee c6 cius vede. vH n ox Bl seis iit
& inpune ne: x uAd2vidaab nci ayi alus janttaser 4 a2
eiasimuiq cb aedds de mtv sl ial NITET Vos Ijes ag d
ontent ^ id dS cele dde ost Aa sale: tégtoos wniyoliognk,
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- 63 -
significatum fieri in voce,
Sed hoc nihil constat esse ex hoc, cuis si, secundum eos,
ey Ada "T vox hehet in se intentionem rei, generet eandem in
eudiente, et cum aenuslitor wae hebest respeetu cujuscumoue sudientis,
euilibet intelliceret locnentes in quocumee idiomete; cued falsum est.
Unde dicendum ^uod vox hsbot ex institutione ad oleeltum, cuod signum
eit "ufus vel iijios rei: et ideo co! neseit institutionem signi non
intellicit locnentem, &1 tamen consióerstur hoe cimum, non ut signum,
eed ut res ^uaedam retionis ordinate ^er i«positionem ad olecitum ad
elicuid simifiosnóum, tunc a diim sit verum sive falsum,
seaper oratio, ex noe «ued sienifieande faait un sd cuod est, et
rerest spam neturam, est vere ilis veritste «uae ex natura et veritate
eonsintit, ut dicit REPE d Et cie dioit Seda ouod veritas
enuntistionis ert cum faeit ouod dehet siznifiesnóo a ad quod im-
positum est, sive illud «it verum sive falsum,
Secuitur etiam ox dietis cuod sí veritas oscentialiter dicta
sumetur, une tantum est Vni sieut une tantum est prima essentia.
&" bee veritete oonis sunt vera, non inhaerenter, ouie Deus rebus non
eommiseetur, sed evenpleriter et efficienter, cuis omnis perfectio cuse
est in couse et esussto exenoletur, et causatur in effectu a causa. *
bsec eet exemolaritss non solus secundum idess ortis; cualiter etiam
eelor et color et hujusmodi etism exemplaria habent in Deos sed secundum
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98
est exenpler effectum,
81 vere loomamr de veritste secundum ouod est cuíd separae
99
tum secundus essentian et seeindun esse, prout est unum — umen
109 101
descendens « patre luninu" sie iterum est veritas una, oujus
102
pertictsations omnis sunt vero , Sed si sumatur secundun cuo4 «ct
oamtieioata diversimodi / » diversis, sie tot cunt veritstos cust sunt — 5óva
108
entia, Et sic Ansclmmes dividit verltotem in veritate signi et rei,
104
et veritctem rei dividit in verltete naturse ot morum. Joannie 111 :
105
In voritate non shetit. Veritates etion signi d'vidit, mia val est
signua natursia, ut fumis est elon ignis, vel int simas data, ut
196 j
Terbs, ot ut eiretiun stonificat wae, ot saintifa. Cujus divisionis
ratio pstet ax nostra divisione suors sosita, ot ost utracua divisio
107 108
divisio analogt qua uma est in omibus onelosie^ dietis 3 sed
ipsa diversifiestur seaintus divers:a sodua croportionts sd illud unum,
108 110 :
sicci uns muasero est sanitas cus snimel est senum, et urina,
111
et diets et medicine. Sis enis una est veritas rei cuao opt allio code
iáü ro, at aliter in intellectu, et slitor in sigao.
112
Dabitent eties alicui an vare dictum sit 0a omis
118 114
veritas eit caugeta a primo voro, cum peccata esse sit vorum;
115
cuee verites non ect in Deo, elent nee ipeum peedatum, Sed illud
ened insolubiliter probatua est, tonenCun eet, praocipue cuz otiam
eot nmm sefribtv drm Ped nj entrent ny ele.
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116
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117
Semis , etc, Cicst quod omne verum a cuocumme dicatur a Spiritu
113
Sancto est . Iden etiam probat dugustinus in libro LXXXIII Quaestio-.
3*0
ded
nus sic! ome vorug & veritate verum est. Est autem veritas Deus,
Deux igitur suctorem hebet ouno verum, Peccatum autem, injuentum
i409 lel
voritetes habet , est a prima veritate, quis veritatem habet sicut
entiteten, ecllicet, vei ratione sul subjecti, quod est actus bhumenus;
vel im 2 ens rationle componentie privationem cum suo subjecto; vel
etiam in orstione illem conpositionen exprimentis, Heee enim o*niz
sunt a Deo, Sed incuantum pecectum ent, cie est privetio et non ens;
et ideo nec est vorum , Guin have convertsntur. Quod etiam supre
Giximue verum addere super ms. Forte slicul videtur felzum cum ens
124
eine vero non potest intelligi nec e converso, Talie enim non solum
convertuntur secundum supposita, sed etiem secundum / intentiones sunt — 56vb
unum,
125
Bed dicendum ect ad hog ouod —, ad hoc cuoc slicus dif-
ferant secundum intentiones, noa reguiritur quod unum poreit intelligl,
126
&upposito «uod alterum non sit, cuis accidens sine substantia intel-
127
ligi non potest , sed cufficit quod ratio unius pocset intelligi; non
143
coíntsllectas ratione <erius, Et sic est in propo:ito, cuia ens
i23 130
non potest intelligi, supposito quod ipsum non cit verum, eo quod
veritas est ratio secundus cucm ens est objeotum intellectus, sicut
wo.
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, ! 7 127
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155 134 135
sine sui Geterminatione ad oropriua esce stabilitum huic
naturse, vel mu,
Wultas eti:sm obsistere videntur oi ued ex precdictis neces=
serio concluditur; scilicet, quod tantus P ael una veritas soterns,
123 153 140
Ham Deus plure vera soit ab aeterno, et suod Pater ost Pater, et
Filius est Filius et Spiritus Senctus est Spiritus Sanctus cunt prope-
sitiones diversae distinctae MS terminos suos. Ergo habent
diversas veritates, et consist cujuslibet earum Qc ey esee
aeternam, tes Auguotinus in libro $olilocuiorus et Anselms in
libro pats probant hoc, per veritetem istorus enuntisbilium,
mundum futurum esse, vel aliquid orosndua osse non incepisso, per hoo,
qued si a aliquendo non fuit verum, oppositum fuit verum, "rgo
veritas create fuit sb aeterno,
Sed omnis hace est Zu refellere, si sóvortonus
5uod plurs dicuntur seiri e Deo, propter retionies respeetum scientiae
eae aé plurs, et non ito cuod ipse T wi in Doo sunt, plura rint,
guia ipse co;noscit plurs unice, Propositiones etiam de divinis
formatee sunt sb intellectu noctro, intellicente simplicia composite,
Et ideo antequam esset RM. wenn iain non fuerunt,
nisi in proescientis Dei, Et ideo nec fuerunt falsae nec verbes
po oo UPC TIT MINUM
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privatio habitui, nec sicut simplex negstio effirmationi, sed sicut
negstio in genere apponitur effirmetioni in Eun: ut homo et non
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Bo sunso bono, cui nihil nocere AUR temen, incusntum est
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potest opponi primae veritati, hatio eorum dicti est quia dicitur
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25
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(dicitur entliss natures rci. Jroprio siva absolute sumatur secundum
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67
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ex utroque, ingemiscit cx desiderio prssdicbee perfectionis; ite
Quod trensuaptive sumendo hunc gemitum, etien engsli ingemiseunt pro
87
cesiderio selutis nostrao per quam eorum ruins — restauretur, ct per hoe
85
eorum felicites augeztur cecuncurz illud Iseiee + Angeli peels nase
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terduntur « perfceta cus felicitete in Dei contenoletione. Prelmus t:
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He expsctent justi oig. Et enlcoe interfectorum , propter vorbum
Dei ciement voce hi. Gicentes: uscuecuo Domine cenctus et verug
ete. spocelypis Pra Et perturit / mu cum labore operetur, —53rb
ecilicet, ills opsratione uo praedietum desiderium implere apes
Qui labor netaphorice etian ne) in angelis secundum illud Apoealypis
ied DIL. . ANRPSURBR , PEL d usce aéhue in prae-
senti tempore,
Secunda est veritas moris, sive soe sit absolute secundum
rectitudinem retionis naturslis, sive hoc sit in comparatione ed primum
reguleu justitiae, quse Leur sia tive noe eit in ordine effeetus ot
signi «à dispositionex eel interioris per hoe rignificatan,
sieut opere bons exteriore sunt signa, a aa effectus bonitstis.
EX primse conditioni hujus veritetis opoonitur falsitss,
quse consistit ia degeptione passionis deducentis ed pecootum contre
quamcumcue virtutem sorsle», secundum cuod omnis nelus est ignorens,
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- 75 »
106 104 105
ut dicunt Socrates et Aristoteles . use falsites sendacium
106 107 103
voostur in Peslmo : Eb cuaeritis mendecium j; id est, bona
ecouxutabilie quae beatitudinen promittunt, sed non solvunt, Et vocetur
etion venitas, VS EPIRI one t Y e vus
zsnifacti sunt; quis, seilicet, in his ponentis finem in eis susm
beatitudines cuaerunt invenire, et huno finem son includunt,
Secunsee sonditioni opponitur falsitas, «use consistit
111 112
in ignorantia Del, id est, in peecalis cuae sunt contra divinas ,
sive theologicas, virtutes; cua ignorantis ijmnorsas ignorebitur. Quse
118
felsites etiam vanitag voentur i» libro Sapiegtiaeo — ubi dicitur quod
114
vani sunt omnes houinss in cuibus non subest sapientis, cuis per
118 11€ 117
ipsem excluditur homo & fine guo =, scilicet, vera beatitudine
118 119
quam, tamen , in omni opere suo Gesiderat et intendit,
Tertiae conditioni opponitur falsitae hypocrisis et jac-
tentiae, suis oanis hypocrite ost et mendex; et tulis superbis bene
vanitas voestur, cuia altitudines, cuem intendit, non consecultur;
20 121
1
$ed omnis cui ce exaltat husilisbitur . Unde dicitur in Job :
122
128
Tertia est veritas causata & rebus, sive in intellectu
nostro, sive in signo; ct / huic opposite falsitas dividitur a $3va
124 126
Philosopho in V Metephysicae in quattuor species. Una est quae
consistit in conpositione intellectus; scilicet cusnco intellectus
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126
sunt falsa possibilis, ut cum Óico te sedere oum stas; sive impos-
127
sibilia sint composite , ut dianetrum esse comusensursbilem lateri,
Vel consistit in civisione eorus eb invices, cuse diviga non cunt, vel
128
etian divisibills non suut, Lano feleitston dioit Philocophus eese
129
faisiwsien rel, quia, scilicet, Immediate causstur & re, et in oretione
18
eausstur a re avéisats intellectu, Et dugustinus in libro Solile~
thestedann probst sic verltetes eenvistere in rebus busque sicut
in causa, Quis idem in libro Le Vera CERE n probet faleiteten
n0n eése in rebus, cuis ree non fallunt, cue nihil siia ostendunt
quam suam specien, zed idet. eese fulsitatem BC. p in opinione
éjue qui putet ulicuid esse quod non est, sicut in A PINTOR, ai Bt
hee verun a sive falzum gumetur formaliter, ut cum dioit intel-
lectus inconvenientem compoeliionea, vel divigionem esse feisan; cive
Gumatur motericiiter, ut cum iatelieetus fellitur, et credit verum
ese quod fulsum ect,
Lt de hac felleacia maltum dieputet Augustinus in iibro
189
bolijocujorum unde causetur., Supponit enim illud quod ipee dixit
149 14i
in libro De Vers Aelisione , seilicet, cuod faisites ost cua id
patatur esse quo’ non ect, et «uod sliquid putetur esse aliud, est ex
142 143
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144 145
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disputet ea falsites illa cousetur ox essiuilietione unius ad
elterum, vel ex dissinilitudise,
147 148
Sed tota suc disputatio sopitur per boc uoc dicamus
143
istas felsitatea eaceipi ab intellectu dupliciter: uno xodo secundun
iatelicetus Per TAD ai t:ntum; et sio felsitas ex Oifforenti- nas-
citur ex hoc uod res non ost illud quod intolloctoc concipit de ipsa,
etiam si nullem habest sd ipsus sinilitudines, sicut est cxezjlum
TOOT an cui óioit lopides esse argentua, cum aibil cinilituéinis
hsbecst ad ipsa, ei credatur sic esse. Alio mode secundum intol-
lectus / qui est fides: scilicet, cum intellectu: credit ele osse 53vb
sicut comonit vel dividit, t sic sido hase duo quee & duobus
ceusantur; scilicet, deceptio Labebiadbad suse necersario o-usstur
ex similitucine rerus adcinvicen; quis, cum intellectus noster ac-
ciplens a rebus non dielt unum cease sidud, nisi unitstom sinilitu-
éinis &Q sinus in eis invcalot; et secundum est falsitss conceptionia
intasllectus; et asec osusatur s éífferentis rerum cíisi?lum, Per honc
enia non est ita in re sleut concepit intolleotu:. X iceo etiam
185
ubi falsitas est ciae desepilone, illa esusstur ex cole differentia
156 157
sine similitudine . Ei quio completivua in rntione falaitatis
15698 159
est differentia, ideo diolt Ausustinus in libro Solilocuioren
quod similitudo est mater veritetis, ot dissimilitudo felsitatis.
quis tanen ad falleciaa ubrumcue requiritur, reilioet,
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jos éities QueiUpeoet cupmifvin colo4Pfgt sw cemaP »iu |
apperentia per dissimilitudines, sicut etiam cet in fallacia sophis-
160
tica, ideo dicit i^1deu: quod fsl:us est uod a veri cimilitudine longe
abest, ced tamen habet sd verum nonnullas isitstiones, S1 tamen eini-
161
litudo proprie sumetur secundus cuoc dicit Boethius quod ipse est
rerum Gifferentium escem cualites, sic sola similitudo includens utrum-
gue dictorua ert sufficiens cause falleciae,
162 165
Beeunde signi ficatio gusm ponit Philosophus est etiam
164
in solo intellectu in apprehensione incomplexorun, vel etiam conplex~
165 166 167
orum; scilicet, cum vel videntur erse quae rinplieiter non sunt,
ut umbree viéentur «see corpors propter figuras et sotus, cum temen non
168
eit umbra nici privatio luwinie ex interpositione corporis opsci;
169 179
vel quia sunt quidem, sed non soprehenduntur ut sunt , sed sppre-
171
henduntur ut ipsae ros, cum cint tantum eorum similitudinos, ut
phantaemets in somiis apprehenduntur ut ipsae res sensibiles preesentes,
Et sio movetur anima ad en tinore vel delectstione,
172 173
Zt haec est ratio cusre haec dicuntur esse folss
174
secundum Augustinum , et non ilis cuorum sunt cisilitudines, sicut
homo pictus est homo falsus, et non e converso, homo est falsa picturs,
/ et umbra est feleum corpus, corpus voro non est felsa umbra, ot $9ra
175
auricalcum est falsum aureum, et non e converso dicimus aurua esse
176
falsum euricaloums quia secundum Dionysium in causa et causato non
admittitur conversio adaequationis vel assimiletionis. ed diciaus
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«ris'olq fatus nal. oei)vfbo o nor Ja yam Quen 398
a QA eam Sw car ci ta
Mt neh) genet lh Sone ence i sm ae arcane mena
PICTURE, 'astevnolt ative sia
ntmiiudh. be^. eriobssttsietm Doy ateottaw ste alone A
FL
fa
P a
177
effectum asgimilari causae, et nom e cOnvereo, Et hoc est propter
178
propositionem cuse notet orincipalitsten in termino azeimilationis,.
179
Ubi ergo est eedem ratio, scilicet, quod alique naturs est prin-
cipalior alters, ibi minus nobile sssimilistur ostia et non e
converso, Heec autem clmilitudo est cause basti: Et ideo
petet SH e preedictorus,
Tertio sods, Cieitur falsitas in sermons noa quolibet, sed
183
quando nomen vel diffinitio nouinis sttribuitur slicui vel in toto
diverso, non solum secundum nsturas red etiam secundum subjectus;
184
vel attribuitur divervo in parte . De primo e t exeaplus cum nomen
vel diffinitio trianguli attribuitur cireulo, De secundo est exenpium,
135
ut si surum -ixtus cum slio metallo dicsatur sispliciter aurum .
Dixi autem son solus secundum naturem sed etlam secundum
subjectus propter erroroa biais pea oui dixit non debere
nbtss nisi unum per unum nomen, ct non per genus et differenti: m,
189 190 181 192
quia illa dicunt naturas diversas . Et ita incidit ibi jam
Gictus modus falsitatis. Hoe enim clotua erroneum n ad quia cum
ninil Giffinibile rit nisi coupositum, oportet necesssrio quod in
diffinitlone plure ponantur, quse tamen unuz sunt in uno subjecto com-
posito essentialiter, ut cus substantia diffinitur, vel in uno subjecto
conposito ex substantia et accidente, ut cum accidens diffinitur.
Tune enim nocesco ost subjectum .onere in accidentis diffinitiono;
E53 U—— VEL IEEE
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— " V mobticotenmtel in ane olafne qua, M6.
ophs nio pu = mtn raf ne
hoe adediioup mon enorme anda En suit iet> sebps she
loi 5) fev E wn hie meilpdiudda elutenn oljlsizalh fey eecon
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ndhpges cela ten mits sutton eatin, E amie dad
sis85b mor ¢iel> Jup — diqexolicq » LHanidzh setquo od quus à
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Mes béesiibe. emu p. deus sony toned T:
i. olea dus. epo Bl iov utiniitin slinadadms AEQ du
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wiijusit: so abtenhtzna ai ooi iie
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194 | 195
€t per consequene potest ibi poni etiam diffinitio :ubstantise .
196
Et cum nomen et diffinitio | ubstentiso alteri naturae, scilicet
accidentis, ettribustur, non tamea est ibi felsites, quia diffinitur
compositum ¢x substentia et aceldente. “use duo, licet sint diversee
197 198 199
nsturse, tamen sunt unuz secundum ease et subjecto , fecun-
200 201
dum bung modum vora pictura et inago / hosinic ect faleve homo 59rb
202 208 204
seoundum Augustinus , tie nouen hosinir falco ci attribuitur ,
205
Quorto zodo dicitur homs falsus, yul ex habitu secundum
206
eleotionem libenter fingit hujuzsoii orationem falsss , in cuibus
207
attribuitur diverrio ab bi: cuibve conveniunt,
Et his quibus eonveniunt non sttribuuntur, et hoe oon
208
propter sliud aiai ex sola libidine sentiendi, sceundum illud Joennis ,
cus lozuitur mendecium, ox propriis locuitur, guie mendax est, eto.
In omnibus sutem Sis modis felsitstis, petet quod verum
209 £10
Gicit Augustinus quod res (uae oanino non ect, non est falsa,
quie vel est in rs, vel in intellectu vel in oratione. Ix cuo etiam
sequitur ouod falsitas sit privatio veritatis, quia est negstio veritatis
relinquens subjectus cum aptitudine, Et ideo funástur in ente, et
per consecuens in vero, cicut malum in bono, quia elia ratione est illud
verum, ot slia ratione d NES... sicut exemplificat Augustinus
in libro A og tragedus non esset falsus Heetor nisi esset
verus tragedus; et equus pictus non oscet falsus ecuus, nisi esset
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CAPITULUM OCTAVUM
1
De Seientia Dei coumuniter dicta
Te veritate divinae naturae et divini intellectus, cum
aliis icatdecaivad ex comparatione ipsius ad erestursz, tantun dictum
eit, Et post specislez conclderationea divinne scientiae, secundua
quod ipss distinguitur contra sapientius, et fides, et srudentiam in
Deo, loquamur de celentia Dei prout Soe nosen est commune ad oanem
cognitionem intellectuslen, fic enim gelentian esse in Deo Seriptura
4 &
teststur , cum diclt eum sedere super Cherubin, id est , plenitudinen
6 7 3
scientise in Ponlmo et Teapielis 1%, cuis plena selentia est solius
9
Dei possessio, ut dioit Philosoohuc in I Metughysicee . Poseessio / Sva
19
&uten, ut dicit Hermes Trismegistus , ost cessio quieti douninii in
his quae sunt poet, ut naturalia consequentia naturem, Et ideo Deus
lz 13
sic eedet super plenitudinem solentise, quia ipse est scientiarus
14
Dominus. I Regum ii .
15
Ratione quoque ides probetur, cule supra probavixus cued
nihil insigne hsbet Deus, oi non habet naturam intellectuelem; et per
consequens Opcratlonem consequenter illas nstuzam, quis nulla natura
16 1i7 18
Gestituitur sua ossentiali operatione, et omne intellectualem
13 20
cognitiones hie vocawug scientiau . Hoe ergo dictum vit contra
illos qui dixerunt quomode scit Deus, ot si opi coientia in Excelgo,
21
ut dicitur in Psalm .
ey m
eh | ATA GIO.
TI " ilio: “ete soins jp oM ed io Me |
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T
nie guides Linda pm 2e adtidad oantvib Se aad T
US. e uem Ox, LI $5
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e auboth sad nad Isi be sulegt oncle [^
aiórvosa cseldeeios atii sonbtterablanea seislbnqe fh M |
Bas?
‘at eelimebu s etin do atiemlign axineo aWiesedasis
: sens ba erus fo wor gcd sere, ea outmotos sh ux - oc
aua? cd pi esta tinidpolos nine. e esmlugsed ote! eres ing
statio toi shee d ab E wid ius Met. m1 Rots ne "
Mitos dis piam: i$ emis "alu ETT ES "um
Pd x elpeesedi saan I Bibare n T"
nd Liatsot inta. otnaes 2 . kote dgommeat aetali Hote ien
evant 333.
: PTS remit citroen mer
| x vbi tl
oninia des “evel tus niii tiim VUA
Me Vi Sy
bue , M muna I
«oit. uite AR umo ]
Lr Paivadon x atu: nata seti supe; Ld P
np EP rang tele — PET.
™ de ‘eokentoe cote turasdan Soda i d snl dedad 2.
nto LIE Welt ee 5 n. j
; Silk allie, prety guwisisn sett ‘eaguaureance ‘wastoldurzago
ie E CR ion
mu abisetno abus emi do E Yu mien , T
vil Hy "d TENES ee
| ries dis mitis eoi + ahldondox M UNN a8 ne
+ í daos AR WT LS er Las
" dns. da, fu dut on CALHOL,
Jtt TES ROT aia $n ee vilis i pore.
E Qe
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- 083 -
Quomodo etiam Deus seist slicua a e cortas et propria
dsiamas-; tam cingilaria hints". et non — supre expositum
est. Sed quis ita oit contra 1110: - dicunt du —— Deua, ot
' quod pez csligines Judiest (Job — » probot Psaluug dicens: Sui
plsatavit surox, non sudict ctc., cussh ew .quidcuid est in
causato & "v "is perfectius est in esuss. Tt idea scientia
et seruo, etis V— Y et alilorum pracdictorurx, est 1n Deo,
quis T essst el sli guid "m. ty et non esset perfecta,
Quod otiam soientio aortas’ non sit univocs nestree
seientiae supre probstum est; sed nuae otian velitebénigss quoc "y
is ids ecientise angelicae, quia, eum sient scientia est causa
onniun t est caucs selentiae eileen. Sed inter esusam
hebeutes in se ossentisliter alicusm yiidiit£nem cs et csuastum habens
eam participotive non potest esse univocstio, Ergo patet intentua,
Seientia ctiam Del, propter diversas rationes, dividitur
in selenties specisli ratione dictez, et preescientism sive praevi-
dentiam, et dispodtionea, "d preedestinstionem et providentism. Cum
enia scientias Dei sit cause praecodens suos effectos durstione setorni-
stis, potest conzicersri ML,
iano secundum cuoc est perfectio concequens civinam
naturam; ot cic voostur scientis, sure ditties in sapientian
qua / Deus seipeur cognoscit u& naturam distinctam sb omibus
«-- (nins de eotoni otl oetsósa Ar deseo s
» 5.
s
sbiqot de adios et air didum AIMO ante cbcació sif o dii
ursb-ckeoc ücatedbil " atimaiti: a disno did phone tt
jo yal ¢2von. bip (amols luy eoilt subs db» of) akep Bet LH
dig reseolh aufaui dades s "ag mae
nt doe Sampbhep 4 qM
sitmaton obi ot Jd io sce eue "Dutft-. LA os n
qul n) Su QURMEMMIMN cirrolia do gratsiiun calle v. at da j
edi Bier iur 0c ,. aLL420ba Mats do Jaque velis à ae
eae nsivib alfgolos molde Bout mee
Sia ty! €
ert duh Alten am sos aos yeni aan ome ind
» ental f snecnioeior "My visita de d al
wluseto, snesomuh eaten scia neubeonetg emo sia ded al a
. ii m C'aeistahst bistestanee desit
intel ajiipésslD bifbstreq Cen:deop miAMENO » "eis 1s
even cwiiblsious on yaldonton uon abs Pe
Ar E NE
A
"4 wig j rp AJ
L4
- 84 -
ag
causatis ; et in sclentian simplicis notitiae, cuse nihil addit ceuper
solam notiticams scilicet, neo approvationeu noc eousslitsten Dei
50
cires cognita , quia cic eogmoseit peccata, use non sporobst, et
51
omnis cuae ipse potest fucere, quae tamen nec fecit nec faciet;
de cua notitia in Psalmo 1 ili: a longe comoscit. it in scietian
visionis, id est, «une est sd sodum visus sensibilis tentus eorum cuce
53 54
praesentis sunt Deo secundum formam idealen, sive directe ut bons,
sive indirecte ut psconts, Sic enim scit ounis bons et mala cuse fuerunt
55 5€ 57
et sunt et erunt . De que scientis, Eoolesiasticil xxiii : Oculi
$8 $3 €0 €1l
Domini zulto lucióiores sunt super solem . It Ad Hebreeos iv :
Omnis nude et aperta cunt oculis ejus. t in sclentism approbationis
62
quae secunduz Au;uetinum est complacentia smoris in cognito, L.usliter
€3
tantum cognoscit bona. Genesis i : Vicit Deus cuncts couse fecera
64
etc, Et in ecientiam metaphorice dietam, que illud dicitur alicuis
scire, cujus selentiam cum complacentia ostendit in se esse per con-
suetudinem operum, sicut dicimus: iste scit hoc bene facers, cum
65 66
frecuenter et libenter hoc facit. Zt sic dicitur II Petri ii 3:
67
Novit Lominus pios de teiptatione eri ers etc.
68
Secunde wodo, -umitur scieatia secundum r:tionem
vrioritstis susc ad effectus, ct omes defectus incidentes, t sic
dicitur praeseientia, sive praevidentia, qua elicuid scitur et videtur
oculo intellectus priuscuem fiat. Propter quod etian, licet significatum
104a. dÀbbes 41d - acsddAaen. NUT cadtne sow sip» 4 aea
tod cojpéAlew eoe ove, m 9-& Me ie
is. a fob. odia uem thasomjep, DA stop x . mise 4 i».
(494901 456 ;dpot gen. fensj eoe ener $avj0q Gnql. pauosd ?
A—— sl 24, Hiogesteg.canoL m sth ® Sani of edi 8-0;
LO oarape ba gag adisdianss gumlw mao a sem, ean. diei | !
bd 28 4 P a
«med du edosilb pvia ace [abl erent (— "T eol . tum uh E
T»
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dmuisid esso. alas de csod whmwo fion mig. oft snennorg du sdootihed |
ih, + ts ncaa vitem qi
1,4. 8goaxdel. bá, aE,» selon. Toque: dion |
1, 84004402 0:gg8 pelsnedog bo. d: aula abluae d asdoua du
1511128), OA eddagen si aiz063 cifpenbiquto. — LI
daas eae ciment ad. fens nd
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ogü99 TOG 9959.90 04 ddbusduo s1ámpoo qi bab; —
ae «39981. anne uei ii92.9J2l. semulsdb trots:
T M siet A) cemoeiots 21243 if1osfrned sodandad de
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sees exec Ldn CUM ee mam À
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ausdebbr jm ausis Duce ame ealicebiwirtjirlo- eatis
nd halite: aap 3534015. sedi: ted ide
exte
«i anstlili cs:
hujus nominis sit seternum, non dependens a creatura, tamen ratione con-
notatae prioritatis, cuse relative dieitur ad posterius, dioit hoc
nomen respectum ad creaturzm et relative ad ipsam dicitur. Et ideo in
Deo non essot praescientia, ci nullae res fuissent futurae; sed "INS,
fuisset et esset in ipso scientis; nec tamen ETS alicua mutatio
in ae cuis illa relatio in ipso M secundum / retionem, Sed O0ra
tantum KR mutetio creaturae, id est, MEET ipsa non esset
futurs, et ideo non subessst dmm, futurorum in Deo; id est,
scientise significatee in Deo sub Mur ad
Et ex hoc non sequitur quod alicuid NESEPENS AA eit Deo,
sed tantum e... illuc NS, in eo est, tali nomine relativo non potest
significeri, Nec etiam sequitur ex hoe quod Dei scientia sit cum tem
pore sicut nostra; cuia, cum cicitur Deus scire futura, tempos ponitur
ibi ut conditio rei scitae. Quse conditio cognoscitur a Deo qui omnia
80
scit certitudinaliter scecuncum se, et omnes rerum conditiones, et non
81
ponitur tempus pro conditione ipsius seientise, sicut noster intel-
82
lectus intelligit cum tempore, eo quod ipse componendo unum cum altero
&ccipit esse rei sub rations sotionis; et talis esse uensura est
tempus, Ideoque gm... intellectus noster intelligit, vel per ora-
tionem exprimit, hoc facit E determinata differentia temporis.
Haec ergo in Deo non est, me. omnia sine compositione intelligit.
Unde eodem n. cognoscit rem "n. est, sicut praescivit iuis
| Pa Se NEUE
ood jiplh etbusdsog ha ^ugddioi^ sili. aas —
gl osbl M^ rust led man liba ovidafon, de. maniderm b» re
88
Bora. boa téadet ámogálu3 5ot ocium bs yattee!onvety, -—
oY
- ohdedin wupiis. udfaseupen aca pen taddneton canl mi. fend
9... bed mesotést N siones ‘a anton? cag mi olásle1 sith, m— *i *
i fouse noc —-. VERE «fuo bi ertufseuo m d |
due bb (os ai supeird SE » aei duaxo du; anon nbi atx
8v
* cenolnisiLpst dm cod mi osfrolMimpla a
YT
y dis mujnocéode hive fa Dem rad bepas fne OO! au i^n — E -—
Paotoy con evidalar autepa Lied was. nl. boup Ame. . its —
E L
ania .
k I -saf nuo tie aljmoiss io soup aed; xo seats tie uelis ool .taeol ite T
fimo aequi genial vilos awed tut tosh ane. vin iriisna à 2 20
bn.
oo» aime Lup 008 2 uudioaemyoo oid teaoo og M n— nd
mor Jo quenoldibson ait BONO " sen pP itii a
CL Sate siüttus nod Memini pne panties emm.
exojis aio nEki obaemoqsco vul beup o9. qooqae, noo (28
"- dee azpumon oune aliad de. (eiaolipg, e pt, Came, lor 2: tan
" - «mo aq Low Misittedat: 154205 bM Mehl pma:
^ alTOqUME. alinotetiib sj&nimmejob . = T pod. «dis
i qq Haeo oroliisesnen snis alme. fret
pM 1 sata eitcensiy, 200i ime: "gp ar: am aah
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in : IM
Mr. ig. 7 x S uL
- BE -
Idem intellige in aliis simililibus, seilicet, providentia, praedestins-
tione, dispositione, «uis nullum istorum in Deo osset, si creatura
TP... non Med nec futura nui: .
Ex "Ress etiam patet quod in Deo non est proprie menoria
98
praetsritorum, licet scist praetorite, sicut ost in eo visio prase-
94 95
sentium et preescientia futurorus, quia memoria imelicat conditionen
9€
texporis , non solum eiros cognitum, sed etiam cirea cognitionem
ipesm, cuis est cum detorninstione vreeteriti toaporis, et est posterior
cognito. Et ideo etiam est potentis animse sensitivae cuse cognos-
cit cum conditionibus usterialibus, cuse sunt hic et nunc, et non est
pare aninse intellectivae, cuae cognoscit iw universale, quod
indifferenter se habet ed omne tempus, nisi transunptive dicatur
memoria, sicut bee bauen > ponit ipsam partem issrinis; et
propter hsee mathe non est simile de memoria / ad praedicta, 60rb
Quamvís autem, secuncum rstionem nominis, praescientia
sit communis ed dispositiones et praedestinationen et reprobationen,
tamen appropriate interdum eccipitur pre reprobatione ot dividitur
contra praedestinationem secundum unas rationem sopropriationis
qua —" éividentium retinet nomen duit Er: divisi, «uod nihil
addit maneres: ipsum, wu cum dividitur proprium in diffinitionem
et propriam paesionen, ot non propter — quis, licet
reprobrtio sit »cietia ct causa efficiens repro»stionis, quae est
— Ó—— ei ortis n y
—Ó ae, a
desalet. MP
strona etree fav mae eat Saudades woud nth?
«seq ola tv Wt o tants Pius sei ww 10d
socolélbmoo $elisl atrome lup gewsowstet paar
seseliligeo aatto malde be» quifigjco sp119 düfos Né QU
Wercivefooq Jae Je Quibteisef lébuowis wmolfarisiiéeD mio fao inp jj d
Ormco esu; esvlalures coslno mldmpdoq Phe malis cobl st * -
ER, immi Eyes ME
El er
oN eek evbhgumavi! Lain aod énme Da dedad on’
de aisiyauk nófuag untgt dlnoq et ems
exes oy Mdolbede bs Nabsoen ob oftnty Jed MN UO adio: obs tolto
alsin 1000013 (94nimon menolisi antesoes queis. abwwsuQ C630 "-
poenas, tamen non ert nisi si^plex notitia ejus, quod per se est objectum
reprobationis cuod est culpa, 5t ita secundum id quod princivale est in
nomine, nihil addit Had prseseientiss, sieut praedestinatio con-
notat causalitatem gretise ot natal, Et in hoe divisione, sub hoe
membre comprehenditur reprobatio,
Tertio «edo, sumitur soientis AL rationem onusae,
sive ut practica solentis praecedens effectum, Et hoc est tripliciter,
quia vel iste effectus est institutio neturarum, et sic est dispositio
zeeuncum illud b:pientise "T Bisponit omnis gusviter; ot iterum,
Rutiteiun M^ vel est naturarum conservatio ot directio
earum in sud: vel est creaturae veatificatio, cum his quae ad hoc
disponunt; ot sic ost praedestinetio. Unde dicit Hugo de Sancto Victore
in sententiis MA i scientia est existentium, dae
futurorum, dispositio faciendorum, praedestinstio salvandorum, vrovidentia
$ubjeotorum,
115
Dicant etian quidem non solus scientiam Del, ut est causa
rerum, habore rationes Lane: ad Deum, sed etian Med
scientian Dei ut cognoscit se connotere realem respectum personsrum
BM ad invicem; cuis dicit Anselmus in Seton ar in hoc
quod summus spiritus intelligit se, Pater generet, et Filius generatur,
Et oa intelligere se ponit similitudinem habere / spud se, et ita 60va
ponitur relatio unius et slterius. (uod dictum non potest intelligi
E».
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of
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quip qid } a I") e em oft. te 1?8 io9bosp otc ni$noigos PL n 5 i
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abfréhlveig uuohesvLss oldeniósobeu:] yeyiebaytec? ebfbaeusib
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As .
Aa | J
Ge scientis proprie dicta, quis ills est sttributum essentiale,
secuncum guo? Deus cognoseeret se, etiem si porsonse non essent dis-
121 122
tinetse in Deo, non cognitione per similitudinem, ut isti dicunt,
quis hoc esset reflecti super se, quod non ost «ine compositions, ut
123
éicitur in Libro De Causis sed cognitione per essentiam, Sed intel-
ligi potest de scienti» appropriate dicta, quae est verbum, cuo ipse
Pater cognoscendo ce et osnis tek se dicit se, et omnia alia verbo a
se procedente in perfecto :imilitudine sui intelleetus, Sic Mtis
verum est quod intelligere est generare, et E quoé seientia dicit
einilitudinen e habere apud st, eo uodo quo Joennig ^p) Verbum
erat spud Deum .
nU deos gut aereo bs thy yoo raus sim
ciini Mul Apogppmibet Halo NIU —— LE
Pw commbthnereo ooi. ue nee Deu) ee
eid oe visu di sa cate etlagon d
PPA deren eee D
bulls eodoniiaMri Los enlbad Lini, etootx0y al ]
tAnit eifanige deep ET DL
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siat s Lane” Seeman Mj
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1
CAPITULUM NONUM
»J
2 3
De hoc , qualiter res sunt in Deo
£
Ratione seientise omnis dicuntur ab seterno in Deo
§ €
fuisce . Josnnis 1: Guod factum ext, in ipso vits erst. Unde
7
Augustinus Super Genesim ponit talem rationem, Deus operans sor in-
teollectum non potuit producere nisi sibi note, Sed non entis non est
scientin, Ergo sntequam producerentur res, fuerunt, sed non in propria
natura; = in Dei seientis,
Ad hoo uu intelligendum, notancum a cuod, cuamvie
res DA esse in sus esues, ob etiem in intellectu comoscente,
tamen magis proprie dieitur esse in intelloctu cuam in cus cousa ef-
ficiente, cuis verius ratio rei dicitur ipsa res, quem esse potentiale
in sole potentia setivs existens diostur ipsa res. Multo fortius,
AN ibi dicitur procrie e s esse res in quo est secundum rationen,
et etian secuncum ceuselitaterm, cuum in quo est tantum sltero sodo,
Sed res sb aeterno fuerunt in Dei omnipotentia et voluntate tantum
secundum esse potentiale potentiae sotivse,. In seientis fuerunt ab
aeterno, non colum ut in sotentla osusse, secundum illas :peoien scien-
tiae, cuam supra voosvimus ciepositionea, sed etiem cuis, ut dicit
E SUPT / rerum ehe ab aeterno sunt in ipso, Temporaliter vb
16
etian dicuntur esse in Deo ut in conservsnte, secundum illud
à - uot SIN | i fon nn
o ind "imn gut. wd ors
e i omis L2 simnl ines nn, —
EE GRE hei.
me 1 P^
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atre eps ontario SU AN
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E M TN
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elaligeis, eave asy quoi onc udlolh dex iéot survey aid. |
quive otha eren oid useolh omiies eves btmdoy aoe
qnonabéss aubmwoes 306.007 bt oe ense stpas edem xstioib 201 d
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(asisns cistzulee be slicofoiizuo bed ni terres opretve du à tb
d» devis sthanion di. ssevitos asitgntes ofaidueéo; onan asi =
wavina seipsis ealli mideoos yessine aljgejoq al tv uton aan Ex
D Uis t lt mkt bes melt aces wn d
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17 18 19 20
Actuum : Jy ipso vivimuy etg. , ratione providentiae, «uae etiam
URN, scientiae est, licet includat in .o potentiam et voluntsten,
injuantum praetica scientiis est. Unde sancti oxistentism rerum ia
Deo potius attribuunt scientiae quam potentiae vel voluntsti, licet
etiem secundum llla ettributa possit noc dioi,
Seiendun quocue est quod hsee tria differsnt ut superius
et inferius: esse in scientis Doi, esse in Deo, ot esse in essentia
Dei, quia cum, secuncum SUN E. dictiono: concignificativae tenean-
tur ad vim MER ay eis, haec praepositio in notat diversas habi-
tudines secundum diversa adjuncta, "Hu cus dicimus esse Med. in
toto, et in loco, ot in teupore et hujusmodi, Unde etias in pro-
OR esse in scientie Dei est Ne. cognitum ab eo, cive illud sit
scibile per se, ut naturae entium, sive sit tantum seibile per aliud,
ut mala et omnes privationes. |
; in beo eaten esse, eicut nune proprie de hoc loquimur, non
est iden quod subjacere operationi - Mad ut quidam exponunt, sicut
opere nostra dicuntur esse in nobis, wie eorum douini sumas. Sed
est i. quod per essentisa esse oni ab eo, vel rationem
ideslem iebere in Deo, Cualiter mala et privationes in Deo non cunt,
Esse autem in essentia Del ost vel eubsictere naturse
divinae, sicut personee sunt in essentis, m. est esse attributum
perfectionis neturae divinae, quod non por inhaerentiam sed per
e 08 »
e 71 / SS = oe "52 20
sels eam Quoldsoblvcx enbidet , Mie. BUNMXLX 26k ai mes ü
emoísiarjow 30 aeddcefor v: ri óab&loni decli ioo satémmios soloeqae ——
at amen suifipiaizo Steam. She ows alielos enldpeds auinaupad |
toot eMndguiov Foy eabdas se; sam; salineips doumdiidin eubtog: a
otiphb ot Pisos afviri ali mamen m
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rides woxeorte teen al boognena coed ape "'smotsastie ate
Gh blinds cage agmipib suo, #5 sonos scaeris mvbauoes
, 7m et matte edad -ibeguubset i» exoqeed. nd e S00 ml de
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dla dopseque sabido. Mu inam rm ey aoe
boh satus alos rm al. quien at eig “tml cuiacn MT
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identitatem est in ipsa. Qualiter nulla creatura est in Deo,
Et sic patet cued ome quod est in eesentia divina est in
Deo ot in seientia Del, et non e converso, ot omne quod est in Deo est
Er
in selentls Dei et non e converso , Guia, licet seientia Dei eit
Deus, et sic ossentia divine ratione sinplicitatis, ideo cule ununcuod-
que in Deo :ervst suom proprietatem / ideo differunt in modo attri- &lra
buenál,
$4 85
Nec obstat huic uod dicit Anselmus cuod eresturs in
crestore est crestrix essentia, cuis in hae looutiono, 1i in creatore
$6
non Gicitur per sppositionen, ut sit sensus crertura, quse ost per
$7
speciem in creators, est crestrix — e: sentis, ouis hoe falsua est,
Sed dicitur per deterninationen, et est determinstio trahens deter-
38
minatua extre suam retionea, sicui cum dicitur homo pictus, Et
ideo sic creatura in createre nihil aliud est quam ides ejus in Deo,
quse cicitur ipsa cresture, sieut ratio rel voostur insa res; wie
patet quod iila idea est et. eesentis,
" Qualitor etism sb aeterno bis in Deo fuerunt dicitur
Josnnis ^r x fe "t est ipso vita erat, ot vita
44 45
bopinum . Ex «uo secundum Augustinum — sumitur cuod eresturee in
Deo sunt vite et lux, "uit guod specialiter dicitur, cuoó erst lux
hominum, hoc dicitur propter specialem — —Ó ad
luceu intellectus divini, incuantum homo est sd inaginem et
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quam denominativa, ut cit sensus vite erat lux respeotu omnium , .use
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sed per ministerium Incarnstionis est haec lux homimum prae omnibus
57
eresturis, Unde subdit: et lux in tene»rip luget etc.
Hoc autom dictam tripliciter exponi potest. Uno modo, cuod
exprimentur conditiones scientiae Dei secundus quam res sunt in Deo,
Illa enim non solum est cognitio, ratione cujus res in Deo sunt lux,
sed etiam est causa cognitorus, rations cujus bi in Deo sunt vita,
secuncum quod vite vocatur inito quod, ad nodum vitse causeliter
dietne, est indeficiens principium esse rerum / sicut Philosophus dicit
in VIII beididin." quod motus coelestes est sicut vits viventibus
imr: Sic enin propter —— sien dixerunt Stoici philosophi
64
quod Deus est animae mundi, uotu et ratione mincum gubernans, ut
65
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"IR... , 9xponitur quod RP haee duo differention
esse rerum, prout cunt in Deo et prout in propriis naturis sunt, Man
in propriis naturis habent defectum oun Mu OM in esse et
79
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72
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gentis. Jecobusi., Pt ponit Augustinus Suver Joannem hujus exem-
plum in archa, cuae in opere non e^* vita, sed in arte est vita, cuia
vivit in dementis ld
Tertio Ee exponitur quod heec dicant modum caussli-
istis divinae Mud; niis inquantum osusst, sic est vita praedicto
modo. Inquentum autem causat per essentiam suam, cuae est pure lux
intellectualis, ad modum luols ex sola sui diffusione, sine slicuo
praejacente sibi similia producens, sic vocatur lux,
Secundum hoc solvuntur quaestiones cuibus quaeritur quare
non "m. PS... esse Pes in Deo potentis, sapientia,
PR d cum ists dicent in Deo rationem causalitatis, et quare non
potius dicuntur n... ia "T. ens ^ verum et bonum, cum ista sunt
gotas participata & Deo, Hatio enim primi est quod RÀ vitae
intelliguntur potentia ot voluntas, et nomine lucis intelligitur
sapientia, Et intiiéo- hsec Guo, siilicet, vite et lux, exprimunt
widow non colum secundum bea quod sunt, sicut suis nominibus expri-
muntur, sed etiam sub ratione —Ü— principii ad eresturas / 61va
ut praedictum est, Ratio autem secundi est quia, secundum illes
-luseq Lidte em. (iiv ant dem bos cHiviv plos nn ana eHldEUA,
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conditiones, res non sunt in Deo nisi osusalitor; sed sunt in propriis
93
naturic, Sed :ecundum praedictae conditiones , ros in Deo et sunt cua
essentio et sunt causa rerum in propriis existentiis.
95
Et secunda etian preedleterum expositionum seltur cuare
96
res sub ratione pulehritudinis dicuntur esse in Deo. Pssimus ¢ Pul-
Sirituco agri megum ost. Pt Doothiug pP UIS, J
pulcarua puleherrisus ipee mundus mente gerens; scilicet, cuis sunt ibi
sine deformitete privationua, deforsantium naturam rerum VERE...
Et praecipue ratio puléuri convenit sis, ut sunt in Deo lux, cuae secun-
éun FIERE, coincidit in esndem rationem cum pulchro, Et propier
hoe utitur Josnnes tali modo loz;uenci, «uod Na dicit siuplioiter erst
in ipso vite et lux, ced primo Cicit «uod erst vits, ot ulterius quod
TPT soph ut ecistur cuoc bonitas, an inguentum est dif-
fusive esse, ut dieit amps... vocatur vita et pulenrituco quae
est lux spiritualie; in Deo unum cunt,
105 106
Ex eadem expositione concludunt Augustinus et hnseluus
quod res verius sunt in Deo cuss in seipsis, «uis in seipsis cunt
mutsbiles et vespera il tenebra, In Deo autem cunt vite et lux.
Quod dietum sic intelligendus est ài res hebent NEUSS, esse}
seilicet in Deo, in propria natura, et esso abstractionis in nostro
intellectu; et cuartum, cuoc analogice coumme est ed omnla ista, quod
est ease cresturae quocumgue acdo existentis, Siniliter etion
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comparatio est bti Una eset diversarum neturarun in elicue
communi, ut cum dicitur rose est pulcherrimus florum, Alia wie
quae est ejusdem naturae ac selpsum secundum diversum esse, scilicet
112 118 114 116 116
cum comparatur ens potentia ad ens productua in actu,
vel ens secundum E cd ad ens simpliciter,
EL ergo in preedicta eonjsratione sttendatur primus modus
comparationis, wai excessus non attenditur secundum id in cuo est
comparatio, cum illud sit commune et unum; sed ettenditur secundum ipsa
conparata ad vu&e babet se illud commne secundum priue / et porterius. (lvb
Et sic iatendunt praedicti suctores comperare secundum esse ad primum
TES secundum rationes cusrti, uis omnis comparatio est in alicuo
coumni utrique comparatorum, quis cic solum procedunt, et necessario
eoncludunt rationes eorum; same ^ we res verius cunt ubi sunt
vita et a et creatrix essentia, scilicet in Deo, Susa ubi sunt
mutabiles et vespera et EU et creatura, scilicet in propria
a
Si vero attendatur secuncus modus comparationis tune eun
veritas rei sit proprietas sui esce, cuod stabilitum est "pf non
essei illa comparatio vers; sed potius ros esse suse propriae naturae
verius habet ubi est actu, et simpliciter, ot dé sni tatur et :ecun-
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cimllitudines et indistincta, sicut est in Deo,
Interdum quoque in Seriptura dicitur creature esse in Deo
secundum tertian superius positus expositionen; id est, secundum retionen
127 123
tenporalis effectus connoteti, vt in illo verbo cuo8 de Airato
129 120 181
poete sumit Apostolus, Aetus xvii +: in ipso vivimug , movenur
182 183 154
et supug. Dicit enim Augustinus per hoc verbum ovtendi Deum
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135
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136 137
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vivimus, uoyomur ot sums, “ues trie sumuntur secundum 111a tris use
159 139
ides Apostolus ponit omnes x : Svoniam ex ipro et per ipsum
140 141 142
et in ipso sunt omnin , Nom ex ipso, ut ox eeusa per oe operante
vivimus; et por ipsum, ut per osusmm cooperantem movomur in cuod-
libet opus; et in ipso ut in congervante sumus, secundum esse conser-
vativum et durans.
143
Possunt tanen hace tria tripliciter eonsiderari: seilicet ,
secundum rem, vel seoundum cues retiones, vel secundum rationum appro-
pristiones . Primo modo dicit Ambrosius in secunco libro De Spritu
|. 145 146
Sencte quod hwac tria habent eandem vim / ot unum in his, atcue 62ra
147
eonsisile intelligitur, scilicet, quod unum horum inclucit «lie.
145
Cum enim res in Deo vint vita et lux etiam seeundum causnlitatem,
patet cuod in quantum cunt in Deo vita, sic sunt ox ipco; et inquentum
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ipso inolucit alie duo, scilicct, esse por ipcum, propter sodum esugali-
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14825 149
$8 zuze gunt , quia, Genesis primo , ce ruo ipse dixit, fiat illud
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151
alia duo, quis ipse artifex primus, ox cuo sunt omnia, est ipsa suc
are, per quam operetur; et per eandem srtes omnis gubernat et conservat,
Seeundo nodo vult Dionysius in IT oapitulo De Divinig Nomi-
152 158
nibus haeo non dici secundum esndem rrtionen, Heec praepositio
sx dicit causelitaten, slout et haee praepositio de, sed tenen divorsi-
mode; quia, ut dicit Augustinus in libro Beeiuza Mui hsec hebent
8o Emi superius et inferius, eo cuod non convertuntur, Omne enim
quod est de alicuo est ex ipso, et non e converso, tam in cresturis et
erestore, cuis in cresturis, filius est de patre et ex petre, Sed domus
quam aedifielat est ex ipso et non de ipso, sed de lignis ot LE
lspicibus, Siailiter in creatore, quis Filius Dei est ox Patre et de
Patre; sed creaturacs runt ex ipso ES non de ipso, cuis non sunt de
ipso, :;uis non sunt de cubstantis suc.
158
Ratio autem hujus dicti est quia, secundum Philosophum
ve nisdalt juo und 365 Jape abr anHintol mato gi M
xo sete Mts icd stub. alle, 8150foni, ond ot ound afl fo im
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eb itas god alu; opt eb omoes.) A Aniston aside
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159 159 160
in V Metaphysicae , ex alicuo esse dicitur alicuid sex nodis,
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164
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172
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scilicet, vubstentla teiporis, cuce est nunc Mami « ^uod ideu est in
toto wi ieiy sicut dicimus ex die fit nox, id est, soct diem.
Hene temen diviciones reducit ide ad bimembren,
seilicet, oed om &liculd Gicitur fieri ex all^uo, vel .secundum trsns-
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unius v os alterum, ut in sexto — Cum enim in eo cuoc dicitur
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186
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186
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191
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192 : 193 194
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195
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Tertio wode, dicitiAugustiaus cued haec non sunt con-
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209 210 211
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a12 215
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214 215
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ganes, scllicot, ex Deo Poire; unde sequitur, cropter cuss causem non
216 217
confuncitur fretres eos vogsre, Et cuis Filius Dei est virtus
218 219 220
Dei ct cuplentis ejus, ut dicitur I Corinthios i , per cuse Quo
operatur omnis operans per intcollsetum, ideo onis oer ipsum fegta runt;
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Joannis i ecilicet, s Deo Patre,
Propter quod etiem Pater dieitur dupliciter operari per
n
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223
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227 228
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' 242
intellectus, quod est proprium Filii, ut óioit Auguctinue 5 ot per
illem artes non dicitur Pater oporerij sicui ertifex per cuam srtem,
quis tune Filius perficeret Patres ad operancum, et Peter alicuid
243
haberet & Fillo; quod feleum ext. Sed incuantum hioc srs personelis
244
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242 256
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251
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£52
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res existentes in propria natura cicuntur esse in Deo; cuie hoc non
potest evse, nisi ar in continente per conservationem, uod ideo
dico, cuis secandum quod res per sui sinilitucinen jo in arte
Givina, sic sppropristur hoc verbo Joannis "ae iuoó factum est
in ipso wii ertt.
256 257
Notandua est cuocue ued scientie Dei, in;usntum / — Gira
scientia est, non connotat eliquen respectum sd oresturem, ouía sí
258 99
cresturse non fuissent, nec futurae essent , nihilominus esset in
280 261
Deo s@ientia non solum cui ipsius, sed etiam omiun couse subessent
suee potentiae. Dixi suten incusntum seleatia, cuia inquantum
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significantur in ordine ad creaturas, sic coono:ci effectua in creature
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sé posterius; ut cus utr 1. preesclentie, praedestinatio et similia.
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, 267 268
tabiliter ost in eo, sui prseteritse praeseatialiter eognoscit; et
263
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idese , Ideoque philosophi concorditer hoc senserunt cui ex eis
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Dicitur autem idea ab eo, quod est forme ; et secundum
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Ex hoc pstet cuod in Deo non sunt formae plures realiter,
45
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eecuncum diversum modum imitationis ab aeterno — fuerunt in scientia et
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Est sutes ipsa multipliclter isitebilic, licet it une et
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23 199 191
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192
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198
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Wueliter wives unua possit erse oxenjlsr divoreorunm osten-
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122
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concludit licis i andit magis in esuss ounium exempleria
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exemplar, retio, :pecies, persdigne, mundus erehitypus. Iéea enim vocstur,
id est, forme prims sicut o)» ost materia end quia est forma onnium
AUN, c cajus oarticipstione formalites est in omnibus Eee
Éxenplsr tutes vocatur, incqusatum omnte un imitentur, Hatio
vocetur, incusntus est piniiitudn rerum, gule similituco Mae... in
intolleotu vocetur retio i Species vara mh inquentua
ille similitude est sedlum in quo Deus omnia cognoscit. Paredigaa
vocatur, incusntum secundum rescsctum ad ipsum Deus operctury Guia para-
digxe dicitur 4 para, quod est juxts, et dogus, mutate o in íi, quasi
134
doceng opersri per illud qued jJuxte est, sicut sat forma ligai ag
quam dirigitur fecturs eslcei. Wundus otiam architypus, id est, princi-
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peliter exenplaria, vocstur a Platone in Timeo sb archos, quod eat
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princeps, et typos, cuod est exemplar, injusntum hzec idee coneig-
nifiost respectum sd omnes ros productss hujus mundi. fle etiam dicit
187
Boethius , : rente ger etc.
189
Heo restimandum est ^uod in ponendo idese incidamus in
149 141
errores Platonis vel Clementis philosophi. Plato enim duplices
: 142
ideas posuit: qussdam orestag formes, roiliost , separntas, snte
145 144
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rerun / . Nec sunt in nente divina, ved sunt lumen effluens « prize 64v&
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unua, Et ideo dixit omuius foraslo princlplum esse uniteten; ced prout
est seaen divinus comuunicatua a patre deorum escundis diis ed Ceci:
exaequendum, ut ip&e dicit ig II inde: sio wmltiplicstur, ei
müulise suat ideae, Tt iunguanbua sath illo seine PPSPIIL e foruze
bile divinae, juse .unt gonevales rerum intentioaes, ub cunt eas,
UNUM, VOTUM, LOnUm Gt eimilia, cis. aaplius NMTPRURPNE
Ulverius quoquo, aae intentiones, virtute hujas coainis
CEPPIPIRP, in eio, Guusunt loraz:s illas quae proxiwua gradus ooum-
brabtioais luainis seainalis db scilicet, formas mabnematicaa,
— numerorum, quia "me inter mathematics prize et simpli-
ciora entia suit. ft eadem ratione formae mathematicae, virtute
intellectualis et divini luminis in eis obumrati, eiie non extincti,
Lis formes m gis lpsis obumbratess scllicet, foruss naturales,
et omes istos gradus forsxarum,
Dixit aecundus esse per se existere extra aaterlem, ula
habens lumen divinum gubstentificans ipsag in esse formeli. Quod lumen
est ante materiam, Zt ideo dixit sas osi ideas praecipie, cuia non
soluu foris materisa manent, cad etiam fornse hujus ultimi gredi,
virtute formerum praecedentius graduum, ceusant formas in wateria
existentes, in uibus luses praedictus occumbit. Ft propter hoc etiam
1éi
dixit sathematice esse principis rerum aeturslium ,
di "tat We ab eIMcAS coo antag X tlt rOS uS pai |
deo 2I, tobigida'ealtg tow d) snouftis: jus dnou| is. quale sudmuo. UD
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Totam eutem hane divisionem formarum ad bimembrem reducens,
162
dixit unum, seilicet, lumen cuod est eb uno simplici primo , et multa
perticipantis illuó lumen, esse prima principis omnium; et secundum ,
nunerorum rationem omnia products esse a deo deorum ostendit in I
162 164
Zimaei . Et secundum hene viem jam dicit Philosophus I Metaphysicae
165
quod dicere ideas esse exemplaris _ et eis alia participsre vanilocuiun
est, et metaphoras dicere poeticas /, Et sic procedunt rationes suae
quibus necessario destruit positiones idesrum; propter quod etiam tam
diligenter hunc errorem exposuims ne rationes ohilosophi viderentur
veritati fidei sóverseri.
1é6
Alias ideas posuit Plato in mente divina, ut patet in I
167
Timaei ubi dicit eum operari ad exemplum sincerae et perpetuae et
immatebilis proprietatis, et non ad exemplar factum et elaboratun, Et
; 168
secundum hene viam nos supre vrocessimus; et huic Aristoteles con-
sentit, nee contre hoc procedit alicua suarum rationem, Et sic dicit
165
Augustinus in libro De Ordine Universi 1 non erravit Plato dicens
mundum intelligibileun; vocens mundum intelligibilem rationem sempiternam
179
et incommtsbilem cus fecit Deus mundum, uan qui esse negst, secuitur
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ut dicst Deum irrationabiliter fecisse quod fecit.
172
Clemens autem philosophus dixit exempleria non esse in
17$ 174 17$
Deo, nec esse cepareta , sed principaliora inter entis Gixit esse
| 176
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mensuretur numero sui generis, oportet cuod etiam entice mc;is composite
coumensurentur primie cimplicloribus; ot ainimis ouentitate, maximis
178 179
&uteu virtute. Et ills sunt cliorum exenpls, só cuse alia con-
180
mensurentur .
192
Sed hoc reprobut Dionysius V capitulo De Divinis Honinibug
duplici r&tlone, Prima est qued nomen exempleris dieit ciaplicen fornen
188 134
auee sola est perfectas omui genere perfectionis, et est proprie
forma, nihil habens meterislitotis, Sed hae conditiones non sunt in
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137
divinse, et alicuid materiallistis habentis, ideas sliorum non pro-
133 139
cedit in sermone suo per propria et perfecte et simplicia
nomina,
Secunda ratio est cuia, etlam si concedstur quod hsec rint
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cuae sunt / in Deo; cuis Fupu s dicit eresturas P ostensas Gore
"irs a Deo, non ut eamus pout ipess, ut post ultimus finem, vel
primum principium in «uo sostre investigatio culescat; sed ut post
: 194 135
istorum proportionalen cognitiones, sursum egemur eG omnium ceussm;
196
guia ex .uo et heec prime intelligibili operations create sunt &
187 198
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dietum hujus philosophi non concludit suum intentum,
290
Exenplerie seaec describit Dionysius ibidem dicens: exeu-
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eecuadua rationes nominis, cicut ers in artifice; queavis secundum rem
208
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209 210
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; 211 212
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215
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bonsp volustates, injuenium exemplario cunt foruse practic’ intellectus,
qui includit voluntatew,. uauavis divina voluntas, wie iet ay in ee una
it, tomen pones signs sat ahaha a PT Ex uisita in omnes
volunistes ojus. cecundum (uae volumtetos, supezeubstantialis opsentlo,
a. m 217 218
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sic potest diffiniri diffinitione quae Dm | cxplanat nominis
retionen, Sic de ratione primi exempleris sunt sex, MR uy cjuod
A species et cimilitudo exenplatorum, et / sie dicii reiionog eSra
existentium. Secundum est cuod foris eal suum ounos8 res in
prima causa opersnte, secuncum prisum exemplar; ei cle dicit in Leo.
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qui includit voluntetem; et ideo ut in subjceto cunt in intellectu, Ft
sic dicit uss thcologhe presdiffinitioncs vor ts Et sunt objecte
voluntetis; et sie dicit y AMEN Quartum est cuod
priors sunt omibus cresturis, et cum his nihil prius sit nisi seternum,
279
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251 ade 283
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et sic dicil substantificas.
In idem reducit diffinitio Augustini in libre LXZXIII
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233
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Qaao nsbesne ideas in mente divina
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QUuéliber oabeant ideas in Deo,
7 à
Unus Lorum est aateria prima, quse omuino iotcliigiwur
B.ne acu et foras, cum timen idea cit formulis slallitudo. Ced tasena,
Guia icss cst species eificientisz, quom efZecbus imitantur secundum juod
9
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lo
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perfectio non lavciligetur ia ides, ed in imitaajs eam, Habet tamen
l2
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13 14 15
nen dicit Auguatinus in lloro ze2sr. Sensela juod non est dicium:
B ie die idit Mni cua prigua fiebet inforaltes suleriae,
quis formes verbi non iaitatur imperfectio, cum divgimilis ab sa juod
17 ig 19
sumae et —prisitas est, informitate uadam: tendit ad aihilum,
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coupositione; sicul enla aocter intellectus uno cctu apprehendit tule
- 113 -
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coupositum secundum omnis sue coupouentis, invuantum ille cunt unite
in forma totius, «ic icee divina esu forma totius compositi, secundua
ounie use in ipso suut, cicut etiam s Deo secundum nenc ideam producitur,
al
XV elc perfecto uavet — ideam in Deo, quis sic est in actu, et non secun-
Gua distinctas r&tiogen « toto cougosite, et cuis materia esse reale
ee
havet in couposite, et non est sine forme, nisi :-ecuncum esse rationis;
et idea, cua cit iorus prectica, poiius respicit esse roi cusm rationis.
Convenientius dicitur uod habeat ideam in composite quam per se, A
petet ex ciotis verbis Mk
EI 26
be privstione etiam difficile est inteilicere ousliter
Nue habeat in Deo, sive sit privatio cen rv / cuse est et-
senties forzao num m &6656 Mee in materie, et = unus de prin-
cipiis naturallbus secundus Philosopma ia i TN d per juam
movetur meteris acd actueie ecco; rive sit privatio formalis, uae i
abnegatio n» formam secundum esee et secundum esgentism, Et
ideo ab ibez non est regressus ad asbitum, sicut caecitas est privatio,
vel pee Primo enim modo L2" vrivatio est mslitia mastoriae
et turpitudo et potentisliiss ecundums e o vuse dicunt cis-
similitudinem & sumso oono et perfects pulchritudine et actu i. Sg
Et secundo modo dicts privatio est simpliciter non ens, et est malum
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nullo wodo — hehere ideam in Deo, tanen rotive ho^et icenm in Deo
43
tuem moteris:; cunis secundum Philosophum inse ont essentia fornse in
materia secundum erse potentiele, propter cued ey Lore educitur «d
44 45 —
actumsy et promt est, est tn -otentia, ot vwoestur habituelts inchoatle
format in wnterie formee, Pige seeundam ecce cetuale prinetoiste per
ipsex, sient cue eom-eritum non norsit osee primm, oportet cued hace
Ad
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4? ) 4a 49
eum nihil eibf 1551 — nit esuce, ut digit Aupustinus , nao est ex
mstoris, ^uia forms set prior mctoriso, "rro ex nibilo inducts est in
sateria a orima cavern, oi cum 1175 ner iÓena esuset cuideutd enuset,
51
eportet -uo4 bstest idees in Dao, perfoetes secundus ^vod ent ese
sentia for»se eoj]ur »roprie est ides, sed isnerfeetam in cuantama habet,
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tantua esse sotentials,
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tue & susceptibill, cuse acgstio nihil ett , non hshot ideen ser se in
&&
Deo; seilicet, nec nerfeete, nec Imperfects. fed hsbet idees in / era.
8c $7
suo opposito, sieut dicit Philosophus in VII — HMetsphysigee — cuod
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privetionic ot hebitue est ums — r5ocisn crtir in intelleotn, Bt
d Moe eg
propter primum horas — dicuntur =ale sbsoonóite s Doo, In Peelmo 1
68
De sheconditis tuis néimplotgae set veriter eorum. Aurustimue fbident
peccete a lumine tuse veritotis absconduntur, cule in luco 6ivini
intellectur speelos non bebent. Ft idee etiem in Deo non sunt vite et lux,
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Ft sic ebien dleunt ovider mod male, cur non habeant ideam
65
in Deo, quec ext vedium orecticae comnitionls, non comnosesntur a Deo,
nisi <cientie soeculstivs modo morn e»nosito. Com enin dicit Pris-
66 67 ea
elenus cued verbe prophetica desiderent infinitivum, secusretur , ei,
cum dico, Deus seit melum, hoc verbum seit esset orophstleum significans
e9
ecientian prsetiesm , ^uo? Deus oporetiva solentia seiret malum, et
70 7i 74 76
Quod fsceret malun, -ui^ asne quod taliter eclt facere , hoc
fecit. 84 teren dieanmue omne illud practice seivi ouod scitur cuecunme
Quo,25375 per idee, ele per -ecundum praedictorum, Deus prsotica sclentia
ecit mala, “nis comroscit os ner idess boni, ut evwors exoositum set. Et
74
eecuncum huno moget dicunt multi cuod Deur mele eogaoscit per accidens,
“Quoc verum est, ita ^uod 1i pcr eceidens referetur sd vorum rations
7$ : 7€ 77 73
materize actus; id cst, ex parte cogniti, «uod non habet natures
cus per ge cognoscl poseit, vol speciem heabere ig fmellectu; et non ox
parte cognogcontls, quis eognitio per scoidens ert QCebilis et infirms,
79
et ideo non ost in Deo ,
82
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entis, ut supra expositun ect, hsbent tamen idesam in Deo secundum cuod
A: $1 82 38
eunt nocl speciales e#sondi , causati in vero ente e prima ceusa
84
por idean oporento; sicut / enim dicit Philosophus in Y Phyricorum é6rb
‘anth albedo differt ab sibo, etlam cuando cecundum esse est in ipso,
85
quis est essentia diverse ab ipso . Et sic etiam secidene habet
-€- BI
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às Queste — shMégelss eviietsgo aval hon. asobreeng
ut 8t i
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mmt wd 20p bet alo» eoldonta nim buie sutoolb. moet m: "m
sM4enlos apifostg nei sniriioibrenn, ates see ole saree” ‘208 6
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-~ 122 -
idesz secundum rstionen, distinctas ab ides subjecti. Propter quod etiam
36 87
Plato posuit idesa fslicitatis et similiter aliorum accidentum, ut
38 89
dicit Philosophus in I Ethicorum . Sed tamen in prosecuendo non ex-
posuit dictum suum nisi de ideis nibniclbdié, Propter quod Philosopius
Phd I Metaphysicce concludit contra ipeum ^uod dilndlimà etism Mk
ideas accicentium,
Non solum sutea species, sed etiam individus habent propries
. 94
ideas in Deo, its quod in Deo alia est ratio Joannis quam Aegidii , cuia
ides est forma operative, et operstio est elrea singuleria cuse cunt
plure et diversa, Et ideo forma artis sub diversis rationi»us refertur
ed ipsam, sicut et oporstio Dei, uns ín ze, retione horum plurium ter-
minorum in plura!i consimificstur, cus dicitur in TT Virtuten
operum suorun aéssnómin © MAIS Quie temen species formeliter
differunt, et individus tantum per materiam, ideo perfectius est distinctio
rationum in Deo respectu diverssrum specierum cuam respsetu pluriun
indivicuorum,
33
Quse autem non fecit Dous, nec facturus est, ideam non hebent
100
in Deo, quia ut hebitum est, idea incusntum forma prectica dicit res-
101
pectum ed effectum, Cojnoscit tamen e& Deu: sod0 supra exposito,
scilicet, in cus omnipotentia et cognitione suse essentise secundum
omem modum cuo ipse imitari potest s creature. Gui modi potentia sunt
infiniti.
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CAPITULOM DUOLECIXZURM
De ineircuascriptibiliitste Dei cusntum sd
heno conditionen cuac est osse in omibus”
Et sicut secuncum praedictas idoss, omis cunt in Deo vits ot
lux, sic e converso Deus est in omnibus rebus ratione enrundom idearum,
insmentum sunt substentifiose rationes existentium, ut dicit TUNES
quis eadem cause eiii producit rem / etism conservot productam, Propter
quod dicitur ad liebreocog i Portsnscue omnis substantificatione con-
servationis verbo virtutis suse; id est, verbo intellectuali et ideali;
4uod est virtus ceusens et conservans omnis,
Et eum haee cause ín produetione rerum nihil cibi preesup-
ponit, sed colus per P. omni: iehdst, oportet etiam cuod per ceipsam
cuiii, producte conservet, et non colum per modios ocusss, sicut
philosophi dixerunt omnis inforiore conservari virtute divina, quis oznes
causse secundarice conservsnt sue causate virtute divine sb ois diversi-
mode participate, sicut etiaz cadea virtute mint, et cemsne sunt; we
sic enis unus orisus ua posuerunt esse imaediate a Deo, et ounia
alie mediste.
10
Propter quod etiam in conservetione cimiliter dixerunt
guod ejusdes est utrumcue; nihil enim conservst rem nisi couse $us .
«uaecumcuo autem causa non nisi per suam TN operatur, ite cuod
14 16 16
gue Operatio est cus ossentis, ille «i: per se conservet rem
- 128 +
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secundum se et secundum omnes suas pertes, et :ecundum ounio cus interiore
18
et exteriorn, necessario per suam essention, cuse est ipsa operatio,
concervstionis, est intra reu conservaten, slcut et ipsa operatio, Ergo
ex ipso a ounis sunt in Deo vita et lux, oportet necessario Deun
essentialiter esse in omnibus rebus, Unde Jeremise tines Numouid non
cgelun et terres ego impleo? Sepientise wise Spiritus Lomini repleyik
24
orbes terrerum 9te.
A Ret autem Deus per hance conservationen regene omnes res
aaa praeter quod RTE... gum eis, ut dicitur in Libro De
MUR sicut :piritus orestus por essentislen unionem comsiscetur
corpori; et hoe, (uis est on forze omnino simplex, (use est suum esso
et sua operatio et sua virtus; et sicut per se cue essentia differt ab
omibus erestis, sic "id secuncum esse est iln ab omnibus seeun-
dum virtutem, eo modo cuo illud dicitur seperatum / quod nee est virtus
corporalis, ens virtus in oorpore, sieut motor conjunctus mobili
dicitur virtus in corpore, Sic is... Deus Me rei conjungitur. uis
ergo propter hane formalitatem potest Deus esse in omnibus sine eui
Givisione, cuis, scilicet, forme Wine... de se est ubicue et semper, et
non dividitur, nisi per psrticipetionem coasisceatur elicuibus indivi-
lentius in et formalitas tials est munditia formae, sicut e converse
URP. ejus cum materia est ipelue difformstio. Ideo dicitur
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41
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potest, nisi quod receptivum est peregrinse ispressionis. £t hoe
non continglt, nisi habenti materiam univoce, noc contingit cuilibet
hebenti nsterism, sed oportet quod habeat metecrian CN, dicissn
cua materia sgentls,. Propter quod Philosophus dicit ga i PORES.
quod coelum nou recepit peregrinas RM
Seltur etiam ex hoc uare Deum non consecuuntur conditiones
illae, «use consequuntur formas creates existentes in rebus; scilicet,
quod sunt quentee per accicens, ut formae corporeles, Ps. sunt
mutebiles etiem secundum generationes et corruptionem, «uod per accidens
movetur localiter, scilicet, zotu corporis, cued frondem, affectione
corporis, ut enims, «uod virtu: sus est proportionsite corpori, ui patet
in motore coeli, Omnia enim "—- consequuntur formem ex hoc quod
permixte est corpori, vel uait« Hs. secundum esse, ut forms me,
vel IM, motor mobili, vol utroque mode; uod Deo non convenit,
Habetur etiam ex hoc intellectus ejus quod dicit I
in enn Deus ipse manet intra ounic Pie interior ost per
MM. formalis :implicitatis, per quem, cum omni creature non
tolum est in eodem Ha sed etiam, ut dicit anime. n interior
est intinis / nostris, quia nibil ite intimum est nobis cuin sit extre
&liud. od etism in nobis est saltem secundum alicuid cui, sicut
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1 *
anime non secundum omnes suco potentias est in ^unlibet parte corporis,
wud bh vcecuncum oouuib*. diostur tota esse in toto corporl,
Deus &utes essemtiallter et potentialiter, id est, secundum totos suam
potentisa, a cua procedit sctus conservationis, est in -uslibet parte
eujusiibet rei, Et hoe est quod éicit iapieitins ued ipso est
intra omnis ut virtus 94 non inclusus loosli deseriptione
vel diffinitione uis non est in eis localiter,
Ipte ix extra omnia, exterior oer magnitudinem, non
64 es 66 67
éimensionir, esed imeensitetis , cum — ipsis in uibus est nec
eireumseribitur nec diffinitur, Unde dieit Augustinus sd Derdenum t:
non -ussi spetioss asgnitudine opinemur Deum per eunits diffundi,
sícut ndr. T lux diffunditur, sed sicut sepientia non est major
in usjore homine, nec sinor in minere, nec minor in uno *usm in duobus,
Et hoe cet cuoc dieit sob" «quod est oxtrs omnis praedicto soo,
nou exclusus cuando etiem cit — supresdüieto un ^, vol non ox-
Giusus per distensionen o uontitstivssm extré rss,
Ipee m. e omnis, superior existens por potentiam,
5uis nog -olus ect intra ros ut concervans cas in sis —RÁ€ sed
etiam sic e^ 6e eis potest fucere contra fpsorum ulibend" Poe
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83
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84 85
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8
etiam dicit Augustinus cuod est infra omnia transumptive, non de-
; sieut
pressus seeundum differentisu localen,
Quia eutom Deum esse in rebus nihil novi ponit in Deo, sed
potiue dicit causalitatem sb ipeo proéedenten in conservatione rorum,
ideo sine gui mitatione, ex sola oresturerum mutatione, Deue incipit
esse in rebus de novo productis, et desinit esse in rebus corruptis, in
quibue priue fuit, Modos cuocue cuibus Deus est in rebus dividit iugus-
tinus in libro idatinmne: ia duo membre, dicens: cum Deus ubique sit
totus, nom tomen in ouníbus habitat. Gx hoc enim susitur zuod Deus in
89 90 91
rebus est vel communiter, vel per inhabitationem; et est heee divisio
92
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tatio praesupponit inesse cousuniter, et addit nobiliores sodum dd n
quem sit modus communis, toxen de neutro mode dicitur secundum am
SH ens dividitur in ens» setu, cued est simpliciter ds et E
ens potentis, quod est ens secuncum quid; sed de utro me modo dicitur
9 : 98 99
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100 191 102
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quod ipse transeat ab omnibus in cuibus est communiter, cuasi ibi maneat,
et non hie, cuia illa inhsbitatio non dicit elicuid novum in Deo, sed in
creature, Et ideo non opponitur transitu& Dei, ced dicitur & «uiete volun-
194 105
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106
quiete manere per axorem fruitionis, ine hoc :uoó spargatur per cupi-
Gitatem in diverse bons muiabilia,
Modus etien cuo Deus communiter est in rebus dividitur &
107
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communi zodo omnibus rebus inest praesentia, potentis, substantia; cuae
103 :
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quae consistit / in tribus conditionibus; scilicet, «uoc ipse est hujus — (7va
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119
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una numero operatio causatur « natures creata, operante virtute primae
caugae, Gualiter Deus est ejus causa nedists, sicut efficiene per instru-
111
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immediate; cuis sliter multse naturae diverssrum operstionum nec secune
112
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115
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fectum est nihil, id est, nullo nsturs, vel sliguid naturaliter existens,
sieut exponit I a illud cued praecedit, scilicet, omnis per
Apgun facts sunt.
Et ai objicitur quod uns numero operetio non potest esse
dusrum inwedicterum esussrum recundum idem genus perfeotse causelitatis,
eo cuod illarum diversarum causarum necessario sunt diverses opera, quse
etiam necesssrio sd diversa opersta torminantur, respondendum est cuod
istee causse non sunt ejusdem generis, nee ejusdem modi in caussendo.
in, nibil prohibet quin telium osussrium possit osso unus effec-
tus. Et secundum hune modum, verum est cuod dicit Augustinuc in Ww
libro OPIPUNR su voluntas nd. d prius et sumse osusa est ounium
speciorum et motionum,
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ad sensus pstet cued unaqueecue nature est cause su&e naturalis opors-
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sed esset ei widtinifer 1à Sicut enim dicit MOOR,» 8 divinis-
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- 130 -
nobillor differentia dividens ens, cum ipsum dividitur in causan et
causatum,
Ex hoc autem cuod Deus dicitur esse ín rebus potentis,
C PHPRBR. sua propria, signifioctur ipse esse prima causa conser-
vationis rerum, et omiun MS, earum neturslium, quia cum oporstio
referatur in duo, scilicet in ipsum operans, ot M" virtutem ous operetur,
Qupliciter dicitur aliquid operari por eliud, sine mediente slio: uno-
modo, sicut mediante instrumento cooperante, et cio Deut imaediste
126
operatur, incuentum ipse mus preesentie est in rebus, ut supra ex-
positum est, Unde ric operans oet principale, et medium est secundarium,
127
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128
sarum, rolas prime osuss est causa immediata, cuia propria virtute
causat, et non per alicujus <erius virtutem sibi com:unicetesm; et
omnes sequentes osusee sunt caus&e mediatee, ceusentes nediante virtute
prisee csusse ab eis omnibus sadi Et sic Philosophus solam
prizam causam vocet imnediatem in cuam ipse ic RUNE...
omnos cuaestionos in libro Posteriorum et Mn II SIE. "ulto
fortius ergo, cause quee est prima extra genus erit hoe, secundo modo,
134
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137 133
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1579 140
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141 142
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145 144 145
VIII libro De Trinitete cuod ubi sus sunt ibi esse intelligitur.
'— 146 147
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148
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149
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150 151 152
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154 158
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157
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153
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159 160
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164
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171 172 178
in iatims uniuscujus ve rei, Ft ideo est disoretor , id est ,
174
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176 176
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177
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179 130 181
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182
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133
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189 ;
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Deum esse in rebus connot:t effocium in ercsturs, Tt ideo convenit
131
trinitati ratione coumunis essentice, ot ita necessarilo personae
192
omnes Bizul sunt in omitus. it wuod boc sit hujur retio potet ex
hoc, cuoc ubi nodus eseenci in ro alicue eonvenit Deo ratione determinatae
198 bs
| pereance, ibi ille modus non convenit tribus; solus enim Filius por
modum substentislis uniosis est in natura bumene,
Üpponunt tasca uidas contra praedicte, cuoó zajoris ser-
194
fectionis ect vosse / efficere quod «uis voluerit in sun sbsentia eva
195 196
quan praesentis, ut pctot in nsturslibus, et in ortificialibus
197 193 199
et ín talibus , cuia natura generens non solus dat epocieum , cec
etisn dispositiones conservantes ob alterantibus ad corruptionem spoclei ,
201 202 -
Similiter artifex fecit domum conservatam in sua forma, etiam abcente
208
ertifice. Hox etica iupotens exset cui non ponset gubernare, nisi
R04
praesens, =irgo hoc potius Deo tribuendum est quam uod necessariun
sit eum csse in rebus cues gubernst,
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-134 -
Seé ri retio dictorur inspicitur, invenitur illud esce
imperfectionis, quod dictum eet esse perfectionis. ‘uod enim opus
generantis vel srtificio wenet sine eis, esusstur ex hoc, cunod irtae
caugse praesupponunt sibi clísm csussm, seilicet arterian; cuir, ut
295
dicit Commentrtor super IY Hetrphysiese , netura fecit formam ex
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stando formee secundum esse, est cauga conservntionis formae, Conatat
207
e^usa nihil :ibi in causando praesup-
203
ponit, -ed cauest totam ren , et omia suse sunt in ipee, et sine
autem perfectis: esse, quod
illius causse preesentia, non potest conservari res, ut supra >ro-
batum est, Ft hoo est quod iom deis, ouod hsec est dif-
ferentis intor agens divinum indi naturale, ouod evens nstursle ost
tantum ceuga motus We fleri rei, sed sgens divinum est etiam cause
esse rei, Et ideo, sicut sine praesentia eausse nsturslic, non potest
esse fieri rei, its rine preesentis Dei non consistit esse slicujus
rei, uod etiem rex potest sbsene gubernare, cause ert, suis sua
potentia differt a sus substantia; et cum hoop potentia non sit maior
secundum eubjecti magnitudines, sed sensuretur ad Mosi sus
potentis extenditur WER... sunm substentiam, cuod ci non sit, est
disinute potentia, Et non ert dubium cuin usjoris verfectionis est
simplicites fille, cus prima causn ost cubstantialiter culdquid nebet,
e^ ide espentialites ibi cit uhi sue sunt, / sib heh the virtus et 63vb
operatio.
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- 135 -
Sequitur quoque ex praedictis quod Deus non debet dicil
esse in illis creaturis, «use cignlfloantur nomine dicente nsturan
cum deformitste corruptionis, nisi cum determinatione incusatum creaturae
sunt, quis Deum esse in rebus connotat causalitatem divinam, Ft ideo
217
significaretur Deus esse causa corruptionis, si diceretur Deus esse
213
in putredine vel in pecostore vel in deemone, nisi addatur , incucntum
creaturae sunt Quod falsum est, quis dicit Augustinus in libro LXXXIII
219 220
Susestionua quod non est cause tendendi ad non esse quse essendi
221
cause est. Specisli cuocue insuper ratione noa debet Deus dici esse
in pecestoro, vel in daenone, quia hsec dicunt intellectualem naturam,
222
et ideo significetur Deus esse in eis secundum specialem nodum cuo
828
ipse ost in solo intelleetusli natura, sollicet per inhabitetionen
gratise, nisi addstur quod est in eis injuantum creaturae sunt. Adime
&utea minus potest dici quod Spiritus 3senotus sit in talibus, «suia
Spiritus Sanctus non dicitur esse in rebus, nisi per inhabitentem gratiam
quae ei a»propristur, Naa, Spiritus disciplinse effugiet fictum.
224
Sapientiae i .
225 226
Augustinus etian super illud Joannis xvii : Ut ubi
; 227
e um o sint mecum, dicit cuod boni nune slicuo modo cum
223 229
Deo sunt incuantum vident eum per fidem, et beatl perfecte cum
280 251 232
illo sunt , cuis fruuntur eo et vident eum sicuti est. Mali
vero non sunt cum illo, ut caeci in luce non sunt cum luce, Ft
Me Skt T E | "Tu "T 9 I] i Lr
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ESL. ww 1 A in PR 29 LASTS, datei
- l86
nirum videtur quomedo alicui sunt in Deo, et noa cum Deo, praceipue cum
233
ipse dicat in libro Confessionum ¢ mecum eras, et evo iecua non erouj
234 236
cum tamnen unum istorum non possit intelligi sine «lio nisi hsoc
286
praepositio cum cicst associstionem cum princip:litate in ablativo
eui deseruit, sicut dicimus servum ire cum domino, ot non e converso.
257 238
Sed sic potius debuit Aurustinus e converso Gicere: tecum eram
et tu uecum non ersg, cuis sic neo cum ssnetis est, / sec e converso.
239 240
Ad horum ergo intelligentian notendum est cuod res
241
cuaéruplicitor dicuntur esse ín Deo; scilicot, per sin'liítuóinem;
242
Josnnig i : uod factum est, in inso vite erst; et per causalitaten,
248
ut ubi: Ex ip t pcr ipsun et in icgo suat ; per unionem
244 . 245
esritstis, I Joaunis iv +: Qui menet in ceritrte, in Deo manet; et
246
per hoe «uod ipse sus oroegentis embit omnia, ut Actus xvii +: In ipso
247
vivimus etc.
&
Siniliter désiac* haec praepositio cum acer pisitesis *
2
diete ciara enim sunitur, dés seconds retionem generis,
id us, in neture preepositionls cuee, ex hoc cuod trensitiva est,
notet diversitetex, sed secundum propriam rstionem tentum; P sic
potius inportat dle eas | quam diversorum apsocistionem, Sicut
dicitur slicuis conferre secum ot similia, Ft y res esse eum Leo
est iden cuod esse in Deo primo sode essendi in Deo. ih nas
hritudo azri secum est.
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Secundo sodo, sumitur ut preepositio simificans socletaten
mutuae relstionis. Et hoc est dupliciter, cula vel ills soctetas est
258
iu alicuo extrinseco, scilicot, in loco, sicut eorum c;uoe sunt in
eodez loco, unum dioílgr esse cum elio et o convergo; et sic omnis res
est cum Deo, quia ibi est ubi creature ae et sie, cum Deo esse ect
260 2€1 262
in Deo esse , “uarto modo dicendi esee in Deo ,; vel ills societas
est in duretione, sicut conteuporaneum unum dicitur esse cum alio, W
est me... esge cuan ello quod am quando aliud est, Et sic Deus
eat eun ereetura nunc et e converso, cule cuando creatura est, Deus m
et Vibe tezpore quando Deggest, oresture est, Vel ills ocletae est
ia aliquo inirinseco, et hoc sliter est in creaturis inter se, di
inter creatures ot creatoren; quia in creaturis est por participationem
269
alicujus comaunis utrique associstiorum, sicut Petrus cum Jacobo est
in natura humane. In creaturas vero respeotu crectoris est secundum
hoe, quod ereaturs participat / ipso crestore. “use participstio Doi
in seipso, et noa solum in suo effectu, oct solum in cresture rationali
per gratiam vel gloriam, Et sie justi in "oe sundo sunt cum Deo, ot
Deus cum eis, juxta illuc mua tee
Et beati perfectius want cum Deo; et Deus cum els, cuis porfecte ipso
272
fruuntur, Et sic esse cum Deo est ide: quod esae in Deo, tortio
node essendi in Deo, Et sie nali non sunt cum Deo, cute non pertici-
278
pent ipsum per grstiaa vel slorisna, sed tantum sunt in Deo ut ín
carb
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- 133 -
274
ambiente omnis sua praesentia, sui est suartus sodus essendi in Deo,
Sicut csecus est in luce sibi clreumfusa, sed non est cum luce, partici-
275
pendo ipsam,
Tertio wodo cumitur li cum ut praepositio significans asso~
276
eiationen, Lifferunt cutea eocletas ct associatio sicut einilitudo
277 278 279
et assimilátio, scilicet , cued unum dicit zuiusm relationem,
280 281 282
&liud &utea dicit relationes unius ad sliud principale, et non
e converso, sieut imaginem ot prototypon dicimus osse sixilis, sod non
Glelmis prototypos aesimilari imegini suse, sod e conver:o, ut dicunt
285 234
Dionysius et Hilsrius . Et oie hsec preepositio dicit princips-
litatem in suo cesueali, It ideo sancti dicuntur esse cum Deo, et
285
non e converro, Quod autem dicit Augustinus , © converso, mecum
236
eras, scilicet , secundum wabltus preesentise, et ego tecum non
eram ecllicet, secundus tul perco;tionem per grstiss, secundum diversa
283
significete hujus proepositioni:, non habet contresrietatem.
£39
llle autem sodus quo, ut dicitAugustinus in epistula
290 291 ?98 —
De Origine Animae , Deus plenius et specialius est in aliquibus
298
ereaturis quam in his, in ouibus tentum comuniter est, sicut anima
s 204
in singulis partibus corporis essentialiter est, et tanen in aliis
intensiue, in eliis remissius operstur, est per inhsbitantem gratian,
Cum autes Deusin omnibus sit, temen in his tentum dicitur inhebitare,
295
quia eos facit domua susz cive teaplum suum, ut exponit Augustinus
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- 139 -
in jam dicta epistula; quae doms est habitatio ejus cujus est comus.
296 297 298 299
Et hoc est dictum, quia , sicut hono plenius ibi esse dicitur
$90
ubi habitat, sic Deus inhsbitare dicitur ubi est perfectiori odo,
201
commuaiter sumendo ;uo ipse potest esse in creatura ,
Dividitur saute: iste modus in quattuor modos genereles, / €3va
quis vel inhebitat per gratian hebitualen; qualiter est in omnibus
: 502 S08
justis quibus promisit : Inhabitalio in eis et inambuleabo . Vel
per rationem temporalis originis; qualiter fuit in sols metre Dei.
Metthed ie wood enin in es n:tum d da Vel per gretism unionis
CECI A id est, in persons; qualiter est in colo Christo
homine, in cuo hsbitet omnis —ÁAA.— RP corporeliter.
Vel per gratiem pro gratie, id est, per gloriam use datur pro preesentis
gratice neritos et sic est in beatis, Et cuis gratis, per cues est
haec Doi inhabitetio, potest habere vel in wanere vol in visu, ideo
áugustinus in libro Ad bei". distinguit cuod Deus est inhabitator
guorundan nondum cosnosceatiua Shun. » ut sunt parvuli beptissti, et
non quorundem cognoscentiem Deum, petia ak awe Leum
glorificant. Somenos ui, Beatissimi autem sunt i114 cuibus uv *
est Deum habere quod nosse; scilicet notitia fruitionis, sive inperfecte
in praesenti, sive perfecte in gloria.
S15
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- 140 -
Quae tamen diversitas. non est ex parte Del, ced est ex parte rerum,
216
ut patet cx praedictis, Figurative autem locuenéco, plures sunt alii
modi, Est enia in :peciebus sacramenti Bucharistiae Christus proprie,
secundum humsnits&em, ct por concomitantien NE Tt est ibi vere
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372 873 374 375 87€
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380
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Ex hoe sequitur cuod non est concedendum ^uod Deus est alibi,
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383
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CAPITULUM DECIMUM TTRTIÍUM
2
De incireumseriptibilitate Dol cusntum ed
illam? conditionen* -uod ipse? estÓ ubique
7 8
Deum quecus ease ubicue Soriptura testatur, Psalmus t:
9 10 11
Quo ibo & spiritv tuo stc. Et Job xi 1$ Excelsior coelo est, ct
12 18
quid fecies? frofundior inforno etc. Ratione cuooue idem pro-
batur, scilicet, cuie probetsmn est qiod Deve est in omalbus rebus;
14
sed in omni loco sunt qusedem rop; ergo est ubicoue,
Nec tanen credendum est idem significari eum dicitur Deus
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17
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et PIER. in esse id quod Ag locuez, £cilicet, coelum cuoc est
locus ignis, et ignem, cui ert locus soris, et sic de sliis; ced MER,
notetur ipse, praesentis auee cudstentiae et virtutis dere ot conservare
omni loco virtuten M. natures ioci, inquentum locus egt, (uso virtutes
multee sunt, scilicet, Rd conservare et locatum VEPMBR ^
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que, supposita quod loca sint; qule ex hoe sequitur quod sit in qua-
libet re secundum effectum suse naturae in esse et in conservatione,
25 ;
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26
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27 28
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23
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8 $1 32
Deus &utes Cleltur esse in loco in Psuimg 3 Deus In
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prie dilljino, secundus uod hsec praepositio in aon / sumitur secun-
dum modum quo corpus unus dicitur osse in allo, sed secundum d
quo spiritus dieitur esse in corpore, Lieit enim "lossphas ia
libro Gittins quod cum corpus dicitur esse in alicuo, nidos $5V
in ipso ut contentum in continente, Sed cum anias dicitur suite in
corpore, tunc est in isso side: continens in contento, Et sic pro-
EPI Deus wanes in loco, ut conservans naturam loci ot vlriuten,
Transumptive eutem dicitur esse in loco, secundum quod esae in loco
sumitur corporsliter; sic qalm in loco est quod lsplet locum. it
similiter Deus est in loco, et replet eum vi contentive et natura
41
loei .
42
Dicitur autem res repleri Deo. Igsise vi : Plena cst
; 42 4d
9 t r j et weteria dicitur repleri forma, quia
45 46
sino ea dicitur inanis ot vague, Genesis i . t cicitur locus 2
47
repleri locsto. Genesis i t replete aguas maris. b; dn haee
49 5
prius repletur materia forma secundum ordinem neiurse — cuam
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52 |
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53
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54
distinctum .
55 5t $7
Ut &utem sciatur quod Deus singulori modo ast in loco ,
E8
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59 60 61
cireuaseriptive, sellicet quando alicuid ita — includitur in sper
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ed unus gQOuzunca TORT eopulontur; ct sie tantum corpus est in
loco, Vel BMidbd ©: diffinitivo, cuando sliquid sein NNUS
sequitur, nisi determinationes sc unus locum, ita quod non sit in
67 8s
slio, Qualiter &ngoll cant in loco, sicut ssepe in Seripture
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dieitur in tall vel in — tall loco esse , Yel tertio, cuod nullem
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71
Per hee patet intellectu: Lllius quod dicit Boethius
F4
; 7
et Anseluu5 quod Deus / est ubicue, quis adezt omni loco; scilicet, — 7Ovb
modo supr&dicto, it» quod sue preesentit essentisli et virtusli pro-
725.
ducit locum, et dat ei naturem et virtutem loci, et catum con-
753
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E
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&dmitteret, melius ciceretur Deus esse cum loco cusm in loco, Plus
74 75
enim eienificatur contineri sliouid cum — dieitur esse in alio cutn
76
cum dicitur esse cum elio,
Tt 73
VCieut etiam metaphorice Deus est in looo, secundum quod
73 30 81
esse in loco est secui leges loci, ut dieit Anselmus in Monologton ,
82 8
Sie lose metaphorice dieitur locus , sicut ^ Philosopho in IIL De Anime
intelleotus soecilativus voestur locus ppeoierum, oul& supra probstum
84 85
est ied ipse ect coelun, Hoc tamen intellígitur tripliciter . Uno
modo, respectu mi ipsigs, cuis ed modum loci se in se coneervst, Pt
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respecta omnium ereaburarum, in usntum ad similitudines loci ambit
omnis sua inzensitste, et conservat ea. bue modo, specialiter
dicitur locus spirituum et sahil intra Quem eurrunt guocumcue
mittsntur, ut dicit Beda "a Mas. ingusntum sd modum loci
ipse est in quom Mg suo desiderio moveatur, et in quo per frui-
Manes quiescunt, Unde H^. dicit Now iy libro LXXXIII
RO thy cuod Deus non est locus, Miu locus proprie; at ideo
subdit, locus enim in spatio est.
quemvis ergo dicamus Leu ease in 1000, lamen non dabet
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dici localis, nec lecstum , quia làcele denominetur a loco, et nihil
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' 97 98
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et maturam lool sive porfooio, ut id quod clreumecribltur, sive cecun-
39
Gum partes, ut l!luóí quod loco diffinliur. .uoram aeutrum convenit
111i qui olus zeounduz rstionem cuusce cot in loco, Similiter locetun
100
est illud quod ect — / loco captum, sive contemtums «uod iterum Deo Tira
101
mom compstit . Eb gropter hang rationem dicit Augustinus ia libre
192
LXXXLil Qasestionus quod Deus agn est elicubl, ¢uia quod clicubi
est continetur looo; quis algnua particulare ;onit Cletinetionem
104 105
loci circa locsium. wod euien continetur loco, corpus est, et
L106
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197
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propteres Deus Gicetur colus esse ublique, ule ubicue narratur,
ut quidem crrantee cixorunt, cd insuper cet i526 udlyue essentieliter,
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181 182
loquitur ubique ect jam dicto wodo, Geternlaetur alicule locus;
guog hoe non tet latelllgeacus cum determinations cubstentiave divines
135
ia loa, :93 retione rpeclalic eifecius.
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formelitatis et spirituslitatis, cig etiam esse ubluue convenit ei
136
ratione ejusdex stiributi. VPropler qued, Josunis v , Samaritanee
187
qu&orenti ubl cdoranduy est, juaal Deus loeelis ssset, ui cieit Gjopsa ,
138 Léa 140 141
respondit Tominust vpliitus ost Deus chee . Zt in — Psuimo i
142
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nstura, et secuitur conditiones mzteriales. Ergo etiam hse ratione con-
venit Deo, propier cuod dicitur Ssoientise — à Attinesit ubicue
propter sues munditiem; id est curitstes spiritualis imseterislit-tis.
Quis &utezn formelitati et spiritualiteti intellectuali
opponitur omni: ceteruinatio, secesserio secuitur emamam s»iritum non
determinari loco, cuis omnino immaterislis est, nce duretione, cuis
telis forma purus actus est, nihil h-bens de potentis; ot ideo nec
incipere nec desinere potest; noc intellectu, «uis talic ectus omnem
143
intellectum pracvenit. Et cic bene probat Dsmascenus solum Deum
149
esse incircumscriptibilem in I libro, capitulo xvii , «uis circum-
150
scriptibile est cuod loco vel teapore vel comprehensione intellec-
tus comprehenditur. Incireumecriptibile vero est cuoc nullo horum cou
prehenditur. Et sic patet cuoód incireunsoriptibilitas, cua Deus dicitur
inecircumseriptibilis, aon solum nogat cirecumecriptionem proprie dicts,
guse est secundum locum, ^ed etiam cireumecrictionen comuuniter dictan
ac ome illud quod ee modum loceti sb elicuo continetur. Et —
Dameseeaus ibidem angelum circumseri'i tempore, cuis incepit ,
et loco cuis est alicubl, et cosprehensilone intellectus creati,
153 154
Cum .ctiam Deus non solum sit ineircumseriptus sed
155
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156
patet quod hoc cuod Deus est ubicue non :olum dicit sectum, «uo
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Job xi +: Excelsior coelo, et profundior inferno eig. , cuia cusm-
libet dimensionem localem sus inaeneitate excedit,
163 164
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convenit solí Leo,
Unde Ambrosius in libro MAipink Déuitds / et in libro
ETRABIIAR, an probet Spiritum Sanctum esse Deum, et non spiritum
creatum, cuia ipse replet omnis, "M... patet intuenti singula cuae
videntur esse ubique, Si enim sit ubicue signum distributivun loci,
tune non convenit universali cuis ipsus noa est in omni loco; cum tamen
dieit itétniMfdpe ipsum esse ubique, secundum ^uod li AU tal Gicit
indifferentiam ad locum, «ule universale aequsliter ce hsbet af? on-
nem locum, Heo obstet si primum universale, aft fornale uf
efficiens «a "S and Gicatur osse ubicue cuis participatur ab ouni-
bus; = ipsum in se unum sit, et ic secundum indifferentiam
177
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73 130
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per se est in looo, ced retione subjecti, nee per se ost ubioue, sed
ratione anes &isiliter si ponemus unum corpus esse totum cuod est
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per aceidens, ratione partium est ubique. Tenendo etiem opinionem
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edes scilicet, :ecundum esse «uod habet in corporeo, «ed secundum
" -
194
se suapte ot separata & corpore, ioco diffinitur. ‘Sie etiam per
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197
anulosis, ut dicit Philosophus in I De Anima. Dicit E eee
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positio non dicit habitudinem locati ad locum sed csusae ad esugatum,
Qualiter sumitur semper cum spiritus dicitur osse in corpore,
Ix preedictis facile ost videre quod esse in ounibus rebus,
et esse ubicue non convenit Deo ab seterno; quia, licet heec simi-
nap sabi tun divinse inxensitstie, tamen connotant effactum
282
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283 236
ex eo quod creature esse coepit, sicut dominus et creator .
236
Ideo ue quod dicit Ambrosius in libro De Spiritu Sancto proprium osse
287
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CAPITULUM DECIUUM GUARTUM
2
De praescientia divinas
Praeseientie Dei significat scientian Dei in ordinen
aé futurum, Et ides, sicut duplex est Del scientia, scilicet,
siszplicis notitise et approbationis, sic dupliciter ordinatur prees-
eientis od Ce n quia, ei significat ordinen As M sin |
plicis notitiae, ad illuG futurus uod Deus nus tall seientía
novit, noc aon est nisi malum; cuis, licet sisplici notitia sclat
etiam omnis <use ipse potest facere, sed non feeiet, temen illa non
sunt futurs, Et ideo 10a significetur ibi niei ordo durationis,
z;ua scientia Dei duratione aeternitatis prsecedet usla futurs; et
non significatur ibi ordo esusee ad causatum, cuis Augustinus
mif qim. probet pr&escientism Dei non esse causam malorum, 72rb
per Loo ;uod tunc ills essent :us potiuscuam “trey 7uorum mela
-raescivit; et sic falleretur Dei Ae re ag Si vero sigi-
fiest ordineu rrt benepleciti ad il!s futurs, cuse toli
&cientis novit Deus, sic preesoientis non solum dicit ordinem
durationis, sed etiam csusse ed causatums cuis ostensum est
supre quod islis celentia est couse seitorum. Et sic dicit
Augustinus in VI n XV libro Pc oae cued non ideo Deus
novit ree «uie sunt, ced ideo sunt cuis novit,
- 155 -
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- 156 -
12
Ex hoe petet quod futurs non sunt eeus& — prsescientise
18 i
Del, quia temporale esset causa soterni. Dicit tamen Origenes
l4
Super Loistulas ad Komanog : Non propterea est sliquid vel erit, guia
16
seit Deus illuc futurum, ced quie futurum est. , ideo s Deo :citur snte-
quam fuit, Sec primum ietorum intelligendum ost de malis tsntum,
quorum sclentle Dei noa est c:use,. Secundum vero vel é$eit inni
causam sine Gus non, vel dicit caussm consequentis, Wd non con-
sequentis. .usllter effectur concludit suam causam, TR e
converso,
Ex hoe gravissime oritur dubitatio communis philosophis
et sanctio: quouodo prsescgientis aon inponat necessitatem rebus,
non solum lllis SEN, ceuse est, cum sit causs necesssria a in
mediate, cujus effectus semper est necossorius; :ed etian illis quorum
em, est ut sclentia, ccilicet, malis futuris, «uis etium nostra
£cientls non est nisi necessarioruu,. ut dicit uda ^s Unde dicit
Boethius in ultimo libro De Consoletione PRA MAN 0 si eliorsua
Guam praeviese sunt detorcuseri valent res prasoviose, jam “wae erit
firma preecoiontia PRA sed potius opinio incerta, cuod de Deo
B, nefas judico. a dicas, sicut dicit Augustinus in libro
PADRE, quod, cieut memoria tue non bet fecta esse
quae oats cic Deus non Maire praescientis sus fecienda
quae future cunt ; et velis solvere praedicta dicendo «uod
-98f- 2 T
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auld or 19nsuto. suai. dee soe Ande PP ———
asgwpltO ecd lode a— — — €
als es Mv niin dio awroscerng ne. + aseo ns naues
-—len wins wed eis qubd y te cuan his bon gud MIELE ud
ended nljiw o^ di einem iliofnl mrednd wonlsg, be ET
UBER. DAMM tuhenrel senso fw» cee le w)isolae m
-€— «ssbdmeppébcun aquny dips lev cx a) eia. "
^» dubie qeetifeo cone ae PER ‘
— DI uncicio satis anisuisum, oni d.
iiiinó tenenees Somat cou aléaacocewsy eboneny à
et PEE.
oak dio siysseepoc esso iis mro goo aemao aumoso allil iufon "i
aig MILIA onto Des ouiuessopan due. — md E er
door esie edad venalis dit
sus gabe elis Pam conie dA
| cov ts ' m————]e
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8 6b oup qiio oizige cid bon 4 ^ MU e T
bead. tC UA Ey
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nm --
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- 157 -
preescientia non inponit necessitetem futuris, Loc nihil ect; cuia ed
aü 32 $5
minus sequitur quod necessario evoniont si sunt / praescits, sicut 72vs
sequitur necessario ills fulsse cuorum est memoria, licet illam neces-
24 »
sitatem non inponat momoria rebug preeteritis, Ht quocumcue modo
concedatur quod omnia futurs necesgario eveniant, semper sequitur
nibil esse contingens, et nihil esse a casu vel a fortuna, ct nihil
55
esse liberum arbitrium, Et per consequens, nec virtus slique erit ,
nec vitium, et iniquum est punire peccantes ct remunerare bonos; nee
$6
valet slicuid consilium, nec est locus spsi vol precum sé Deum; et
$7
peccata nostra referuntur in omniux honorum suctorem, sicut in
causam,
Sed quia solvere non est ignorantis nodum, ut dicitur in
83
III Metaphysiess , ideo prasecognoscencum est nodum hujus cusestionis
$9
existere in oppositione rationie scientiae et contingentise, cuis,
cum soieatis per certitudinem differat sb opinione, non potest esse
nisi necessariorum; quic si cojnitus posset aliter esse, non "m...
übiice scientis, sed incerte st fallax opinio. E iietbuioih etiam
convingsae quod snail &liter se habere, non potest Mr. scitum
vel praescitum; quia oi ea esse necessarium, hoc non me...
scientias, sed error, ‘Si vero cognoscitur sicut est, tunc NE ipsum
"WR. aliter 22 habere, cognoscitur Fe ag et incerti-
tudinaliter. Et hoc iterum non est praeselentia vel wsaaiein. sed
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opinio, Specisliter sutes difficultas consistit in illic «uorum a
esuóa est praceciontia Dei, ut patet ox pracdictis,
Dieendum ort ergo quod nihil horum tollit & futuris contin-
gentiam, Causalitas dA scientiae vel »rsesoientisoe Dei non
fecit ut sequatur ea necessario evenire, cuia, sicut supre hebitum
est, Deus in coussndo operetur iunediate, ut per ce cause; et
operatur mediate incuantum secundis osusis virtuten VR. tribuit.
Primum horum non exigit «uod omnes effectus PP sint necessarii,
seule, cuendo — cuod omnis effectus est necesserius cujus proxime
et immedista cause est necesp:ris, hoe verum est de ecsusa propor=
7 $3
tionsts suo effectui; cuse etiem propter hoe nodum cuum ponit
: 59 60
circa effeciun, Deus autem est causa iuproportionsts/omni suo 72vb
gered; Et ideo uodum suum perfecte non potest ponere ciros
suum effectus, cuis effectus non est capex sine perfectionis;
sed unleulque tsatum Mabastéin de modo suo cuaentum ipsum capax
est ex principiis suse nsturse, icut ergo non secuitur quod omnis
tice de. ost si:plex, ouis ost a primo sinplíicissimo, nec
quoc a * eikeiaift quía est s* cause aeterna; ita non sequitur
quod emis effectus a" necessarius cuia cousatur a praescientia
necessaria,
70 71
Secundum praedictorum similiter non inponit con-
tingentibus nocessitaten, cuis effectus cul est ab alicus prima
SIBI T ay Pn at Oe "Te ee T E u "ur a
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- 158 -
cause, sediantibus ecausis seguadis, sequitur conditiones ceusarua
proximarum, et son primase causee. Et hoc est ideo cuia ceusalitas
prinae Mm, non attingit effectum, ^»isi zediantibus causis proximis,
guse illam caugslitetem roclpiunt secundum modum naturae Bhd et non
secundum modum dantis; sicut secessus solis in oblicuo circulo ost neces-
$5ris ceusa generationis. Nec tamen accesse est generationem fieri, -uia
potest esse impedimentum iu causis proximis, sicut in loco perpetua
frigiditatis. Gic enim vere dicit Philosophus in II De Generstione et
atibus 2 quod futurus quis .acedere non inceóet; et Ptolomeus in
boda dicit (uod sapiens somo Ry astris. Siailiter
ergo pracecieatia Dei, licet sit csuse necessaria, iamen causendo per
causas secundas, producit effecium secundua modum caussrua proximerum
in contingeatia, vel in necessitete, et non secundum suum nodum,
Similiter prsesciontis Lei incuantum est scientia, et non
cause, non izponit necessitates "es. futuris, quia necessites non
"-—X in effectu, nisi a sua causa, Et ideo ex quo praescientia
nihil cis adjicit, menent sicut uem. si non esset SOE...
Et est exenplun news, in artificietis; ills enim videuus fieri, nec
iamen fiunt alicua cogente necessitate, quia tuno superflus esset arse
Quse autem, dum fiunt, "a". necessitate existendi, illa / etian 7f?ra
priuscues MEE gine necessitate futura sunt. Ergo tujusmodi me
futura contingentis, Sed prsescientis nihil eis adjicit; ergo etiam
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prsesoits manent contingeuntis, Wee sli uià eat cuod impediat cuin
illud, :uod in sus nature est contingens, et potest aliter se habere,
possit prsesciri a Deo, cuis prout est in sua preescíentis, non est
contingens, sed necesssrium, licet in sua neture sit contingens, cuia
36
emne cuod cognoscitur , non secuncum sui vin, eed secundum cornos-
centium comprehenditur fecultstem, eo ouod ome judicium est actus
judicantiz, et ectus perficitur ex propria potestete operentir, et non
87
ex eliens nstur& .
Idem etiam patet in exemplo, cuis eandem res aliter cog-
83
noscit census cuen ratio , cule sensus cognoscit in particulari et
89
ratio in universale, Deus sutet aetermus est, et sua prasescientis
90
est &etern& , Ergo, omala cognoscit secundum modum aeternitetis, ita
bes ) sicut suae seternitsti nihil est praeteritum vel futurum, sed
ounis tempors sunt A. NUPUNER, i ita etiam cue praescientis cog-
dipdión preeterita et futura; et cogaoscit haec NN. praeterita, et
haec pfe futurs; nec tamen ibid en MU Vibibbsto, vel ut
futura, sed omnia cognoscit ut preeseatiag quia dicitur, Ecelesiastici
123054 Domino ibecuam ores r omn ah ;
ost, eoóen zodo cognitionis, et post perfectum respicit osmis, cule
aliter mutstio esset in -. cognitione,
198
Constat autem quod post perfectum eognoscit ea ut prae-
sentis in sue netura, et non solua in sua iden vel esusa, Ergo etien
QE
niu» Qabbscnt bom See Dbieclís anit sotteonattnco dames a a
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quando future erent, sic ea cognovit; scilicet, ut sibi praesentia, a
P in cua nature fusrunt future, Nihil cutem est m... contingens
in suis nm... quendo necesgeriun cit ipsum esse P a Get. Ergo,
illud qucd in sua neture contingens opt, uide £lc contingens, est
PENA... quoad Deum; et icd non fallaci opinione aed cer-
THUS a & Deo cognoscitur, Haec est ratio Boethii / in ultimo 75rb
n Pa A Unde etiam pro msjori parte praohebíta
disputstio tracte est.
115
Ex hoe potet quere simile buic non potest esse in nostra
118
scientie, scilicet , «quis ipsa scelpitur & rebus; et ideo sequitur
117
naturam rerua, do certis habendo certam apprehensionem, et de
118 119
contingentibus futuris habet opinionem per signs fellibili&s,. Unde
120 121 122
Gieit Boethius , sicut in nobis sensue nihll esse universele
Giceret, cuis ipse non potest ipsum coms;rehendere, eed intellectus, sic
123
etiss intelleetus noster vix capit cualiter Deus contingentie non
i124 125
contingenter cognoscit , quia ipse hoe non potest.
Áxplius etiam patet unde oritur distinctio necessitatis
126 127
Quam ibidez ponit Boethius , scilicet , cuod est quaedam necessitas
: 128
Simplex, sicut necesse est omnes homines esse mortales; cuaa
Anselmus in i
vocat necessitstem naturae rei, et dialecticus voeat eam nocesg-
Bltatom consequentis. Et est alis necessitas conditionslis, ut
Lr n TE
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- 162 =
182
necesse est eum smbulere cuem seio anbulnre: mem Aneolme T0080
125
necessitstom coruentem , ot lopici necessitates consecuentise, cuae
$4
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nihil esse cogit . Oritur onis heee dirtinetio cuentum ed pro-
1255
positum, Pertinet ex hoe cued preeseltum & Deo Gupliciter potest
136
sunis soilicet, materieliter, id est , cued praescitum eet & Leo,
187
non incuentum egt preescitum , sed incuantum est in suis cautis,
138
St sic, si habet causas necessaries, ent in rua —— neture necessarium
139 149 .14
necessitete absolute, ua einnliciter necesserio eveniunt ,
nulls addita conditione, ut colem oriri eras. Vel formaliter, id
est, inquentum est oraescitus; et cic necesse cot ipsus WPLA S
necessitate hujus conditionis, etiam ri ipsum in sua TR... av
contingens,
Per hee solvitur objeetio, cua dicitur cuod id cuod Deus
prsescit non potest non evenire, Gi enim est possibile ipsum non
GONE tune si ponatur aibil, sequitur impozeibile, ;uia, feleo
146
possibile posito, quod sequitur non est ispossibile , licet forte
eit falsus, ut dicit Philosepme in libro De Ceneretione et Corrup-
M. / Hie autes sevuitur ispossibile, scilicet, mod divina 73ve
soientis ades foelés. Ergo iaposeibile est praescitum non evenirej
eed quod ispossioile est noa niat, mm est wate Ergo,
preescitum a Deo necesse est ovenire .« Hx hoc arguo —— siet
Zu p
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=- 168 -
gquidquie praescitum est a Deo, necesse est evenire; ved hune pocosre
150
prsesocitum est a Deo . Ergo nocesse est ipsum peccare per illam
151
regulas Libri Prioris quod ex majore de necesserio et minore de
inesse, sequitur conclusio de uccessario,
152
Solvitur enix istuc per hoc, suoc cum dicitur quod praes=
183 154 155
citum & Deo non potest non evenire, vol necesse est evenire,
156
Qu:^lex est locutio; oui vel potest esse de ro, vol de dicto, sive
157
quie potest esse composite vel divisa, Ei sit Ge dicte ive com
153 1598
posita, sic est vera ; jules tune sumitur illud prsescitum sub con-
: . 160
Gitione que subjacet seientise Dei, et quin, ut dieit Boethius ,
futurum, dum od divinam notitiex refertur, est nogesssrium per condi-
161 162
tionem divinae notionis, sicui necessarium est slíouem &xbulsre
168 164
Gum aubulet « Et ideo est sensus, presescitum & Deo, supposite hoo
quod praescientia sit de ipso, impossibile eet noa evenire, vel
necesso est evenire necessitate hac conditionata, sive conse uentlae,
et non necessitate sbsoluts, sive consequentis, Iano, ipsum coneocuens
168 166
in sue nature potest esse contingens; quis, ut dicit Soethius ,
necessites conditionalis non trabit secum necegzitxtea simplicon et
: 167
absolutes, cuie ipsam noa facit propria natura rel, sed sdjectio
168
conditionis rei , cum simplex necessitas consiotst in ipse nature rei,
169 170 171
5i vero est de re, sive divisa, sic est falsa,
17z
guia tunc res prasescita sumitur in oui natura sine conditione
- Sal im
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- 164 -
178 174
praescientiae. Et ideo notaretur ibi esse simplex necessitas,
175
et ejus contradictoriun simpliciter esset impossibile, et esset
176
sensuss id quod praescitum est a Deo in sua nature habet necessi-
tsten eveniendi, qua inpossibile est ipsum non evenire. (Quod falsum
177
est, cum praescientia Dei sit contingentium futurorum «uae possunt
178 179
non evenire j nec tamen sequitur ex hoc quod ipsum possibile est
180
non evenire, Quod ergo hoe sit compossibile cum praescientia oppositi,
181
guis primo sumitur res / absolute, secundo sub conditione praescien-
182
tise, sic ergo in supradicto argumento, si sumatur res praescita in
conclusione, sicut sumitur in majori propositione, secundum cuod ipsa
133
vera est, tunc conclusio est vere ; seilicet, quod hunc peccare,
inquantum praescitum est a Deo, est necessarium necessitate conditionis,
184
qu&e non mutst contingentiam naturae rei, Si vero aliter sumitur,
est fallecia compositionis et divisionis.
185
Habet tamen haec re: *onsio gravem instantiam ex hoc,
quod haec distinctio tantum tenet in formis separabilibus a subjecto,
186
Unde haec sine distinctione felsa ests cignum album possibile est
esse nigrum. Sed cum dico hoc est praescitum a Deo, significatur
subjectum sub ratione & cua non ——— separari, cuis cuod semel est
vuieidi. & Deo, non potest non scitum, Ergo distinctio non habet
locum in proposito, Sed ad hoc est Vémddbladin quod hsec objectio
locum habet quando ponitur alicua TP circa subjectum sumptum in
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- 165 «
sue nature, cuse ita contrariatur nsturee pracdicati, quod ipsum sin-
pliciter iaposelbile est convenire subjecto, Sed prsesclentia Dei
nihil ponit cirea praescitum, et ideo, msneate re in zoóo uae naturse,
necessites est in ipsa, incuantum est in Dei preeselentia; sicut
necesse est ts currere el ego video te Em cum tamen hoc
a ex libero arbitrio; et ideo locum habet praedicta distinctio,
4Smplius autem reatat sdhuc ETIN. as ex slis regula
dialecticsae, scllicet, quod in omnl vera consequentia, si satecedens
eat necessariua sinplioiter, tune E &olum causat necessitaten
consequentiae, sed etiam consecuentis. ed cum dico Deus POs.
hune pecosturum, :— ipse -— peccablt, sntecodens est sinpli-
RES necessarium, et wrod ex positione vel conditione, quis est
&eternum et immtabdile, st conseguens seuitwur ed ipsum, ut notum
201
est ex pr&ehabitis, Ergo non solum causat necessitatem consequentiae,
202 203
sed etian consequentis, et ideo peccatum non erit voluntarium,
Responderunt autem ad hoo concorditer omnes doctores
Pad et bene, cuie regule illa vera est P ac antecedens est
simpliciter necesssrium; / et hoc non est in proposito, cuis, cum Tára
disituri Deus SE a, hunc peccaturum, duo iiis: importanturs
scilicet, sctus OESTE, et ipsum praescitum, quod est actus
egressurus & AI d Et licet, cusntum aé primum horum, sit
all
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- 186 -
212 213
ad futurum contingens . Tt ideo 5 parte tlle sbhsolute est eoa-
tingens; et non slaplicitar, sed secundum quid sccipit necessitaten;
scilicet, secundus qued cadit mb sclentia, quia selentis nodum cuum
214
noa ponit eirca soltum. Ft ideo toc sntecedens non cousat ebgo-
lutam neceszitstem consequentis, ed tantum necessitates consequentiae
215 216
et eoncitionelea, =. ideo in idem redit, «1 dicatur 13 prse-
217
terito: Deus oraescivit mms pocosturua, cule licet haec prope=
218
sitio , quoad zctus prnesciomci, <it de prasterito et ideo sit
necessarle per regulem dislecticorum, quod omne dictum da prsetorito
verum et affirmativam est necozsorium, tenon, quoad sctum qui sig-
£19
nificatur egresmrus a scite , dependet ad futurum, st sic est
eontingens; jule prsetoritum dicens respectum sd futurum potest esse
220
contingess inquantum dependet ac futorums , its quod potest non
evenire, quis futuruz guis inceders 302 incedot, ut dioit Philosophus
221
in Il De Generations ct Corruptione ; licet lacuaatas pr&eterltum
222 228
est, sit neceseerium, quic ;140€ fuit praetoritun non potest ‘non
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fuisse praeteritum , cuazvis possi non esso futurus, inpeditis
225
eausis guae in majori parte erant ordinatae ad effectum, Zt ideo
; 226
iterus non sequitur, ergo ille de necessitate peccabit, niei de
necessitets consequantiae tontum.
quod autem diximus pracdictum sntecedens esse neces-
sarium quosd octum praesclendi, intelligiaus hoc, non de necessitate
325 “So e Y»
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cosctionis, ed de necessitate immtbabilitatis. Si enim quseritur
227 258
zn Deus possit nen preescire illud quoc proescivit vol praes-
: 229
cit, dicencum est «uod, vi propesitio oct composite, est falea 5
28)
guise ess0t renrusr qued rüpporito aod eliguid sit à Deo pr&eg-
asl 282
citum , posit / Deus illuc nom praeselre, It heec nec sisal 74ro
285
ih Deo estes possunt, quia contradictoria cunt, ace viciesin, cuia
tune Del scientia exset mabsbillis. $i vero est propositio divisa,
284 285 286
sic est vera, cule iateilcctus éivinus li»orrisus est |j
liber$as autos potentise rationalis, vel intelleetualis, consistit
287
in obligstione deterainationls si umes partes contradistloais,
288 229
per quam potest suemlibet suum sctum facere, vel aon facere,
240 241 242
it sieut Deus potest non facere illud quod facit, lia potest
24%
non praesciro illuc quod prasscit sine mutations praesclentiae,
244
quia susitur praescitum zstcrisliter tentus , et non formaliier,
Et sie posse aliquid non operari, non dlelt mutationem potentlae,
sed libertaten ejus ad acti»,
Wee obstat hulo si sigaifiostur iste sotus in praeterito,
dicendo Deas potest non ereescire 40d praescivit, cuis in Dei &oter-
nitate, nihil transit in orsetoritum, sod totum est preesens et
idso haec est duplex, sicut ot praedictae, Cum ergo dide. a bane
esse necesseriang Deus nmi) vel praescivit A peceaturun,
ite quod non potest illud non praescire, conjunctim intelligendum
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—— vosteonewag “con a ete!
- 163 -
est, ut tollot mutabilitston, et non divisiu, ne iapertet cosoetilonca vel
obligationem, Unde pstot quod fuisa en veneto qmorundes, dicentium
prsadiotum antecedens non solum non NU e necesaarius, incusatus dee
poncet A futurua, ced etis (uosd notum praeseiendi retionem hujus,
agsignantes cuoc Dou: potoet non praeseire nme Mod pr&cocit, rel
preoacivit; me nos quterimnug, pdt praesclentia Dei
cires hoe, sn consequens cit necegearaium absolute; ot cle prses-
254 255
clium « Deo nucessario egt pr&escltum , ot non polest non caos
preozeltut.
1 256 !
Et licet ccire Dei sit cjus ests , ut dicit Augustinus
287
in XV De Triniteats 4, temen Deus potest non scire quod coit, sed non
potest non osse quod est, «uic attributa dlvins servent suss proprie-
tates; et ideo otinm hebent Civercos nodoa attribuendi, cule dicims
Deum scire ^uod non vult, / ct ad j;roprletstoz celentise pertinet 74v&
libertas. Ad proprietatem emm etse naturelis pertinet scternitsr,
Similiter Vobis =p est, cum cuseritur sn Deus possit
OS d quod non preeseit, vel scire soientis virionis cuoó neselt,
vel possit plura praeccire; vel scire casa praeselet vel soist. Com-
positae enim fezlsae cunt, cuis Glount mutationem ia Deo; divisae vero
veree sunt, ig Deus potest mults facere quee ot fecit, nec
fueilet, Et ills noa praescit nee soit scientia visionis; et tamen, si
262 268
ea faceret, ss pr&esciret , «ula sua praescientia ceuseret ea.
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- 169 «
Neo tamen concedendum ect quod Doi elentis possit minul
264 265
propter Loc, quia potest nom sclre quod seit, vel ^uod poszet
266
&ugeri propter hoe, quis potest plurs veire cuem scit; cule cum
267
sugnestum elt piseexistonii mec gnitudini additamentum, ut dicitur
268
dn i nera ; £i rupbl » eb clalliter dininotio sit ab-
269
latio & preesxistenti negiitudine, requeretur cued =, supporite quod
. 6CLentia Del sit tantae quentitatis uod numerum scitorwm, st non
270 271 272
&mplierir , possit ei elicnid addi vel demi. Unde Letse
273
locutionaes non sequuntur ox istis praemissis , nisi secundum quod
, 278
ille sunt compositse, Ft ideo simplieciter fslsee sunt, et non
874
distinguendse ut ills.
fizee sutem quoe de prnesoientia in commnd dirimit, cus-
liter nom ixponst necegsitaten rebus, otism de sraedostinationo et
reprobatione intelligenda sunt; et patebit tune concordia praedesti-
nationis ef reprobotionis et liberl srbitrii.
ho ^p Xu MALONE ee
rap
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CAPITULJM DEOISUM .UINTUM
De dispositione in :uo est de vestigio
Di:positionen in Deo esse Seriptura testatur, Sepientiae
1
viii : Disponit oznis suaviter. Et -uoó non solum in Leo sit, sicut
in cause Óispositionis rerum, sed sicut in disponente ver intellectum,
&
probet Augustinus in libro Super Genesim , trectane illud Sapientiae
$ e
xi: Omnis in wensure, nusero et pondere disposuisti; culs vel hsec
sunt in creaturis, vel in creatore; non in cresturio, cuis sunt facta,
$
et si omnis facts digposits sunt in ois, ipss etiam disposita sunt
in seipsis; quis si in aliis / — diipest^s, non omnia Deus in 7Távb
uz disposuit, Ergo, reliquus nembrum vorum est; scilicet, ^uod hsec
sunt extra oresturas in erestore, et quod disposuisse omnis in monsura
mA est omnia oe in se, cui est mensuro omni rei, nodum
preefigens, et E omni rei specien preebens, et pondus omen
ren sé culetem trshens.
1i 12
Ut autem iilud «uoc suctoritate constat, rstione cuocue
firaetur, praecognoscendum est quid dicitur per no2en, Notendum ergo
«uod, sieut cicit Damssoenus in libro * capitulo Uu. ordo est
inter consilius, judicius, óispoeitiones, electionem X operationem,
quis primo de operandis est consilium, id est, sppetitus inouisitivus
de hie rebus, <uce in nobia sunt, Secundum est judicium, = judi-
comuc quid selius. Tertio cst dispositio, «ua cuis disponit et amet
- 179 -
MV. 5umlgud sCXUTRSAO & fet EM, vas M 4 | 4, ]
ipm a^ o5 Our. we. ooh) beoqafh oí. Son pli E
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guod judicatum oct ex consilio; et voostur sententia, Quarto cst
electlo, cum, duobus propositis, hoc alteri pracopteaus., Deinde sit
impetus sd opus.
Ex hoc patet quod dispositio in nobis est sententias de ali-
quo fsoiendo, sicut consulte judicatum est fieri. Gum ergo omnia cue
de Deo dicuntur secundum cuan perfectiones, cine EN i quam
habet in oresturis sumantur, eile eti:n est in propocito, Et ideo, re-
moto oui co quod dicit dubit:tiones vel ignorantiam, dispositio Nan
est prectica preeconceptio in orte divina de rebus fecleadis, et do
modo productionis; scilicet, secundua Cr locorum, et
Lemporum, et —" conditionum, et ce modo cujuslibet rei productae;
scilicet, ut sit in mensure, numero et pondere in isli perfectione
21
bonitatis, cuod cresturs sit vestigium creatoris, Nem, secundum 4ugue~
22
tinus in IV libro Super Genesim , hsec causaliter dicta sunt in solo
23 24
erestore; ced formslitor dicts et inhaereater sunt — tentum in — oresturis,
Juxte eundes nodua, omnia cuce enumerat Damascenus in Deo
sunt. Hem / consiliun secundus imperfectiones dubitationis in ME
aoa oat, ut dicit Daaevooms , propter mes in 2eripturs nogstur ab
CPP UNE. ste OER :
Sed secuncum :olsm perfeotioaca humani consilii, transfertur hoc nouen
28
in Deum, Sic suben vocoiur consilium illud seeretum cordis de eliquoe
agendo, quod non nisi rations perfeetse pruáentise nevum potuit inveniri
7Sr&
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tie ebaied mites, bii sitit ud d Me
sauna bo apto
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-172 -
29 %
et excogiteri. Sic e consilium "^w. Deo Gicitur. Issieo xl :
inelitég.semétublt; + Ephesos i : Ounie. operetur segundum eon-
gilium voluntatis ejug; «uia tam in creatione tom —verisrum rerun
quam ineffe»ile modo recrostionis generis hamsni, ot in "Re: simi-
libus, sb seterno fuit abscondito in een divinas concoptio de
f&eiendis talibus, quee non solum nulla creste prudentie possit invenire,
87
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33
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&2eeulis in Deo cui oanie eroevit.
Judicium quocue non dicitur de Deo, secundum «^uod dicit
29 49
discursum rstionis ad inveetigendum en alicuid eit melius cuam illuc
41 42
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nitiones telis infallibilie retionis, per cusm aihil melius possit fieri,
quam nad. cued etii * est. Sic enim dicit Damascenus u^
libro Il, eapitulo — necosse ost omnis, cuse providentia adie’
secundum rectam — et optima it Deo decentissiaa fieri, a
non est melius fiori , cuis illee rationes ex sue profunditate saepe
ita latent nos, cuod opposits nobis rstionsbiliors videntur, Ideo
61
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Sententia cuoque dispositionis, licet in noble dicst con-
oz
clusionem practicam, conelusas ex judicio, cuae est cum intentione
58 54
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Damascenus , / si judiost et non diligit illud quod judicatum est, 765rb
non dicitur sententie; tamen in Deo non PR a itio € cuia ipse non
cognoscit unum ex elio. Sed dicit in Deo infallibilex et immtabilen
praeordinationem effectus, secundum quod per thorn congruit rationi
judicii divini, liaec est "m. seatentia mentalis, secundum judicium
prudentiae, Unde sicut dicunt bénnics et Isaac in libro De Diffini-
WE MEA sententias est conceptio diffinitiva et certissima slterius
68 64 65
partis contradictionis, Alise vero erst senteatis Dei judicalis , vel
~
66
secundum judiciua justitise, cuam Deus per ora prophetarum promulgsvit ,
secundum ordinem causarum inferiorum, it cuia jidetps instabiles sunt,
ideo dicit — a quod Deus non mutst consilium, «ed sententiom,
ut petet lsaiao eames ux Ezechiclis intitle et Jonse md
Electio vero, bid hic sumitur, non dicit praeoptstionon
compsrationis unius ed aliud, nec etism cioit illum specislem modum elec-
tionis, quo A. salvanóci electi sunt setorneliter a sts th sed dicit
propositum divinae voluntatis ce quocumme faclendo, sicut dispositun
est. Cum ergo Deus omnis bidiais 1 per artificialem intcllectua, ot
ab illo nihil possit fieri, nisi cum dispositione prsedicto modo suupta,
patet cuod SPIRAL NM ennoluditur dispositionem esse in
Deo,
Bt licet dispositio divins, in ousntum est practica, im
73
plicet divinem voluntatem, et in usntua est causa scitorum, inplicet
odii
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- 174 -
potentism, tamen secundum -ríncipslem uoninie Veitinoca ^y pertinet ad
seientiss divinem, in cua secundum rationes exemplares omnia sunt prse-
ordinata, Et quis hoe attributun diuddiietittee Verbo Divino, ideo
dicit — super principium Genesis quod Deus uno modo operetur in
Verbo, omnia Mipésuide guonian in ipso condita sunt universes
Collogenses E^ et parum infra: & per i: et in i 2be
ine seilicet, secundum cuod conceptus roi ipse Vas voestur,
Ab hse dispositione, efficientia ipsius voostur dispositio,
iedibud quod tris distinguuntur opera Deis — A vn4viV
ersstionis, dispositionis, ornetus. Et ulterius, / cana effectus
90 91 92 Tova
ipsius efficientiae dispositio vocatur . Sapientise vii : Ut
Sian dispositionem orbi terrarum. 2% cusrto, hujus effectus hsbi-
tusliter inserti ia natura rorum, Productio ad setum ot perfectionem
est etisz dispositio, Sapientise «s Lisponit omnis suaviter.
Et hsec dispositio proprie est effectus providentise, Unde Boothius
in IY libro -———À providentis est divine ratio in sunno
—Á principe nc ene euncta disponit.
Ex hae patet quod dispositio, secundum prinoipslem nominis
sittin: TT id «uod essentialiter est in Deo, cum effeotu in
ereatura habitusliter connotate potius «uem actueliter, eo quod secundum
rationea, dispositio ost — electione quse feeit ispetum ad opus .
Et ideo convenit Deo sb aeterno, sicut et prasescilentis -— praedestinatio,
a OTL ~
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- 175 -
100 101 192
sicut et similis. Ideoque hsec sententia divini consilii vocetur
prsefinitio saeculorum, Ephesos ibd Sed secundum alíss signifios-
tiones praedictas, convenit tantum ex tempore, .uié vel dicit operationen
divinam cum ectuali effectu in creatura, vol dicit solum effecium,
Preescientia ergo Dei communis est, secundum retionem nominis,
ad dispegitionem et providentiam, Sed hsec duo inter se differunt secun-
dum retiones PORE, penes objecta, ecilicet, Pa ap dispositio est
presseientia facienderum ab ipso Deo, ut patet ex oreedictis. Et ideo
noa est nisi bonorun; et siapliciter cuidem non est de malo culpze,
10€ 107
De melo autem poense est, incuentum est juste et bona , sicut dieitur
108
lseise xxx 1: Preepsxrata cst sb hspi, id est, a die seternitatis quae
praecossit dien teuporis, EON, id est, gehennes unde Dominus sumit
nomen MEE d & rege proeperets, id est, a Deo, Lt Leuteronomii
incer Boune haec condite sunt spud ue, ete, Providentia autem est
IMPERA, ordinationis foctorum, sive a beo, ut cunt omnis bona,
sive eb aliqua sila NEAL. fects sunt, ut sunt male, sive
naturse sive Sen... sive culpaej quae ounis providentis / ordinat Tbvb
in bonua,
. 116€
Ex quo eutem propríus effectus dispositionis, per quam
su& cause cognoscitur, est vostigium Dei in creature, consistens in
ide. nuaero Biss pondere, Isdeo, ut ejus notitie plenius
hsbestur, sciendum quod, cuia formelis perfectio est bonum omnis
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mor. tema. 1 dad aitentni peek, sapunl. nun e
outage anh pudunuoe. bp) ony 14 Madii
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ctimes fuenoibib es AM cu cei BOK sentsnabaviny fo abeeM alo
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-178 -
iiie; non secundum id quod est, sod inquantum est alicuid divini
bonitatis, cuae est eR... boni bonum, ideo ipse vocatur vostigium
creatorís, st cresture per ipsam, non solum s sanctis, sed etiam &
philosophis,
Gum sutom vestigium sit quid corporale, patet quod de
divinis dicitur transumptive, ist sutem similitudo secundum cuam sit
treunsumptio, «uoc, sicut vestigiua est — rà in sliena nature
iupresss ex motu, por ;uod sumitur ejus anie ^ - cujus est vestizius,
sicut cervi et hujusmodi insta investigentur; ite PEN os cujus-
libet creaturse est sinilitudo Dei secundum natursm formalem, quae est
in aliens nature « naturs divina, secundum illius foraslitetis deter-
minationem in netursm specislen, Et est ille similitudo relicta in
creature ex motu Dei per omnes creaturas, secuncum ordinotem parti-
CEPR. A In hoc enim solo cotu, creatura assimilstur primo actui,
Ham secuncum ome mene oo ‘a est potentiale, crestura est proprie
nihil, sicut dicit Rupe » et ideo per hoc potius est dissimilis
crestori quem similis, nici in uentum ill& potentia habet proportionen
ed formem,
Omnis autem forms sd hoc «uod sit bonum rei, trie habet,
Unum ost sus determinata cuidites, per cuam est perfectio rei secundum
essentiem, dans el quiditaten teslis vel talis speciei, et secundum
esse, quod est sotus essentiae formae, Haec auten duo facit per duo,
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Perficit enim in esse, incuantum includit in se nsturam entis communis;
sed perficit secundum essentiam / secundum propriam certitudinem, id 76r&
128
est, certam et determinatam differentism, deterninsntem et con-
trahentem ens commune ad specialem naturam. [Et ideo sic forma est
duo, et est numerus materialis.
Secundum est natura similitudinis primae causae quae, licet
per talem determinationem NNLSRL s sit obumbrata dissimilitudine,
non tamen omnino OR sublata, [Et sic est in ipsa mensura rei, non
secundum quantitaten m... sed secundum cuantitatem nobilitatis à
naturse, sicut, secundum REDE, cuodlibet mensuratur minimo oen
generis, Nam secundum quod forma ind plus vel minus habet simili-
tudinis SAP d secundum hoc, natura constituta per ipsum, plus vel
minus habet nobilitatis.
136
Tertium est quod ex hoc secundo conseouitur , quod ipsa
137 138
& potentia sui subjecti desideratur non habits, et amatur habita ;
159
sicut omnia desiderst summum bonum, Et sic est ipsa pondus, trahens
140 14
omnis neturae appetitum ad sui desiderium et amorem, Sicut
142
enim motus ad forman est naturele desiderium, incuantum ipse est
opus non solum naturae, sed etiam intelligentise, scilicet primi
motoris, ite cuies in forma sequisita est naturalis amor ejusdem,
inquantum etiam hoc est opus primae intelligentiae, Sic enim dicit
143 144 145
Augustinus oaod illud guod est pondus in corporalibus, hoc
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est amor in epirituslibus, Et sic bene dicitur Sapientise xi :
147
Omnia in numero, pondere et mensuras disposuisti . Unde sicut forma
in se est cinllitude divinse essentise, ita haec trinitas est simili-
tudo trinitetie personsrum in une noturs divina,
Sic susuntur haec trie secundum cuod escentisliter sunt in
148
rebus ipsis, Qualiter non cunt Deus, ut dicit Augustinus in IV libro
149
Super Genesis . Secuoncum vero id quod measurs omni rei vodum poráe-
159
figit, et numerus omai rei speciem precbot , et pondus smnem rem ad
151 3 162
guietem et ctabilitetez trahit , verseiter et singulariter est cui
omnis determinst, foraat / st ordinat, Sic enin pr&ediostione per 7T6rb
caussa hseo de Doo éicuntur, st operstio divinse ceusslitstis est ipse
Deus. Unde guia haec trie sunt in cresture non :olum iain. suse
154 155 15€
bonitatis , sed etiam rationes suse creetionis, secundum quas -
exeunt oresturae a creatore, ideo bene dicit Basilius cutie
quod sunt TUBE sapientiae rationes, quae ante omnia inserts €
creaturis, id est, Mna ipst ratio, per quam unumeuodcue & sapientis
procreatum S eu per B, saplentiaa, tacens clamat et crestoren
suum Deum profitetur.
| Primo enia omnium ratio et sspientis dads producta est,
Boa deinde ipgse substsntise, Hoe autem intelligendum est ordine
nsturse; sie enim quemvis preedicta trie secundum id cuod sunt, cint
rationes consesuentes naturem formae, temen, inquantum sunt seplentie
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crests , de cuo Leclesiastiel i +: Frizo omnium erests os
163
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169 179
et — tota neture rei fluit s prima ceusa sub talibus modis , suod
omnem intuentem instruunt de ipeo orestore, qisliter sunt sepientia
crente, hebentia« in se intuetihiaimealtiaiia Dei, quae ost vers
saplentis, «usliter etiem epeciell retione cunt effectus divinse
seplentize, Sic sunt priore ipse substantia rei, sicut etiem ipse
exitus rei & sue csuss prior est ipso causates WE enim dicit
Augustinus libre V Super Geneein Wes. si infideles viderent ordines
Gui est in membris cujuslibet animeliz, nonne colsmarent ne puncto cui-
dem teaporis Deum, = quo est omalum mensursrum zodus, osnis plurslitas
numeroruz, oxnis orde ponderum, s gubernatione mundi cesseri,
Ex his pstet quod, secundum expositionem 4ugustini, vesti-
175
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182 133 184
In idex redit illud auod idem ponit in libro.
185 136 187
Le Trinitate , sciliset, unitas , species , ordo, cum fere etiam
nomina eadem sint. Sed tamen proponitur — veatigium vaca illis
nonínibus, secundum suse expressius mM C: personas QGivinss,
Ünitzstez enin voo:t E datede. cued prius vocavit speciem, et ^uod prius
voostum est nmumerus; quis forma, anes sit nuzerus asterialis in-
quantum composite est, incuantum tamen determinando ad species unii ea
in dime in quibus est, rio est unitas et species. Sed eub nomine
unitatis, quae est principium numeri, convenisatius appropristur Patri,
qui est swama origo osmium rerum, ut dicit Augustinus in libro De Vera
COMPRE arte Speciem auten gumit ME x Augustinus pro -peoíositate
sine foras, sive pulchritudine rei, secundum quod dicitur, species
Priami digna sot imperio, sient ipse exponit in VI Defubsiulie "^«
Et noc est idem quod in alio vestigio vocavit modum, et in slío
vocatur mensure; quic ipses forma, non incusntum eat umbra, sed inquantum
est aliculd prisec lucis, .;uso est ipsa pulchritudo, est pulehritudo
cujuslibet aaturse, sed cub ratione speciei sive pulchritudinis wegis
potest approprieri filio, cule ipse ult pulchritudo, ut
dicit Augustinus in libro Soduniülid e incusntum est imago
Patris, nulla ex perte ei dissimilis. Ordo cutem utrobicue eodem
nomine significetur; et appropristur Spiritui Sancio, cui &ppropristur
bonitas, «uis ratio finis, quem ordo dicit, complet in oresturis
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rationem boni,
193 199
Ulterius etlam , sum hoc vestigio secundo : &ugustini
idem est tertius, cuod ides poalt in libro — I iáà seilicet,
verum, pulchrum, bonus, mals unites materlelis cuse ost forms, et
eiiam veritas / rei, ct pulchritudo et speciositse idem sunt, Bonum 76vb
Mun noa sumitur couzcunitsr pro tota ratione rei in gua contistit
bonitas, ule sic idea esset dividens et divisum; sed cwsitur eee
rütione finis, quee est etiam ratio ordinis et ponderis, :
In idem etian redit quod à Sb: 9) sei-
licet, uaum, vorum, bojuz. Nan ucaz MK, 4 ipse forme in se, vorum
ingjuentum est similitudo primse cousets alitor enim non "m verum
ens, sec falsum ex poraiations aon entis, et vanuz ex vertibilitste in
nihil, Bonus dievinats gemitur ut prius.
In ide etian redit “at 3 quod exponit Augustinus in libro
LXXXIII — n. seilicet, cuod constat, quod congruit, suod dis-
cernit. Ham forne est per quem constat “a in esse substentiali; et
quoc discernit PAS nobilitatis; et cued congruit incuentum est
finis, Et, :ieut ipse ibiéez ostendit, ex hoo sumitur sufficientia
partius vestigii, quia non sunt plure in substantie roi «usm sunt
quaestiones de ree TIetae auten sunt meant tres; scilicet, an
sit, ci hoc patet oil constat; et on hoc wet hice © sit, et hoc
patet per distinctionex unius sb allo; et Mena ts probandum vel
improbencum sit, ct hoc patet :1 congruit,
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- 182 -
218
Unde patet quod vane multi lsborant qui volunt hoe
219
diversificsre; cuis secundum istam expositionem Augustini , vostigium
quaerendum est ln ipsa substentia rel, inqusntum est similitudo primao
causae, Et patet ox pracdictis quod sic in substantia rei non sunt nisi
220 221 222
ista tria . Unde sic non potest sliud vestigium fingi, nec
etiam sunt plures partes vestigil, cule ipss forme est similitudo divinse
225 224
essentise , et est omnino secundum esse idem cum his tribus, Vide
ergo quod in cresturese substantia aon est nisi potentie et actus, et
vestigium tantum sumitur penes actus, incuantum est bonitas rei; et
225 226
illa integratur ex :olis supradictis tribus ,
27 228
Ineuper in divinis / non ost nisi eseentia , et personae 77r&
et consequentia essentian; et sesentias vestiginn ect essentia formae,
829
Tres sutem ejus naturse sunt vestigium trinitatis personerum, et
medium horam, seilicet, nobilitas et pulohritudo cresturee, includit
280
omnia consequentis substantiam, in cuibus ills natura imitatur
nobilitatem divinae neturee, Et sic ex utracue varte non potest eliud
Per vestigium in essentialibus cresturae,
Tamen quie, ut dicit Philosophus in YII Dents. d
bonum rei etiam in AMINO consistit, secundum cuod etiam
mathematicae solentise, quse de aceidentelibus sunt, determinant de
284
bono, ideo sic multa vestigie possunt in eresturis sesipgnari, Et
285 236
ipse Philosophus l^ideu ponit unum, scilicet, «uod differentiae
boni sunt species, ordo et comsensurstio. Et Philosophi cuidem intentio
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- 1395 -
237
eet quod bsec sumantur in mathemeticis, Lt sie species est forma,
288
et circa aliquid eonstaas figura; ordo vero figurae od opus con-
239
gruun Parian sicut figure rotunda dstur visui, ct trisngulsris
€)
oblonga odorstui. Comsensuratio autes est in proportione princi-
piorum figurse sdinvicen, et ad subjectum, Possunt tazen sumi in omni
natura accidentis. Et tunc species est ipsa forma scoidentalis secunóua
suam certitucinem, Ordo auton est ipsa eomzunie nstura accidentis, per
quem sequitur cubstantiam, Conaensuratio sutem est proportio "e... ed
prineipis subjecti, ox culbus oritur. Possunt etiam hane intelligi in
substantialibus; et sic possunt reduci ad supra, gestóe Z vestigia,
ut patet intuenti, Nota temen quod RH, - aea quartum membrum,
scilicet cetersiinationem, quod tanen soeuhten rem non ciffert s prioribus
tribus, sed dícit reduotionom MES. ad terminus perfectionis, Ix
his patet quod secundum rationem vestigii, bonitas est in rebus intentum
quod es: » sicut dicit Augustinus in libro / Be stare den , omnia ine
quentum modersts et speciosa et ordinata sunt, bons cunt,
: Patet D etism ex suctoritate Augustini -— libro Super
Genesin. ; quae superius positas est, «uod vestigium ost in omi oreotura,
guis omnis creatura est formate dms 9 cum esse cit a forma, Nomen eutem
creaturse proprie hic sumitur, ut nom comprehendet concreata, cule tunc
iretur in infinituas vel modus esset cine modo, et sic de aliis, Unde
253
secundua Augustinum potest dici quod heee tria etiam disposita sunt
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- 184 -
in sensure quae est sine mensure, et in numero sino numero, et in
pondere eine ordine; sicut prima non denominantur nisi a foras exemplori,
im a sutem pertes vestigii important eeterminationen et cistinetionen
alieujus rei ab aliis, ideo illud iniiiin licet ouan tum ad suam esgen=
tiem linitetum sit, tamen secundum ease et virtuten bed omnibus com
municatum, illud dicltur hsec tris non hsbere, Sicut dicit 4nbrosius
Le
in Bexeemeron — lucis nature est ut non sit in numero, pondere et
mensura, ut alia ereatura, quis ut in eodem dicit; non in splendore
258
tantum, «ed in omal virtute, nature lucis probstur; ecilicet, in-
quentua ost instrumentum corporum coelestium, quo virtutem suem infun-
dunt alates ean enim vol in luce, vel in virtute, vel in
utroque, lux communis est omnibus rebus corporalibus
Gala aM age perfeotio rei Andy congistit in opert- 1
264 ^et 206
tione sua optima t perfeotio ect bonum , ideo ctiam hseg tris
he?
secundus Auguetinum , scilicet, modus, species et ordo, sunt in com-
psraeitioae ad hominem partes boni virtutic. Virtus enim est modus, in-
quantum modifiosndo sotum debitis circumstantiis, fsoit eum "s bonum,
Et est species, inzusnius inforasndo ipsum, virtuosum pulchritudine
speciali ipsum ornat, Est autom ordo, incusntum dirigit in felicitaten,
sicut in finem, Et "- sOlua sunt hsec in hsbitu / virtutis, "t 77va
etiem in sctibus, ut dicit Augustinus IV libro Super Genesim ,
megue enim hsec in zobilibus tantummodo et corporslibus eniuedverti
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possunt, Est etiam nonsurs ali. uió agendi, no -it irrevocabilie
et immoderats progressio. Et est numerus sffectionus saimi et virtu-
278 . 274
tum, cuo ab stultitise Geforaitete sd saplentiae formam decuscue
276 276 277
colligitur . Et est pondus amoris voluntatis, ubi apparet quanti
278 279
cuidcue in appetendo, fugiendo, praepenende, postponendocue penóstur .
Et hoc vestigium per ss1um eulpse sibi oppositum simpli-
cltur corrumpitur; :ed solum noturee, id est, privatio, non corrumpit
toteliter vestigium n&tursle, cuis tune corrumperet seipsum, cuia
privstio non est sine subjecto. Rotio suten differentise est cuia
aslum iis non est purs privatio, du malum culpae, sed potius
semper fundatur aie formam contrariam, quae in se "T est; sed
in comparatione ad contrarium cuoc sid, dicitur zelum. Et ideo
melum culpse tollit sispliceiter vidi eibi oppositum, et nihil ponit
formaliter in cubjecto, Malum vero nsturee, tollendo unum bonum, sonit
contrariua,
Est etlam acvertendum -uoó | icut perfectio et >onum naturale
sunt in omnibus crestis, diverss temen non solum specie et genere, -ed
etism | ecundum diiteitun; TH spirituslis perfectiora sunt corpors=
libus, et incorruptibilis — ™ ác etism hsec, in
quibus vestigium essenti»le consistit, diversificentur. Insuper cua in
potentiis aniase sit tom vestigium nsturele quem etlam bonitatis
moralis, sunt hiec Guo in eis secuncum diversas rationes. Ham potentis,
n ' Ea in REVUES
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289 290
incuentus est quaedan natura, hibet vestigium naturale, etiam eodoin
modo quo etiam in formis accidentalibus potest Loc vestigium / assignari.
Sed in uantum est potentie, id est, virtus operative secundum humanum
291 :
modum, sic in sa est vestigium woris.
Sunt sutez hsec tria partes virtuales unius boni, tencuam
totius potestativi, cujus potestas in omnibus partibus consistit, sed
in una et cuprema tantum comoletur. Sic enim bonitas ncturse consistit
in omnibus partibus weobigit, sed Y. in ultimo parte completur,
guis illud A alie duo, ct addit rationem boni, in usntum
bonum est quae est ratio -— et finis. Hoe enim includit per-
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tione divinse perfectionis,
Quies autem, ut supra dictum equ, nomen boni :uando ue trens-
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dicuntur de uüslo. Unde deve dicit 4ugustinus in libro De Naturs
Peal quoG haee rediplum Getorzinstionem mali, cieut dicitur melus
modus, et ab Tag species mali et selus ordo, *"-sncocue etism
species noa suaitur pro parte bonitatis forzae, sed sro ipse PS ead
inguan&tum haoet in se hsec tric. Et sic vorum cicit “ugustinus in libro
301
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consistunt sicut in potenti plentatione; id est, PEPPR.., principio,
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Iterum, cuis transitus Dei per orosturas non colum est per
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ut dicit Demaseenus 2 a Ütc quod est currere per omnis, fovendo ipsa,
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De providentie divins, st de hoe nosine Deus
quod est nomen providentise
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ratio & qua imponitur nomen, clgmificat nn ; cuis, sicut
dicit cime" super ur. espitulo Dionysii Le Divinis Nozinibug, hoc
nomen 25 , cuod cpud nos est Deus, duas hsbot deterninstionoe apud
Greecos, cuis vel derivatur ab hoc verbo Bete » enr est videos --
conteaplor, sive considero, cuis omnia circumspicit; vel sb hoc verbo
Bev, dive’ est curro; quis omia providentia circuit, eo circuitu de
re dicit Boethius in IV libro po Sidings’ Ordo, incuit, cciden
cuncta compleetitur, ut quod "1 Gesignata ordinis ratione decesserit,
hoc det in alius, tamon ordinem relsbstur, nee cuió in regno pro-
videntise licent didi y Demageenuc uh libro I, capitulo
13 14 15 16
XII éicit: post nomen cul est, cuod est idem cum nowine boni ,
et est primus inter nomina Dei, hoe nomen Deus ost nomen sshinaai y
et est nomen operationis; et dicitur hioc Beos » id est, Deus, vel sb
» id est, lide! vel fovere universas secundum illud Genesis gen
Spiritus Dei ferebetur super $5088; id est, incubsbst et fovebat, ut
dicit alis udi i vol ab ac fer » 14 ny erdens. Ut enim
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nysius XII capitulo De Divinis Nominibus , dicens:s deitas dicitur quae
omnis videt prospectu regiminia, sicut frequenter dicitur in seriptire, .
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37
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28 29
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(Sh dl qa cime ng male, ne ipse mala consummant bons, Cio etiem
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Quod non permiscetur cum eis.
Ex his pstet bonitas hujus diffinitionic, cule non est dif-
finitlo rei significetae, “ues simplex est, et diffiniri non potest; sed
4&3
est expositio nom nia. Et ideo ponit custtuor actus a cuibue nomen hoe
50 §1 52
impositum est. Sed cuantum ad id cul impositum est nomen , quod
55 54 55
est secundum ejus significatum , significat ipsam nsturam divinam
56
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57 58
primam eccipimus Dei cognitionem nextaralem, Opera vero erestionis
et inetitutionis nsturae potius per prophetiss cusm per philosophien
59
cognoscuntur, — hoa cuoc seribitur Genesis i , voo:t Gergorius
caer besolen s prophotisu de — a ae sued potlus argu-
63
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sumitur & providentia / a cus nomen Dei dicitur, Et cic vere dicit 73vb
64 65
Ambrosius in I libro be Trinitate quod Deus nomen est naturae, Quia
vero res non ieebviiti) —- nisi virtute suse causte, sole prima et
univerrelis diia causa ost universeliter RS conservetiva, per
providentiew oroprise virtutis. Ft secundum uod T nomen Deus dici-
tur a srovidentis secundum perfectionea telis pidente sic hoc nomen
Deo sdeo propriun est, ani nec couzunicsri potest lecibrés ^; sicut
nec coumuniceri ei potest quod ML sit & prima causa; cuia a
eliquid contineret se, vel elie propria, et non dependente virtute,
7
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76 77 78
xxxii i quod zin solus, et non sit slius Deus praeter
me, Et probst hoc per opera providentiae, cicens, Ego occidem etc.
00 .' 81
Ideo cicitur Sepientise xiv : Incorsunicsbile hoc nomen lspidibug
et lignis inposuerunt.
82
Incuentum temen providentism suam Deus explet por festum,
85
sic sctus providentise perticipantur «4 creaturic, et per consecuens
84 85
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8c
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87 38
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89
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91 92
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Unde initia: dicii: Nem etci unt cui dicantur ii. dines Wt
gentibus,
95
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commune conveniret Gividentibus aecualiter, Nec etiem ER, à divisio
nominis ecuivoci, cuis iunc non esset in diversis nominibus respectus
ed unem ncturem. ted e divisio enalogi, cuis nomen Dei proprie
et primo NHÉ ei cui convenit ubstentialiter; et secundario
convenit psrticipantibus MEC SES iion sancti, ut dicit
Glosssa niis d / et impropriisime convenit illis in cuibus 79ra
sears eine. est, scilicet, nec essentisliter, nee par~
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104 105
sunt idole. Et ideo ibidem cicit Apostolus : cimus cui: idolum
106
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107
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- 108 109
in omnibus participantibus ipssm, et principsliter hie solus est
110 111
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per hoc vel antonomesie notetur, vol reepeetus causce ad cousntum,
112
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113
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114
terentur substantiallier cicti dii, tamen Dionysius XII cepitulo
115
Coelestis Hicrarchlae dicit theologian vocsre deos coclestes super
116 117
nos essentias. Unde Genesis iid +: ritis sicut dii; et in Psalmo :
113 119
Dii fortes terree etc. Et hoc rstionsle est, cuia Dei providentia
120
preecipue per eorum ainisteriem expletur .
121 . 122 123
Secundum quod homines dii vocantur, hoc est
124
multipliciter; «uis vel participant officium civinae providentise,
125 126
ut prselsti j; et sie dicitur Exodi xxii — : Diis non éetraheg, et
127
principi populi tui non maledices . Vel participant sctum divinse provi-
dentise in actibus hierarehicis per lumen divinse sspientise, ut propLcteo
1:8 12
et Goctores; in Pselmo 1: egtis, etc. , cuod exponit
2
t
1
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mwiool ^id ewig s *inilittali "m TM arte
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vds Aie eluficeo I3Y eolseroid hoited: alib iol HT siii
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- 194 -
180 132 185 134
Josnnis x : Illos dixit deos ad ms sermo Lei fagtus xe
Vel est participatio cuentum sd potestatem mirseulorum, Ixodi i «i
Zece constitui te Deum Pharaonis, Vel est participatio per gratian,
136
137 133 129
vel per gloriam, Pselms +: Deus stetit —— in synagoga —— eorum .
140
Insípiens temen, gui dixit in cord RE non egt Deus ,
141 142
neget providentiam sdesse Deo , a/ e. els nomen impositum 79rb
144 145
est. In quorum persone dicitur, Ecclesiastes ix H Vidi :ub sole ,
146 i :
147
contra eosdem dicltur, Ecclesiastes vi : Nom 25s corem
148 149 150
2 t i 4 . Quidcouic enim ordin: te in determi-
151 152
netum finem egitur, hoc gubernstur elicuo intellectu preestituente
finem, Sed universum ed zodum exereitus agitur in finem suum intre
secundum ordinem csussrum ad invicem, et in finem NIME = extra, scilicet,
in bonum intentum » duce cxercitus, ut dicit Philosophus in XI SANA PI
Et continue nos hoc ipsum experimur, Lrgo c REM oh inteattiieamas
eujus est omnibus ceusatis praestituere finem. Lt MA non est A.
causes prima, et cura hsec est providentia hiintonsts Ergo, WR... non
solum quod providentia :lt, sed etiam cuis sit cujus est omnibus pro-
f lel 162
videre, Unde dicit Damascenus XXIX capitulo II libri : necesse est
eundem factorem esse eorum «use sunt et provisorem; aliter enim utercue
165 164
esset in imbecillitate, hic quidem faciendi, his sutem providendi.
165 166
Videtur tamen Epicuro haee cura providentise non
DUE MCI «
MI t?" 5M. at "^
: disbedbo ase eni, be Si omis T |
€— dus JoV- 1L i 1: Autifarco.: |
s E s p inopia ndi:
dex pen —— MEL. oe | ila
Ü ima IM n
bas "o NN
eisrtodels i as SMteniee ^ M saeua nis sitteblvoro dog Mo
ibfabub idus omy: ioo hioc omis — — * nod. cr bye send - J;
comi mess. HAA, ni tiia suits tdm b north E di |
b sobiow iethto: p volun b» siriensne . |
| cascades Deu valibnet1^ Ht av veationaso ont = atri y
p antag ^ vul aerioc um) eui image mul, oed wem
Mh vé À Ms sont? erssfidupen] abtvunan aulam d
nos: c Paes ou afro alisobtvotq ju» 26:4 wage de.
, 70H scie gas aM iis olas sare ben viis albae
PNE “er amt zr. t Lujieso XLI vaomodsna Min eb Li a
wend, Sate sales nur ond; enree eoae- mies ^ val
a Oe ed LM. ha Bi
' tán enlfnebbweero Cowius send c oie sait VM? a7
M.
-
|
+ U
- 195 -
compati secum perfectas beatitudinem in Deo, cuis ipse dicit bentitu-
167
cinema consistere in quiete et vacatione ounium munerum , ut dicitur
165
in I libro De Natura Deorum 5 et ideo nogat & Deo providentiam,
Sed ipse multipliciter decipitur, Unum est cuoó cure
1c9
Doi non est cum labore operis vel passione sollicitudinis, ut cuiete
172
indigeat; sed oi velle est opersri, oui dixit ot fects sunt . Secun.
dum est quod delectatio ct beatitudo numquam est in cuicte, nisi per
accidens; scilicet, incuentum ouies intercipit laborem et sfflictionem.
171
Sed semper per ce consistit in alicue operetione natursli , perfecta
172
et non izpedits, ut dicit Philosophus , ot experimento zcimus,
17% 174
Sieut autea erectio instituit naturam, sic providentis
res institutas deducit in eoagruos sibi / fines, Et ideo dicit
176 177
Dionysius Iv capitulo De Livinis Nowinibus : sieut providentia
uniuscujus.ue PINE. est saivativa, per se mobilia providet ut por
se mobilia, et tote EE ie pilin a totius et uniuscujuscue;
scilicet, est providentia secundum cuoc NPCs SENS e sus-
cepit provisivas bonitetes Miüibishdo providentice, yeeportiansbiditor
attributas unicuicue, Ft hujus exemplum in nsturalibus ponit Philo-
sopima in XI VERBUM ys in petrefanilies magase domus, Ibi enim
TRIS es, pstriefsmilias MEC suscipiunt liberi propter smorem
petris, nihil sgentes licentiooe, Servi eutem suscipiunt erry in-
perfecte, quia ex timore suscipiunt, et interdum delinguunt .
' T9va
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mue bes; Pee uel — gh BeBe
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"eq beta: ink at "m moUpatge vbuhLtand, jo 1i pdoelob spose a
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adoriues o, - bionda, onbinroge avelli. nb: titedance we, mee
Saami temas te p TEL EL: aed "E
slécebbveu) | DeMdptivton. áent2socÀ. PM, m 3013. oy
GT" Seth cobi di E Mes nier... dteutod.» mn ? = e |
abate tate ip: RRNPIDUpa, iren Ak
el iti
| iacit ralio ra ondun ail sessed Y vong 4
Lise: tinis: ap arsit b mule Bu MA
Mdb M43. unto NinciMNMUE see pide E
linet’ I inis mihi diva. vonokdescdf enim
isi vitmnk]oh utra. fn: sont omen n
- 196 -
187
Bestiae vero semper ob eo errant, nisi iaquantum violentia sguntur,
138
Sic enin vult Philosophus quod prima causa omnis ordinat in bonum
suag; sed exorbitstione illam ordinetionem corvant, ut filii. Za autem
199
quee runt frecuenter sunt sicut servi, ot cuia permixtas habent
191 192
sibi wolities noa attinguat bonum universi, nisi incusntum reguntur
193 194
eb his ;use sunt seaper, Ea vero cuee raro fiunt sunt sicut
195 196
bestiae, et non diriguntur in 5onum universi, nisi cuod freno eorum
197 193
quae sunt semper, ot cuac sunt frequenter,
Sicut autem providentis est divorsimode diversarum natursrum,
ite allter est eorum cune praeter finem naturalem ordinantur in finem
supernaturelem, quem eorum cuae tantum in fines naturales ordinaatur;
cuia illis Moni) c coszunia beneficia providet ea MBs, quae,
secundum asturam liberi arbitril, possunt abe: finen aeternae
felicitatis; scilicet, leges, praecepta, gratiaa, virtutes, duis
nim. 5 p^ ue et .imilia, St propter ECC OMBRE dioitur,
Sapientiae xii i Cum magna reverentia disponit nos. Et hebet
206 207
etiam ipsa provióentis specielia aomina, quis vocstur praedesti-
208
notio, vel praescienctia, vei electio, it cula nic est perfectus
providentiae / effectus «uo creature perfecte deducitur in finem ultimum, 79vb
209
ideo, propter ejus effectum , cuandocue negetur ab aliquibus providentis,
210 rll 212
I Qorinthios ix + Mumouic Deo curs est de bobus; et Hebague i — :
- e -
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OE——— dá ^ s
sius: a8 . DID ommolsansire eist avohidtentes t "ds
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-
- 197 -
218 214
ducentem j; ubi dicit Miscronymus in originalis non sums tam
215 216
fatui adulateres Del ut dua providenticm ejus ed iua retrudiuus,
217 218 219 220
in nos ipses injuríosi ulmug oandem retionalium et irrstio-
221
n&lius providentian esse dicentes,
2228 228
Ex hic sequitur solutio quaoptionis Dionysii us
ipse quacrit quomede mela sinit, existente previ danti an Hoe enlm est
^R on quis providentis gubcraat ET secandum cusm natures,
necesasria necessurio, ut sunt coelostis; et ideo in illis non inoidit
malum, et, ut dicit * Ben: super orbem lunae non est malum. ft
ideo ninig erraverunt philosophi ddten. cui propter iuoperitiam
selentise de astris Clxerunt inferiora, id sat, plantas et aniaslia,
regi providentla quia naseuntur «x a a sibi similibus;
coelestia autem dixerunt potius cagu agitert sues providentis
teat ut dicitur in II NES d $5 quoc videbsnt planets
variari in sotibus euis, quis moventur quandoque directe, quendoque
retrograce, et cuando ue ascendendo et quandeque descendendo. Simi~
liter etiem contingentia contingenter reguntur & providentis, ut
voluntes secundum asturam cuse libertetis, Bt ideo hseo deficiunt
saepe in operibus suis, et illi cefectus cunt aslum naturae vel FOF
culpse; et tamen hoo permittere pertinet ad providentisa, cuis ojus
ratio consistit in seturarum conservatione , Et ideo non pertinet
235 234
ad ipsem corrumpere naturan, ut vel contingentia eodem modo semper
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- 198 -
255
teneat, vel liberum arbitrium cogat. Lt ideo errant 1114 cui per
inoróinstos eventus in hujuswodi contingentibus, ut cuod serenites
est in vere, et pluit cuanóocue in messe, cixerunt coelestia regi
providentia, / et non hrec inferiore, 80ra
£56
Quod enim omnia, tam male cucw bone , tam necesseria
quam contingentis, tam species quem individus, regnantur provicentia
probatur cic, Ad cuaecum ue pertingit erdo providentiae, illa sub-
sunt eidem providentiae. Sed ordo Msn 7 omnis attingit,
guia omnie siaheaininataten ad eliquoc bonum universi, intentum cuod,
ei per slicusz ncliiiam uno zoóo cb ipso deficiant, statiu alio nodo
289
in ipsum oróinentur , sive cit molum neturse, cuie corruptio unius
est generatio alterius, et ceforumitas sonatrorum comiendet decorez
proportionis neturalie; «ive sit uslum culpue, cuie illud et
commendat honestates virtutis, et per poenam commendat divinsm jus-
tities, Ergo pstet propositum, m
Dicitur cutem providentia, secundum Boothlum in V
242 243 244
libro De Congolatione il non quasi providentia cuia selentia Dei ,
&
infinitas preeteriti ot futuri spatia complectens, omnia quasi jan
} «46 247 248
gerantur considerst, ot ideo non est preesclentia - quasi futuri,
sed selentia numqusm deficlentis inctantine; cod providentis diocltur
249
cuasl porro a rebus infinls constitute, quasi ab excelso rerun
250 261 252
cacusine cuncta prospiciat. Utimr euten etian nos nomins
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- 199 -
258
preeoelenties, ut supra habitum est , non clgnificaado conditiones
seiti & Deo, ut sb eo scitum cot, sed potius prout in sue natura
dimid —. ost.
Diffinitur quoque providentia multipliciter, Damascenus
XXIX capitulo II Mb um ponit dusc diffinitiones, Prima est data
per effectum, cum dicit providentia est ea (uae ox Deo ad existentia
sit eura, Hacc enia cura ect fatum, cuod est effeetus providentiae,
Segunda datur secuncua quod providentis, tamjuan practice scientia,
in se eoncipit voluntetem, cux dicit providentis est voluntas Doij
id est, ratio recta cum voluntste, Unde ipse süóstim subdit: necesse
e&t omuia quee provicentis flunt secundum rectam retionea fiori,
propter quum, scillcet, voluntatem, omnia quse cunt, quia effootus
providentia / est eirea entis, suscipiunt deduotionem in suos fines, 3SOrb
Boethius in IV libro "RS eee EPI an. ponit alias duae
Giffinitiones. Prine datur de providentia prout est soíentia oporetivs,
Unde dicit: providentia est divina ratio; id est, rationslis VEN.
in divine intelligentis existens, iiw t multiplices rebus regendis
modus statuit, cua m. in se siupliciter sit in smae omniua principe
constituta; quia prsedietus modus , Eo: URN. extra mentenu
ROS 264 265
Givinam ad ea quae videt atque disponit, tune non providentis
266
sed fatum appellatur; ouse scilicet ratio, cuncta propter univor-
267
salitaten providentiae cisponit ordinendo in fines, Secunda vero
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diffinitio est hujus expositio. Dieit enim providentia est simplex
269
€t immobilis forma rerum generendarum ,
270 271
Probst etiam Denascenus Deum reotissine providero,
quia Deus est optimus et sapienticsimms, Optimus suton providet,
quia amor sive boaitss movet superiora ad provisiones xinus habentium,
Saplentissiaus autem Optizc et roctissime providet, cuis sliter non
esset sapiens, cum s&píentis -it ordinare, ut dicit satin cs
Ergo Deus optine et regtissise ibas. e Et ex hoo coneludit
quod omis providentiae opera inea. adairext at laudare et
imperserutate acceptare, licet maltis MUS injusis.
Dividit etian Poems — -" MBPS. à: Oum enim
secundum cum providentia Dei eit ERIS MIS et haec divida-
tur 2 in voluntatem signi et voluntatem beneplaciti, et hasc ultorius
vel sit voluutas antecedens val ux "n consequens, secundun hoc
nulti»lices n. provideatise, (uaoása enlm eunt secundum aceep~
iutionez, seilicet, cuss ae... £ecuncum voluntatem DHT
cune tantum est bonorua; quía per ipsam vult omnes howines salvos
fleri, Et ed Loc providet Deus leges et doctrinam et -osogranenta, et
sinilis Mütsédida c. rezecis omnibus communis. "un... sunt
secundum concessionem eorum quae in nobis a sunt, quas explet
voluntas congeqQuens, use Bc respeotu mali poenae, st etian
respectu mali culpas, inquentua poena sae / nidi. sunt 30va
291
secundum cong6BSionem eorum malorum «use in nobis sunt, cuae sunt
7 Ad
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528 529 230
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545 350 351
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$60
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366 867
suums felicitas quod homo deificetur porticipstione deitstis ,
563
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hoc Quod naturale iniinanr Pos non possunt; sec Sinile sli-
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$38 $39
est omnipotens et potentior his cuse possunt in melo ,
Et hoc petet inspicienti, quia nec intellectu discernunt / 3lrb
$30 891
secundua cuoc oznisc malus est ignorans, nec voluntzto socuuntur
naturalem appetitum ac per soc etlem naturom numsnums perdiderunt, ot
vertuntur in pecorinam nstursm, cus intelleetus per imnersionem sit
phantasia, et voluntas .it cupiditas, sive censibilis sppetitus, et
592 892 $94
quod plus est, :ixjliciter sit salus et non ens, secundus cued non
895
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est guod ordines retinet cervabceue astursm, Walue autem deordinatus
396
est s sno fine, et naturem humanam convertit in beluinam, Propter
$97
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$93 i
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paratus egt jumentis |. etg. Sie cuocue verificatur illud: Qui smat
400
lá est, secundum vitam animelex, cua est
407
de noc sensibile mundo, percet ean accuncum illam neturam qua est
402
supra munduz, Et propter hujuamodi sanibilatioaea perfectionis
; 408 404
somiais, cigit Jugueliaus super illud Joannis 1: Eine ipso
Zagtum eg} nihil, quod peccatum nihil est, et nihil fiunt homines
406
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divina cujus non genus .umue, et propriam naturem commutere in pecus,
407
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centivis, et rodi continua remorsione conscientiae, secundum quod dicit
; 408
hkugustinus in libro Confessionum +: jussisti, Domine, et sic est, ui
onnis dnordinatus animu: sibi ipsi poena sit, woxima aiseria ot infeli-
409
citas et poena est . Unde patet propositum,
410 411
Impunitas autem, ce cua concuseritur Psalms : Zelsavi
412
Super inicuos , auget potiuscuam ainuat hanc infelicitatem, licet hoc
vulgo non videatur, cuis impunitas privet ab eis poenam, quae bons est,
Guia justa est. It constat cuoc eujusli»et boni privatio a Eb y.
suget ejus miseriam, lnsupor cum usll bonos MINER. A niseriores
sunt ex hoe ipso / quod hoc possunt, sicut miserius est «elle zt 8lva
1
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tantum., t quento diutius hoc possunt, tanto itorum infeliciores sunt,
417
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' lant, infeleciores.ue sunt his juos erucisnt; cuia, ut dicit Dionysius
413
IV capitulo De Divinis Nominibus , puniri non est molum, .uia est
justum, sed fieri poena dignum; quis hoc sit tentum per culpam cuse
> 419 420
simpliciter mala est, et miseria est . Gum ergo mali per hoc guod
421 422 ; 423
alios punisnt , fisnt digni poena, ct non illí qui puniuntur ,
424
petet propositum, Haec est responsio Soethii in IV libro De vonco-
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425
spectont, sícut sunt bona et mala temporalia, Et in hig praecipue
428
videtur esee confusio, Sed non est, cuis prudentis providentise est
Singulis aptare ea cuse ad tonperiea et senitatem susrum zentium por-
427
tinent, sicut prudens est medicus, qui unicuicue — , sive enno sive in-
firmo, seit exoibere ea cuae ejus statui congruunt, cive sint dulela,
423
sive amara, Sic autem singulis aptat convenientia divina provi-
dentis, quis si alicuis justus infirmus ost diii ita cuod per ade
iint exciderit ab innocentis, per quam non potuit retinere for-
sad parcit ei Deus ab adversis, sicut pstet in populo Hebraeo
quendo coluit justitiem, Unde MN tempore dicit AMUS A
Junior fui, etenim genus sic. Si sutem alicui: est tantae innocentiae
485
et perfectionis, quod de de vere Gici possit formosa illa amotoris
436 487
Graeci sententias viri sancti corpus aedificaverunt virtutes ; hunc
488
contingere etiss corporalibus molestiis nefas judicat providentia,
439 440
ut pstet Josnnig ultimo +: Sic cum volo menere, sto. Si suten
slicuis justus ex prosperitate mollesceret ad consentiendum peccato,
refrenatur adversitatibus, ut pues in Pip wy
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De sliic tribus nominibus pertinentibus ad
providentias, In -uo est de legibus setornis
46 providentian divinam tris concurrunt, a quibus Deus
noninstur ratione providentise,. Propter cuod o Dionysius, XII
capitulo De Divinis / proe hsec tris nomines conjungit cum hoc 82rb
nomine Deus, Unuc est baeurdo ug quo sd ipsum pertinet prospicere
subjoctie, propter anorem cui cuperiora movet ad providentiam uinus
6
habentium, Et sic ect hoc nomen Dominus, ctecundun ect ipse actus
7
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8 9
tium est modus regiminis cuo summs rex omnis sic regit , quod non
19
comaiscetur cum eis, Et ideo nihil incudnetus incurrit in eum , Et
sic est hoo nomen senetus.
1l 12
tonetitstis nomen, cu-avig participstive multis conveniat ,
18
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18
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19
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20
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21 22
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servinus. Nam si nobis indigeret PP ipso, verus Dominus Wee
esset, cum per noe sjus juveretur neeéssitas, sub que ipeo cervirot,
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Rex similiter dicitur crestus slicuis p rticipstive a
128
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124 125
secundum perfectan rette nominis est Deo proprium, Esther x ‘+
fntitin ee cH T fuat V Deus
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finit w—— regnum, a quo rex dicitur, dicenss regnum est dis-
iributio secunócus ordinem sepientise divinae, et dignitaten, ot moritum
capacitatis singulorus,. Hoc cnim voost Phllosophus in Muss distri-
butionea, cuando divicit justitiam in justitien coumutativam, cuse est
secundum aequalitem srisuetrican, sive cusntitotie, et in justitiam dis-
tributivem, quse est secundum sejualitetem geometrican, sive proportionis,
Et ideo ple dicit dstorem formarum dare formes secundum merita
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Qunis finis, «uis unicuicue rei det proprium finem, cui est
186 137
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142
sie etism, por sptitucinem neturslem et decideriun naturale , cingule
in preedictos fines ordinat ot inclinet, Et omnis legis, seilicet,
143
notureiis in omnibus, rationalis in angelis et hominibus, Ft seripturee ,
144
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vendit producere in ipsum unumcuodque secundus z9dum suse naturee, sci-
licet, naturslis natureliter, ot retionslia eecundum liberum arbitrium,
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146 147
ouod "m finis intelligitur , et in pulehrum, cuod in ornstu
148
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149 150
finem suse sunt ornetus -in;ujerum, De quo, Genesis if : Igitur
1 152
51
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158 154
155
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; 157
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153
dicit, cunt dispositiones perfecti ad optimum, De quo ornetu dicitur,
159
Ecclesiestics xvii — :
Propter hoo, cuia regnum est distributio legis, vocatur
ounis legislator, per assuefectionem operum virtutum, intendit civos
156
160 161
Doninus legifer noster, et conjunguntur hace : igsinus rex nos tert
162 165
Isales , quod ome quod ab ipso est, BRUN etiam in ipso
165 166
est, ut in causa univoca, Ideo etiam lex est in Deo a cua omes
elise just&e leges efficiuntur et exemplantur, sicut omis justitia est
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168
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168 170
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Quamvis cutem lex secundum primum nocinis :ignificstum,
178 174
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131 182 185
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constiterit, et sic lex est in Deo. Nem ut dicit Dionysiuc, VIII capl- .
tulo ical dietitian justitia laudetur Deus, eieut in omnibus
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ut omnia sint ordinatissima, seilicet, non colum rationelia, ced otiam
nsturslia; quis, ut cicit idem in libro sind Deus est cujus
196 197 198
legibus rotantur poli, et cursus suos sidere peragunt . E
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200 201
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E vi providentia divina Deus iN pstet quod lex seterna
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quae providet secundum sodum justitiae acci Et quia haec
ratio est intellectus Wwta qui inoludit in se voluntaten et
potentiam, ideo lex proprie in Doo oct secundum sciention intcllootus
preectiei, Ideocue dicit Augustinus in libro De Vera RET lex
aeterna ost incoamutabilio I a Sed ten cuandocue sttribuitur
potentiae, cuia dicit ERES d libro amer. Gea , quod Deus
naturas ogausst bonitate fet. ot Biwi A aiesibdl potestate, Lex
autem seterns est cuo justum est wae ordinatissima esse, / 88vb
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pristur, Savlentiae "s In nisericordis disponens omnis, yia
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interdum attribuitur justitise, Sapientise xii . Cum sis ergo
ces
& ste omnia disponi . Semper tamen ast attributum essentiale,
sicut et providentis et scientis,
224
Lt guia magis proprie pertinet sd intelleetum, ideo og
225 226
sentialiter sumptea , hcec lex appropristur Filio, cui est intellectus
Zor
peternus, st logos, id est, ratio et ara Patris plena retionum , ot
insuper inguantum ipse est jucex, cui Pater dedit ounce judicium. Joannis
223
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229
ileucusm Justum sniuatum, ct lex animata, ut dici. Philosophus . Unde
280 251 292 283
etiam dicitur , Codice de Testibus , lex ommium, cuod = omnia
jura in pectore principle zunt. Ideocue etiam Christus judex est
ipsa lex ecterna, secundum (uam judicat, cui& ipsa cet lex, secundum quam
Deus judicet omnis de «ua jucicare nullus potest. ft heec auctoritas et
255
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256
tisliter sumpis, cuia quandocgue esse legea appropriatur "piritui
237
Ssneto praedicatione por csusan, Unde super illud Romanos viii :
228
lex spiritus vitae, dicit Glossa , Spiritus Sanctus, cui docet cuid
289
agendum sii, ct secundum illud 2salmi : Nee est oui se sbscondet &
, 249
calore ejus, dicit Glossa , id est, a Spiritu Sancto, «ui est lex ot
testimonium, ete.
. 241 +
4npliusa, quis illa lex sive ratio est causa efficiens
242 243
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220 221 222
interdum sttribuitur justitiae, Sapientise xii . Cum sig ergo
228
justus, juste omic disponis . Semper tamen ost sttribotum essentiale,
sicut et providentia et scientie,
224
Et quia megis proprie psrtinet ad intellectum, ideo of
225 226
eentialiter sumpts , hsec lox appropriatur Filic, qui est intellectus
227
psternus, et logos, id ext, ratio et aro Pstris plena rationum , et
insupsr inguantum ipse est judex, cul Pater dedit ome judicium, Joannigs
5d Judex enim 5:bet justitian legic apud se, secundum ar defen
tanz;uam justum animatum, ot lox animate, ut dioit Pailesejima . Unde
230 231 282 235
etian dicitur , capitulo De Testibus , lox ounlum, quod omnia
oe in peetore principis sunt, Ideoque etien Christus judex cat
ips: lex aelerna, secundum qusx judicat, cuis ipse ect lex, secundum cusm
Deus judiost omnie de cua judiesre nullus potest. Et haec auctorites et
ratio cunt Augustini in Libro De Vera Religions d Dixi sutem essen-
tisliter sumpta, quis quendoque esse leges JM Spiritui
Sencto preedicatlons per causam, Unde super illuc Romanog viii e
lex spirituc vitae, dicit Glossa ^» Spiritus Sanctus, cui docet quid
sgenóum sit, et secundum illuc ioe a Nec eat oul se absgondst a
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ac llle plura; ideo etiam lox setorna una est in se, ot resliter, sed
temen «ad diversos ordines justitiae dictributivae plures hahet respectus
retionis, Et ideo cicut ides, sic vd heee lex in plureli ponitur,
Unde / Augustinus in libro De Catechizandis fatibei*e s novit Deus 84ra
ordinere deserentes nares aniuss, et ex earum juste miserleordia in-
"—— m" convenientislimis legibus sdairenóae dispen-
gatlonis ordinare ,
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Iden , libro Be lisero arbi trie cicit: aeternae legis
notio ect natureliter nobis impressa, cuod non potest intelligi de
255
ipsa lege in se; cuia mtn Romanos 11 =, tractans rationem justitiae
257
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259
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Quemvie secundum rea, Deus sit ipsa lex aeterna, cuie
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mug ia libro epit oun Deus liber eit, nullf legi subjecet;
sed subjectione liberalie et butdiitilid conformationis sul cum
lege. row ^uem modum dicit Hilarius in libro De Deiditeu non
exaeécuadus vel ocuparssus Filus Poirl, sed subjectum intelligims,
275
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276
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230 281 282
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288 233
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ordinationes seternse legis ce missione Filii in «wndum, cuam legen ac-
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pruscepkà Patris, Et secunduz bane subjeetionem, slicui ponunt eub-
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alibi, Loquitur autem de amore naturali nsturso partiqularis, cue, ut
ipse ostendit, cuselibet ree appetit / et omat conservationem gui scse,
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quam Philosophus voost esse divimus quod omnia appetunt, ot
rations illius agunt wihdculd sgunt, Et cum in huno finem omnia orói-
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libet n&tur&o, vel conservendo ea eadea mmero vol cspecio , lex ceterna,
tus justum ost ut omnis sint ordinatiesime, patet hone logom causeten
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Sacunde lex naturalie est fatum, «uod Liget sue ismutebili-
tate vos mtebiles, st s3155u1n tenere fluoturas,. Cun autem de fsto
erit cern, probabimms ipsums emansre ex providentin divina, cuse ast
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434
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listus, inplorstione divini suxilii gratiam accepit, operentem ut velit,
459
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462 463 464
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470
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quselibst illerum potentisrum, Nec in hoc plene subduntur rationi, et
471
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472
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ews | vocat eam lerem meabropum. t sic est ei hoc ox distantia a
prime et perfecta cauga, et oer hoc quod est ide nihilo, Vel incuantum
ligat ed necessitaten peceandi, et oic vocstur ab Apostolo lex gesti
et sic ect «sb eo cui pecest s^ initio, ut dicitur I Josnnis 11i , sci-
licet, s diebole, Et sic super illué Romanos apri Guod habitat in me
peccatum, dicit ome’, id est, lex esrnis Wi ^uam diabolus ut ed
Suam legem »ccedit, Et sic est contre legen seternas, cuia, ut dicit
482 . 433 434
Augustinus in libro Be Libero Arbitrio , cus meas irrationales
enimse motus regit, Ve dominetur in homine ngu édominetio in lege
aeterna debetur; vel incusntum heee deformitas causstur ex subtractione
vigoris rationis, TS príus inhserens "e: per innocentium, pore
fects virtute potuit sibi inferiores potentias :ubjugare, Pe Min est
juste poena divinitus inflicta, quae, ut dicit mm ^ Romanorum vii,
cot corruptioc menene in corpore, tenens robur divinse / sententise, Gra
438
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diii ab iliis induceret disturbstionem sociletatis Immenae, sicut,
secundum 9 TO o d extorzinsiio meretricum induceret adulteria,
quae suat contra bonum coumune, ciniliter ‘and sine «uo pax DESI
non potest, cuis judex non potest ubicue M ges proosens, i solum
prseter lex rolinguendo / ea impunitz, sed etis eoncedit justo
Did vim vi repellere ME. Ci Quis non praecipit hoc, nisi illis
qui ed - ex RUN gil tenentur, Alios sutem suse voluntati relinguit
2
et hoe promulgat, ut terreantur violenti cum SNP T ANE sibi posse
resisti. Hsec est sententie verborum Augustini in libro De Libro Ar-
bitrio.
529
Cumoue &cterauam sit totum imil, ct ideo sit immitabile ,
lex seterna est. ismutabllis; et tamen secundum esa lex vetus secundum .
littersm mutata est, et por can lox temporalis rccte fertur, recteque
mutatur, ut dicit Aucustinus in I libro De Libero iram s, quis,
sicut omnes naturse etiem mutaides pni in beo siupliciter aes im-
mutabiliter, sie cuidouid justitiae A hse in lege aeterna est
simpliciter et SUB Lt nullum jus perfecte ipsum ex-
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plus per sinilltucinem acoecit sc ipsam, tanto iumutabllis est et aagis
$36 527
unitum est ; et usnto per derivstionex unius ab eltero magis alicuod
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533 $39
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$40 541 542
cum lex neturee sitlex mentalic et cpiritualis, ot perfectio ejus
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inn ab hominibus spiritualibus, Et ratio utriusque justitiae sin
pliciter et unice in lege seterna adt.
Sed jus positivum adhuc emplius distat s lege primi in-
tellectus, ouis imnorsum est Mim istis p:rticuleribus et meterialibus,
quae universali regula comprohendi nequeunt, cuia mutentur secuncum
tempore et locus et alias negotiorum eircumstentiss. Propter quod uno
tempore slicuid - expedit peel SR of et tune juste statuitur,
et alio tempore, mutsto statul rerum et hominum et temporis, hoc ipsum
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iliud Meiher xiii. 3
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Ex his petet leges iniquos, cum sint deviationes a reeti-
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id est, nobis hoc esse fsclonóum inspiraverit quod est concilium divinum.
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justitise intelligitur repromissio, et praemistio bene neritorus, cuis
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quidem his adjicere opera indifferentia, non intelligentes cuid
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601 69
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8i vero cagus "a fortuna diffinistur :eeuncum Aristotelem
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ed utrumlibet, id est, cuoc indifferenter -e habet ad fiori et T non
fleri, sicut embulare e non anbulsre, cudescere a” non cuiescere.
Hsec dita exenpla Alexendri et Themistdi . Neo obstat ee quod
quidam, negantos alicuid esse ad utrumlibet, dicunt contingens ad
utruazlibet esse quod non habet esusamy ot hoc non est ad vitbdit i
quia cum ipsum ex duobus sit aon ens, scilicet, ox se et ox defectu
eausase, et ex uno tantun se Ta ad esse, scllicet, ex sotentia es-
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se efficientes, quix nulla case efficiens est ad utrumlibet,
habet caucem ustorislem, ane, iic de se indifferens ih ad Ope
posits, ut probotur ul Ix ied ideo effectus secundum
ipsan TREE est ad utrumlibet,
Ex hoc sequitur cucd cessus ot fortuna non sunt circa
7" 72 7$ 74
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- 242 =
ad cousem efficientem, Et probat per hoe quot casualia et fortuita vel
fiunt sb intellectu operente, vol s natures id est, s quocumque operante
per aocum nsturse son hoc quod non deliberat, Sed TONS, horum est
ocuss efficiens; ergo preedicte sunt cub causa STS a Contingens
autem sd utruslibet Pisa reducitur ad esusan efficientem, sod inr
aatericisa, / ut prohstum est, Et patet per exexplum, Pluere enim vel 37vb
noa pluere, oi consideretur ratione materlas, ad utrumlibet had wl
si diestur plurere in hleae, tuno non ost ad utrumlibot, sed est fro-
quenter pro^ter formam et efficientem, Ergo pstet oropositun,
Aliud est contingens rero, sive ut e paucioribus, scilicet,
ued non Labet causem detsrslnstsn et per se, sed tamen habet causam ef-
ficientes per secidens, cui Np... est osucos dicponens in oppositum,
Sicut est plusre in diebus eaniculeribug, Et cuis hsbet wen, d ideo
ait, (uis sutem couse hsec egt per secidens, et oppositum sui effectus
hsbet ceusam ordinctom in "HA, ides oppositus effectus cit fro-
queater. Istud cutem raro A.
Unde patet errore eos qui aegent slicuic esse hujusmodi
contingens, propter boc quod cicunt er ei oli uic fit in peucioribus,
iiíud dez hebet causes efficienten; quia si haberet osusom ordinatam
in nature fieret frequenter, cot non raro. Sed quod non hibet causem
efficlenton eoe est eorum quae EM. d ecilicet, nec in pluribus nec
in peucloribus, Ergo contingens in paucioribus non est contingens in
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93a
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94
habet causam officientem, sed non h»bst coucum ordinatas, sed tantum
95
per aceidens, cux causa disponente ad oppositum effectum, Ex quo
etiea petet Loc eontingens reduci sd causgom offiolonten, Ft cirea istud
solus sunt caeas et fortune secundum preedietos philosophos, et etiam
secundus ipsum table x &aamvis enim ipse primo eiii
dicat quoé omacs dicunt ian esse a fortuna couse sunt min hoe,
seilicet , em: ea z;uae fiunt seaper et quae fiunt frecuenter, et
ex illis verbie occasionem PI sumpserit Avicenna eo quod ambo
108 104 108
praedicta contingentia sunt exirs 500, tsuen ipso ibiden cubdit t
OA qa Pel su fortunsm eges in his (use in minoribus fiunt.
Insuper sue exeapla semper cunt ia contingente in pouctoribus, / Unde 33ra
cua dixit ists esse in his quae sunt extra hoc, intellexit de his con-
tingentibus quae eommunicant Md his cuse fiunt seaper vel frequenter,
in hee cuod PPE ons ^ ad ¢susem effleclenton, sieut et illa, et
non ad csusam aaterlales, sicut contingens ad utrunlibet,
Cum subes diximus cacsum et fortunam esse de numero esussrua
efficientium, intellexiaus hoc de ceuss por necidens, ut patet ex dif-
finitions cagus; quis inopinatum MES praeter intentionem, et ome
esupeane prseter intentionem csusat per MEME ^: : Ex hoe sequitur quod
erraverunt philosophi sui posuerunt casum esse prizem csupem coeli
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114 115 116
et iilud ad quod clíguid = reducitur sigut s causam sit prius ipso,
oportet ante istas esusas per sccidens csse alian PIN per se,
Hsec tenea reductio non fecit quod por seciódens fist per be sieut noc
accidens sli substentis ex noo cuod ad substantiam reducitur.
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propter alicquem flnem, cule suat in bis ouce fiunt e natura, vel NM owe
inteilectu quorum uürumcue egit propter finen, Sed cuplex est finis,
seilicet, finis intentionis operantis, et ille T est ceuss per ce cuis
movet operantez; et finis operis, quem operans non intendit, sed operstio
intendentis alium finom sd ipoun terminatur. Et ideo est causa per ace
ciden8, suia oporanc agit ead ejus consecutionem, non secundum cued ipsum,
cule ignoret ipsum, sed incuantum consequitur sd finem intenium, et in-
natio fe ceusaliter si» virtualiter in ipso; et talia sunt « cssu
125 126 127
et a fortune, Et ideo petet quod hseo sunt ocusae per accidens,
et temen aicut ad coussm reducuntur sd caugam per so; scilicet, sd
finem per se intentum, Imso si bone consideremus fortuitum, ceusetur
ex duobu: finibus per se intentis, cuorum vel utrumcuo est « proposito,
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184 125
Ex praediatin concludit Philosophus deseriptionen
fortunis prout in se etiem iupliest oaacum. use diffinitio conple-
tior» est cuam diffinitio Mebdb. o. Ect cutem hsog diffinitio:
fortuns est causa sequndin scoldesas in sis contingentibus quse in
minoribus, id "Rs Rare peucioribue, fiunt, secundus propositwa
eo; quae fiunt propter hno, id eat, ab agentibus AOE inten-
tionen finis; NR, gunt intelicetus practleus, et Mns... communiter
Ll pro omi operante secuncun TOT a naturee, ut cunt anima
vegetabilis et enim sensibilis. Et differunt mE Quae Ciffini-
tionos, quis priza dutur de fortune secundum zo, eb hsec sequnde dutur
de ipss incuantum est causa.
Oum suten cusuale vel fortuitum dicantur ox -— esse
emisatim per sceldens, ouic elis. intonatilonenm operantis propter
finer inciduat, propter quod non colua iile di dicitur ES
quae fit = ceuss per DRAN, s) secundua sceidens ronoimm n onusa per
se, sicut cum aliquic oondetur ef sanatur cum hoc non intenderit; sed
etiem pi lllud acoidens elt propinquum causes per se, siout cum alicuis
propter refrigeriua vedcit ub ventum, vel propter solacium vodit aub
egotum, et sanatur, Et quoc plus est, ol illud quod PPE a inton-
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ounia Fong praetcr intentionen agentis per se; et ideo eccidens sunt
per accidens, Et similiter intelligendum est "o omnibus fortuitis
et casualibus, Et per hoc Alexender et (€ solvunt cuaestionen
RUP super hoc, cuam ipse insoluten relinquit,
Ex hoe concludit TRI, — Quod easus ot —Q
sunt infinite et max i incognii:, cuis infinite possunt eidem eccidere,
sicut infinitis de caueis potest aliquis venire ad locum ubi invenit
enicun "d cuem non intendit ibi invenire, Et por hoc est / etiam 88va
incognitum cuidquic TP est, cuia effectus non cognoscitur nisi
per — suom finitem et ordinstan, ut semper avc ut frecuenter,
Et sic est etian in aliie csusic per accidens, sive che accidens
sit propincuum causae per se, seilicet, cuanco disponit ad effectum,
164
ut cum robustus &edificst, vel voluntarius, vel aslícuiód hujusmodi;
165 16€
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166a
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possunt,
: 167
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168
Gupliciters unomodo, sicut species et genus, cuia casus est in plus
169
quam fortuna, cuis omnis quse sunt in his cuae propter finem fiunt,
casualia sunt cuendo non fiunt propter illud cuod aceidit ex fleri
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170
ipsorum , ved praetor intentionen cperantis eveniunt; cive illud
171 172
operans cit neturn sive intellectus, sicut tripoda a casu cecidit
sie, cuoc sedec facts ost, Id est, spta ad sedendum, Fortuna vero
178
proprie dicta tantum est in his quse fiunt prseter intentionem ab
174
intellectu sractico, ut probatur cx hoc quod fortuna ost in tantum
175
ée rations felicltstis secuncun zcximua cuum posse sumptee 5 quia,
17€
ut dicit Philosophus , ipse vidctur vel idem felicitati vel proprie
177
ipsam esse. Et propter hoec , tantum inest els quibus in conferentibus
178
nd vitem inost bene contingere vel male; et ex utrocue istorum tontum
convenit operentibus per voluntstem deliberatives, et non convenit in-
179
enimatis, neque infantibus, necue bestiis, ui diclt Philesopms ; cuic
130 181
actus secoundum Philosephum in Ethicls cires concurrentis ad vitam
non eet, niei voluntetis deliber:stivase, et felicitss est eupraxia ut
éicitur in If Te ~- oa id est, bonus FPR ge secundum perfectam
virtutem; et ideo ME ue fortuna est oiros el ectuclem. Dixime
autem »aeg de fortuna proprie dicta, cule PESE d ITE-793 dicts,
seilicet, cuae non consistit in sotione eorum «uae fortunate dicunter,
seg in passione, cum sliculs circe baec operetur & fortuna, id est, sa
quae sisilio sunt fortunse, dicitur abd: inanisstis, sicut dixit / 88vb
a philosophus bene fortunstos osse lapides ex cuibus arae
130
deorum fiunt, juoniss honorentur, alii autex conjuncti eis ceonculcentur,
191 192
Secunda differentia est , cuum etiam aexinam differentiam
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193 194
Philorophus @icit , quam hibet cagus nstaralís ad fortunan, soi-
licet, sued fortuiti oventus omaso est tote axtre, cuia finis fortuitus
195 196
totus est oxtre sum eui aceidit. Sed camus solus in opere naturse
197
hsbet slicusa esusnm intra, scilicet, noturelot, sieut eus zonetruosi
partis fiunt ox cunerfluttate anteriae, vol ejusdos dininutlono, vel
198
ex corruptione alieujue prineipli in aiteria, Sed tema boo intel-
liígendum est sio, quod ille affoatus potest sonuiderari tripliciter;
199 220
unoxodo »er comperitionem ad asturan »srtigulorea moventen — ; ev sic
201
voost eon Philocopmur onsusles cule officluntur procter int antiorem
202
hujus neturse, Alfio moco per cosporstlonon ad hanc portiloulcrea
naturem moventem, prout lps: est in meterin, id est, ad virtutem forma-
tivsm, vrout ipsa est in metoria; id est, od virtutom formativan prout
est in semino dLeponens ipsum ot formans. Et oie ipse Aristoteles in
203 204
libro Do Aninniibus ot Piclomeus in libro De Nativitetipus — Cicunt
istes netivitetes esse cccaslonetas in nature pertionlearl; et occasio
minus est curm creas, 60 cuod carus est couse per seeicens, Ocexsle
tutem non est causc, ecd est cuenco LPs TEL inolcóong
esuestur didi x sb allio, sive hoo rit ieujue rel ebeentia, cicut
neuta sua sbsenti- cst ooonoio s wm FUPI ud cum temen nihil
esupet; sive hec cit sl1icujus roi preesentis, cicut ocos:ionom damni
210 a
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- 249 -
neogligends, Sle enim in propesito in natura pertüleulari incidit deor-
A 218
Ginatio alinue cires principium asteriale, propter quam virtus
214
formativa innsturalen effectun producit. Tortio mode, per compara~
els
tions: ud ncturam univergalenj et sio secundum Pioloseum hujuamodd,
nativitetes sunt intentse a nature universeliter noventbe; use est
217 218 218
cualitas provenlens ex eitu et ex respectu síellarum in hora
24
qua / semen cadit in zsiricen ox quibus genentloi dent — principia 39ra
221
pronostionndi tales nativitates; et expertum est quod aic frojuonter
evenit. Unde, cum sic habeant cuusau per se, non sunt effectus casuales
neo oconasionati,
| 222
“ued auton usque nunc exposuimis , scilicet, casum ease
2235 224
causam por eceldens, secancux quod Lose est genus continens sub se
225
fortunsa, probet Philosophus ex ipso nozine, cuoc nouen cagus in Graeoo
RAE
venit sb hoc nomine fyugtra. Unde pstet cuod heee duo unan res elg~
227
nifiesat , Frugtra autem est quod aptus natum est consequi alicuea
228 229 230 281
finem, quem non consequitur 5 sicut alicuis ceambulans prepter
232 238 234
depressíonem cibi, frustra dicit 89 deambulagse ui hoc nom con
255
seguitur, Diximus autem quod aptun natum est, ouis non dicitur ali-
quid frusira fiori ad non consequitur finem staltae intentionis operantis,
sé ques ipsum Sine non est; quia, «i cuis dicst frustra iut; uiti
neatum eo cuod sol non eclipsstur, ridlculosum orit, Ergo otiam casus
erit cuando aliquid omit a fine intento, Ergo finis cuem causat casus
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erit praetor inteutiones agontis; ct tollo acsessario ost causa per
aecident.
Re hoc patet quod, sicut ciolt Couaentetor super Il
w 239
Phisiloorum , suamvis frustra ot casus ides oínt , iamen Gilferunt
240
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241
cague voro dicitur inquentum operstio cadit ad fines neu intentum,
242
Philovepms Quowue ibides pre eoden sccipit fructre et vanum. Et
248 244
slinwl philosophi Cleunt etien —— giionug cum outotus idem este .
Quoc temen in Lingus letíma ncn ect vorum, Hem vsmum ect quod de se
245 |
non epi aptum natum ut sit couse clicajus utdlitatic vol nocumenti,
sicut est cotus digiti preetcr intentionem ct indigentiaa, idex vocstur
246 247 243
eticn otiorna cule, ut dicit Oregorius , otiosuu est :uod ceret
243 250
rations Juetee acceseltetis, et intentione pies utilitetis . / 89rb
251
$e€ retione (ifferunt quis cetus, cui iz &e considerstur » Venus
efoitar; "c incuentum venitctes sdbinit et levititem operentis,
éiciter otio:us, et ideo conti in vitlux,
Musmvis esten qusedem fortune sit wala, soilicet, cuande
prseter iatentioacem evenit homlnl aliquid advereum, et queedam sit bone,
254
seilicet, quando bonum evenit homini preeter intentionem, taxon 8 dicit
255 256
Philocophus quod cuando mee perva sunt, iznozinsta cunt, cuia
nihil mtant ctatum hosinis, et ideo nomins noa mereatur. Cuando vero
sunt clree asgac, tunc bons fortune vocstur euforturium, ot sacle
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fortuna vocetur diffortunium vel infortunium, «uis cum fortuna
257 258 259
organicae felicitati desarviat eufortunium decorat ipsam, et
260 261 262 263
facit ad expeditum felicitatis &ctum ,. Et diffortunium
contribulat felicem, quamvis felix eis decenter utatur; ét ideo
nota»ilem differentiam facienti: in statu hominis nomina specialia
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268 »
fortunam esse bonam, cuis per inni. divinam dine c homini ed
bonum, nisi ipse abutendo ea facist a iun malam, Nam nos
9
quauosur oM de fortuna per se; qualiter ipsa indicstur secundum
pi quod efficit, Boethius sutem locuitur de ipsa per accidens,
secundum cuod venit epa. effectus in usum nostrum,
Cum ergo probstum "m casum et fortunam esse, mirum
videtur si fetum esse possit, cuis omne cuod sit s csuse determinata,
et secundum providentiam ordinstur simpliciter ad — finem deter-
minaturm, hoc secundum praemissa non sit » casu vel deus fortuna. Sed
$i fetum est, tunc ipsum est its — M Ü€ a Givina providentia
in res. wa modus omnibus rebus bomveubeme™ = causas, formas et
2
ordinem, ut dicit Boethius in IV De — Sa Et it^ omnis
opératio naturalis vel involuntaria est & causa determinato, we
280 281 282
dicit Plato , quod nihil ect pe cujus ortum non praecessit 89v&
legitimus TTE Et BabiiieP sit etiam simpliciter locuendo
propter finem IRE RR ex cuo fstum effluit & providentia
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- 252 -
quae nihil inordinstum relin uit, Et dico sinplielter, -ule cusntum ed
huno vel illum «ui fines istum non intendit, potest iste finis non esse
Geterninstus; sed finis propter nostras positiones non otost convertd
in non finem. Et hoc fieret si tare. euod vere enol finis bujus opera-
tionis; el inte ponatur cum intondere, aon est finis determinstus, posite
qaod ipse eum non intendat. Et ideo simpliciter locuendo iste operatio
est propter fines, Ergo si fatus est nulla setio naturee vel voluntstis
est essüalis. Heec est objectio Avicennse in suo libro riniatàns v
4c horum ergo intellectum, consideremis prio quid hoc
nomine significetur, Deus über 1 omnia cuee osusst per providentian
causat, eo quod iose operatur per intellectum et sríom; et quamvis por
sibs principalitsr omnis official, tamen ut dignitas causalitatis et
divinae cooperationis non deesset universo, oui commnicstae sunt
omnes divinse bonltates naturaliter coamunicebiles, operetur etiam per
secundas ceuges, Et illae sunt ordinstse dupliciter sequndun na,
iy provióentise, Dicit enis Augustinus VIII libro meee.
quod PO ap operstio providentise reperitur, pertia naturalis, per
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aon angelorum et nosinum, Secundum primum sotum »rovidentiaze aedes
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- 263 -
instrumentum, dispositionem ortis instrumentis infundat aecessario,
dispositio divinse orovidentise huie connexioni csusarum infunditur,
298
Ergo haee dispositio orovidentiae, infusa toti isti connexioni osu-
299
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Hsec suben dispositio pote dupliciter consicereri; uno-
modo secundum suem essentiam et causem, Quse est immobilis providentia
Dei, Et sic est unum et H quis sb uno siapliei son est nisi unum,
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in rebus cuod res naturae perirent in seipsis. Et sie Boothius et
$18
Seneca in Libro Naturslium Gusestionuya dicunt fetum esse necessarium
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recipitur secunduu modus recipientis, Sic enim vere dicit Philosophus
385 534 $35
in II De Somno et Vigilia 42uod effectus superloris veriatur,
$86 337
sic bene consultis aliis conciliis opportunioribue mutsntur, Et
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tingentiam, nec liberum arbitriua,
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365
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motibus etsnis vis et efficscism tra&hens, Et in idez consentit Ptolo-
ibe 04 eed m. nominet fatua, red vocat ipsum virtuten constel-
lationis, Et icea eicit Seneca IV libro De Bed cng guod festum
nihil eliud est cusm series imolexs esuserum,
375 $74
Tertio modo consideratur secundum relationem ad effectus —;
et clic est regule effectuum omius et operum, proveniens ex applicatione
ceusarum ed offectus particulares. Et haec regula, ut est & prima causa,
et ut consideratur in sua essentia, et ut per esse est in esusis neces-
sariis, est necessaria; et ric MR... inb , licet secundum esse
quod hsbet in proximis esugis sutetur, Et cusntum ed primum horum dicit
Seneca in libro De Cusestionibus nent nihil sliud esse fetum
quam necessitetes omnium rerum e$ actionum cuam nulls vis possit irrum-
pere; «uis ordinem festi aetorne rerum facios regit, Midas hsec prima
lex est stare de cetero,
Ex his potet cifferentis inter providentiea et festum, Dif-
ferunt enis essentialiter, sicut cause et causatua, Differunt etiam
quantum sd conditiones essentiarum, cuia multiplices modum regendi / 90v&
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motum singuls distribute locis, formic se tezporibus, fetum est. Et
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ideo multipliostur et componitur et divorsorum modorum slt, et autabilis
581
efflcitur, Et ideo eleut est ad intellectum retiocinstlo, et ad id
quod est id cuod gignitur, et ad acternitates tempus, et ad sedium pune-
tum cireulus, ite est festi series sobilis sd providentise stebilem sim
plicitetem, Hsec est sententia Boethii in IV 96 Sindifbifese ^ 1
sibi 7° eonvonientism sdinvices, ut nttin ^^ dicitur,
quod fastum pendet ex providentia, sicut ceusatum at. cause, et sicut
iota dispositio artis, «use est in instrumentis et in operationibus
intrumentorus, pendet ex forma precticl intellectus srtificis,. Ex haeo
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eoncluéit Boethius quod omnis quse sub feto sunt — , sunt etiam sub
$39 $90
providentis, cum ipsum fetum ei subjacest , sed non e converso; cuia
$91
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fatum exercetur, ot sliud est esse sub fato, scilicet, sicut sub dis-
ponente et regente ipsum vel efficiente, Unde pstet cuoc illud non
298
egt cub fato, in «uo dleposito fati primo habet esse.
Bispositio nutes festi naturalie primo hebet esse in ordine
334
et motu coolorum, Et ideo rubstentiae coelorum et ordo et motus non
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illud stat; ite quod lonzius ah ten per dissinilitudines a prime
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404 405 496
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Sicut autem diximus fatvum neturele non igponere rebus sub-
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415 414 416 416
Leo offere debemus , cuo propitio omnes suse providentiae
ministri nobis placeti sunt.
417 413 415
Ampliue etiam eclendum est 2uod nosirum li*erum
arbitrium utrique feto subjicitur; ex neturo tamen cogitur, sec inclinstur,
Quod enim fete volunterio subjiclstur, petet per actus eustodiae angelorum
circa nos, per cuos provocant / et excitant nos ad malum declinenéum, 9lra
et bonus efficaciter volenáum, Quod auiem non cogetur per ipsum ostet,
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421 422
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423
Dionysius VII capitulo Coelestis Hierarchiae . Et ideo imsediate non
424
eperatur cires sffectum, sed sediante intellectu nostro. Cuicuscue
426 "^ 427
autes affectus movetur secundum jucicium iatellectus, tune libere
agit et sino necessitate, Ergo pstet propositum, ‘uod etiam subjicistur
fate neturali pstet per hoe, quod I judicis astrorum multe prac-
cognoscuntur futura cuse subsunt libero arbitrio, et freouenter eveniunt,
Quod non posset esse, nisi Net edi effectus essent in orcine fatali, non
6elum ut in signo, sed etiam ut in c&suss,
Nec tauea aligua nocessitsie artstur por illud fetum, cuis,
cum omnis causa agens per corporeum instrumentum effectum et Baer.
451
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482 438
motor coelestis, operens per :uum mobile ut per suum instrumentum,
434
imaediate operstur tentum circa corpus nostrum . Nihil potest iamtare
liberum srbitrius, nisi per óispositionem corporis, cicut videmus animam
485
&ffici frequenter illis passionibus, cd ques complexio corporis óis-
posite est. Corpus autem noctrum non habet potestatem nocessitatis
super liborum arbitrium, cum ipsum sit potentís cuae nullius corporis
426
est setus , sed tsntum potect inclinsre appetitum sensibilea, quia
corpori unitus est. Et ille ulterius allicit appetitum liberi erbitrii,
qui& ei in easdem eseemtia animes conjunctus est. Et cum appetitus
487
liberi arbitrii alt super sonsibilea, et potentior ipso, "uia hebst
438
ipsum movere seeundum appetitus naturae, non potest cogi sb ipso, cuis
429
potentius non potest cogi ab impotentiori ; sed potest llberum erbi-
&40
trium se impsum convertere sd judicium rationis sequendum, et per hoc
441 442
sverti sb hec pervers& inelinstione, Xrgo non cogitur a fato,
445 244 445
Unde dicit Ptolomeus -uod sapiens homo dominetur astris, / 9lrb
Quis tamen major multitudo est sominuz secuentium pessiones cuam
seplentium, cui sequuntur rectam rationem, ideo Fr in pluribus, eveniunt
en cuae TRES IURE ag per hoc fetum, etiam cuae subsunt li5oro
arbitrio, Sed tesen seepe non evoniunt,
Objcetio cuoque, cue supre pro^stum fastum non esse, non
velet; Suis, licet in providentie divins, nihil sit casusle vel fortuitum,
temen effectus aliqui in sui ncturs possunt hujusmodi esse, et hsbent
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443
isti effectus causes legliims effectus per occiósne, Illius enin
cauta legitine non est otust por se, sed per zocidaene, et Lstarum causerum
operationes non cunt determinstae ac huno effoctum, sieut sd finem, cuia
ille Geterszinstio esset nocerserio per inteatlonem operantis, -use hic
449
respectu hujucaocdi effectuz aon est. Unde aon propter nontr&m poritio-
450 451 452
neu, sec Propter rerum varietatem illud 4u06 ost preoter inten
tionem opersntis ost finig por saccidens, ct non por ce, et fit noc in
paucioribus, Gui tanen finis esset finis per se, si escet finis in-
tentus ab operante, et tuac fiorot hoc, ut in pluribus, ut patet in
453
exenplis supra positis ,
44
Corpus cuoque Christi slioulbus videtur aub fato fuinse,
455 456
cuia stelle in ejur ortu epperuit , et feete sue specialibus tom-
poribus ipse a:scripsit cum dixit nopcum venii hora men, et tempus neum
457
nondum scvenit —. Sed haec omnio errore plena sunt, cuie cum notivitas
| 459 453
ejus et conceptio mulle natureli lege factae sint , patet hsec sub
feto non fuisse. Ineuper, sicut potoststom hebuit ponendi animam suem,
&co 461 4€2
et nemo poterat eam tollere eo nolente , sie quantum ad omnia alia
hebuit suum corpus in cue potestate sine necessitate fateli., Unde etlaz
cum ille stelle ei famuleretur, potiue stella fuit sub ipso, quam ipse
M urs feto stellse, et hors sua vel tempus suum noa fuit feto deter-
EUR, a sed potius ratione PINE sapientise,
6i suten vocamus Misco caugsem nececsariam in se, cuse
- 189 +
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467 468
necesserio / producit omacc effectus neturse, aicat Epicurei lve
469 470
dioebsnt , sio Augustinus in V lloro De Civitete Doi inducit versus
Aenli dicentis: dux os suumne pater, altique poli dominstor, uod-
471
cumque placuit nuils porendá more est, ducunt vOlenten fata, no-
leuten trahunt. Zt diclt dugistinus: hee ultimo versu fate sppella-
472 475
vit, cuod supra (lxerzt sumed petris voluntsteu . Et consentit in
474
boc Auguetinus dicens: divine providentia constituuntur regue humena;
475 :
quee si propterea cuis fate tribuit, quia ipsum Dei voluntatem fati
476
noaine appellsvit , sentestias tenest, linguem oorrigst,
477
$i autem noo modo sumpto feto, non soluu attendatur id
473 479
cui nomen imponitur, sed etiam id a ^uo nomen imponitur, sic Yerbun
430 481 432
Dei, quo — ipse dixit ob fects cunt onsí& — , appropriste funtum
4BE
voost Augustinus in eodem libro, sic dicens! si fetum a fando, id est,
434 485
& locuenádo dictum intelligamus, non abnuims seriptum esse in Psalmo:
436
Semel, idest, incommtebiliter, logutus est Leus, Ft Job + Semel lo-
guitur Deus eie,
487 4338
Oiuiliter dicims de fortuna , Si enim supre dicta
modo sumetur, sic dicit Auguetinus in V libro De ities Cc2u888,
Quae dicuntur Nd ; unde otlss fortune nomen scoepit, non nullas
ease dn sec letentes, Si voro sumstur per rolstionem ed
primem causanm doducentem fortunam in finem fortuitum, sie PES e
dieit: osusst fortuitas tribuimus vel Doo vere, vel suorumlibet
aio danse duca. qnan utdys Tio i uoti sisti Nol Le
abeo diocl ge mi LE: cats abe oa send
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defklajkess fev Qo:ev dod [ew umisétet ent iiU
spirituum voluntati. Si auton cumetur eecundum errorem gentillua, cui,
493 494
rogutentes in potestate fortunes consiziers felicitaten et infali-~
citatea, sive propsur hoc quod hace constitucbant in rehus exterioribus,
495
sive quia, ut cicit Philosopius in II Physicoraus : fortuns est pro-
436 497
pina felleltati, cu soirent felleltatex «sce munus et honum
diviauz, cixerunt lorziuusm esce diviaum nuusa, et statuerunt el *enplum
a idolum, “nod erat in rots propbar verietatcn, et caecum propter im
provideatian infortulterua, set in sedietate.album et in nedietate
nigrum / propter duse partee fortunae, quae cunt euforitualum et in- 91vb
fortunium, Lt IN Augustiaus in libro NU retraetat
quod dixerat de fortuna,
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CAVITULUM DEOIGUNM NONU
l
De pruedestinstione
Preedestinatio est propoeitus volunt:tis 6ivinso, Omnes
suten hujuszoci CER animeles sunt resooetu alicujus objecti,
ut c in operents, non ut ee ln sus neture. Et nihil ponit hujus-
modi operctio circs rez ut est in cus notura, sicut virus est alae
visibilic, non ut hy in sues netura, ved vg per species est in visu;
et nihil ponit cirea visibilo, sed tentum vignifiestur unum ros:ectum
7 a 9 10
hebere ed aliuc. Et ideo passive loeutio , cum dicitur hoc videri,
non ponit in re visa aliquem pessiones, sed respectum abjecti ad opera~
il
tiones, ut illud objectum est In vidente, et non in propria natura,
le
guia sic nullsz relatlonem habet ed vicenten,
Unde etiam in .roposito, sropositus siserendi cresturae,
4$uoc est praedestinstio, non est respectu creaturae in sus natura, sed
prout ast in crestore; qualiter ivee est ieee” site's Unde
etiam cum .ropositum Dei sit Deus, "4 9 quod orsedestinstlo simpli-
citer est Deus, et non crestura. co pO sidalgsihaed ponit
aliguié in natura, ut eet in sua nsturos, sed ut est in Deo, Sic secun-
dum retionem intelligendi ponit relstiones operationix et oojeoti ad-
; 19
invicos; et illam relationes cresturnae, ut eot in Deo, ad nanc
“20
Operationen elgnificst passive locutio, cum aliquid dicitur praedestineri ,
- 264 -
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et ipsem otíss importst denominetio, cua sli ui- dieitur proedeotinatus,
Nihilominus tamen, uir propositua Dei est efficsx et im
mutabilic cause eorum quorum est oroposíitum, iceo eonnotstur in hoc
nomine effectu: gratice et glorise adiiniisecd) s sed simificatum
nosini: athil dioit ni-i divinus ogsentien, Illa eutem nonins, cuse
<at>
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non ¢icunt hujuszodi opcrationes, cuse non est supra moterian, sed
23
est super objects tentus , sed dicunt Dei sctionem cua vcl efficit
24 25
ipsam rem / vel slicuió in ipse re, elicuem effeetum rincipsliter 92ra
26 27
ponunt in ipsa creaturs, qui cignifiestur in pessivo, ut cum dici-
23
tur elicuid eresri . Et sb ipso .it denominatio, ut cum elicuid dicitur
«9 $9
ereatum eese vel creatures, Sic enim distinguit Phllorophue in IX
'" A 32 33
ligtaphysicse inter sctionem cuse est super materian, in cua ali-
$4 -
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85 $6 57
Operante, Et ideo nihil efficit ectueliter extra ipsum sed forte
cudd efficit
habitueliter °
Et est preedestinetio specislis modug srovidentiae cuo
88 83
Deus providet rationali creaturee, nee illum :odum totum complec-
40
titur, sed tentum dicit illos providentiam -uom supra vocevimus pro~
videnticn seceoptátionis, ut non solum est volunt«tis antecedentis, sed
etisn oonsecuentis «use semper effleax est. Et ideo est infelli»ilis
4l
reduotio rstionelis cre turse in finea supernaturalem seternso glorise ,
foets per medius supernsturalen, scilicet, per graties. Et propter hoo,
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praedéstinetio ert seientia practice quae includit voluntetes et potentiam,
. Pes 42
guia voluntos est de taliter soito et potentis, Et oropter hese duo,
extendit se ad illuc scitum prosequenduas ct its hoe quod est seientise
48
practicse ei det esse. .uao autos votentise et voluntatis sunt in
ipse por modum poroprietstus, :icut etiom supra de providentie dictum east;
44 45
et ideo ;usnóocue tribuitur volantati, Ut dioit Augustinus +: prae-
destin:tio est per propositun aiserenéi, (usadocuc tribuitur scientise,
4C 47
Unde dicit Augustinus in iibro De Pragdeetinatione 3: praedestinatio
48 49
eine praescientia esse non post. «uenco ue suten tribuitur opera-
$9 $1
tioni cuae est potentise , ut cum ia codemlibro cielt Augustinus 1 prae-
destinstio est rratise praepsratio,
Feclliter autos liquet jon quod praedestinatio ext aetorna,
52 68
cuia probatum est jam cuod ipsa est Deus. Et si connotat alicuem ef-
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fectum in eresturs, hoc non est, nisi sicut effectus intelligitur in
55
causa praecedente effectus, ut patet ex ipso nomine praedestinationis ,
cuod dicitur cussi preecedens destinstio, Et ideo dicit tontum divinas
volunt:tez secundus rationem causse habitualis, non setualis, et hoc
convenit Deo ab seterno,
Patet etiam / jam intellectus diverserun diffinitionum, 92rb
56
Augustinus eniz in libro De Fide ad Petrum dicit: preedestinatio est
pragparatio in scientiis et voluntate Dei gratuitae conationis, its ut
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67
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118 119 120
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125 126 127
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care, si non vis errare.
129 130
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131 132 188
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1*4 155
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149 159
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praedestinatus, Secundo autew bicis veati sunt sreedestinati, cuia sic
continue AON ob in gsudium mY iol
hé hopsnog an Gicitur etiam Chrlstus preodestinatus. Sui
proedestinotuc ae inquit, Filius Dei ia virtute, ic enin exponunt
182 183 184 185
illum locum Abrosiuse , Augustinus et Origencs , ied Augustinus
dicit illes praedestinationea posse intelligi vel de natura bumans, vel
186 187
Ge persona divina, inguantum est in ustura nunsne , Prime modo est
135
sensus cul praedestinatus est, id est , cujus nstura humana per gratiam
139 |
non ex meritis, praevisa est esse Filius Dei in virtute, id est, uniendo
Filio Dei in unitate personali, per quam homo non dicitur filius sdoptionis,
190
sed verus filius Dei . Et «aie nulla relincultur dubitatio, quia prse-
destinstio seterna praecessit humenam nstur&s in Christo, et por gratien
unionis cestinate est humana nsturs in nene dignitetem. Sed cuia haec
191 192
expositio extorta est, ideo Augustinus praefert / secundum sodum,
198 194 iva
scilicet qui ut est persona, existens in humene netura, praedes-
135 196
tinatus est; id est , ab aeterno per gratiam sine merltis prae-
197
ordinatus est, quod sit Filius Dei in virtute, ut existens in husene
198
natura, licet secundum éivinan n:tursm, hoc somen ei sit ab aeterno,
Et sic iterum satecessio et destinstio non dicuntur respectu Filii Doi,
199
nigi ut est consideratus in natura assumpta, Et sic dicitur in
2090 x01 |
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- 274 ~
pro singulis generum, tamen, non omnis creature r&tionalis hebet se in
eodem modo ad praedestinationem; sed homo hebet antecessionem seterni-
202 203
tatis ac suam personam, et naturas, et ordinem naturee ad grstiem ,
et gratise sd gloriam, secundum perfectum in gretia in statu vice. inge-
lus aute: habet quiden entecessionen seternitatis ad suem porconam ot
ai m. Sed secuncum illos cui dicunt am non esse creatos in
grstia, hsbent ordinem tenporis we n5tur&e ad gratiam, sed non
gretise ad gloriam, nisi soluz ordinem nsturalem, zu" dicunt eos
glorisa cus gratia recepisse. Secundum illos vero oui dicunt c ae:
erestos in gratia, non hebent sntocessiones neturae ad gratiam nee
tempus, sed gratiae adc giorian,
Coristus sutem non habuit sntecessionen aeternitatis sd
pereonan, sed tantum ad siteran naturarum, nec neturse ad gratiam unionic,
vel gratian hobituslem, nee naturse vel geratise ed glorism fruitionis,
quae est praemium essentiale, sed tantum sd glorism impassibilitatis
212
animse et glorificstionis corporis per dotes . Et sic oatet cueliter
ea Guee inoluduntur in praedestinatione per prius et poeterius cunt in
213
Civersis. ,
À 214
Aaplius, praedestinatio sumpte rolum secundum nowinis
etymologiems qus dicitur cuaci preeeedens destinstio alicujue in cusm
. 215 £16
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217
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- 275 -
impositum est, sicui supra tectus est, Gicit cum cui destinatur, Et sic
218 219 220
est tantus rationalise naturse; et Gicit / etiam ea per cure ot
eel 222 95vb
in «uod elicuis destinstur, Et cic dicitur praedestinstio esse de
bonis salutaribus, cuie est praeparatio gretiae et glorise, Ex ouo autem
propositum aiserendi est praedestinstio, et propositum hoc Del est comm-
228 224
niter ad sinus respectu omnium sominum secundum illud I Timotheum ii 3
225 226
i gelvos « Et insuper effeetus consequentur
eet 228
4uis dicitur, Ja&go»i i : lui cot ompibus sfflusntsr .
Dubius est spud cuosdanm cuomodo pracdestinatio, cuse probate
229
est non esse omnis rationalise neturse, non sit saltem respectu oznigum
honinum. Unée responcencus ost sd hoc quod praedictes auctoritates locu-
280
untur de proaptitudine voluntstis sntecedentie divinse, Praedestinatio
281 282
autem est voluntatis eonsecuentic; et ideo, secundum rationem intel-
285 284
ligendi, praesupponit preeccientian voluntotis prsedestinatorun ad
perceptionem et usum gretise tales, ver quem ad gloriem pertingent, sicut
etian eaden voluntes conferendi glorianm preesupponit merita nostra exis-
tere in preescientiz« Dei, vel etiam in suas naturs, Et ideo alio nomine
A eg voluntas conditionste, Patet ergo cuod hoc propositum miserendi
non solus dicit voluntatea dandi, cusntum eet ox parte Dei, quae aequali-
ter est reapectu oznium, sed dicit voluntotes dendi voluntarie aceepturis.
Quae voluntes, non rolua secundum rationem sufficientine, sed etiam
secundum rationes efficientise ex obstaculi remotione, causat quod
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- 276 -
praeparat, Et ideo Gicunt cuidan cjuod praedestinatio dicit relationen
ad accipienten. Ergo, P non omnes homines sint tales, pstet cuod
non ounium uiiprpn est prsedectinatio,
Augustinus etiam in libro De Correptione st nist i
probat RP electorum Deo esse certum per illud Apocalyosis ‘ion
0
Tene «uod habes ne aliu: sccipist coronan tusm, dicens: Pr alius non
est dbi 3; nisi ille perdiderit, certus eat electorum numerus;
id est, non sotest augeri vel minui. Bet TEE. haec certitudo intel-
leetus practici irn duo compleetitur, scilicet, infellibilitcten / din
scientise, et innutabiliteten voluntatis, Cum autem duplex aee Maru
ut dicunt Peripatetici et ——(Ü seilicet numerus formalis, sive
numerus numerans, sive quo numeremis, ^ui idem est in omnibus numeratis per
247
ipsum, sicut dicit Philosophus cuod idem est denarius decem ovum et
248
decem canum; et numerus materialis sive numerus nuneretus, cui est
249
ipsee res numeretae, vicetur ratio Augustini tantum probare praedes-—
tinationem certam esse quantum sd nuseran formalem, cui non potest sugeri
250
allio non praedestinato «cciplente coronsm, et illo cam non smittente ,
251
nec potest minui praedestinato alicuo cadente et allo ei non sub5-
etituto. Et si teli: substitutio fieri potest, ut textus dicit, vicetur.
yera esse opinio cuorundam dicentium numerum nsterislem preedestinatorun
non esse certum,
252
Sed ed hoc dicendum est cuod Augustinus probet
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253
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264
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sit scientia in universali, quae est in potentin et inperfecta, ot Deo
255
non convenit; nec causa non causaliter, sed per intellectum et in-
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aliis discretum per erections — , potest ijnorere hoo detersinstum
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as MPa Ergo ounes praedectinetos discrete cognoscit, cui sunt
numcrus materialis prsecestinatorum,
Substitutio autem ilis, Guam ipse textus Apocelypsis et
261 262
Augustinus innuunt esse rOscibilem, cuis aliter frustra zoneret
268
€um tenure quod Ls^eret ne ioo contingeret cued impocsibile est con-
tingere, intelligitur secundum quod haec referuntur ac libertatem er-
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ass ascumere, Sed ci haec / referantur ad ipsam Dei praecestina-
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s&nctl in patrie gaudebunt de omnibus bonis, "uibus glorificctus est
269
Deus per quoscunque cui allquendo fuerunt de eorua collegio ,
279
Q@ualiter tamen preedestiastio non imponet necessitatem
libero arbitrio, et cuslitor hujusmodi locutiones intelligantur: pree-
cestinstus potest demuari, vel preescite sslvari, et an Deus possit non
preedestinasse cuem praedestinavit, et preedertinere tues non cree-
cestinevit, ot similis omnia; satis seluntur per ea cuse de praeselentia
diximus, «usliter certitudini preaedestinationis non obviant. Sunt tamen
alicuae suctoritates cuse videntur ei contrarisri, quid Moyses prae-
Cestinstus dixit, Exodi ani e Aut dimitte eis hang noxam, sut dele
me de libro in cuo roripsicti W Constet TN d ood ipse scriptus
. 874 275
fuit in libro praedestinationis, Et in Pselmo dicitur: Deleantur
276
Ge libro viventium. Ft ita vióetur preedestinatio esse mutabilis et non
eerta,
277
Sed sd hoe dicendus est quod Pgslmus locuitur de seriptis
in libro vitae secundum pracsentes justitisz tentum, ualiter Liber vitae
278 279 280
non est liber preedestinstionis, Hoyses vero ilio —
28
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! 282 f
erat caput; cuod unus corpus vel simul amererotur damari vel sel-
234
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sunt in preescientic, quia sic sunt ipse prsedestinstio, Unde dicit
419
Augustinus in lisro Le Praedestinatione +: aon cuia nos tales futuros
esse pracscivit, ideo elegit, ut essemus tales per electionem gratiae;
sed sevet finem ipsam suam bonitistem; quia SUR. universa propter
semetipsum oporctus est Lozinur Wess... guae bonitstis, quse est com
municativs sui, ipsua sudiia. ad ejus communicetionem in nstursrum
institutione, secundum uniuscujuscue cxpacltatem, ita propter eanden.
4
bonitstez, moventem intellectus Dei practicum ad propogitum ciffundendi
EZ
ipssa bonitstem in cimilitudine donorum gratiae secuncum notursm suam,
423
scilicet, ut cxpacibus per voluntatem / eceipiendi § communicetur, et —95vb
424 425
sine ejus viliflostione “use esset, ci contenpueati"us eam daretur
426 427
praedestinavit sceeptaturos voluntarie particlpationem divinse
428 429 480
bonitrtis , et reprobent contenptores . Et sic cicit Asbrosius
: 431 482
ex persone Deis debo 1111 zrstism quem scío nc me in toto corde
488 424
post errorem revorsurum, Hoc enim est dare cui dsndum est . Hon
485
—Ó— MH pÓ—— E CL
|
disbet etiam rationem, ut patet tam ex Loc «uoc ipsa est
436
modus apecinlis providentixe, ^use cecundum Poethium est diepositio
secundum rstionez aeternam, cusm etiea ex hoc quod ipsam includit in
487
2e voluntstez Dei concecuentem, Lures ideo vocotur etiam voluntas
conditionsta, cuia vult hee quod vult -ecundum omnimoósm convenientiam
423
rstionum :5pientiue Dei, cui omnia in sua sapientis fscit, ut
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dicitur in Pselmo . Propter cuoc etinm Apostolus, Ad Romanos xi,
miretur oad saplentian Dei in differentia prsodertinationis et repro-
441
bationis, cum dicit: O altitudo divitiarum sapientine etc. Et
442 —
secundum Philosophum , suplens eet oul scit rationem operís, Ht hsec
ratio eonsíctit tá preeseientila zc-itorum, couguniter sumendo serite |
pro zoritis congrui ia atebieistehee * ed gratian. Unde Ven éixi- |
mus quod praedestinetio dicitur in respectu ad Uibgbui ego, non prout |
sunt in sus natura, :ed ut sunt in Dei praeselentia, Et mad Gicit |
Augustinus lesu ddp &pplicsns nds s quod dicitur, Yalachit |
fd Jacob dilexi, eto. Haec, inguit, voluntes Dei Pe iy esse non
potest, venit enis de NUT, NEA. meritis. Et cuia Petrus Lombeardus
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motsa relinguit insolutes,
Est sutem differentia inter causa voluntstis et ejus
458
rationen, quia csuse voluntetis non est nisi finis movens ipsam, cui
|
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fecta, fiatio nutes non exigit in intellectu operante per intentionem li
finis, cui ect intra ipsam, / nisi differentiam secundum noninun rotio- - 95ra
ig 454
nea, sicut intellectus primus est idem cum voluntste, et tszen ipsan
455 456
Girigit in finem intentum, secundus sodum convenientiesimum . Con-
siderete sutez praedestinstione in suo effectu, sic, sicut voluntas Dei if
457 453
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qui cemerulit,
468
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CAPITULUZ VIGESIMUK
De electione et reprobetione
r4
Eleetionem frequenter sttribuit Seriptura Deo . Ephesos
Bo x §
i: legit nos in isso; Joannis xiii s Exo oio cuos elegerim; Pselms :
€
& cues sp Stc. Sed hog intellirenóum est secundum modum
7 3
illorum acminum quse in nobis alicuid díount inperfectionis ; et temen
dicuntur de Deo, seilicet, solus secundua id «uod perfectionis est in
eis. Naw nomen eleotionis alicuic habet in ce inperfectionis, seeundum
quod in nobis est; suie secuncua Philocoprum in III ———À electio
6st conclusio conse;uens consilium, quod consliilum ost ;usestio «uae non
RSEN, nisi dubitenti. Et Ma dicli Demascenus, XXII capitulo,
fr ates. quod electiones in Deo non dícimur, non cniw consilistur
Deus; ignorentiae enim est coneillari, De eo enia quod cognoscitur,
nullus consilistur, / Si autom concilium est undi oznino et 3€rb
electio, |
14
BÀ autem sumstur consiliux secundum suprshabitum sodum,
sic potiuse Gicit perfectionem eaplentiaze quam igaorentisa, Et ideo in
Seripturs attribuitur Leo. Unde etiam electio, censequens tale consilius,
Ml dh ignorantiae, sed ect discretio ejus (uod scitur bonum esse, vel
futurum esse sb n quo ocitur welum esse preepentislitor, vel in
futuro; et sic electio est in Deo, . Haec suten Giscretio potest esse
DO UM
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adorincs gelBebtew timid ev ri edad Dlupkie @
ipionle i math 574 iframe. ibn
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, eise TENE eeereosendi ¢1919 cobs ii .Mimeildob tet ddp
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(dev quae sumed silos Poss mule olfe1aeib $us bes qaia
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soe . "as "EMT" d un UN loann ul. EE. -—
pet
in proposito solo; et sic elsotio est aeterna, quia est ante munci
16
gonstitutiones, ut cicitur, Ephesoe i vel est in executione propo-
siti in opere; et sic est electio temporalis, sive heec sit discretio
17
& meten perditionis per finalem grstium, sive sit solus per praesenten
13 19
gratian, sive sit insuper gradum dignitatis, sicut elegit Saul et
Judsm, Cum sutez omnis diseretio sit separatio sb alicuo comuni,
20
Gisoretio electionis est vel ex eis cui — communicent in una nsture,
infecta culpa originali, -uae a — voestur una masse perditionis,
vel ex eis ei^ ex illa ordineti sunt in unum finem; ct hoc hsbent
commune, Unde cui electi sunt non dicuntur electi ex idrattalieutlasiny
sed ex humana netura, Et cuod dicit Dominus: Ego e de "
sensuc est, id est, a nominibus mundanis.
Ut autem scistur ordo nsturnlis Later multsa cuae Deo
.85
attribuuntur, notendum cuod preescientia est primum inter omnia, cuia
26
omnis alia ipsem praesupponunt. Dileetio gutes Dei praecedit electio-
nem, cuis, ut dicit Damascenus ian, ubi supra, post dispositionea
quae est juciolum, cuoc selius cit, et anor ejusdecz, fit electio, cuia
heec dispositio est cententia, i cua sententia, cucbue preejacentibus,
eligitur hoc prae altero; et hsec euis" est electio, ut NI
50
éioit Demasscenus, “lectionem sequitur preedestinatio secundum illud ,
5l
Bomenog ix ; ut secundum electionem propositum Lei seternum, cuod est
$2
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prae aliis od consecuendum ultimus finem; cuis, secundum / Philosophum ,26va
electio est t&ntum sorum .use sunt sd finem, et non ipsius finis,
85
Prsedestinstío seutem, supor ordinetionem in — finem, sddit
destinstionez ejus in illum finom, per collstionem eorum vine quibus non
sttinpguntur ille finis; et quod ex adéítione est, necessario postoriuc
36
est. Post praedestineationes orcinst Apostoluc, Komanos vidi , vocatio-
nem, non solua ordine naturse ved otiom durationis, ula preedestinatio
est aeterna, et vocstio est tantum teusporelis; cule vel est voostio
sensibilic vive verbo, sive admonitione cujuseumiue rei occasionem con-
37
versionis tribuentis alleui, cicut dicitur Matthaei 111 : Vocavit eos,
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; 38 $9
interior et spirituelis; et hsec est deductio rerum ad communionem
40
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est, bonum est, ideo cst in hoc eoummuniestio bonitetis, fecunda est
48
entíum ad consorvstionem case, per quam participant — bonitetem Dei
44 46
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Apostolue prsedestinstioni ut effectun ipsius, Bites Mél erate. 3
TR gg est oognítionen de fice sdjuvare; id est, per gratiam praeven-
Lenten juvare ui fides habeantur; et per subsequentem zrstiam juvare v.
PW. per dileotionom, Et pstet cuod omia hooc teaporalia sunt,
Addit etian uit ipfiécngi" 4uos vocavit, bos et
justificavit, Unde pated quod justificatio sequitur voentionem; ouod
verum est ex parte nostra , cuis vocatio est tsntua ejus quod utitur
57
ratione, quod -olux potest soprehendere voeen, ut vox ext; / id est » 9€vb
58
incusntum est simificative ad olscitum, Ft ideo dlolt evocetionem
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69 él
et in amorem Dei, Justifieatio autes fit por justificantis — grotiae
infueionem, Et petet cuod srimua est dispositio ad secundum,
Liximus autem slc esse ox parte nostra, quia si conei-
Geretur — inter haec ex parte Dei efficientis, ed ele non vocet
nos, niei per gratiam, »:5sevenientem nostrum liberum srbitriun ut velit.
Et sie justificatio gratise prior est vocatione, sicut c»uses prior est
effectu, Sequitur quocue Od € os jus eavit oat e
nificavit, magnificatione dignitetis filiationis divinne, et magnifice~
tione continui augmenti grati:;o et seriti, et tandem, magnificatione
exaltationis in regnum felicitatie aeternae, wamvis enim muiti Map
alii modi speciales quibus Deus suos magnificat, tamen «uia non descendunt
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; 63 '
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€9
Ex preedictis sequitur quod, cum eligere non sit — polum
legere &licuos extra coumunem aaseam perditionis per gratian praesentea,
70
sec etiem insu,er extra couunitateu ordinaterus ex natura ad unum
fines, ui ost bestitudo, sd efficseiter producencus ipsus in illum
71
finea, et hoc son rit nisi per gratia: finales, cuoc electio seterna
Sici gration fineles in proposito Dei; et eui talis ordinatio non sit
nisi preedestinatorum, patet cuoc FE omjius nosinum est electio,
sicut nee preecestinatio, Et sicut consilius est rationis preotioae,
quse in se includit voluntates, ite etiaz electio, “uae est conclusio
ex consilio, est iatcilectus practicl; sod retione connectae voluatatis,
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Reprobatio quogue aeterna, cus sit species provicentise
75
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76
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77 73
ideo, cuumvis «x parte reprobati nihil addat supra praescientiaa
Dei speculativem, cuse nihil caugut, eo quod Deus non causat in oo
80
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81 2
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malitiam, tasen ex parte Dei reprobantis, duo dixit: scilicet,
73
Dei consecuentem, cuae merita praesujponit respectu mali poense
—
3 +
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38
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84
L5 ojus. Et secundum Fu!gentium
sic ciffinltur: repro»stio Dei est praescientis speculativa aselitiso
culpse in cuibusdam, quis non est omnium, non finiendae, id est, finels
malitise, ot orseparstio, in soterno Del proposito, poense son terminan-
ase, id est, -eternso,
Obdurntio etian cucndojue sttriouitur Deo ratione hujus
35 86€
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87 33
indurabo cor ejus. Et Jerenise : Induresti cor nostrum ne tineremus
89
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90
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91 92
seó non i-partienáo gretias, Et Ad Simpliciegum quasi hoo — exponendo,
dicit: obdurere cuosdem pecentores Deus dicitur, cuia nisericoróiem suse
93
justifiostionis on largitur, non uia ispellit ut peceent .
Sed ex hse ratione videtur sequi cued, cucmvis Deus hujus
mali non sit causa por se, tenen sit osuso per accicens, removendo pro-
hibene, id eet, cubtrehendo gratiam jam hebitaz s quibusdas; cuio secun-
dum Philesophua in vin mobs; ió cuoc removet obstaculum motus
movet per accidens; st zuoc sit saltem oceario SRI / non largiendo
gratiam justificationis, cuia supra ostendimus iilud esse occasionen
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- 295 -
proprie non sit caves, culs nihil agit sd ef-ectus consecutionem, tamen,
97
quia culpse adeo reus est “ui obmittit sleut qui coosittit, ideo oc-
casio in talibus reputetur pro couga, Lt cui ocecsionem damni dat, dan~
98
num dedisse videtur, ut cicitur Digestum Ad Legem Acuilism; id est,
gui occidit, Et hoc de Deo sentire inxpiunm est.
Ac hoc ergo solventes dicims <uod in obduratione duo
99
sunt, scllicet, lpse actus voluntatis pertinaciter sdhserentis — uslitise
190
propter se. Et patet quod cumin bonum hujus non egi c»uss per se,
nec per accidens, nec occasio, sed voluntas deficiens. Deus eutem polum
se hsbet sc hoc, ut permittens, et Loo juste, quis est de ratione pro-
101
videntiso; ct sic adseribitur obduratio ut causae sine qua non. Et
102 108
secundo est ibi causa hujus defectus volunistis cui est sub-
tractio adjutoril gratiae, vel habitae prius, vel non pensae post lapsum,
vel utracue modo, Lt hsec subtractio vel consideretur ut poene con-
seouons culpam; et sic Deus a A. per se, sicut etiam cujus-
libet elterius SENE ae uc et sie intellirendse sunt preedictse
auctoritates. Unde Augustinus M4 Sizes subdit post praedicta verba:
guibus enim non iupertitur; ut non inpertia E icr. digni cunt, hoc
merentur, Vel consideratur ut causa vel ut ocessio culpae; et sic
ex parte Dei non eat, sod ox parte nostra, Nee Deus est causa nec
111 112
occeslo ojus, cuia causa renovens prohibens slicuic operatur; scilicet ,
ad prohibentis remotionen, et occazio .e subtrahit, ne cus opera impediatur
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- 298 -
effectus. Deus autem, semper eodem sodo :s6 habens ad omnia, omnibus
preesens est od coumunicandum ot consorvandum comsunicetam suem boni-
tatem in eis in doni: diverts et gratiae, Et ideo, cuod gretia habita
prohibens & pecosto deficit, est ex hoc cuod voluntas / svertit se ab 97?va
uM influentia, «ine cue nihil cubsistit, Et cuod non apponitur
gratia est ex hoc cuod voluntas ce elongat & Deo in regionem diesinili~
tudinis, cum Deus el praesens 1t, et stet ad ogtium et pulsit.
115
114 116
Apocalypeis iii , Unde dicit Augustinus Super Joannem +: meli non
117 118
sunt cum Deo, ut caeci In luce non sunt cum luco. Ergo patet quod
Deus nec est esuss per aceidens, nec oconsio obdurstionis,
Haec quocue obduratio vocstur peceatua in Cpiritum
118
Sanctum, incusntum est propositum fineliter non poenitenci, sotum
ex sola nslitis, id est, sc hoe in inpoenitentia firmatum, ut liberius
120 |
cuis peocot, Sic enim est specisle pecestum, cuis speciolom sctum
12 122
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1$ 124 125
Suritien et cor impoenitens oig. , ibi Glospe : cuoc obduratio
est indurstae in malitie in malitia mentis pertinseic, per quem fit
homo in;oenitens, Luritis nutem sumitur hic secundum trensumptionen
125 126 127
a Guritia nsturslil , secundus quod dicitur in IV Heteororum :
128 129
molle est cuoó ed tactum edit intra seipsum; durum auten est
quod aon codit, sed regictit tengenti., Sic enim tele cor non cedit,
130 1951
sed resistit Deo tengenti ipsum por beneficia, vel per flagella,
vel salleo conterenti petras, «ui est verbum Dei, et multis similibus,
7 E o- 85 > E 3 E P " ,
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Qusndocue vocstur reprobatio, cum super illué
34 135
1
bBousnog ix : uem vult, incurst, dicit Glossa : obdurstio est
nolle misereri. Patet autem <uod hoc propositum non miserendi est
186
reprobatio, Sed Glossa ibidem dicit -uoó reprobatio alia est ab
&oterno; scilicet, cuse consistit in solo proposito divino, Et heec
non est obcuratio cuse tantum est temporalis, Alia ost tesporalis,
quando Deus cetestatione peccati commissi slicuem non approbat, ut
137 ;
effectum suse bonitstis ei impendat, cui ost gratia, sed subtrehendo
128
projicit eum, Guam reprobationem Dominus :ignificst, cuz quibusdem
139 140
dicii: Nescio vos , scilicet , scientia approbetionis, Unde
141 .
Sapientisc ix : Noli me reprobare s pueris tuis. [Et patet quod
hee est idea quod obduratio, .
142
Qusndogue vocatur excnecatio, / Unce I Qorinthios iv : o7yp
Zt noc est incusntum
per hoc peceatum intellectus practicus, per habltum malitiae, ita sit
ignorans igerantia rs particulari; qualiter secundum aie ober
omnis malue est NE, cued lumen naturale suse scientiae in
universell agendo:us "s non potest POE EE d Et sic
dicitur , gapientise ii +: Exesecevit eor zalitia eorum. ‘ualiter
150
etiam Dionysius dicit cuod malum deemonis est phantasia protorva,
wandecue vocatur obetinatio quod componitur sb ob
et tento interposite, scilicit, quasi mele tentio, *uanóocue otiam
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151
non dicit speciale peccotum, sed dicit vel habitualem regi:tentiam
legis meubrorum contre legen uentis, Gualiter est poena consequens eul-
152
pam originales, et est etiam in parvulis, Unde Augustinus , tractons
153 154
illud Romanog ix +: Sven vult induret, dicit : meritum obdurationis
est pecestum totius masseo damnatse, Vel dicit resugnentiam inhabi-
litetis ad gratiam, quae rolincuitur in subjectio, quod est anima, ox
obetaculo obatinetee volunteatis, Et sic est poena consequengs bane
species peccati in Spiritum Senctum, (use poena est ccrentis gratise,
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185 156
Augustimus in libro De Praedestinstione — Sanotorum , ubi dicits
157 158 189
Obdurstio nihil aliud est cuam Dei obvisre menástis, Unde Pselms
160 : 161
162
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163
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166
cuidam, cui nomineles vocentur, dicunt Deum scire cuidcuid scivit,
non :olua referentes hoc ad res ab eo scitss, cuis hoc nulli dubium est,
167
sed etiam sd enuntis^ilia, Dicunt enim unitatem dictionis vel orationis
- 163
non consistere in modo consigificandi, sed in re significata, Ft sient
169
gronmotici dicunt albus, / -ba, -bum est unum nomen, its etiam haec, 93ra
Christus nascetur ex virgine, anteguam hoc fieret, et Christus natus est
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170
virgine, nisi significaretur iden tempus, et esset aliud enuntiabile
& preemisso, Et sie dicunt quod enuntiabile, <uod remel cst verum,
eemper est verum, sexper idem zsnong, Unde cum omne verum scist Deus,
171
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176
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179 ;
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189
significetum sutez nominis vel verbi diversificat ipeas dictiones,
eum feciat diversss voces constitutas ex diversis litteris, Et cuen-
vis gremmsticus vocet praedicte unux nomen, propter unitatem principil
nominis, in cujus variatione magic variatur PO quom ex
variatione finis, ergo etiau enuntiebillie ex eis PR ay diversa
sunt. Et S hoe consentit Philosophus, expressa dicens in libro
SPUR d quod gaden oratio, sine sui mutatione, est quandocue
vera, “Mandogue falss, mutations facta in re, Unde secundum noc, dicendum
est «uod cum falsum non subsit solentise Dei, soc enuntie»ile, cuando
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talibus dictionibus et syllabis et litteris, it sic non seit Deus cuió-
quid scivit. Nee teuen ex hoe matetur Lei scientis, cuia, ut dicit
Philosophus in libro me e edi tripliciter corrumpitur scientia;
scilicet, corruptione soientis, et / corruptione seibilis, et obli- 95rb
vione, Et primum quidem et tertium faciunt muteationen in eciente;
medium suiez horus non facit mutationes, nisi in scientia cuae est
accepts a sciblle, et refertur ad ipeum reali rolatione, Im scientie
autes Dei, dicit uutstionea len ex parte celbilis; ced in scientia
Dei non éicit nici rewotionem relstionis rationis. Quse relotiones
innascuntur et corrumpuntur per sutsiionou ejus in cuo hoec reiatio
est resliter; et hsec rewotio relationis rctionis ex hoc i quod
seibile sliter est nune uem prius, et Deus cognoscit unancusm
189 190
rem seuper sicuti est , cule immtablliter copnoseit mutabilis,
-hlu) sel dda rog pi JM Fidi sib RN
(db su «ater gehen I8 chile ooi as mend Dal divin a
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CLPITULUS VIGESIMUM PRIKUM
De dilectione Dei ut est principiun
electionis, et de li^ro,vitse in cuo
conseripti" sunt electi~
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Supr. determineviaus de amore Dei socuncu:s se, quo
5
diligit se et omnis, Et uis insuper dixims cuod ips» dilectio,
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qua creaturam diligit, est prior eleatione, et ejus principium secun-
dua rstionez nominun, ideo in oe osoitulo itersto de amore Lei orit
gerao,.
Quod sutes Deus osnis óiligat Soriptura frequenter
8
testatur, et nos hoe ipeus probsvimus sucra , Et heec dilectio, cusn-
9
tum sd principelem simificatum, est exdem cum dilectione cus Deus
Giligit ce, ^ui- est operstio divinse voluntstis, cuse est ipse Deus.
10
Sed incusntum eot ratio omnis liberalis distributionis , ex hoo con-
11
notst effectum in crerture existenten in solo proposite voluntatis
Q(ivinse; sic secundum retionem ciffert sb ills dilectione, et ert
: l2
ratio electionis et orsedestinetionis. It incusntum connotet ef-
fectum commnicstum cresturse, sie differt cb en etian, ut tensorale
15
ab seterno, et potius est effeetus electionis cusm ejus cause,
Primo ergo sodo, dilectio Dei est aeterne secundum
14
illud Jerenise xxxi 1 In caritate serpotus Gilexi te. Secundo
RO Oo Sa ener
modo est temporslis, sicut omnia nosine cuse dicunt actualem effectum,
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seeundum llud Sepientioe vii : Nesines diligit Deug, nisi qua suo
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gua. sapientis inhabitat. Et sic Deus / de novo dicitur éiligere, 93va
Joennig ecd Pater seus dilisct eum. Primo etiem Ls dicta
Gilectio nihil aliud est quem coupblacentio voluntatis Dei circa boni-
tates gucm, apprehensen ut participsten in creaturis, ut sovens ipsean
voluststem ad propositua cosouunicsnci et conservendi ipsam bonitatem; et
ite connotat effectus babituslem, It ideo patet quod, lioet reealiter
22 20 24
haec dileetio sit esden cum dcilectione qua Deus diligit bonitaten
suen in se, tomen differt eb ipse secuncum specialem rationem objecti,
et secuncus cosnotstionec effectus, in sus causa existentis. Sed secuudo
25
modo sumpta, dileotio nihil aliud est «usum complacentia, movens ad
Zé
&ctuslem effectum comzunicationis et conservationis suse bonitetis.
27
Unde ssepe cicitur, Genesis i : Vidit Deus ouod esset bonum.
28
Quseritur auten a cuibuedem en Deus summe diligat
erestursa, ot an tantum diligat ean sicut so, “uorum solutio patet
29 $0
ex preedictis, cuis si li gumze deterainet — dilectionem ratione
actus significati, sic summe diligit cuid4juid ciligit; ouis cu&elibet
@peratio Dei :.rocecit ox tots sua potentis, «uae summa et infinitas
: 31 82
est. Si autez ceterminet ipsus ratione effectus connotati, cic
st 4
non diligit eam sumue, quia plus posset ei de bonitste sua communi-
osre; et nulli communicat eam ut ipsa est sumas bonitas, quia nec
55
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dilectionus edinvicea secuncum effectum, cul est osnis dilectionis
secundum rez vel secundum rstionez, cui effectus est volle bonum
dileeto, sic Leus plus diligit se cui vult sumsum bonum, quam creaturan
37 $3
cui vult pertes tantum elicuam oni. Si etiam sit compsretio
32
eorum adinvicem, secundum quod differunt per rstionem objeeti, cle
iterum megis ciligit se suem creaturam, ut illud osgis et sinus aon
ponatur secundum rem cirea eotum in se, ced cirea rationem objecti; cuis
magis diligibile est sumsum bonum in se cuam / ma participationem, 393vb
diminutum in ia mu Mà ó si sit conparatio in o secundum
se, sic nulla est compxratio, cuis sctus PP amie voluntstis cuo
Deus diligit bonum suum, cive in se, sive in participentibuc,
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48 49
proposuit ab aeterno comminicare susa bonitetem modo specisli vel
50 §1
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52 58
mode communi et nstureli , ideo cusndocue specialiter óicitur Deus
54 $5 56 57
ipsam diligere , cuia nullam alism sic diligit. Sapientise xi :
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el 62
subtrahit, ideo Deus tales aon dicitur diligere, ced odisse,
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guae notst effectum boni nsturslis, non hebet oppositum bonum, cuia
illud bonum omnibus coamunicet ouantum in se est. Et sic dicitur
éé a7 68
Bapientize xi : L 2 t £o » Unde
patet cuare per se loquendo non dobet dici Deus dilizit praescitum
vol peccatorem,
Dilectio etiam Dei respectum rationis hs5ct ad creaturan
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70
aé diverss miltiplicatur gecuncua rationem, et -ic ponitur comparatio
in ipsa. Nam si cumetur ex parte Dei diligentis, cui secualiter se
habet ad omnia, sie aecualiter diligit omnis, ut patet per hoc quod
71 72 7$
éicitur Sapientive vi +: Agcusliter cet illi cure omnibus, scilicet,
cura .rovicentise, Cicut sutem Cicit Dionysius IV capitulo De Divinis
CEPI divinus amor extasim facit, MA zonstrent providentiae
Edi ^ ad ia Ubi sequelic cura, idl aequalis dilectio.
Retio suten hujus WP Ps. omnium est uns communis ratio, sccuncum
quam en Deo diliguntur, (use est rus bonitas, / Si vero sumstur secun- 99re
_ dum effectum connotatua, sic sagis diligit illa quitue ab seterno pro-
posuit plus suae bonitetie communieare, et comaunicet in tempore quaa
cues minus, Et .ecundum diversitates horum effectuum, colvuntur
multee guaestioaes de his RUP,
Una est NO... sngelorum ad bomines, Et cusntus «cd
done neturelia, plus diligit angelos cuam hoxines, cuis homo minuitus
'4isses1g $igli!h awd lelb dodek noa absespcf se 199 33440 4
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est.__psulo sinus sb angelis, ut dieit Prslmus . “uentum vero ad
dona gratiso, ut sub illis etiam comprehendantur dona glorise, est duplex
conparatio; quia secundum donus ex grotia datum naturse humanao, plus
Ccilexit hominem, Hoc enis (dt donus do cuo Joannis Tu Sic Deus
dilexit sunóum; iiie 2 id est, notursm bumanam, ut Filium suum etc.
Et in hoc noe angelis praefert, Apostolus Àá Hebrseog ie dicens: Nug-
guam engelos spprehendit. sit secundum done gratise sircaiiuian’ vel
egt cosparatio secundum retionem justitise MÀ et sic se
92 $
habent ut excedentia et cxcesss, vel ut ceouslin , cuia quidam honines
quibusdes angelis runt superiores in gloria, et per conseouens in cretia,
et e iiic et cuidom sunt supreaic sagelis secusles; vel est con-
peratlo ceeundum congruentian e £retuitum donum nsturse,. Ft sic
Christus homo et Beato Wives | mater ejus, cunt super omnes choros
etgetenia™ Et ideo in eis asturs humans est exten” super omnes
creatures,
99
Alia ect compsreatio inter homines, scilicet, hominis
199
praeseiti existentis in praesenti gratia, ed praedestinstum exirtentem
101
in preecenti pecento, Et ibi dicendum est quod secundum effectum, ut
j 102
nunc, diligit plus praescitum talem; sed secundum effectum ciupliciter,
melioren / plus diligit preedestinatum, cui est consecutio gloriae 9àrb
per finalen gratísm,
Amplius inter praedestinetos est comperatio, cua
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guseritur an Deus plus diligit praedestinatum perseveranten in in-
nocentia cuam poenitentem, Et dicendum est «uod vel est couparstio
status ad statua siuplieiter, secundum solem ststuum rationes, ^vuoruu
; 10%
tamen utercue ost effectus dilectionis divinse; et sic plus diligit
innocentem, cuia ille e-t dignior status intentum «uod non contingit
104
ad ipsum resurgere, secundus» illud 4208 v : Domus Israelis cecidit,
105 106
non adjiciet ut resurget. Unde dicit Augustinus VIII . Super
107 103 109
Genesim : Cul sine wali experimento placet bonum, id est , ut
antequem boni amaissionem sentict, cligst tenere ne ammittat, super omnes
homines preedicandus est. Vel est cospsretio statuum secuncun rationen
110 111
gratine; et sic, ubi abundant delictum, supersbundint grstis , cuae
112
est Dei gratuita voluntss; cuis z5joris gretise est dare grstiom contra
meritum cuem sine serito; et sic plus diligit poenitentem cuam Lnnocenten,
et angeli conformiores divinse voluntsti lus geudeit super poenitentem,
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tice divinse eor distribuentem. Et sic se üsbent ut excedentiam et
excessa. Cum enia omnis erentur in bonus bis cui secundum propositum
11€ IIT
orsedestinstionis voosti sunt sancti, eticn peccata , ut dicit Clogss ,
. 118 ’
ecilicet, cum providentia ideo permittat cedere, ut resurget humilior
119
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120
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121
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122
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majus est gusdium angelorum cusa de tepido justo jurtitiee innocontise,
124
Et sic exponit Beda hoc verbum, et est exemplum ojus cuod Qux belli
plus diligit illus militem quo port fugam, vu fortiter, hostem
premit, cues oum cui numouam fugit, nec vitii: fortiter egit.
ad autem innocens, considerons cires se praerogetivenm
gratiae Dei, Td fervore coritstis in Deum fertur, ut patet in Johanne
Baptista in austeritete vitse suse, ilius Deus plus diligit, Unde we
dicit Beda: sunt justi ce cuibus tantum est gaudium ut eis nullus
129
poenitens praeponi possit; gui est si non sunt conseil zelorum, tasen
189
bona recipiuat, et in omnibus se hunillant,.
Item est comparatio secundum dilectionem cua nos diligimus
131 152 133
Deum , Cum eniz ipse dicat Proverbiorum vili : Ego diligentes
134
me diligo, videtur cuod clue diliventee re plus diligst. Sed instantis
135
videtur esse Joannie ultimo , ubi Petri responsio sd cusestionem
. 186
bomini dicentis! Dilicgie me plus his? probatur Christi testimono
137 133
eubdjungentis, Passe oves neas, Pt tamen subditur parum post : Con-
versus Setrus vidit illum discipulus suem ciligeb:t Jesus; rcilicet,
139 140
non solum sed untonomastice, ut dioit Glosre . Sed ad hoe dicendua
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141
esritatie sb eo receperit, ille plus diligitur a Deo. De Petro saute
et Josnne, quae sit inter eos comparatio post »issionem Spiritus tencti
ignoratur; quia in ilia visibili níssione COISPIS s esritatis, Soríipturs
inter eos non libens. © Sed ente hoe Scriptura preedicts habet "—
et potest dici cued se hebuerunt ation excedentie et excesssa; cuia
éileotio cua nos dilicimus / T. v@l consicerstur :ecuncum effeetun 98vb
operum; ct sic Joannes excessit Petrum in virginitate, et innets benig-
nitate, et in devotions ceritatis cirea Christum in se. Et propter primuz
147 143
horum dicit Uricines eum magis fuisse Christo dileetum; Aucustinus
149 159
auten propter tertium; et Chrysostiuus oropter seeundum, Vel secun-
151
cum ipsom caritatem cuse est forma overums et sic e converso Petrus
152
excessit Joannem, ut cicit Augustinus Super Joannem . Et probatur hee
ex 2elo Petri cum praeommibuc responóit pracconium Christi contra er-
153 154
rantes in fide, ot dixit: iu eg Christus, etc. ; Matthsei xvi : et
cum undis maris ut ad Curistum veniret .e comeitere eugus fuit ,. et
cua saratem voluntetes hebuit secum in carcerea et in mortem ire 3
et cum solus armetem multitudinen invasit, et abscidit servi eeneenia ;
Unde petet cuod cusntun sé donum virginitstis, ct uensuetudinis et
devotionis, Josnnes aagis fuit Christo dilectus; et quantum ad donum
perfectionis in vita contemplativa, quee ad cevotionem pertinet, Sed
quantum ad donum ceriteatis fervidee, per zelum ed Christus in se et in
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suis membris, magls dilexit Petrum ; et cusntum ad porfectionem
vitse sctivee, ad quem zelug caritatis inflamnast, secundum illud
159 - 160
Psslmi + elus Gomis tuse comedit me .
Et non -olum in effectibus, sed etiem in signis dilec-
1é1 E
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162 165
ro m f» 60 e » ul Sicitur Sapientia , et mansuetudine
164 , 165
puscipistur ingitum yerbum, ut Cicitur Jscobi i , et cevotione
trohstur post sponsum in odore unguentorum ejus, ut clcitur Canticorus
1c€ 167
i , ac significendum cuod in his effectibus plus dilectus fuerit
Joannes, éienum Gileetionis coneruus exhibuit / ef Christus, scilicet,
1:3
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1€9 179
eluseit, et ei solum proditorem ostendit , et super pectus ejus in
171 172
coens recubuit , et sus loco sui metri in fillus substituit , et sic
178 174
cum voluit eum manere conec veniens eum ad se formaliter vocoret
Et sic signum dilectionis vocatur dilectio, cic ab hoc signo vocatus
175
est Joennes diselpulus cuem diligebst Jesus , cuis allter hoe sliis
non innotuit, Cum cutem fervida caritas perfecto smicum Dei constituat,
176
qui emicus, ut dicit Philosophus , est alter ipse, et facit commnia
177 178
quae cunt esicorum, ideo in signum hujus doni Christus Petro suum
179 130
nomen tribuit , id ost, Petrus a petra, et loco sui fundamentum
181 182
fidei, et caput fidelium eum substituit . Propter cuod Dionysius
133
IV capitulo De Divinis Nominibus vocst cum summan et perfectissi-
184 185 136
mam theologorum cumaiteten , Insuper, oum prae omnibus servie
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188
curse credendo, ct regnum coeleste suse potertstis clsvibus comnittendo
Cum euten Deus Christum pro nobis tradiderit in pretium,
cubitent alicui en plus dilexerit nsturam huic pretio comperatam cuan
ipsum pretium, Sed haec dubitetio locum haberet, si hac traditione
189
pretium consumptum, vel ciminutuz fuisset, vel ab emptore alienatum ;
199 191 192 193
quorum nihil fuit hic , Unde cum gratis unionis excedst
184 195
ouníis dona eresturié communicate , patet cuod Deus humenam nstursm
Christi diligit super omnes creatures. Et cuie amieitis addit cupor
dilectionem mutuam relstionem amoric, fundcstem / super commnicstionem
in una vite, et communiestionew cum Deo in vits non hebeant, nisi cul
196
sunt in gratia, petet quod, licet Deus Ciligst omnem cresturas,
197
tsaen amicitiam non hebet nisi ad sunctos, secundum illuó Joannis :
198
Jem non dices vos servos sed amicos. Et hoc est exeellens honor
193 200 201
senctorum, de quo Psalmus % Mihi sutem nimis honorsti cunt
202
&Sicl tui Deus .
208 &O4
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207 228 2023 219
ecíendum ert Quod non Genominstur hic Liber B vita naturao,
2l 212 213
cule tunc non specialiter eesct respectu retionslis neturee ,
«14 215 216 217
cum omnis in Deo sunt vite , et omnis in ipso novesntur et
218 219
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227 228 229
nosina oud Deo vivunt. Zt hoe non convenit melic oud t«ntum
230 281
vivunt vita naturac, nce Gregorius éicit cuod liber vitae nihil
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233 234 285
yitse ; Glossa : hic liber est vetus et novus testsmentum, sci-
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tune omnibus spperedit. Illa in li;ro tuo coupes seribentur.
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244 248 246
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Apocelypsis xx : Lui non sunt seripti in libro vitse, missi sunt in
$98 $99
sitim ignis et sulobüris; dicit: non Deum liber ille commenorat,
ne oblivione fallatur, ced preedestinationes eorum significat «uibus
490
aeterne dabitur vita . Sed ipse prsedestionstionem 151 scuzit non
proprie, sed pro pressdtects ejus cujus est porseccstinstio. Unde im-
401 402
mediate subdit : necue enis eos non noscit Deus, et in hoc libro
408 494
legit ut seist, ced potius ipsa prsescientis ejus de illis, cuae
405
falli non potest, liber vitse est. x eadem cuocue auctoritate
Apocelypsis, <use jam dicts est, patet intellectu: oe oe «uod dicitur
406 497
ibiden , scilicet , i sunt sortui ex "T ual oune soripts
erent in libris, soilicet, conscientisrum, et in libro vitae; uia,
sicut Deus molus non cognoscit, nisi per defectum a sus boniteate, ita
licet liber vitae non contiaest peceate, temen, incucntum en, de
cuibus hominem aceusst liber conseientise, non conveniunt cum Libro
409
vitse, sic sciuntur digna esse morte,
410
Dicunt temen cuidam cuod liber vitse ost prsescientia
411
vitse antonomastice dictse, “use ost vite glorise. Et sic idem est
7 z ! TA i
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- 828 -
Scriptus esse in libro vitse et in coelis, ‘Sed dicta sanctorum non
eoncordent in hee, sed potius volunt librum vitse esse / ornescien- 102ra
“thaw meriti 1l'1uc vitae bestas, Et do differunt scriptus essa in
libro vitse, ot rcriptum cese in coelis, "uia, sicut recedentes ^
Deo in terre seribentur, per hoc quod tabeynaculs eorum a progenie
zi
eti vrogenie, voosvsrunt go-ins sus in unm. sic sceedentes nd Deum
woribuntur in coelo per orseparationes mensionis coelestis, -icut
41$ 414
dicitur Joannis xiv : In dono Patric sei sansiones mult:e sunt.
Unde preeccientia proenii orovortionsti zcriio est conscriptio in
416
coelic; sed praeecientis meriti, incusantum est ipsum ceusa praemii,
est liber vitse,
Pt cioeut liver vitae habst scriptures secundum pree-
4.6
sentes justitius, et secundum seternem prsescienties, ita etian in
eoelo cicuntur alical seripti secundus preesium, -uoód cebetur ele se-
417
cundum prsosentes justitiam , ut ilii qui abierunt retro, ex illia
413
Ge cuibug dixerst Dominus, luese x +: Nomina vestra scripts cunt in
$99lis. Alii sunt ibi .cripti secundum prsosium praeparetam in Dei
; 419
prsedestinstione, ut illi ce -uibuc, Hebraeop xii : Jeclesian pri-
. 420 421
mitivorum cul conseripti sunt in coelis, Glosua : id est, scripti
Ps
sunt cum els, et in ordine corum, cui -unt in coeliv. Dicit etiam
. 42Z
Glossa guod s simili hoe dicit, ut olis dicebantur patres conseripti,
scilicet, 111i quorum nowine icporstor habult cripta in corona sus,
Et hujus distinctionis ratio ect cuis prsemlum, «ive mansio coelestis,
tes cimrod tiers. nod AME - 6:2 Lube I diseriv evi "nl ei
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preeparate est ab acterno, secundum illud Joannis xiv : in domo
424
Patris mei mansiones mlise sunt. Augustinus in be Prsedestinstione ©
425
dicit 1 et tamen per meritum, cuod potest esse sine persoverentis,
praepsratur in tempore, sicut ibidem subditur: Et si sbiero et prse-
ide vobi cua ete. Unde August inus ONIS distinguit
duplicem praepasrationez, scilicet, praeparationen / in praedestinatione, 102rb
et in operntione, curo dicit esse fidens,
Et quamvis vite gratise Spiritui Sancto &provricstur,
Josnnig ay Spiritus est oui vivificat, tamen, liver vitae, cui sd
scientiam portinet, cuis est prsescientis vitae, appropriatur Verbo «uod
480 481
est Dei sspientis, ut dicitur I Corinthios 1 . Unde dicitur in Prsluo :
432
In capite libri; Glossa : in Pstre, qui est caput seum cui cum liber;
433
quis dicitur I Corinthíos xi +: Caput Christi Deus; scriptum est de me,
id est prsefinltum, Nec tomen dicendum est hoc esse proprium Filii, sicut
nec preescieatia nec sffectus vitse sunt ei probris, sed communis cunt toti
434
Trinitati. Et ideo nomen libro non tranefertur in Deum secuncua suum
425
fieri; cueliter est sb alio ccriptus, quia tunc inoortaret esse sb elio,
et non esse quid absolute dictum, sed relative; sed secundum :uum esse;
436
qualiter est continentis slícujus scientiae per sua signa,
Et cuemvis ides hujus libri une sit et simplex , tamen diversis
rstionibus refertur ad vits diversorum, et per hene relationem
855
Seel pl 4
vix aee bit. eubpuces, mien ic c n
exei nobel of nt MEME tems 953
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439 443
ibi merita sinrulorum. Et propter diversitates isterun retionum,
441
sicut in plursli ideas dicimus esso in Deo, «ic etiam soripturag
442 448
possumue dicere ease in hoc libre, Wee solus Deus ibi legit,
464 445
eed etiam omnes besti ibi legunt rstiones suse olectionis, cuse
446
modo latent videnco ipsam, sicuti est Dei preescientian. uid est
447
enis cued ibi nesclsnt ubi scientem omnia sciunt, ut dicit Grerorius
443 449
in Dislogie . Mali vero ul tollentur ne videant gloriam Dei, ut
459 681
dicitur Iseise xxvi — , secundum litteras non legent in preescientis
icc 452 468
essentialiter dicta , sed cuusaliter, Dicuntur eb Augustino ibi
454 468 4S
legere, cui ejus víirtutou legunt in propriis eonsciontiis .
Mete an ii aig | hn
(7 Seb blu. olio Lowe 1% tel Jae aisha und bh
“wutroyend Mts tu doe siano Satenion bis "donnus pi dj
TER
du <tolidiatroly dnsebly v0 sates hu. eni Lai inet
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EXPLANATION OF cIGHS
Corpus Soriptorum "oolosiasticorus latinorum, "diilo
consilio et imponsis acsdemia litterorum caeserae
Vindobonensise Vindoboneo apad O0, Goraidi 1066-1919
zi
Patrologiae Carsus Completas, <Agcurante Je Ps Higne;
Series Grasegn. Paria amd Gernior et Nigne 1686.
162 Volumes
RL
Patrologise Gursus Completusy Aecurante J, I. Nigno;
Series Latinas, Paris s;vd Garnier ot Kigne 1876,
221 Volumes
&.
Quarrechi editions of the works cf Alexsader of Hales,
St» Bonaventure, snd of -ecter Lombards Ad Oleres Aquas,
ex typograpbie Cellegii Seneti Bonsventarae,
Menuasoripts of the Somme Do Bono of Ulrich of Strasbourge
Dole Bibliotheque Manicipale 79
louvain Bibliotheque Universitaire D 320
Saint Omer bibliotbeque 120
Paris Bibliotheque Nationale letin 15900
Rome kiblicthógue Vaticaine Latin 1211
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CHAPTER I
libri secundi L 82
VD 33
intellectum D 24
primam L
omnium prima oaisa D
St. Joosn. Dam. Do lide Ore
ALodoxa 1,9; PG 94, 030
abd alio in causando
Qmi& intelligendi servet D
Add significat D
potentialiter L
Fationes OP
ex 0
», Vs ede.
Bardenhowor, pe 166-169
All references to this work
will be to Bardenhewor 's
edition; "Die pseudo-sristoe
telische Schrift ueber das
Foine Gate, bekannt unter
dem nemen ‘iiber de Carcis™
Freiburgein-Breisgeu, 1.02
L hes p vd th an open a write
ten superscripts pr ims?
Sess seouudum ratlononeece
voluntas O
Sais 9
naturam O
Add etiem wy
b
&555596 SES
Adà se V
actu fiori D
tantum ©
in ordine D 54
a8 aliud aliquid hujusmodi OPLgg
45
46
47
46
49
50
51
52
53
449 secundum V 56
Sag haeo ost ratio V 57
separationes L 50
Ogit L 59
esse D
Qmàt O 60
quod V 61
-325
Dui& OUVP
Quit ©
Arist. Hetaphys X11,9.(1074b 15)
Tho soribe Sometimes refers
to tho books of tho Metaphysics
in a way that indiostos that he
did not coasider "littlo alphe"
as Bk. II. The present thesis
work will consider this as Bk.
Ii, and will number the other
books agcordinglys.
habet L
Opis cu» cons tetessinsigne V
Arist. De Anima 111,5 & 84 (430a 20;
451b 25)
intelligere seoondum Philosophum L
id est VD
Quit ot suumes.sus D
Onit et illud inteliigibile D
oporteret P
educat Ly educit O
St. Auge Do Gene cd Uitte Ali,
16,98; PL 34,467 (Corl 26, seo.
111, part 2, pe 402)
Arist. De Anime I11,5 (420a 17-50)
Quik sed habetessmoliorem se D
£84 nisi »
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Sait P
quidem V
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ipse OV
meliorem intelloctum 0
B86oundum actum uniatur intolliji-
bili D
Aviste De Anima 111,7 (421a)
Qmi& quia oumesen so L
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obscura D
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quidem in se D
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quantum L
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alias 0
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soientiam LY
sic OP
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lux haeo OP
Gansata illa O
ex OP
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105 non wilt in eo D
106 £90 quod tamen non est verun
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109
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116
117
116
119
121
124
126
129
130
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135
187
141
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appropriatur L
Qait L
Quit D
potontialiter »
possibiliter P
Add possibilis P
gonprohendentem OP
Dionysius Le Dive Nome VII,11;
PG 3,070 (Dionysicsea, pe 400)
Ulrich motes Dionysius in the
translation of John Sarasin, Hence
references will also be given to
"Dionysiaca--"eoueil donnant iene
semble des ouvrages sttribues au
Denys de l'iréopage, Desolée, 1927
If the reference is only a general
ono, with so quotation, reference
will be to PG 3 only.
essentian LDY
alia 0
Dionysius, bid. (Dionysiaca,) 401)
Add qiod L
eit materia LODV
proprietas 0
48d nature D
VD
perfeotibilis P
sit OD
quia enim L
Arist. De Anime III,10 (452a 9-21)
Aaa etian D
appetitum ejus D
et D
divino O
Quit o
Arist. De Aning I11,5 (420a 14)
Dionysius De Dive Nome YII,2;, PG 2,
667 (Dionysiaca pe 293)
Quit D
ratione Dg omit L
8t. Aug, De Prinitete VI, 10,12;
PL 42, 931
ione i, 9
Oat et simoseenihil LOV
Heb. xi, 3
igaüle xxxii,9
Babe xvi, 12
P" vi
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160 foras D 189 Omit D
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162 primo simplici D 191 Bog. i, 20
163 Plato Dimgeuss transl. of 192 mobilis oreaturas 0
Obalcidius C» 160 198 D
164 septimo Lor 194 proportionebilem V
164 Arist. Uptanby 1,9 (992a 25) 195 b sk LODP
165 exemplaria esse D 198 etiam OV
166 Quit LUV 197 Onis Y
167 Plato QAmaguü: transl. of 198 Qni& ipsa exomplariasesita O
Chaloidius, pe 157 199 Omit O
168 This appears to be an in 200 Dionysius De Dive Nome WV,064 26
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169 Ste Auge Rekrachs I, 5,2: tentes quas theolocia pFaedef initio»
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Part I
Section A
Primary sourees usod by Ulrich of strenbourg in be Sumo Bono 11,5
àluRael
Algezel: lotaphusiege “dited by Mmackle, deTe (Toronto, 1933)
ABLE Qe, ife
Sancti Awbrosii opora ounia (Paris, 1066-1062) Migne Latin
Patrology Vole 14-17
Sancti Ambrosii operas Recensuit Carolus Sehenkl (Vindobonao,
Pragae, lipsies,1697) Corpus seriptoram Feelesiasticoram
Letinorum Vol. 32,5254
Aag la. gi»
Saneti Anselai opera ounig (Poris, 1053-1054) rigne Latin
Patrology Vol. 155-159
Sancti anseimi Recensuit Franciscus 3alosius
Jehoitt (Secovii, 1958) Vols 13
AUAAQiua Le
àpuleii WE TUR oy Edited by Oudendorpe-Hildeabracd
(Jipsiae, 1642] Vol. 1-2
Afokug
Aratus « Edited in the Loob Olassiosl Librerg
Aristotis
The Works of srigivotie, translated into "nglish, Pcited
by Ross, WeDe (Oxford, 1928) Vol, 1-12
129A E id
A teem e E
11 saat piecdaneas eic T
N a : 4 Ear d
as.
(aed amdn at ain bananas
F = Zi Ne ^
geumtohntY) Emiso anienab disnitt
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valid L-oíasait sont add mh beast’ 4
p Rial slo? p
-
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X CLA TA JUR
Eye uw
n
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ET WR US NES CMS DEED hiat ih A
LET ; ; j ptus j
i Coe oh Fe
L^ To 9
. E
*
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ARGURLIng, ote
Senoti Aurelii iugustini opera omaig (iris, 1641-1677)
Migne Lletin Patrology Vol. 92-67
Saneti Aurolii 4ugastini gperge Oorpus Soriptorum Yo
Gliasticoram Latinorums "ditio consilio et impensis
Acadameia littorsrum eseserse vindobonensise (Vindo-
bonae 186661919) he following are the works of jue
gnetine, cited by Ulrich, which appear in this seriess
PI NECS E Libri XIII, Regensuit Ps Moll (Lipsiae,
1596) Vol. 33
De Civitate Del Libri XXll. Begensuit T. Hoffman (iipsise,
1899] Vol. 40
Libri XIl. Regons:it de .yoh- (Lipsiae,
1894) Vols 26
Res Metsis 1 Ae » Nieder (lipsiae, 1694) Vol,57
"ET e »hone Recensuit Je ;yoha ( Llipsise,
1695) Yol, 26
BEe&rackionum Libri Duo. Recensuit :, Knoll (iipsice, 1692)
Vol, 36
ANSE LOSS.
Ave rroecs MIS 9e)
ARAnkote Lis.
Venstiis, 1662-1574) Vol, 1-1
XL Qon
áNiosana overs philosophicg (Venice, 1508) Vol, 12
Baila shy
Senoti Bosilii Magni Gecsarese guora ommig (Paris, 1686)
Migne Greek Patrology Vole 29-30
Eades Sts
Bedae Venerabilis opera omuia (Peris, 1904) Migne Latin
Patrology Vols 90-95
Hammers of QlollNuua i.
Se Bernardi abbetis primi Clarae Vallensis
(Paris, 1879] Migne Latin Patrology Vole 182-165
Loi]
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Boetii gpeta omnia (Paris, 1662) Migne Letin iatrology Vol.
63-64
Aniei Manli Severini Boethi |
Reoognovit Adrianus A Forti Seato (London, 1986]
Anigi Monlii 3oworini Bootii Ip of
Regeusult ", Brandt (Lipsiae, 1906) Vole 46
Sicercds, Marcus Suilius
Giceronis Marci Tullii opera omnige "dited by U.P. Mueller
(Lipsiae, 106991598) Vol, 1-10
Zuolià
Tuolidis Elemontas "dited by Isle Heiberg (1ipsice,1086)
Eulsostius of Pusiena te
Saneti Fulgentii “piscopi RBuspensis gperg omnia (Paris, no
date) Migne Latin Petrology Vols 805
Srogory the crost, sts
saneti Gregorii Papae I cognomento Mogi overs omnia (reris,
1902) Iijgae Latin Patrology Vol, 75-79
Hormea Trismecistus
Hemes Trismegistas, Worke;: Bermotiqg. "ditod by 5, Soctt (
Oxford, 1956) Yol. 1-4
‘Bash of dte Victor
Bugonis de Sancto Victore opora omnia (lario, 1879) ime
Latin istroiogy Vole 175-2177
Aaaeo oí larael
Isaac Istaeil MAL dc DACKAALL GAL nite " Petite
dele in 4 x* : AC IATTNETETS URS
Moyen Age (Paris, 1958) Vol, 18, pe 382 ff.
+e
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lgidore of sevilio
isidori Hispelensis “piscopl
libri XX, Recognovit % M. Lindsey (Oxonii) "i D
Senoti "usebi$ Hieronymi overg ovrnia (»sris, 1677) Migne
Letin Patrelogy Yol, 22-50
Saneti "usobii Hioronymi In Hiereniam Prophetam Libri VI.
Regensuit 34 Recter (Iipsiee 1918) Corus Soriptorum
Teelesiastioarum lotinorum Yol. 59
iohn Ohryso:tomalta,
Sancti Joannis Obrysostoni opera omnia (Paris 1663) igne
Greek Patrology Vole 47-63
John of 2 3i
Sancti Joannis Damesceni opora omnia (Peris, 1604) igne
Greek Patrology Vol. 94-96
LXI. ila.
Sanoti Haximi Zohollo in opora Ba Dionysii (Paria, 1589)
Higne Greek Petrology Vole 4
deter locberd
Petri Locbardi Magister Sententiaram Perisiensis oporo omic
(Paris, 1679) Higne latin Fatrology Vol. 191=192
lábri Senteniigrum Petri Lombardi (Ad Oleras Aquas, 1916)
Vole 1-2
aao
Platon Qouvres Completes, Texte “tablit et Traduit por Me
Oroiset (Poris, 1925) Vole leis —
Plato Timaeus, Tronsletion of Cheleidinss Eragnonta | hilo-
sophorum Graegorum (Paria 1667) Vol, 1-3
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Die pseudo-sristotelische Schrift uobor
das reine Gute, bekannt unter dem namen Liber de Censis.
"ditod by Bardenhewor (Freiburg im Breisgau, 1662)
joneti Dionysii sreopngitee opera omnia (Paris, 1089)
Kigne Greek Patrology Vol. 3
Jiongsiggge-^eoucil donnant i*easemble des ouvrages
attribues an Denys de 1' Aropages Deaslee (Paris, 1937)
Jricon
Origenis opera ognig (iris, 1657) Migne Greek ratrology
Vol. 11-17
Ovid, cubli
Pe Ovidius Naso Amorum Libri III, "dited by F.Brendt
(Leipzig, 19311]
Senecae imcii annsel Opera couse ssporsunte —"dited by Fe
Heese (lipsise, 1093) Vol, 1-3
dolefrldi Strabi opero ounia (Paris, 1079] Mime Latin
Patrology Vol. il3-114
OTT S Y ne OT Besiloae, 1506-1506] ^.
Lyme le-6
ane tab) wenn
lAgoníge Rec shovit 7. ] "de. iniannn
Reogognovit i. Krueger (Berolini, 1922-1924) Vole l-$
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-409-
Section P
Primary sources used in the philosophios1 Introduction
8anoti Alberti Megnd opera ounia cura ac lobore 3.0. Borgnet
(Paris, 1693)
2e uaiteto Intoleatus Vole 9
Aul uententierum Vol. 26
Auc Theologise Vole 32
Alexander of Halas
Álexendri Hal, iun 2hoologiog (Ad Oleres Aquas, 1924) Vol. 1-2
Anselm, ife ,
Sancti Anselm opera onnie (Poris 1655-1654) Migne Latin Potrology
Vole 1566159,
Janoti iuselmi opera omis. "eoensiit FeSe Sohnitt (secovli 1936)
Vols 1-3
ReVeritate PL 158; ed. sebmitt Vol. I
Konolozion PL 1563 ede Sehmitt Vol. I
ARiakotio
AFistotle, Yorks trensleted into "uslish, “dited by Rosa, iisDe
22 dna.
Hetaohzsiog.
me
; T 4
Sancti Aurelii iugistini opora omnia (Paris 1041-1677] ligne
“Latin Patrology Vol, 32-47
Sengti surelii auguetini operas Corpus Seriptorum “ocliasti-~
corum lotinorum (Vindobonae 1666-1919]
Be ixiiaio Del ;L 41; 057L 40
: PL de
PL 49
~
e
-
1 T"*
M i ^£ 2 T1 bd & E.
: EP ^w. am do ae pe apy Wis eh :
2 ;
hd mE LY LI
j BIS ui
yt
Ü
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Y f .
N.
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= E
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| bs
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" " > dus ut ot Oe | o£ 4
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wba m " ; . r
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a MUN uos | Dag. A SAT ED Oar
ut
254
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1 14 ^ nt 5T, ) i i b hi
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Tdi
be Gonesi aj Littorom 2 324 C3FL 28
be Satire Boni fl 42, OSEL 25
Getzoliones in somos PL 36
Andognnia .vaugeliug PL 35
Rekxaotiones PL 32; Os*L 36
Sasi logiomm llíri Duo PL 32
Avicenna opera o:nis (Venice, 1508)
Bosthius,
Boetii De Gopsolations :hilosoohige Libri V, Reco gnovit
Adrionas 4 Forti 3euto (London, 1925)
EonaYon taro, uie
Seneti Bonswentafoe opera omnia (Ad Cleres Aguas, 1922)
lal jcatenticrum Vol. 1
Se Gregorii Magni opera ounis (Peris, 1908)
Al Homilic in Evanoljam Fi 76
Ghosstostes Robert
Grosset ste © Ra Ilion EORNM. OAs ibi von. le Beats
Bugonis de 24 Victore opera omnia (reris, 1879)
i9 2ogroventis £1 176
D obe
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wA t 1
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E Lb gM@OOMGe J 73 Ol, vod
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a ez 7240 BA) PARED IESU
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P EM X. T4 p "i X | Ames, zi
i; E die 4 B oth
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sftadab X ^T? 24 ab n : Y Woe 525244
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LE arsi
(Q6Gs 4 veteus T d
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Senoti "ussbii Hieronymi ovyera omnic (Poris 1677)
LO (USES NES Lc AB He pears PL 22
Xohn of Demesaus, Ste
Sancti Josnnis Pamesceni opera omig (Paris, 1864)
pe y 0 g rg 94
Bote locberd
libri Sententiorum Petri Lombardi (Ad Olerss Aquas, 1916]
Yol, 1
ilako
Plato P/ngeue: Trensl. of Oheloidius, PRogzonta Philosonhoram
Groegormm Vole 2 (Paris, 1867)
5snoti Dionysii areopszitae opera omis (Paris, 1689)
De Divinis Nominibas PG 5
-netifstabard
4notif-"chorá
(Pe r is, 1729 }
Z.onco Acainass Ste
Se Thomae Aquinstie Queestio Disputatio De Veritste. "dited
by Mandonnet (Paris, 1925) Vol, 1
Se Thozee Aquinetis " quema. Theologiae, Fd. leonine ( Rome,1807)
Vol, IV
Mirich of strasbourg
Memaseripts used in preparetion of text:
Paris Biblioth® me Retionsle Letin 15900
Louvein Bibliotheque Vatiosine D 320
Saint Omer Biblictheque 120
Rome Bibliothóque Vatiosine latin 19511
Dole Biblicthéoue Suniocipele 79
^
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à %
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LOS qmenyà covet BA) -Rieetod -) 1390 moo ltpet inc. Rei
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,
b LES tint’ ] i p. s
LoT. pursed ait Miis sbnieed -nowtehenh ‘Wadotaleen
(a y aires}.
bus.
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^d T.
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sLov (ROI , stra) Séncoteuii LM
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L » ana nr» O72 ,enbzoiíosd"T n 51; dia — "d
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ij f aval ala molte C daolidiA af
AB G esteoliey exp capone |
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Williom of Auvorgne De Universo 1; opera oculo (London,
1874 )
(From e Simms film nego:ive in the iibrery of the Institute
of Medieval Studies, Toronto, Cansde.
PART II
Section A
Secondary sourees on Ulrich of strasbourg aad Albert the Great
(161p:1g,
Me De Bruyne -t bokigue Medisveale Vol. 111 (Tewpel-
hof, Bragge, 1946] Dea x, Dpe 262-277
rr Shines "L'ime ut pem ble Chea Aber Le Grand", archives
2 Teese! tm FOAL a 2oyen Age . Yole 14
a 1942]
ior Vorgobunge
(Oldbg. 1952)
Me Grabmann “Studien uobor Ulrich von Strasburg", Littolaltor-
lighes Seistosloben, Band I (iunchen, 1986)
=~ -SLi2~ H 7
¥
ee fon
D 23 cmi
fá ee £5 Gat
^ rU — a un
CLEEEA. M SS ths TOS ue n ^ : < uidi ! €
= ~~ r FT. Bie. 7) P why ' 220 tei
TEM A. tias git mila un loda ic. £a. dio. E.
: i . " , f CIIM à ‘ :
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y e. [ á iens es 703 }
i 4 E j à > ike
! +, . ew se + veatt s" nd
disi EU CAM LODIELCRAMIdaMd : v rra Pd
pere -— , ! oh 1^ ness E ^T
ai ‘ WOES owt = 3. uh Bee uem DL. AL AS eds DW Cae AD
i ng rate ‘ ab Shs
v 2554 14 * nd AR dum NEM ^ ame es bia SS. EO UN Y A
EUN Y
m fss892i 9X tees * v - >?
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ge
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: ^
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E: =
3 E
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rin Sem MM T
e Je asc eg ig
(How fork, 1935]
AIpl8toR. Le
Fe rselster "Beitrege zur iristoteilesbenuutzung Alberts des
ürossen", Jhilogovbische Jahrbuch Vol. 46 (Fulda, 1932)
Shokya te
P. Thery "L'Originalite du plen de la Summa de Bono d'Ule
rich de Strasbourg", Rewe Bhouiste (St. Maximin, 1922)
Xnisuollor, Le
E. Weiswoiler "Kine neue Ueberlioforung eus der Summa de
Bono Ulrichs von pier gg e und pone Long" sha i-e
in Innsbruoh", geitschrift fur Ke she Pheclos:
Vol. 59 (1oipsig, 1936]
Section 8
General works on problems and history of thirteenth oontury philosophy
Bacumkes, Clemens
0. Baounker "W#itelo; ein —— bes phia tbid des
Xlll "rede pindsigh. be r Ges bt S Legos
Aff ] | j Im
‘
T à
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htt deum ow eee NITE TALL LG, 0 PS at as We ss
1 21 ud Ju
; Aii Nr pk trie
y m auc didit li ae d RU s Jp QUE EL dira e ee
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oh. olde
ea VHINECIT TN
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ot bt hats big ab. acr i
Bp MN A at
wt | OER . t I " re ^ ^u. DTI! c emdadeu
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Paris, wee)
"les Maren Mt anii bh de in atiniane
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Eicsgollsnea Bistoriae" peavifieas Vole xi DU 1946).
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agcbiuches Jahrbugh Vol. 48 (Pula, 1950)
(Onnbridge, 1924] —
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