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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. 


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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 










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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, 
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Table of Signs 


Totes and Gritical ipparetus 


Bibliography 


Sapitelum I 
Capituiam Ii 
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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 


Junt extem hsec collecta mexime do libris horum 
dootorum memorati ordinis eto, Item, Fe Ulrioi 
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soripsit evidenter innotesolt; ot fa:osorum leo- 

torum de scholis ipsivs ogressorum numerus protos- 

tetur. Unde ot postea provinciaMatus Teutonice 

lendabiliter administrato officio, Porisius ad 

legendum diregtus ante lectionis inceptionem ibi- 

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 
-Tivee There ere a mumber of omissions, and some homoooteleuta, 
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 


only one o: the five that can be dated exactly in this wey. It 













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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 
















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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 


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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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Ulrich further makes the same distinotion that Augustino does, that 


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 


$2 
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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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-(15)- 


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 










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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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-(16]» 


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 
















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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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nem tuem', dicens, 


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 

The present thesis will therefore consider first the mean 


ing of intellect in God, its proof and significsnee, with special 


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-(22)» 


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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~(25)~ 


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 


LO 


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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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-(25)- 


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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-(26]- 


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 


4 



















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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 


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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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-(Sl)~ 


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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-(33)- 


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 

' Phe ultimate explenstion of the being of an effeot is clocr 
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 
After a detailed consideration of the ways in which reason 
















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-(35)» 


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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-(36j- 


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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gos hue cgo Jotit aie to 3o0[[odod add aidtiu fíprog 4 
E bets VOR A. p 
Wiese odi tehi anne a- gods ecules doni 1o boi. desem 4 
eaód 0uwi1  inísmeeud oslo sí Met edit Maid bey ". 
eds qi 32 ab bemilldede yitam. a 25 yoked wes wo dios ad E 
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asi sulvib ejua ai 1:018 «ola Seated ip Dona n 

, gua i544 odd wos cootte QUcaostt ott storie ats. n 
Gt dontoli> sei med ins dóiw Migope mi Rede dun aj "T ! 
artical f) WAT aum, Wa o ,dneeq edd vet same m 
Lisode ww inco. addi SA. «eljoiebluneoo veers WW oem 
edi ie dira ada Bit bol tq disti A44 fsíéeedaloq GA 
ad 9) sew no abd 2h TOSS fmt enhavto ade dobém gy 
^n anagem molnitnggs. cdi o lande eli: Aoi) amid anaes M 

- aM avt sPdalos àgo elscuns Quedeum mb apes dio 3A 
amd ai «oriif OF thom àca Webee q«i "TT 

odd f texiLisada gatos B od aga dnd deut 


" 


-»(37)- 


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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-(58)< 


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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itself. If it is to bo said that everything which is, ine 
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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-(40])- 


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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ewe ndi wimetand @ 0h vtaaità — 


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esuhi i4 d» x$caneer 01 12 ad$waft uA qid 1o ento 
she te hos Blakey wdebdbequ ed auo Maga. sods, 
$e» betaeie @ ke dicus ede pom aide ad vitat. 
Ashe. 298 nl hop 3uy í00negtedui be NON Wi dH Al, Fede 
evisioeAo 04 iroART, ul Misi ChAT aW, uda 
| Boi is Lata open Vimiune, ons d 


-(41]»e 


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 
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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 
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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; 


S0iontia simpliois notitiae nihil addit super 


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-[461- 


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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947] 


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])- 


a - VERTU dnd vod 


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od? Ye Néliaos ods Gap í4aot of? Bo Miliastivilnd "ta i 
and ansensgo ot hod LY aio zz, eno mud: td 
(uds dumaedofe mio To come! ringte vaqot edi at 4adw wie Er 
deb ab dada Ulster T 
o quei ad | wabeeticoi t9 asitanted on and dotest | am 
0d Gedy atghetomag e042 d/ood$ ani di wn e m a 
yb M desaot mát, hes senidong vidé of Woon aos un. pe 
ae M giis isotdaobl e¥oollount "- 2! LL LI ED 
às» ged od muni àÀ doldw fadi vise sesto Molat 9b dh - 
exu eso d tet? [dl fost att in metnoct ví odit d | 
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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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te aneek grey ode jeettotat" 





-[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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n e apris Hebtlo code mobi asad "TT 3 sels M fen 
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y ops eT spell á TE whys d. va" LI in ^u 
d "tr " ri ordo aant de di G1 be wy tL a Lac EU eti, 
-o sius mal jan] vi 20d OB se ue —— as 
ond 1 eau luis lotta bp Poole seed J28 mans orving d 
My / > Yoqed s el olen Aun adi bns eanei o) Leiiatts adit. 
bandi " e stole a o1 aly "T BAL OG 5 owdelg J LI 
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-(52)- 


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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exegesiss Bat though medieval philosophers never looked on 3orip- 
ture a8 a metaphysics, it is trae that they often discovered phile 
osophical doctrines there, Thus, we find ia Ulriob's exposition 


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of two texts of tho "iilo severel points of doctrine Voiusvle 
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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i5 
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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-(57j- 


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 | 


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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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-(60)- 


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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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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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 
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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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“(71 le 


. 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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ecoidents are only beings of belngs--guiie sabluge-Fcther than 
beings in their own rights Nevertheless, an sovcident is properly 
"^ 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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mess is gerteinly not tho essenge of the thing thet is whites 
Since they are this distinct, the asciient bas an ides which is 
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This 1s well «nd good, and there is perheps no gro:t difile 
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it be noted first of ©1l, thet thers is ao question hers of how 
God*s knowledge embraces these. We bswe alrocdg seen the ell ine 
oi»sivenes: of that scieage, ani the manner in which «ny privetion 
@omes under tho diviso knowledge which is nonetheless not their 
Geuses Here there is qiestion of things which exist in some way 
in actusl beingse If the ides as practical felates to being, does 


1t also relste to prime matter cnt priwstion? 





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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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~(76)= 


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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OBgape"R IY 
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 
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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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-(82)- 


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 


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-(88j» 


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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-(84)- 


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 

toli. "t prius secundum neturem est res plena 

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. 


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-(851- 


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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(6 }—= 


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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-(611)- 


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 

















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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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-(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 


















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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, 

















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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 















cen "dd year to — ha^ yous ith eff costes ney ad 

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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 


EI IM | TN 
















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44 
$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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-[98])- 


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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~(99 


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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serie ir yayene ott ul ab OF me vocem) eno 

sk te ,UMlcasces ciokoudo sh dilw Greseapen at ai ariecnsoen © 


-(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 


pum 

















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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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eae t aveo Se VisALobdg © oman sonata isebenniss otf ^. hint 


vokstieimet ot metken os sore ! eon 
5 hans aed apd est fos Ab wee "— E] I vedi 
5 “Oy Fs Y. adi rd Adi 


-(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 


ifs | bi 













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deben sane tn ome to estare n 
"T 


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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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-(19j- 


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 






















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ont 


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Pas 3 ui eikeiet pir Lhe Mor Ber 
ato pU ves aaa 
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iX getiovoay oi tuis sos mat aei Mona td dora 
amen kel ad! Ue qurifeotto- n? Me ose meotelast e 


= (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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(108 )— 


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 





















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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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Lumigoa*- od? no sio]; > Ásioecne aw v. exon enit 
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=(110)— 


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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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- 
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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 


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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 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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-(119]- 


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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-(120)» 


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 

4; per similitudines ad rationem inquantum est iatellectus 

eo: penens 


61 por similitudines ai id quod perfectionis est in reationem 
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 

Aide 

Ghape VI, pope 66-67 


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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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-(122]» 


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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es the formal oeuse, in the sense of an gxenplary cause, is 
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- 
ductum oasum esse definit, nihil omnino oagum egoe confirmo, 
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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-(128)- 


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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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 





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PART (II 


De Summo Bono, Book li, Tractate 6 
of 
Ulrich of Strasbourg 


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pol) ERES: 


l 
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 


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1 


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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 


"^ ua "em? aur pm 
e 
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"tiny guid de AMRUTY wanton curtes (estne 
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Qm atrial ina? or; virtbad iris qo eniieo nl $edmy deem 
siTqot; « gioovlcy eo$sd f Lotta satinoeee mac dj éoanas. 
-xíiud$o no oó0:3J5 gem dilep mtéoelindnl. *eq etonnep 
tis ése bor ipd re heed nddero wR Loner smdiógurta we 4 ee 
dugdeg umn 190 gid tiontooliednt wues ob — enoded bosplia. ^ 
* oodd Moni isolio bonp sand enda qaltidigiifodnl 7 ‘ doa iwl 
m ili sid agi wee: eae T 
st ic | SUMA Pri" det Hon othisite kin te: aatbuyy Lovanii 
oidad c A Bi] herbie Bite kn be Lore tits be - "sentire 
olds ones jüejou cuir Ówo at fus X saci bot 
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Eu His libsoioiius. to$qeuq go. dnd voci . 
terr cobras. ei | 
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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 
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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 


tum , ut dicitur in III De Anima , intellectus primus intelligence 
61 
&sliud 5 se , cuoc necessario est vilius ipso, cum ipse sit optimum, 
62 


unitur viliori se, non existenti in elicua luce intellectus 


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= ^ Lon | 

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c Werfeiefdant enit auplias wd ^ losedübhes onc quo tee 


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. 








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d» cni atendilisme didt Sonlssiilooe velfldos dueso 4e aida oos 
unljs eau» qébzagilioioi nudea sxtetive Msptih imp qM ade oe 
! : edic dip s "e 
so36 fiosogyos as cadépeuonl sila slaw ne253 $igliloful ~~ 
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 


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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 


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mébl égus povad at inus boo cufgüeDes Q95U5. t 
-—avi* ovlq oda) .coqi ^» sei@nset A, es de yea 
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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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perfcotiones diffundit, ac per hoc cu» seientia non est causate 


a rebus, sed est rerum ounium prima cause, est nobilior intellectu 
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speouletivo , cui etiam si « speculatis nihil eccipit, t«men nihil 


128 18$ 
causat, secundum Philosophum in III De Anima . Unde cum secun- 
134 
dum Diouysium intelligere divinum «lt cause. rerum propter sul 
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 
Unée Josnnis i : a per i» Lets t et s iogo factum 
139 140 
est nihil . Et Hebrseos xi t de cred sptate esse scoculo 
141 
verbo Dei ut cx invipibilibus visibilic fierent. Psalms  : Dixit 
142 
et facta sunt. Saplentine xvi + Vorbum tuum cuod sanat omnia. 


Si tamen secundum rstionem locuimur potius cusm secun¢cum 


rem, tunc isti duo intellectus, qui realiter unum sunt in Deo, dif- 
143 144 
ferunt , cuia essentia divine / praeter rationem esusse cat 


etian natura seipsa distincts sb omnibus erestis naturis. Et ideo, 
sieut Deus intuendo se ut ceusan intelligit se intellectu practic, 
ite intuendo se secundum id quod est, intelligit se intellectu 
epeculativo, Ft sicut cognoscendo T ut efficientem ea cog- 
nosoit effectus cognitione preetica, «ic cognoscendo F^ gg formeam 


per praedictam efficientis: psrticipstam vel participabilem ab 


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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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$5 
XIV De Trinitete , secundum quem supremam potentism inest nobis habitus 
$6 
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. 














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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 


















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Ms. bi Aaelqui-a. ho Ja esfoicélmp due Gir: daga c oe ^r 
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po " kii i saa aA ara E AU , 
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voi "arto aeooriit insane ibe: «isriotbet Ot~antose oe dub . 
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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 


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passione, id ost, proprietate inniti privatione; :ieut claris- 

simum lusen cicunt invisibile at esliginen, sic ergo :tultitia Dei 

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 
unitur eis per subinhsesiones, Unde Dionysius, VII capitulo De Divinis 
Hominibus wi est rursus divinissima Dei cognitio qu2e est per ig- 
norentiam cognite secundum unitionen "^ cuande wens ab omnibus pm 
recedens, postes et selpsam dimittens, unita est suporsplendentibus 
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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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&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, 


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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, 


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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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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, 


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CAPITULUA IZRTIUM 


Qualiter ratio et fides et seientis sunt 
in Deo 


$ 
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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17 
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 


intellectum possibilea, cui est ratio, oportet esse inmixtum, id est, 
$2 
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oportet eum esse separatum a natura omnium intelligibilium, ita quod 
$5 84 
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bus cuentum sd separationem, et super omnia cusntus ad imnixtionem, 


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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 
Corinthiog vs. vocat ipsss sapientiam, cuam nemo cognoscit, nisi Spiritu 
revelante. Unde nm PRI... éiffinit fidem secundus perfectionem 
istam dicens: circa veritates divinam, ut cires objectum, est divina 
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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gellicet, passive, cun dicits n... ipsos me. —. 
in veritste, scilicet T—— uae —À per re -— objectum 
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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 

















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"T" 
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31 82 
lumine divino, simplici intuitu cognoscendo hábentibus — credentibus 
88 


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 
saplentiam, cujue subjectum est intellectus sltisgimus secundum 
eta Et ideo sicut fides, sic etiam scientia aisi. - 
a retione sapientiae y Deo dtodntini ind eum — ddedolnd € 


» Cun enim Deus 





seul cognitione cognoscit alie a se, inquantum :e cognoscit, dicitur 
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de eo gsapientia, cuia ills est eognitio divinorum, Incuentum vero 
94 
slis a ee cognoscit per causam cuae ipse est, sic dicitur de eo 
95 96 
scientia quis scire est cognitio per causam, ut dicit Philosophus ; 


Re autem unum sunt. 


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CAPITULUE .UAKTUM 


De veritete et necessitate divinae naturae 
et de poseibilitate tam in Deo quam in creaturis 


r4 
Hsec ratio, ut dicit Dionysius , est exictons existentis 
$ 


veritas; id est, r»tio est veritas ; «uae veritas est exictens, id est, 
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, 
& Qua nomen praediceti iaponitur, in ipso invenitur, scilicet, sctua- 


liter sine potentis, et habitualiter rine privetione, et siupliciter 
























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Ms End cx eR pcc n 
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bou 9222 ipa tsfelsqeu, 240 - dos oniscsasio acier bb o 

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— einanistoieb Bia s) dé jMFtinY ni e enltébi A Mbéso ll ee 
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anii irnktite. vule: wb obiil dh 
OE «c ouliió dits HMM NDA 


sine mixtione vel determinstione ejue in allem neturam, et essentis- 


liter sine participations, uis voro talis noturs sua notureli vir- 
19 11 
tute / non potest esse destituta » e$ ideo addit Hilarius in V 
Pu 


libro De Trinitste et dicit: nulli dubium est veritatem ex natura 
1$ 
et ex virtute esse, ut verum triticum est quod spica structum, et 
14 
ariste vallatua, et folliculis decursum, et in fasrinem conninutum, 


et in psnem coctun, et in cibum sumptum, reddiderit ex se naturam 
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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mer aee dus o> onde padiassar LisoLoh 


Sl $z &8 
eliter , “uen Anselaus in II libro Cur Deug Horo vyoent in- 


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 
hsbere vid plus hsbere,  Trgo per se necesserium est simpliciter im- 
dA Et ex opposito patet quod omnis creaturs est suta^ilis, 
ita «ouod nee omnimodo inmutabilites potest ei communiceri, sicut non 
potest ei sini ipti quod —- sit causatum, quia omne causetum 
recipit sb slio, ot omne tale contingit ve hsbere; et per consecuens, 


contingit ipsum eliter et aliter se hebere , ot esee mutabile, Haec 


blra 


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43 
etian veritas vocetur & quibusdem pallosophis, debitum, sic esee et 


inpossibile ei oppositus vocevorunt prohibitus esse, et medium inter 
49 
haec, scilicet cujus esse dependet sb sligua causa , vocaverunt pos- 


gibile, 
Sic sumpto neceeserio et possibili, unum solus est neces- 


sarium, scilicet prima caves, et omnla elisa sunt possibilia, Quod 
50 
gic probat Avicenna . Si mulia sunt per se necesssria, tuno intentio. 
51 
nececsit:tis est intentio generis divise per differentias, vel est 


intentio speciei praedicate de singuleribus diversis, Si dioss privo 


modo, vel illse differentiae sunt substentiales, et tunc oporteret 
52 
juod illse differentiee acquirerent ei esse in sotu; cule, licet 


QOifferentise non constituant o uidit:tes sui generis, eo quod non 
53 
cadunt in ejus diffinitione, tamen eequirunt ei esse actu. Sed ipsa 


quidites necessit:tis est lpsum esso in actu; quis necessitss, sicut 
aft veritas, non est quiditas differens sb esse, sicut aninelitas 
vel NN id hujusaodi; sed est ipsum osse necossarium, Ergo etiam 
istae dica constituent cuiditatenm sui generis «uod est 
necessitas; et hoc est inpossibile, cum sint posteriores ipsa, Vel 
istse differentise sunt socldeatsles, et tunc, cum sccidens non 


$7 
diversificet substantlam, oportet haec neeesseris, cuae non nisi 


accidentibue differunt,unum esse ia essentia, Et cum ides seaper 
58 58 
natur sit facere idem et non diversa , diversitss horum accidentium 





















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non conceguitur unax ossenitiam, cod erunt ex / ceusis extrinsecis, 5lrb 
et cui non existente illa non different, ct neutrum eorum PER, 
esset necegsarium per se, necessitas ls utriusque est accuisita 
ab alio & se, et erit necessariua per sé EAN Roy aliud et 


non per se; quod iterum esi lupossibile, 
64 65 
Wee — etium potest dici secundo modo, seilicet , cuod 


intentio necessitatis sit intentio speciei, quia cum individua sunt 
66 67 68 
unus in essentia speciei, cifforeatià tsntua penes individuantia , 


Osteasux est jam cuoG hoc in negessasrio non potest esse. Non ergo 
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 


sunstur possibile pro contingenti, quod potest slicuando esse et 









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aliguando non esse, hoc est medium inter hoc nocesss:ium ot inter 


30 91 g2 
possibile et contrarium , quod aumcuam potest esse, ut dicit 
83 
Philosophus et probat in I De Caclo et Mundo , quale possibile est 


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 
quantum est continua renovstio influxus prinse ceusse, est forma 
91 92 
esse post formam esse; et cum motus sit ectus existentis in . 
9 


potentis, et actus iuperfectus, omnia suat in potentia et nibil in 
94 
actu, et esse omnium est ioperfectum et nihil est perfectum. Sec 


si non est actus perfectus, etias non ext actus iuperfectus, cuia 

















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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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digito 5 d wee) alu "^ ds 615945» 14 eubiLisions Coat! a 
“een "9 lll Vini Va ido ae teris tow ean 
dis Hiep dée-muiev obl , mana akisg o déln - deded- 
umm JUcoin: tükfetemeo. Bs eo Llewtdan tio f — anivib s 
Dép dus WER nin) Quideslnovneo Silos sou bapenp stg 
bois rider qdlalaifik — vua rM 00 
at ébélucéa Gon Fiske ,  evijos wiüseds Geqi al onsite 4 
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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 
tur, cclondum est quod cua porsibile cecumdun Philoseplem in 7 


Metsphysiese d$astur e potentix, tot aodio dicitur sicut potentia, 


lll 
Est autez potentia duplex  ; wna est potentla asliva quse 
112 
ceusatur eb actu; id cot, & forza; st in oami corpore caugctur ox 
11$ 


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 
intellectus ejuc potens ort ad perfectássimam operstionen 


















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cognitionis, «& volunit:8 cus seuper est S ad beirinzenitua vero 
praeüigbae potesbavise vocetur aiiis vei impoteatia, «ua aiiquid 
dicitur impossibile quod non potest, vel ciliiculter potest, in 
OpeYALones WLMe. ese 

Cecunde woco cicitur potegtus Labivuslis ex qua eaiiquid 
Giffieulter patitur, eb ieacilite: operatur operutionus Giiiieilles, 
scilicet, opoistloncs virtutus; sí ideo ebisaa isti habitus virtutes 
noumin&ntur. Guauvis enim rationalss poventise ex sua libertate sint 
4G opposite, eb possunt iacere ev non possunt iacers, temen jam 
dicia potestas non opt in ipss, aiei principius agendi / et princi- 52ra 
pium non ageaci oti lioertar pObontiae. Zt hoo odo dicitur pos- 
Bibile, quod per hune potesiabes puiwsi in posedictu, Uade secundum 
Quod in beo pouiuus hàjusaoCl virtutes, ecilicet, sapientiau, scientian 
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. 

Tertio sede dicliwr potestas quae non est principium 
sed IN ro ex ipsa ine noa pati, vel non facile , ati, pecsione 
deducente rationem & sus reetitudins; cusliter apeciali voco fortitudo, 
quae est virtus aoralls, dicitur potestas cive fortitudo, dm. 


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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 
opinionen / Aristotelis dictum est, cui borizum efficiens ponit primum 
movens, “ued causat per widi* Unde secundum nos potest haoc 


potestss voesri potestas causendi s1íud, ut ineludesus etiam potestaten 


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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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fortituco, 
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 


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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 
& 
et cresturse, tamen secundum porfectan rstionem proprie est Deo, et 
8 
nowen ejus est secundum illuó apocslypsi : Haec dicit: smen, testis 
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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i »- conditiones a-oost:il, et rationes collcotae cunt 
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 
$82 
esse rei , nullas facíentes zentionen de anine, 
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Errant autea cuia nosea non convenit — alicui ratione ejus, 


quod materiale est rine foractli,. Illuc ergo eujus cuiditas noa est com 
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 
veritas, et quid est, id est , veritas diffinitionis, nec ia mente est . 












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~ 47 « 


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 
€4 


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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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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89 
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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125 
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, 
14$ 
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 
natura diverplmojie particlpata, cuia tune alicuid esset quod nee esaet 
substentia neg accldens, sed sic, quod illa nature iayiuit ^ est 
substantia, et in scoidente non est, nisi inquantum est sliculd sub- 


156 
stentise, ut dicit Philosophus . Propter cuod etiam sntiqui philosdphi, 


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151 158 
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stantian, 

159 
Saeundun / quod vere ens ost illud quod est sliqua e6- —$4vb 
160 
sentia ab aliis éistineta, cujus scbus est esse, cum ens vidas dici- 
161 
tur non prout derlvsiur ab sasentia, sed ab esse; seliicet , cujua 
16% 
entis notus noa est esse clout vessunbiae eecuadua cu agceptae, sed 
163 
igsum est eliqued gubstantice sub esse toli cuwod gadii in genere ao~ 
164 

eiéentis, olout cua cico eolor est exireuilas perspicul in oorpore 
165 

terzinsto. ixtreuitas enia perspleul esi substantia sub rations esse 

166 
aceldentali, quod est lumictivus visus esse  « 


Vel ebiac dicitur ena lpwus esse accidentule subsbsatiao, 
167 
sicul ai dicam color est zoblvuu vigus secundus aciwa lueidi. Luol- 


dum itorus dioit substantiouw porogieuam l.lluninaotom secundum esse 6g- 
163 ; 
cidentale, quod est esse lusuvstlvum,; sie aociQene Sst Gne 


Unde etiun eccidens a cubstantia constitultur, ot ln ojus 
169 170 171 
diffinitione cadit, ut pawiit in prascictis exomplló; Guia, sicut 
172 
dioit Avicenna , ome juod gonstitult aliquid in esse est diffinitivun 


ipsius. Et ideo, substantie subtracts, nibil seuct de uutura cooideuntis, 


neque in re, nequs in inieillogtu, sicut aihil ce colore intelligitur si 


178 
non oit setue luclci, secundum quem ost luamutetivus visuse Eb ideo 
174 
accidens ost tantum codus substantlae, qui clne substantia in aulle 


175 
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modl secidentails eave cubetantice alt hioe detersinetio, clout quod 
176 
dicit mensuratux esse zubotantise ost quantites, et cued dicit 


qualem modua cubstantiac ast quelltss; et ele de 21118, Et ouir sle 
aceldens est ens, aut eliam vere 657, tamen postcrius quan eubetantia, 


Cum etlam cubstentie dividatur por potentius et actun, 
177 175 
etlaa in eubstentia vere eus proprie est cubctentie actu existens, 


quia illi guux esse per votum stobilltum ect, Propter quod etiam 


iliud solum est siapliciter ens, cuia cum óíco gimrlioitar, hoo verbum 
173 180 181 
Sue slgnilflosl ez:e ut ectum —— egredientes ab ente, clout lucere 


a luce, Actus euten non potest egredl nici « nature actu existente, 

quia potenti« eus non agit,  Lrjo, sigalficstur 15i satu ena, aon in 
182 

poventia, Cum samen prucdicta divisie / cit analogl, et ibi — non 


oportet divisum sispliciter pracdicuri de dividentibug, sed de illo 
188 
de quo posterius dicitur, tantum preedicetur sab deterainations 


modi quem iuportat eas potentis, Non est ena wiapliciter, ced est 
quídam sodua entis; proper quod, si concluditur oan ast iab 
in potentia, ergo ext houo, est suite seeundum quid ad sinpli- 
citer; Usted TE ille potentis Cotsrminsate incliustur ed huno 
iuit. ilium actum, ot Loc aon habet nisi per habitum MEAE eb 
formae, sic etiem tantua "nt veritatis quantam hebet de sotu, 
ibe ins eblan cimplielter a actu, cued est substentie 


asütu ens) =, cividitur secundum rationem veritetis in necesssrium 


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198 
Siniliter ene tn votentio dividitur tripliciter, cuie vel illud ens 


in «uo radicatur haec rotentiz, st ox cuo poadet ince;tio ejus quod 
194 195 
ent in potentis, eet ens fn oe eoapletum, quod per dispositiones 


eévenienter deficit potentin ens sd sctam, clout accidens est potentia 
196 
ene; val cubjeotum ttliue sotentiae est eng incomletum , ironsmutae 
197 
tione pul eductum rà cotum cffectum ex Lilo wubjecto quod propris 


poseibite voostur, sicut omis forma corporea potentis est in materia; 
138 199 
vel eet eubfectum incompletum, oujus completio eb &ctus aacipit 


eum eubfecto, ct ron educitur de subjecto, rlout anis& rationalise 
incipit esse, 
Si cuten verlias <it rectituéo ratlonis practicae, vel illa 


rectitudo est ad fselendum; et cic est veriist artis, qule are est cum 
200 201 
ratione recta foctivus habitus j vel est rectitudo ad agendum, it 


ei ils est secundus virtutes naturaliter nobis incertas, tune est os- 
202 203 
sentialiter verltas prudentias, quee est cus ratione recta. 


Operativus ksabitus participative suten est ounius virtutem moreliuu. 
£1 vero est sipernaturali »040, “we et reotitude juam eoufert 
carites et aline virtutes infusse, Canticorum "n. Recti diligunt 
he. Vol est rectitude suce attenditur in opers, incusntum est effectus 
et cimmum dicpositionis siivifiosti | et sic est veritsr quae secuncum 


208 
Philosophum est virtus specislis, cui falsites hypocrisis contrariatur, 


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1 
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, 


EOM CN UE Phe 


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- 53 - 


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 


si irgse componit es cune sibi oonveniuni, est ipse verus: vel ef 
26 ej c 
disiungit ena oer negationen cuae inter -e non conveniunt, verus esi; 
PS 
si sutem oppositis / modis operstur, falsus est . 55va 


«9 
Est ergo haee veritas in intelleetu, sicut in subjeoto, 


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 
















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defends ai imis Galetiate! nt Casttie id e 
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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 















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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 





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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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dde osueyuee re PETTE ABEST 1n» od 

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met wap) tag QSéroo fes uadufiiv andontsi dii. eig do 

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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 



















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dedmi Arbo sivobinadewye di.lliov aLli e$ "Vür4wpol Gee 22 
M auieibdismidlab b) Sees dés ueqo poi Ghpaiy meade 
Xaquis qnolidigddbodnt en m— manne ewpaanarsath: 
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, 
RR mim MEIN mst nn picta Pott s 
dr sus (addu tag s LT 
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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 


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-65- 


116 
izbrosius super illuc I Gorinthtog xii : Nemo potest digere Dosinug 
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 &lterius, 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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per bonitstea WE objeetua sppetitus. Sed tazen ono sotest intel- 

ligi, non considerata ratione veritatis, sicut ens potest -— 
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 


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-67- 


151 
nisi veritate praescientiae divinae, in cus omnia unum sunt. Hee 


autem tallum propositionum sunt ipsse personae divinae, cuec aicut / 57ra 
sunt un& essentia, ita vere sunt una veritate, 
Augugtinus etiam in hujusmodi argumentis non intendit 


probare veritatem erostam esse aotornam, nisi sicut supradictum «ct, 
152 
scilicet  , secuncum cuoc incommtabile dicitur seternum,  Cuod patet 
154 
ex hoe quod ex illa incomsutabilitste probat imuortalitatem sui sub- 


jecti quod est enima rationelis. Sed etiam Angeluus in libro De 
155 156 


Veritate exponit bujusmodi arguments quae ipse posuerat in Monologion  . 
Unde dicendum cuoó -usnco nulle creatura fuit, nulla fuit 
propositio; et icco nulla talium fuii vera, nisi voritate incresta 


in praescientic Dei, Et ideo petet quod nec plures veritates sunt 
157 
eeternae, nec veritas alicujus enuntiabilis; vel etiam ipsa univer- 
158 
seliter dicta veritas est ab seterno, 


Nee velet el quis objiciat contradictorism esse veram, si 
159 
affirmative non est vere; cuis illud principium  , cuo Cicitur de quo- 


libet affirmatio vel negetio, istco!ligitur supposito cuod enuntistio 
1€0 161 162 
sit, et quod res eint  u&rum una de alia enuntictur, et cuod sit 
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et similia sunt accidentia consequentia propositiones relatam ad reu, 
ut ad causam suse veritetis, et ad intellectum, ut sd faciens compo- 


sitionen. Unde cum nulla fuit propositio eo cuod non fuerunt alicua 


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164 les 
ncutrs contradictoriarum fuit vere, vol fales; cule falsum , cum 
166 
slt privatio veri, relinguit suum subjcetum esso, Propter quod bene 
167 


eonseditur <uod contradictoris non fuit vera, sed non ^uod fuit 
false, 

Eodem modo etiam respondendus est ad :imilia sophiszsta, 
quibus probatur veritas creats m B M in futurum; quam 
vis eaim hoc MÀ eit, tomen oi voluntate divina UN cie in nihilum 


172 
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veritate non satin « 

Dicunt tamen cuidam oppositus hujus, cicentes cuod falsitas, 
qua idolum dieitur falsus deus, opponitur verse divinitati, non sicut 
privatio habitui, nec sicut simplex negstio effirmationi, sed sicut 
negstio in genere apponitur effirmetioni in Eun: ut homo et non 
homo, Lt exemplum ponunt in malo, <uod licet, incuantum nocet, non op- 
Bo sunso bono, cui nihil nocere AUR temen, incusntum est 
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jube nie vero cuia nocet, sed quia est defectus veri; et ideo 
potest opponi primae veritati,  hatio eorum dicti est quia dicitur 
Deuieronouii RÀ 

17 
Idoluzm ergo est falsa veri Dei vimilitudo, Sed sicut dicit Augustinus 





18 
in libro Solilosuiorum : falsum est quod s veri similitudine longe 
eat, Lassen habens ad verum noanullsm initationon, cui illa falsites 
oppomitur, Ergo potet propositum, 


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Sed hec dieton cevendus est, ule falsua cecundua Augue | 


13 
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20 
fiostum euctinant fslsun dicere neguiloses in gonero, aisi sicur 


21 
privotio dioitur negitio in genere euceptibilie, Nihil suvom 
22 


creatum cuscepti>ile ert nosinis divinitatle eveuncun reu, sed 
solus mantun sd orroness opinionan inliéolium. Et Lieo illa falei- 
tee, cu^ idolus ost falsus deus, non oct in re iim vicut in cousm, 
ged in aestinatione honinus, vol ct'zm Minime, 4 Propler quod 


25 
etiam idolum solus muneu; "me dicitur deus secundum iliud Apostoli + 


Hen etsi gunt cui Mp. om ete. Tt conmotat qued falaites intel- 
leetue nem co ponitur verit:ti resli, Sxenplur quocue falsum est, cuia 
secures innstine malun aon oppoaitur suxso boro, neo cunt / hace &7va 
Giveres cued velum nooctet, ot cuod :it Cimiautum boaua, quia nocu- 
sentum meli consistit ia diminutions hoai, 

Yerites autez creata, ub sipra iatenih est, uno modo 
(dicitur entliss natures rci. Jroprio siva absolute sumatur secundum 
quot veritas crt iadivicio actus a potentis, sive sumatur in compara- 
tione ad suom enugem oxeaplarca at efflelentem, cecuncun quod reg 
dicitur vera cuando ale ast, aiou? in uenta divina ordinetum est, 
Falaites voro opposita huic veritati est potentialites rarun ereatnrum, 
qua possunt zutari non solun eecuadum accidentia, scd atian ln mb-- 


stantia possibilitate conditionste ui negecauriu, vel poseibililicte 


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— — — detennos 42 -..9$e Li. oig 110 Teta stabs mali 

Blu, glee quaint auod: Bu is zo ei te sheer IS be $ 

rà peat \ feos os ond ee inileequo —À 

(tap oto eina niisuisis ths benc de. ‘Meanie awiss bens | 1ovib = 
Le acer Hm tno aooiionimlb Ambit vam 


ae 


E: seta wa: eoo. "nion. ATO * eiiim mm senem 
"^h | eubsstos tS pam. sémbend:. weds ebuori ien amadia 22424fo * 
pan ad Al xubtux ens gntteniog & — etsteliaa I 


ue xao E 


Cem: bow T: amdanteltie. ; ze Amlquaxs tars c 43 


yet M 
UE («io satiate andi ene a suo LII on 
earings vus vier 1534 fald onde dxo-dioditow oe thane cio 
dus. n meldm boa ihldcehloos ubnumon spíos. p putas 


$. 3 adi s^ 


efsiibbdbroy fav end an open e ad acoPt thaen a 


kn 
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&booluts, ut generabilia et corruptibilia, Ac per hoe non »erfeote 
imitentur suum exomplar, nec, cuando corrumpuntur, sunt sic sicut dis- 
posita suat in mente divina, ouis We. defectus non ost a Deo cui, ut 
dicit mgntims in libra LXXXLIII MINA, AR est causa non esse; 
sed AGRA Sn res per distentiaw dissinilitudinis a Deo, Et ita 
eadea res est vera incusntum consistit in perfootione propriae naturae, 
et fols est inguentus deficit a sorfectione esse negescarii, "s 
impecit opposite dlverscis rationibus inesse eldem, etlam si cunt contra- 
dictoria. Ft Pak si.cut ome bonum creatum pormixium ME. eliqua 
nelitie, sie omne verum permixtum est falsitste, Est enim solus Deug 
4 Romanos PP ved et multo fortius, alise 





creetures hozine ignetiliores, 

Haec falsites in ceriptura vocatur venites, scolepiectia 
c Venitas vanitatum, eto.; et infra, buds latina Bis 
eutem dicit venitas vanitstum, cuis duplex est veniteas; une quae con- 
eistit in netura rei, a gue venit compositum evanescere, scilicet, 
quando aliquid subito corrumpitur; vol in se vel quoad nos, scilicet, 
cum clsperet. mese UE 2 Biel lp Et 
sic seouncus Hieronynum E vanitos dieit mutabililtetea, qua alicuid / — 57vb 
a jriori statu B. evanescit. Unde elia See hebet pro 
yenites vanitetum, vaperen fumi et surem tenuem, cuse cito solvuntur, 
Et sie venlias est idea quod faisitas; propter quod etiam haec 


eso tue a cog Om Tec al. 


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dipebtbok:: Ci0bgeRMeyo uciinogeco dJicov ssp L aD acaen nidi 
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42 44 
&liquotiens ia seriptura cibi conjunguntur, In Paslmo : Ut cuid 
45 46 
diligitis vanitates, oio, Closse 3: id est torrens, cuse sunt vona, 
47 
quic ut umbra trenceunt. Lt iierum Pseimus 1: Verumtemen voni filii 
43 


hoxiaux 9Vge Et quandoque unu pro alto ponitur, ut ibi, verumtamen 
49 £9 


universa vaniics eto. Mec eet enim ides guod alibi dicitur secun- 
$2 


cum ileronyniua + Zoo cixd is stupore mec onaig homo wondex . 

Ia omnibus autem his geadscilum eumitur materialiter pro 
faleltate, cuse ett materis aenóseiil; et sio vonitas oppenitur voritati, 
Digitur sutes erestura noa solua vanitas, s8d vonitos vacitatum, T al 
sicut in Centico Canticorum, inter oanía carnina, cxesllens errmeen 
ostenditur, ite edt vanitatis sagnitudo monstrotur, ut dicit Hierony- 
mum 24 qui& creature quae ex sul isperfectione Mum se vanitas ost 
in comparatione sd perfectionex PH. 5 est cuasi uu Et ideo 
est voenitag vanitatum, 

Alia ect vanitas quae coasistit in oporstione rei, quam 
Gecoribit Salis quod vanum est quod est ad aliquem "A 
et non inclucit ilium, Et cie iterum vanitas eet in rebus, inouantum 
&»petunt esse divinum; id est, esse slits et EMEN" wii 
et rations ililue aguat cuidcuid agunt, ui dioit retoadito Sed 
tanen nalla ros hoc perfecte sttingit, ot ideo segundo cicit vanitas 
vanitatum, soillloet in se, et in bil insets ut iss dlotum sat. 


Et quia boni ratio consistit in fine, haeo vanitas ost aalitia rerum, 


E uu ) Md 220 d YS ' , 
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et opponitur bonitsti, Unde ilieronymus : si cuncta feoit Deus , 


quomodo omnia vanitas, De hoo secundo modo vanitetis, loquitur 
67 
Apostolus, Romanos viii , cum dicit: Vanitati crostura subjecta est 





non voleas; id est, non secundum suum desiderium naturale, ged propter 


eum cui subject’ eam, scilicet, servituti corruptionis, / ut infra sub- 
€8 
Git; secundum quod ommis creature ect cliqualiter corruptibilis, 





quamvis esce incorruptibile desideret. 

Subjecit suten Deus orsaturau huic servituti non sin- 
pliciter, quia hoc couvealt cresturae inquentun est ox une. sed 
secundum ststus hujus sseculi, propter eonformitatem ad iiiv ^ ani- 
males hominis, aon solum in "C $t5tu, sed etinm in statu innocentise, 
Multas "T. mutationes et sultos sodos Feat tate status, cane 


ststus spiritualis futurae glorise non recuirit,. Subjecit, inquam in 


7é 
spe, id est, in ordine sc ilius finem opiritualem , guia et ipss 
77 73 73 
erenture etg.; id est , issotabitur in ststum Libertatis servilis 


80 31 
famletus metus ot mutationis ad  glorism tantae incorruptibili- 
82 


tatis et perfectionis et iumitabilitatis, sicut potest comumicari 
creaturae a creators, secundum statum cloriae congruentem statui 
vip wt gui est verus status filiorum Dei. 

Quia autem specialiter Apostolus intendit locui de hoc 
vanitste petet per illud quod un ^ Scimig enim experimento 
guod omis creature, scilicet spiritualis et corporalis et connosita 
























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85 36 
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 





iigbunt. Et sninee beatec .n(;ccipeunt pro perfectione ruse felleitatis 
39 
in gloria corporuu, quis, secundus Augustinum , ex hoc Cspiderio re- 
91 


terduntur « perfceta cus felicitete in Dei contenoletione. Prelmus t: 
92 


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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Jnmerécgi deo euler aime bes) wubmusen grolayce iodudrtiw. 


- 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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TUR "T2 "EE 

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componit res sibi non oonvcaientos, sive porrint invicem convenire, ut 
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 
similitudine ad ipsum ued cutem aon ort illud cued putstur 
144 145 
6822, est ex dissimilitudine . Ht ideo cuaerit diffuse et 





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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 


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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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«&incoliaflaless oulezej-mi NI deter eis) ctam 
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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 
4uvtestm neha mid; bas sche map. spipe. Son. 


d" 

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manor zuo frigerxo db Omizy 9 .. el secl 
ints duo teen ae, Clupiie udludlusie Amjaeiws ote bn 
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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 
son cedens vewbigon. mun tu etombdennte 
wiijusit: so abtenhtzna ai ooi iie 


- 80 - 


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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215 
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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 . 


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Mitos dis piam: i$ emis "alu ETT ES "um 


Pd x elpeesedi saan I Bibare n T" 
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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. 




















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nt doe Sampbhep 4 qM 
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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 
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- 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» 
Y 


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 
Lus 152194b ..balil-cus .ustpid oolvOdcsdos sim 
ogü99 TOG 9959.90 04 ddbusduo s1ámpoo qi bab; — 
ae «39981. anne uei ii92.9J2l. semulsdb trots: 

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tre de fcu oW 


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sees exec Ldn CUM ee mam À 

| ohe.0is slate tontinarvatab. damniarte PE - LZ 
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 
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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 . 


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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 
! b 
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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 


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of 


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M E DE Uem : Fore: cix z 
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quip qid } a I") e em oft. te 1?8 io9bosp otc ni$noigos PL n 5 i 
NE 

Qi4ibo;:lb tro ol: Oy uc rusreuéue oliuifi$aul jae sui06116 od53 Iov 
a OLf udi 

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M ai 
aléasloseriq ,avicnotaize tee climeion 4 = = slim 


abfréhlveig uuohesvLss oldeniósobeu:] yeyiebaytec? ebfbaeusib 


miS fne du dod salineloc ebios pou Rebus anise Sil 
TE er 


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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 





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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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De hoc , qualiter res sunt in Deo 


£ 
Ratione seientise omnis dicuntur ab seterno in Deo 
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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^ 


wah oq enszeqe aud ae et sn 
dee mon ultuo mon Bod (ondes Mis inde ooauoen, disor ona a E 


«bis a} son bee Ed en sudotapibes, esissime opi, insloa 
- b LAS bale os veel aod: vede 7 dd 

; esitueles lal nl , OUR ruts 
MIT o A c 4 i! cs zx DU nie side 
times bau so musta. gbowp htt ice oat 
atre eps ontario SU AN 

" wetewovemen aitolfnin: at ale je esae ein ni cane ud 
E M TN 





ate sated om c! many sivaiieirl r/ ense tMMIDID 
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 
. «üben oie ewiaed dee oW. n! mes; voedndliseuso nubquqea. ite à 
(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 
wiliesent sOagt xl dup. omedes da aomobówt auras \ 


De et Los f 


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29 


- 90 « 
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 
P—ÓÓ— a 
shtowues il eese do qoed rl suae ial limelos n owe à T2 
-nsétod gavidas ti tay daneo aenettoth Se a ves ala. bod 
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 
fy BysLt ovis yoo do muiogce sene tne In] aAA i" UU 
iulio oy eLdjon duitod ila ovis Usi exin dà qs ga 
ecl 
v queis omi s ai qum dbi qun mim a dp. UE 
dla dopseque sabido. Mu inam rm ey aoe 
boh satus alos rm al. quien at eig “tml cuiacn MT 
miim iav qm da. tm cn ee ee "us 
, «iim oc Vl a aovousertan Pn alam dini (96 n1 : os 
LLL ELEM 
muiudiájo epee dno mum mm os 
‘oq Bes Giitnereedsh loq Bon boup eeonivib cwrustom 


- 


vy EM 
ID 


-91- 


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 


- I8 = 













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ml jus &nivi alfgséss ci Jub boup seme boup dedi oleodR s mr 
des celat dd Doni wine to rtirvaen' 6: ME do: Lia LS Mcd M D 

o dis jed/alüssiys Jools Qutwp QC 'eeseno » geó 2o tet etdagtow 
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due ——— E enise 
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AA vastolq eid ^ Cufiolb eps susie’ uesblfsr med à 
cout nt aule seb base duo bulis Liste oxide al ull D 
" bim eri ar ts ing ris atis ih a 
ie orwell aor Ree aid 
enbioi Sears Oe d, (ont esos di Mitos clin — » 
eras cae 
lf iiti m Moro ii. oem " 
Puy euatinti veblielosjs hos; "dM gmat twndhy dm * 
ba éMidietetóve aub eo istoegs Veiis wubhatd ced "T 
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- 92 - 


43 
similitudines Dei, Propter quam Deus non solum est lux in cua es~ 
$0 52 
sentias, sed lux est otiam participate in sola rationali — netura 
58 


intor omnis corporalia, Unde potius est haec appositiva constructio 
* 54 
quam denominativa, ut cit sensus vite erat lux respeotu omnium ,  .use 
$5 
lux est hominum antonomastice praedicto «cdo inter naturss corporales; 


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 


dicit Augustinus in in de be Civitate Dei . 

"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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71 
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72 


et purus sctus. Propter quae duo, Jacobus dicit: In Petre lumi- 
7$ 74 


on esse tetionen esse vel  obumbration 
78 
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 


















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- 94 - 


» 
v» 


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- 
dum distinctionem suse proprietstis, sicut est in wie * natura, cuam 


ubi est tentum in potentis suse causse et secundum quid et per 


















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-96 - 


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 


iadesinenter opernri in his quae erosvit; et probat hoe dicens? necue 
135 
enim tamquem ojus substantia cic in Lllo sumte red cum aliud eima 
136 137 
quam ipse, non elíter in illo gimus nisi ^uia id operstur cuod 


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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artems et ite erro in Deo includit alie duo. Simlliter etiam, esse ex 
ipso inolucit alie duo, scilicct, esse por ipcum, propter sodum esugali- 
ístig, cule oper: tur per saplenties; et esse in 1,50, propter inauta- 
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fieri, placet ens permeners, Sic onim vogat os :use non gunt temcuam 
14825 149 


$8 zuze gunt , quia, Genesis primo , ce ruo ipse dixit, fiat illud 
150 
fagtum, vidit esse bonum. Ite etian per ipeum esse ommie includit 
151 
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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 























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159 159 160 
in V Metaphysicae , ex alicuo esse dicitur alicuid sex nodis, 
1é1 1€2 163 
Primo sicut ex materia propin;us vel remota, Secundo  , sicut 
164 
ex primo movente, vel, ut communius dicamus, cicut ex principio, sicut 
165 
pugne est ex convitio, Tertio, sicut ex partibus essentislibus 
166 1¢7 
naturan compositi / componentibus , sicut corpus est ex msteris et €2rb 
1€8 
forms, petet ^uod etiam in inse resolvitur. Ousrto, sicut ex con 
169 : 170 

plemento suse naturse, sicut species est ex differentia. Quinto, 

172 
secundum omnes modos praedictos simul, sieut filius est ex patre et 

17$ 
metre  , cuis mater est msteris, pater est efficiens et formale princi- 
174 

pium, Sexto, et minus proprie inter omnes dictos modos, dieitur slícuic 


eo.e ex slicuo cuod est post illud, itu temen cuod maneat ibd slicuod unum; 
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- 
auteationen unius ia iterum, ut in cuin ue sodis, vel secundum consecuentism 
unius v os alterum, ut in sexto — Cum enim in eo cuoc dicitur 
aliquic PE ex alio ps tesdpsn alicuié fieri et mutari, in 
omibus praedicti: zodis non considerentur nisi duo, ecilicet ipsa 
principis fieri, et sic est priaum membrum; et orco mtatorum et 
sic est secundum membrum, Inter hsec tenen primum nembrum 


superiorum six men^rorus divisionis in aaterlalibus mexime proprium 





















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188 
est; sed in mtabilibue, secundum mexbrus aagis est proprium, 


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184 
potest dicore tntum rationes extrinsici principii in swe casuali , vel 
186 
petest cum hoo dicere consubstenielltaten eorum eéinvicem, Hsec autom 


praepositio de sesper dieit consubstantialitaten, culis proprie dioit 
principius materiale, quod intret substantias rei, Et sic patet cuoó 
res Gicuntur esse ex Deo secundua rationem principil efficientis, Dicun- 
tur sutez esse per ipsum secundum retionem cousee formalise exeuplaris, 


quia, cum heee praepositio per dicat medium per «uod est operailo, 
186 
exemplar artificis etiam est secundum rationem intelligendi medium 
187 188 
operandi, In ipso autem dicitur esse sicut in continente, secundum 
189 


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secundus Philosophum in l£ro Ds Anima § , contrario sodo rumetur esse in 
191 
aliquo in corporalibus et in spiritualibus. ‘uae epiritualia in cor- 
192 : 193 194 
porelibue sunt diffinitive, scilicet quia cum corpus unum dicitur 
195 


pne; cuia licet, 





esse in alio, tunc / illud «uod intu: est continetur ab ambiente, 62va 


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intus est, continet ambiens se, Tamen hoc non potest iT in spiritu 
increato Pes iumenso, ‘Sed in;usntum ipse est intra omnis non inclusus, 
sic continet omnia secundus sind Litudinen spiritus eresti; das in- 
quentum ost extre omnis non exclusus, sic continet = enit cg 


transumptionem a continents corporsli, Sapientise i +: Spiritus 


















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tinot omnis etc. * 


Unce hiec prsepositio in proprie dicit continenti-m; et continens 
205 





proprie est conservans, Ideo pstet ratio hujus expositionis, 
204 
Tertio wode, dicitiAugustiaus cued haec non sunt con- 


fuse acelpienda, sed referenda sunt distinote sd personss; non proprie, 
205 
quasi uni conveniat, et non alii j vel uni aagis alterl, red ap- 
206 207 
propriate. Sie mim cuía —, ut dicit Aupustinus , spud Potrez rosi- 


det suctoritas principii, eo quod 1550 tentum habet rationom principii 


208 
sine r»tione prinsiplati et non Filius, neo Spiritus Sanctus. 
209 210 211 
Propter quod dicit Joannes in principio evangelii +: Erst 
a12 215 
ve ; ideo, ex ipso runt omnia, Hebraeos di  : Gu n 
214 215 


Ssagtificat, scilicet , Christus , et cui sancti ficsntur ex uno 


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; 
Zl 
Joannis i ecilicet, s Deo Patre, 
Propter quod etiem Pater dieitur dupliciter operari per 
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Filium, Nam inquentum e«t operens, hebet virtues operandi; et incuan- 


tum est ipse sua virtus, sic operstur per ses incuentum autem operatur 

eaden virtute ut coaummnicatsa Fille, sle operatur per Filium, Nihilo- 
223 

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' 242 
intellectus, quod est proprium Filii, ut óioit Auguctinue 5 ot per 


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quis tune Filius perficeret Patres ad operancum, et Peter alicuid 

243 
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244 
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242 256 
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251 
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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 
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suee potentiae. Dixi suten incusntum seleatia, cuia inquantum 


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significantur in ordine ad creaturas, sic coono:ci effectua in creature 


vel praesentem vel futurum, at reepectum ad cresturas, sicut prius dicitur 
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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23 24 
idese , Ideoque philosophi concorditer hoc senserunt cui ex eis 


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Dicitur autem idea ab eo, quod est forme ; et secundum 
26 


Platonem , forme dicitur quasi foris ganens per separationem a materia, 


27 23 
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37 
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44 
Ex hoc pstet cuod in Deo non sunt formae plures realiter, 
45 
quia jam dicte lux divini intellectus, quae est idea omnium, est ipsa 


essentia divina, Sed guis nomen ideae super rationem essentiss sddit 


rationem formae practicae et oxeaplaris, cuea diversimode res isitantur, 


46 
ideo propter diversam realex relationem ad ipsam / accipimus in ipsa 63vs 
47 43 
diversas relationes rationis , secundum ouas illa ides est communis 


49 
omnium quod singulis est propria, Et sic dicit Augustinus in libro 
$0 


LXXXIII Quaestionum cuod sincula sunt propriue cresta rationibus, 
nec es ratione homo cua asinus; hoc enim csset sosurdum, Et propter 


hanc plurslitetem, ot Givorritatem relationum dicitur in »lureli numero, 
51 
quoc ideae sunt in Deo; et Ad Hebraeos xi , dicitur in plursli numero 


ut ex invisibilibus visibilis fierent. 
52 


Nam idea tripliciter consicerstur; scilicet, secundum id quod 


est, et sic est uns essentis divinse; vol secundum quod est objectum prac- 
$$ 54 
ticae cognitionis, ct sic iterum est necesserio una in eo cul plura 


55 5€ 
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$7 
plurali nusero considerentur , cuis non significatur secundum 1d 


quod est, sed secundum reapectum ad ea cuorua est principium, Cui 
53 


respectus plurificatur secundum multitudines principictorum, Et cuis 
$9 
haec pluralitas est tentum zultituco respectus , et ills multitudo est 
60 


tentum consignificati ex significatione reslis relationis slterius ad 


62 
ipsum; sicut ex significetione assimiletionis slterius sé me, 


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consignificatur etiaa similitude nol ad ipsum, nulls in me facta mut&- 


tione. 
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Zt ideo ssncti in idea divina ten um conservant  pluralita- 
64 65 
tea vocando eos ideas, ot nuwyusm Gicuat in Deo plures esse ideas 
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sigaificando pluraliictez,. Et mulio sinus debeaus dicere multas — idecg 


esse in Deo, quis, quauvis ouais pluralitas it aultitudo, cecunóum 
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tive, é& opponitur sac paucua, sic multuz sddit super plurslitastem et 


numerum, (ula canis multitudo est numerus sive pluralitas, sed aon e 


converse; guia sic duo non unt multum, ced tentus paucum, Et ideo 
sinus respiclendum est in proposito inn Gicuntur multae ideae ia Deo 
hg plures, Adimc suten sagis iialililies dis - pluriua qusa idese, 
vel plures ideae, cuis Man est tag2uam pluralites respectuua et non 
FP 


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MG dieit respectuus sd cresizuram, non tamen numersudum est inier 
nomius temporaliter dicts de Deo, uis dicit rospeotum ed res prout 
sunt in potentia et orseseientia Dei, ubi res sunt sb seterno, ft 
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72 30 
sunt diverse, tanon ut diversae reélationes reales ad divinam eesentisu 



















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81 
eecuncum diversum modum imitationis ab aeterno  — fuerunt in scientia et 


potentis Dei, quis scivit jusliter cuclibet natura suo nodo cusm essentiam 
imitsretur, et potentla productive ceusst unamj;usm;ue naturam secundum 
proprietstem suse perfectionis ex imitatione hujus ideas, Et idem per 
respectum ad islas rationes rerum aeternas, ab aeterno fuerunt in Deo 


iáene in plur&li consigificande, 
8$ 
Quamvis ergo  — hscc pluralitas sit per respectus ad res, tamen 


mon est dicendum quod gluralites rerum sit cause plurelitetis idearum, 
cum tezporele non «it cause seterni; sed potius e converso, pluralitas 


idearum est causa pluralitetis rerum, Guise ex hoc causatur pluralitas 
84 
naturarum, suod essentie divins est zultiso sedis imitabilis; ot ideae 


nihil aliud dicunt cuas osso21i:m divinem sub ratione ialtsbilis diversi- à) 
mode, 
Est sutes ipsa multipliclter isitebilic, licet it une et 


siaplex, cuis hsbet in se perfectionem ouniuam generum, ita quod unaguee- 
que Pie est in lpss secundum suwseam perfectiones suse proprietatis et 
propriae rationis, it ideo est unus in natura, dide ln virtute 
harum perfectionum, Cus «rgo nullus effectus formam honc NA, 


imitari possit, duplici rstione ost ipsa diversimode imitebilis; sci- 
, 33 88 
licet, vel :ecuncua participetionez diversarum porfeciionum. ejus, 


sicut aliter ipsam isitantur entia tontum suas viva, st vive tantum 
91 
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92 
ac Deum, sicut in astura intellectuali, sliter ipsum imitetur ejus 


imago, scilicet hozo, «usm signaculum / suse similituéinis, 
93 
Nec solum Giverss aed etiam conirsrle unam formen hence 


94 
imitentur, ut dicit Dionysius V capitulo De Divinii Nominibus ; ^uis 


éupra in capitulo de malo probsvimus contrarietatem non esse in rebue 
95 9€ 
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deficiunt, Et sic aene formaa non imitantur, sed ab ipsa GLetent per 


dissimilitudinem, Unde contraria, nou injusntusm contreria, sed in- 
97 
uuantun sunt distinatae naturae, imitentur pracdictem ideam, cicut 


et alis quee diverse sunt, 
$3 
Ex nic catet solutio cuaestionis ous cuaeritur  cuare 


dicuntur idese vlures, et avo lures Sapientiae, nee scientiae aec 
23 199 191 
artes noc plura verbas scllicet quia eapientia , ecientia ot 
192 


ars  , etium in cresturis non multlplieantur seeundus res materialiter 


198 
sumpbas, sed secundum aultiplicetioner ejus, per juod in inteilectu 


cognoscuntur. Et quis sic omnia in Deo uno cognoscuntur, ideo prae- 
Gicte in singulari wee de Deo dicuntur, A 

Nee obstet 5i cuis objiciat zuoc Méideipiee Gicit quod 
selentia Er a & &cibile, .uia hoc eet verum de selestia caususta 
2 rebus. Scientia auten Dei refertur eaten ad illud quod ipse per 
se seit, cuod ost sua 65362015; et tiber scientia neo ratione signi- 


fiosti, quod est secundum rationem intellisendi perfectio divini 


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109 
intellectus, nec ctlian cecuncus consignificatua respectum cedit in 


pluralitatem. Et simile judicium est de .apientia et erte, Verbun etiem 

non dicit re&pectum dmt". nisi ed los;uenten; ot sic unum ect. 
Wueliter wives unua possit erse oxenjlsr divoreorunm osten- 

dit —" V eepitule nndsipsintdor per sults exenpla, 


Primum est de unitate, in ^us omnis numerus uniformitor praoxistit; 

et omnis numerus unitur in ipre, «et inquantum sb unitste precedit, tentun 
discernitur, et in zultituóines &gitur. Secundum est cuod centrum cir- 
culí habeot omnes Liness tud ac eireumnferontiess duci —- eoipno 


uniforniter, et quentum centro cunt propinquiores, tantum etian 
116 


ipsi centro et inter ve uniuntur; et quantum / distent sb ipso, 64rd 


117 113 119 
tantum etiaz plus inter se. Tertium est quod in tota totorum 
120 
nsturs, id est in natura universali, cuse consistit in virtute et 
lal 
motu motoris coelestis et uobilis, rationes omnis perticularis 


naturee uzitae sunt, et secundum processuum eb ipss Givorsificantur, 
122 
Quartum est quod in anima sunt uniformiter omnes potentiae, quibus 


providet toti corpori, uae secundum processum sb ipso in perfectionem 
diversorum organorum uultiplieantur,. Quintum est ia sole, oul uno "eni 
lumine generzt omnia, et Lia uniformiter in ce —— omnia haee 
Causetu ab ipso, use VETT processum eb ipso multiplicantur, Unde 
concludit licis i andit magis in esuss ounium exempleria 


praexistere secundum unma cuporsubstantialem unitionem concedendum est. 


^» Oii à 

















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Mebot etlam hoog Léee diverse nomina, cule vocatur ides, 


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- 
1525 
peliter exenplaria, vocstur a Platone in Timeo sb archos, quod eat 
126€ 
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 
res existentes, quae cunt principle solentise et gencrationis 


rerun / . Nec sunt in nente divina, ved sunt lumen effluens « prize 64v& 
14€ 
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Bysiclab ami ino, finis das ata berg. bul, $04 d 
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daten a^hl omad aud camped visdquogo $us... MOND al 
Hiolb matte o1 .ibnos aur! antoxtotg Am. Secno e. 


Mie ordre eqni ties Klin prin er i. 

— Sienna — Ji bow), dye momen, e i 
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ofan. RC, " robos, Ame. e Psi i 

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irreqiee meme fola. uidet. aptowo, id : 


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-ll2 - 


ounlua colorum; ev prout est effluens ob uno primo simplici, (io cst 


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 
Lik 
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 
exemple aliorum, forte usus illa ratione quod, cum unumquodque 


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- 114 - 


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 
135 18€ 
&lícuo entium crestorum, sed in sola essentia divina  ,  Frjo iste 


philosophus, vocans entía conposita et isperfecta respectu perfectionis 
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 
exemplaria, nihilouinus oportet ente ipsa esse ndn exeuplaria, 
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 
Deo, oportet quod etisz ipsa exenplaría hsbent in Deo, it ite 


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199 
dietum hujus philosophi non concludit suum intentum, 
290 
Exenplerie seaec describit Dionysius ibidem dicens:  exeu- 


plaria dicimus esse rationes, sicut similitudo rei, et iniontio cus cog 
&J1 20% 
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eive per se, sive in allo existent; gubstantificsas, «uia omnibus sub- 
204 


eventiaa tribuunt; et pinguleritey id est, uniformiter, ul cicit alla 
205 206 207 
VLrensletio — ; preavexistentes, io ext, sante reg exlatentes in Deo, 


eecuadua rationes nominis, cicut ers in artifice; queavis secundum rem 
208 


sint ipse beus) gues theologic prasdifzinitiones, id eat, praodeter- 
winationss,  ulbue ab cetermo in coneilio divine diffialtum est deter- 
209 210 
alaste 4e singalis naturis , quod dnstituendum escet et qualiter 
; 211 212 
voost, kpnesog lil : Multiformitss  saplentice Del, secundum prae- 
215 


fLinitiones $segulorum) Glogsa , id osi, preecondinationem; et divinse 
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 
causa prima cousans, pravéiffinit onni& por sssentiem —; 1d est 4, ab 
eeterno consilio et proprosite, ct produxlt in vowpore. 

kt queavis cequndua PERN. nlhil diffiniri possit 
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- 116 - 


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. 
Tertium est -uod sunt in Deo secundum rationen intellectus prsotiei 


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 
sunt seterna j; et cic dicit praeexistentes, Wwintuz est cuod habent 
251 ade 283 
se sd modum intellectus in quo sunt et sie dicit Singulariter , 


6ine uniformiter, Sextum est cued sunt causa rerum productive; et cic 
Pat 
dicit secundum «ves supersubstantialis essentis oto. ; et conservativa; 


et sic dicil substantificas. 


In idem reducit diffinitio Augustini in libre LXZXIII 
255 28€ 
4uaestionum  , ubi sic dicit! icese sunt rationes rerum etabiles 


in essentia sus, -use nec incepit, nec desinit , et immtbabiles 


eecundum esse; suis sunt, in Deo, et non in rebus creatic, nec sb eis 
233 
acceptac, ut propter hoc secundum autetiones rerum mutentur, sicut 


est in nobic, cuse in divins intelligentie preetice continentur, non 
secundum compositionem ed secundum omninodsem identitatem et simpli- 
240 


239 
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rationem bujus dicti sinis s Et ideo cavendua est sb — 
dicentium cuod idea, cusntam sd rationem nozinis, sequeliter pe habet j 


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Qaao nsbesne ideas in mente divina 


mune ergo idese iorueo practiene scouucum quce intellectus 

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divinu?P ersaturas / procuxit et progucit . Et ideo, cum Deus nihil im 65va 
6 € 

retionshiliter piocucei, oportwh omala ceuscta habere ideze in ipso , 


ia guibusden tamen, propter sul ipperfectionca, difficile set videre 


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 
potest, et auateria sit effocius Del , sedet idoam in Lco duplici ratione. 
lo 
Unomodo secuncus qued est sseenti« cistincts contra loraam; et cic 


habet esse ia potentia solua, et cic iuperfecte iaitatur actum priuum, 
ll 
kt sio dicant guides quod luperleocteé Lovet idewa in Dea, ita ub ine 


perfectio non lavciligetur ia ides, ed in imitaajs eam, Habet tamen 


l2 
speciali ratione in L60 idéàa propriam . Lb propier hoac iaperfectio~ 
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, 
Secunde aodo, ian;usatus est in composita essentiali 


coupositione; sicul enla aocter intellectus uno cctu apprehendit tule 


- 113 - 






















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coupositum secundum omnis sue coupouentis, invuantum ille cunt unite 


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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 


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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 
inehosstio fovere in nsterian s príimh eaves sit, “ule ex se non ort 
4? ) 4a 49 
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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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&& 
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privetionic ot hebitue est ums — r5ocisn crtir in intelleotn, Bt 
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propter primum horas — dicuntur =ale sbsoonóite s Doo, In Peelmo 1 
68 


De sheconditis tuis néimplotgae set veriter eorum.  Aurustimue fbident 
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64 
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 
&ecideatia etiem -uanvis potius siat slicnid — ontis quan 


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 


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e». 379 , 
de "n! tifMssapes. vnuvidinhic! fnaioblaeh robs ainers, adver beep 


Amo frisyie eitppem dente. dag, nodves om. mine tor sued e 
às Queste — shMégelss eviietsgo aval hon. asobreeng 


ut 8t i 


Ge , enaes (190 ted had bow eam rtuy euism “domoet 


mmt wd 20p bet alo» eoldonta nim buie sutoolb. moet m: "m 
sM4enlos apifostg nei sniriioibrenn, ates see ole saree” ‘208 6 


45 p sutiyeemo eTova oy ipod pent i an ^!veoesee eh a an 
ae wa i 


aa 


vesehtoas Tog: floworgcó ntes usd beu; Hio gpsoib ntes ona 


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san id re brad tnis «utem —: 
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ay r MNA ^ ye A 
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RS ue Ae uz " aum 


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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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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 
tentiam quidculd voluerit, in-usntum per rationcs obedientleles 
omnis bunilicntur gub poienià moms «iw; Eb boo est quod dicit 
——— cuod est enper omnis per praesidentian potentiae, non 

















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elevatus secundum situs vel locum. Ipse est omnia, inferior por sus- 
83 
tentationem cua , ut fundamentum, sustentet omnis; et ideo trensunptive 
84 85 


dieit Apostolus t: 
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 


unius snalogi secunóun rstionem effectuum qui iaplicantur n in hoe, ^ uoó 
Deus dicitur esse in rebus. uod tanen enelogum licet diostur de in- 


habitatione per prius, et de commimi modo per posterius, eo cuod inhabi- 
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 


7 
simpliciter cuia Scriptura sisoliciter dicit cum eese in omibue . 
100 191 102 


Nec per hoe, cuod ipse dicitur inhabitare in slicuibus, notetur 




















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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 
tatdg effectivae; scilicet quia voluntatem ssnctorum facit in ve 
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 
Gregorio in tres sodos, Dicit enin Cregorius Super Cantiea quod Deus 


communi zodo omnibus rebus inest praesentia, potentis, substantia; cuae 
103 : 
tria significant perfectus sodun divinse causalitatis in conservatione, 


quae consistit / in tribus conditionibus; scilicet, «uoc ipse est hujus  — (7va 
effectus causes iuasdiata, prime, sizspliciscius, Causa enim, cuae sus 


preesentia oiros effectum oper&tur, est causa inacdiata cuia cause mediata 
199 
est per distantiam ab effectu  , Deus autes est causa immediate non 
119 
solum creationis et conservationis rerum, ut probetum ost , ced etism 


cujuslibet operis creaturee, Et cum hoc etiam est causa medizta cule illa 
una numero operatio causatur « natures creata, operante virtute primae 


caugae, Gualiter Deus est ejus causa nedists, sicut efficiene per instru- 
111 
mentum; et causatur a Deo per se operante ,  ualiter Deus est cause 


immediate; cuis sliter multse naturae diverssrum operstionum nec secune 
112 
dum esse nec seeundum conservetiones essent Deo conjunctae , et non 
115 
ecset verum illud Josunis 1  : gine ipso, id ost sine sus praesentia, 






















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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, 

Sed pleriscue non spparet, iceocuo placuit venitatl philo- 
sophorum etiua causis »liis es stüribuere, Nam secuncum primum zodum, 
ad sensus pstet cued unaqueecue nature est cause su&e naturalis opors- 
tionis, sicut calor calefacit, et lux illuminat, et similia. Nec temen 
sunt bnc causse proptor inperfectionem csusee / primees quis ipsa  — 67vb 
omnos effectus secundarum csuserum per ce operatur perfecta onusslitate; 
sed sunt propter hoc, ut divinissime nobilitas non deesset cresturse, 
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 
Alio modo, mediante virtute alterius, et vic in cuolibet ordine csu- 
128 
sarum, rolas prime osuss est causa immediata, cuia propria virtute 


causat, et non per alicujus &lterius 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 
cause inzediste conservationis rerum, st omiun operum ipsarum, cuis 
184 12$ 186 
est in rebus potentia; id est , ita quod , licet haec operetur otiam 
137 133 
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1579 140 
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141 142 
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substantien, in cuibue cua virtus operstur. Unde dicit Hilarius in 
145 144 145 
VIII libro De Trinitete cuod ubi sus sunt ibi esse intelligitur. 
'— 146 147 
Propter cuod Augustinus i^ libro De Prsesenti: Dei attribuit nsturse 
148 


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149 
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150 151 152 
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153 
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154 158 
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penetret intiss cujuslibet creaturas,  uentumcus ue sit simplex; cuia 
157 
secundum Philosophum subtile est penetrativun portius et pertie 
153 
p^rtium, Propter «uoc dicitur Ad Hobraees iv +: yivus est sor: 
159 160 

Glossa + id est, Filius, ce cuo Saphentiae xviii + omipotens 
1€1 ; 

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— 


-152 - 


16: 163 
penetrativo et subtili; uia posuit in exemplum nelius qued in 
164 
corporalibue potuit invonire , et pertingene tali penetrations uscue 


ad divisionen; id est, divisss onimae naturas, quod non colum est in 

ipss tote LS sed etiom in partibue ejus snimso, sb animandos 
VIE id est RS. 3 et spiritus, id est, rationis, «uia 
utramque natursm conservat et in ipss operetur; cuoque / APER carb 
uscu oe sd mns... natures compagum: id est, cucrumcumque composi- 


torum, suantumcumque «int sibi compacta et unita, et medullarum, id est, 
171 172 178 
in iatims uniuscujus ve rei, Ft ideo est disoretor  , id est , 
174 


inspector et cognitor cogitstionum  , 


Ex hoe p^tet cusre solus Deus in snima nostra est, et nee 
17$ 
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nostrae, cuia Deus non est in ipsa, ut contentum in continente, sed 


sicut sus operstione, cuse est sua essentia embiene omnis, Cresturam 
176 176 
sitem non est possibile sic esse in snims, ut pstet ox praedictie  , 


Et idea cum ipsa diffinietur loco, csset in ea ut in continente; cuoc 
177 
simplici essentiae convenire non potest , quia locus est sliouid cor- 


porale, 
178 
Scitur ex hoc etiam ratio ejus cuoód dicit Aurzustinus in 
179 130 181 
libro Ad Derdenum  , dici enin nisi stultissime necuit Opiritua 
182 
Senctum non habere locum in nostro corpore, cuoó id est, cuis ipsum 
18$ 184 135 19€ 187 


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et multo fortius cum ^nins in eoden loco, cuis nee snius nee Deus locum 


occupant. Propter cuod etiom creetus spiritus, sellicet sncelus vel 
133 
Ggemon cum enime potest esse in codem corpore hominic, ‘Stultius etiom 


dicitur quis irrationsbilius, cuis trinites est indivisa sieut essentis, 


sic et loco, cuis divisio secundum loca noa potest esce nisi diversorum in 
189 ; 
essentiz, sn;ustiis i-podiri slicubi simul esse non possunt; cule 


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 
£0€ 


meteoric et are in materia, non ex m5teris; et ille materia, eub- 


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 














Leib dedo mon et bos» adigthewsg xn. oupoup nabtigdh wi "S 
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- 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 
Praedictae ergo divisiones sufficienter dividunt sodum 


quo Deus proprie, por suem substantiam, diversimode est in rebus. 


















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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 
Christi divinit:s. III Regus MM Dixit Dominus ut inhsbiteret 
innebuls. ist diat beaplo, eile Dosinug in templo 
ANB as, -—— per laudebiles meworiem nominis divini, sicut dicitur 
justus sues in mis solema IH Begum vii — et Ii pars 
lipjouenon "i - aus nom I ei Unce infra 


subcit: ergone crecibilo cct ut heabitet Deus cum houinibus super 
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tum t & a £9vb 
327 
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523 529 

sive rex in regno, <uia dii: Nn quo aguntur filii Dei ipsam 

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gubernst, et in idenredit, sicut caput est in corpore, Unde etian 
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voestur domus Dei I Timotheum vi et Genesis xxviii +: Non est nig 
333 
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834 $55 
Vocatur etis» regaum coslorum Metthei xix —; et Glossa  — exponit, id 


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SEE £57 
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223 273 
Et Aé Ephesog v —: Heubre sumus gorooris ejus  , 
249 $41 
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$45 ETE 


tuslium, Sed tewen alter est hoc secundum fidem quam eecundum 


philosophiam quis fides ponit coelum empireum, in quo Deus dicitur osse, 
ponendo continens pro comento; lá est, guia Deus per gloriam RU 
contentos in a a coelo, sicut in loco congruo buic fellcitstl, 
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columbe, Marei ups ana 4.19 dole deine a. ARI 
his omibus wes i. sicut dada t in signe sul, in ce, et in suo 


£56 257 
Dicit enim Augustinus Cena Maxininuz +: in se habitet 


Deus, apud se babit&b, apud se 65; quae tria metaphorice intelligenda 

sunt, Ia se enim Deus dicitur ra habitare luquantum ipse P an diver= 

eis rationibus consideretus v habet conditioner loci respectu / sui 70re 
ipsius. Que conditio est sustontatio sive omservetio — logstii eui 

enin hoc suppoeitua quod est Deus in propria virtute ue in firme et 


non valeate eadere fortitudine continetur. uae virtus est ipse Deus, 


$65 
et vocatur quandoque locus Lei. Isaiae xviii —: Gulescam et con- 
S675 
Sigerabo in loco meo.  L.uandoque voostur coclum Lerakse xiv t Dixi 
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267 $68 


theum vi  :$ Lucem inhe»itst —— inacessibilcm, ut pulchritudo hujus 
$69 
inhsbitetiones etiam monstretur. rt hoc est ouod s senotis vocatur 


coelum trinitatis. 


Dicitur autem spud se esse vel habitare, ita «^uod prse- 


£70 $71 
positio non notet distinctionou, sicut Josnnis I  : Verbum erst 
372 873 374 375 87€ 
spud Deum , Augustinus  , sicut slius spud alium  , cuis non 


Sumitur ut sli uid ponens, sed ut suum oppositum negens, sicut Augus- 
377 873 

tinus frequenter dicit Givins nowine, cuse runt absoluta, cici 

ad se, id est, non sd eliud. Pt sic est hic sensus cuod spud se habi- 


tst, id est, non in aliis per sodum localis conservationis, ctiam in 


380 
quibus habitat per gratiam; et apud se est, id est non in aliis 
331 
per sodum indigentise, licet in sis sit essentialiter, preesentisliter 


882 
et »otentisliter. Unce 4ugustinue ibidem subdit: non ergo sancti 


sic sunt domus Dei, ut i.ss subtracta, cadut Deus, sed sic “eus habitat 
in genctis, ut si ipse discesserit, cadant, 


Ex hoe sequitur cuod non est concedendum ^uod Deus est alibi, 


vel in slio quam in seip:o, cuia regula est dialecticae cuod li slius, 


ratione connumerationis, dicit univocationem connumeratorum in 
383 
uno communi, Propter cuau non dicltur ouod Sortes est alius asinus, 


sed alius homo; et retione diversitetis significaret in proposito 
; 7 $34 
Deum non esse in seipso, sicut cum dicitur Sortes est 




















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ab wiht» \ebSetieemonec siiaoef nite 464 REO: n2 gon du t 

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&liíbi cuem hic, sequitur quod non est bic, Et ideo hujusmodi locu- 

tiones significarent/ Deus esse in loco vel in rebus codex uodo TOrb 
shout est in selpso, Ei insuper sotaretur quod non esset in WE... 
et uiruugue horum fslcunm ext, Sed bene concederetur quod Deus est in 


se ot in aliis. 


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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 
| XN 
eese in omnibus rebus, et esse ublyue; quia, cum Cicitur esse in omni- 
1€ 
bus rebus, significatur cued ipee, suae essentise ot virtutis praesentia , 
17 


est cause esse conservationis rerum in ease, secundum id quod sunt. 
Sed cus dicitur esee ublque, son -olum vignifiostur quod ipse miu 
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 ^ 


taxen, ex noc quod Deus est in omnibus rebus, sequitur Deum esse ubi- 
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 ; 
Unde etiam in loco incuentum est, sequitur Deum esse, ita quod dat 


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~ 145 - 


et conscrvat hone astur&s oani loco, Dixl autem gusposito suod loca 
26 


sint in rerum netura; quia si ponemus nullus locus § esse, ot tamen 
27 28 
egge golritus coelestec, tune vcrum erit Loum esse in ozni re 5 
23 


nec tamen veram orit Deum ese ubique, 
8 $1 32 
Deus &utes Cleltur esse in loco in Psuimg 3 Deus In 


looo sencto suo. Sed hoe convenit Deo propris et transumpiive; pro- 
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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sums jc mdi — pam bin sip Qr 
a imec zi sae Usi p^r edisv pud veoteoioce audi. 

(1 ! epee ene) pied. C opr gitv. aesad 

nY + ym DN woe! of cana ed osm Lodi po 
«Fh qeviegmuensn! YW eligi: ced dimsvüeb wed bd. dg 

mwÜt  oauox. bes N nan gi ci)lsoqeais ONad bou, trbhigs: i 
D mubbápes Dk Voile -! onan candi sini inrun' on iie 

ub. emíüqueobbi rins jl Sel at eai. Apto mei 

P sae ns seta al exus Tuj2p1b aurten &up bewp "eet ad e 

ab a tattot?, tahoe zuo dod stacciseco ab eatvetom 24 OG 

wy ole 53 petite n1 sneniineó "blot (4l ub tad BR à 7108 
nidbfur: t de isi trn) snsveaneO te QeUUE ar ri 

 eoof Ri diis hosp sübnsoor .có01 ml vaca vuPigb medie Ovni 
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locus  1loecto; cicut prior est perfoctio :ubsrtantislis -ccidentoli. 


Et príus secundua acturam ect res plene Deo cuam ma forme, quia Deun 
52 | 
esso in materia est oi dare esz0; ed forme in meteria existens dst 
53 
el csse ceteriinatua, +t prius cst dares esse cuodcuncue cuem dere esse 
54 
distinctum . 
55 5t $7 
Ut &utem sciatur quod Deus singulori modo ast in loco , 
E8 
Seciendua quod triplicitsr aliquid dicltur osse in loco; seilicet vel 
59 60 61 
cireuaseriptive, sellicet quando alicuid ita — includitur in sper 


ficie corporis amblentis, quod cuedex eunt dimensiones ipsius oun 
Cimensionibus cuperficled pasa ake) its quod dizansiones disti. 
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 
£9 70 
dieitur in tall vel in — tall loco esse , Yel tertio, cuod nullem 


conditionenm lool sequitur, sec tantum sue preesentia esusst et con- 


tervst locum in natura loci; et sic zolus Deus set in loco, 
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 
servet. Et eddit Ànseluus in Sonologion quod, ci usue locuendi 














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Load ed gas edi iuros obs Bá QEBOI dista ái mr 
paw hath. dou, aeblid. autos LLatet dix edt u 
doct. sdbitloi velit. deno duas. E eosodás too. N asd hay Spes » 
eu Hasan is dKioixboesé sgicseenag sm emp edd — 
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“pada: even dj diis Eom 






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-147 + 


&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 
8€ 
sic dicit Damascenus : ipse enis cul ipsius est locus, Alio modo, 


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 
9€ 
dici localis, nec lecstum , quia làcele denominetur a loco, et nihil 


Genominst slteorum, ici naturem suu» ponat circa ipsum, Lt ideo nihil 
' 97 98 
est locele, aiti quod ita — est in loco guod conservat — conditionem 


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- 149 - 


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 
illud gs. Gorporale, vel © nature oorporie, vel a proprietate ejus, 
197 
gane est esse determinstum sc unum loeum,  waliter Damaseanus Cioit 
108 103 
ot Gregorius quod spiritus crsatil in comporstiose increeti aplritus 


oorporales cunt. Won srgo Deus est alicubi, 
119 
Cum sutez dicunt Dsua&seonus in primo libro ct Auguetiaue 
111 
in libro LXYXXIII iXusestipnan Deum non esse ia loco, sumunt eres in 
112 
loco proprias, id est, loceliter, :ilout sumit Philosophus in libro 
11$ 114 115 
Physicorum ubi distingulit mocos essendi du. Addit tamen D:mascenus 
116 
guod locus Dei dicitur cui plus porticipat operationes et gratiem ejus , 
117 117 

eb ubi menifests sit ejus operatios sicut lssiae lxvi  : coelum 

118 119 129 121 


dicitur sedes et terra —— sosbcllum |, pedum ejus. Et etlem 
| 122 15$ 122 


Gicitur locus ejus in Ppelmo escuncum illud 1: Et :rit in sole 
125 12€ 127 


tabernaseulum ej]up .  .uoó non est ita intelligencum, quesl 


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ale básdelngni, fod .9ltequop orden à ist: pps lasentes del 
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123 129 
propteres Deus Gicetur colus esse ublique, ule ubicue narratur, 


ut quidem crrantee cixorunt, cd insuper cet i526 udlyue essentieliter, 
1:0 
praeecentieliter, potentisliter, Sed vult dicore Laaaeconus quod cum Deo 
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. 


Be sicot esse la ommibus rebus convenit Loo ratione suse 
184 125 
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 


Auo ibo a ppiritu tuo; id est, « praesentis tua, queue est ubique 


ex ius epirituslitete., Unde statin oxyonendo subdites $i guo & facie 

Pn i olus 7Tlrb 
Rctlose E s. idea fulcitur, ula ;uoc convenit omni 

formee secundus suam Framed iit: quod opgesitua est.cx.casu ipsius 

& sue natura, per imsixiioanem ojus cus extranea Wu i.iud, si 


convenit Deo, convenit ctisu si rations suae formalitatis que ipae est 
Sis U. apbdtén nihil habens Ge wateria, nec de conditionlbus 
meterlalibus. ced sicut esse seaper, slic etiam esse ubique conveait 
omni foraae existenti 1n sua nature, ita quod esse hic et nunc son 


convenit si, aisi inguantuz «x Lamersione in sateria excidit & sua 


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COSUXRAO Oey i Vil; ede cub C mulos cudaslb ap sevedqang 


"ntn tet idt duisi aus. quand Sod: dictos modmnae... [ 
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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 
etica ineircuuseriptibilis, sicut etiam est inconprehensibilis; 
156 
patet quod hoc cuod Deus est ubicue non :olum dicit sectum, «uo 
157 158 


Deus est / in omi loco, sed etiam Gicit aptitudinem cua ite 7lva 


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158 
indeterminabilis est natura divina; quod si ponetur per impossibile 
232 
infinitas e:se locas, Deus temen nulli deesset, Propter ouod dicitur 
161 162 
Job xi +: Excelsior coelo, et profundior inferno eig. , cuia cusm- 


libet dimensionem localem sus inaeneitate excedit, 
163 164 
Ex quo patet quod ita hoo proprie Deo convenit, 


quia nec commuaicabile est creaturae, sicut perfecta formalitas olne 
omni potentialiteati non potest nisi soli primse causee convenire, Lt 


sicut non potest communiceri creaturse quod non sit creatura, tomen 
165 16€ 
etisa si hoc aomen &onet in actum, seilicet, quod Deus est 


ubigue, düia est in omni loco ui ost, sdhuc proprie et per se locuenco, 


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 
ac locum eit ubicue, tamen secundum quod perticipstur , sic 


oe Tes — Ja, boty qoatvib norme ene 4 


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seu) nido q (MB guard. eset. aO ODIO. + nb. 
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- 152 - 


Givisum est in diversas nstures, nusero et specie et genore et snalogia 
differentes. Et cle aon cst unum alicuid ubicue. 


Insuper sequivocatio est in li ubique, scilicet cum dicitur: 
73 130 


178 1 
Deus est ubic;ue, et commune alicuod dicitur es6e ubicue, cuia 
131 192 
ibi notstur hsbitude concervsntis ad conservatus, Haec autem notstur 
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abi tudo fornae ad ea in quibus est secundum ease; et <ic non proprie 
184 
sumitur hoo nosen  . 
195 
Per se etiam loquendo, um aliorum potest esse ubicue, 


136 
Humerus enim =, lioet sit in IR partibus universi, cuia nec 


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 

in loco SER. PE A illud per se non est nisi in / uno loco; in” 7lvb 
per aceidens, ratione partium est ubique. Tenendo etiem opinionem 

OOS n qued anima tote sit in qualibet parte corporis, tune ei 

ponamus nihil idm praeter unum hominem, enima ilie est ubicue per 


edes scilicet, :ecundum esse «uod habet in corporeo, «ed secundum 
" - 


194 
se suapte ot separata & corpore, ioco diffinitur. ‘Sie etiam per 
195 
aceidens dicitur anima vegetebilis vel sensibilis in enimalibus 
197 


anulosis, ut dicit Philosophus in I De Anima. Dicit E eee 
198 


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29 ojus, es, velocitas 


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"wanvis etian supre pro eodem sumpecrimus esse ubicue, et 
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202 203 204 205 29€ 
Saplentise vii dicitur 1: Attinvit — ubioue ete, — ; in Psalao 
£07 208 
&utem dicitur: in omi loco dominationis eto. tamen, oi pro- - 


prietatem locutionis inspiciemus, non est idem esse ubicue, et osse in 
omnl loco, ;uia egse in omni loco, raiione preepositionis dicit hsbltu- 


dinem loceti ad locum; ei cum hoc sit secundum determinationem ad 
209 210 211 
locua  , :ignum distributua cui edditur dicit universum loci 
212 212 
eum distributione loci, Sed esse ubique, sicut dicit Boethius , 
214 
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loco, sicut patet per hoc, cuod universsle, «uod in nullo loco est, 
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dicitur ubicue esse a philosophis, Ratio sutou hujus est quis sese 
216 
in dicit 4ualemcumc;ue prasseatiam rei in tali loco; et ideo signum 


distributivum, gued est ubigue, tentum sie in communi distribuit pro 
omni btn Propter guod, licet secundum cuod traneferendo hace in 
óivins, saferims os ouae iaperfeotionis sunt, et sic utrumcue ena 
Deo conveniat, OPÜBerw secundus proprietates sermonis, magis TEM. 
convenit Deo esse ubicue quam esse in omni loco, 

| Adhuc autem ainus proprie sunt istae: Deus est hic, vel 
ibi, vel alibi, cuis ior dicunt differentiae loci, ouse non con- 


228 
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224 
intelligendae sunt cum remotione iuperfectionie. ut scilicet , colum 
notant Deum adesse loco, et non locales esse, 

Imperfectissime autoz est haec? Deus est alibi cuem hic; 
cujus retio dicts ost, Si tamcn sppoaerotur copula dicendo Deus set 
alibi etiem quom hic, iunc usgis — proprias; quia tunc "V! - 
copulam quae copulet similia, m Bey Deus esse in utrocue 3o ae 
et neutri deesse, Wee tamen concedendum eot Deum nuscusm esso, ut 
dioit MT quia non colum trensusmptive, sed etiam proprie et 
propriissime dicitur Deus osse in omni cia secundum quod prac} 
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 
conservetionis ín erestura; et ideo non possunt dioi de Deo, nisi 


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 


divinitatis, quod in omnibus et  — ubíjue eomper est, non intolligencum 
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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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- 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 


-——LI- 
















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T Mn d lÉk 


e M8 
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 


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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 


- E - 















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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 


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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 


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182 
necesse est eum smbulere cuem seio anbulnre: mem Aneolme T0080 
125 
necessitstom coruentem , ot lopici necessitates consecuentise, cuae 
$4 


1 
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 


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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 














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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 


73vb 


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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 
hoc &ntecedens necesserium, tamen, quantum ed secundum, dependet 


41^» ZUM a 
poe 1244 .boup Ui —- iy eee! 2a: ausatiawace ail aepo ga 
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(oUTbjsu ens Ober Ab pycolownen ean de iedlorasig socio $ tne d 





















bvate HT TE 5 9 dpe why, Jet ái. fa5 135422 9d nl ph LE 
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Rk messi mun Fo MIO od eohiy e s Ja QS TUN, t. demnm 


Bidoniocib etodionmy dedo! supel-cob 61. de- (044 Idi ret 
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uc í " à í 
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* a : Pi "5 À " 

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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 
$24 : 

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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taeeotPyeoonh e brions blo: artri$oa Dew tae bod iibi weder medi 

eim tulo d1iroloN. abe olércolss: din débao Sor; 

eds. ‘cg Oy pot aipbeostrs. oni: vela a. tous aed I 

. e^lditanechon. imo fePPrdgec wine! bie  aiinimponseo : j Z ^ oor nan 
ns E^ wd Iii bot sobloaf ares) et^ inmami 

T. wt baeo. (etri pfupben demi stvtonwaie lad. | 

the mm——— af Me time tomesag stot bane e 
etdtodezs eti did avo. ecc; ti/scoddon Lob wa Layer * A00 

elk ation be xsotiad. contenu teo spear te | 

 imcdcge: umen be éabnaceb € > sein € tuna 

á emn bs nique € EE 

Boc SEG aen ete sony, tie bene else cadena 

nations esses que. us. NM» rimas A 

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- 167 - 


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 


NLIS tec 




















4uóliedus mino 38 idea is? 1acogist o LN vaisebieiég s 

sory iow éivinsonsa bes n pui dqilbadg*wrT * eot hosti wd ios 

ot sabe du» yettargnc ao olfljaoqesi to dier. en dites e ü 

camem cad a ^c dis Blunif ben) ediscqius Ds pude 2 ofüg 

di — male oot cust dA. «baiosasr, aoe EL 

alus ,adasinly 308 diu sisedslbwrinon abu (43m330q salen 

j ku dvi olMdauqoi qi cien 3c ——M M 7 

| -—- S aumiino c1. 2::1915 épfesdisdaL aluj Pose Mu ^. p 

sate etis v^ldassge iei Lov dilIarolsst sa1insiod cé. 

— iene — ate = wlsobienturtested | . 

somos) gos Lore. "—— Eso pal = -esed som cd 

seodeq- adl adus beu ^ Ma $1681 E il Pandey — 

E T onta ‘Stonastq” xt enn 

| eamitbapeity ae se oa paid st cofiisbriam md dssadtR 3 

canddendnoneatsin slats cos eroi ome Mts wis 

PETHNOUPE ug E MA. opidi n estioa bs eats - k 

eati isioiva cd aii eos TI is E 

19458 dina ab adi. efivivseen Ld oiinsau 1 yop " an q 

tasti , aont tao ences ima emus endo me: . 
ocv diio wie o6. dite Rin: Espivea 

coring atts ome der vise M T 

—— 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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ae nl LLL 

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bim" nanan — GERD: stpetim; E am 
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oussineagon tondduq siSeareas Mn aedus. oefssofugeig DÀ 
$ieace UM 2 Agite » aM» T nmn anl 
«dicor hoc cinelaiv adno tos oxdoa) Je ct lossereg so ous 
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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 


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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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el. tis ond i malos ner bons S mti alee iugi sd 
seat inn tw 4upnd0qa Lb at idm we sure p! ioni na E. | 

— TD: andres a “hen a eur a wets A . " : 
ouai tow “aa AMakatom le. 220 à bs By 


vetoes 220 eie oy man o nl men (orotane m dev vorustaarte si us | 







dM ME 













dew notiuan te inten epo same asteogetb eda ‘alsa nes 

debt —(——— \ thie ud im ida qn aqies à 
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rae: 
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Jun. tit file Geniane n» tex) yen AL. ssaimmxdb simo 208 a 
dp mE 
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a FEE eisdue « 32 ons at unos Loi v d 
— “te eenisenro maet) aeq. vestit v — 

cows babies didus: era At maces dup alnnrge9b d "x 

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wig ad 


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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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y on ejio wi) shel? fae maso Lari, eiae duda j£ 
fo enoldes$qaquh «6i ecerelibsYsog anus avinunin at 
i rm E fed io» eiie ole yuutonnun aves 9 
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«à de ase amos db mavhediowengur i 
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poma n Ld diu wisieeto Bou ¢ T 


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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 

sed nec ex habitu in opere possit cognoscere, nisi revelante spiritu 
33 

Dei. Ephegos iii 1: suse eit dispensatio sscreuenti, sbsconditi a 


&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 
quod eonsiliatum est, sed secundum quod dicit eirea consilium — cog- 


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 

dicitur in Pgelmo 3% « 





Sententia cuoque dispositionis, licet in noble dicst con- 
oz 
clusionem practicam, conelusas ex judicio, cuae est cum intentione 
58 54 
affectus só prosecuendum illud uod consilistum ests cuis ut dicit 
























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~ 173 - 
$5 $6 

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 
d1à* n a 

4cn esql cdmo 4 diem . ob noc ovl ab nomad. 
meet athe! "ammi odd ni dinlb.Bed «s zo sam 4 
lomiérz fiue 'algee 5s Sons enitn. gaat | 
aviesinl avievove: cuiximas mates “phan due esl 
lalX148 s). 9b Ab mans 10 lapeiut diui dito Quiba Qu 
vubw@ele aabwalfSag fe avliiclltlb biqepoo fae aliccápes ,- eudlns 
"gin. LIP. dial sitectmm ia ovov shit. rimo anime 
us eventos meadetgen, BD ic imd maio acabidétut swiobiu a 
chum at itin. TALIA. Ale ai - mminfint actas itti M | 
eniiipines M». asLiaroc som ma cd baa: sub:ogenD: folii 
EN iir ME LED 
gm mime Ail un ctio 
endi cim. Solini rui H4. $1910, ek oon pubdate maton 4 
iioib ber 4 Mil qUMpstue tari itii MR "aee cu 
matisecnlb tends. Qobmo tint ox. eer eb sldsdenigw anivih m 
Loo obo ehsdbeav] canis inoquib aum. "aber 

sd eon. BenolkleeuakD ud Loelonme -. €—Ü' 

524. ais "uid pho "TTE 
sme selva idis tend Ms a 

v éruMAnl Vito sume 250 suttipAI M f 


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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 ~ 










Ba Pelei 4 V li vail latini ili ae adl 
sre i nea Nene i A E 
tb qontvid oes | V'udkbieuss aibsiiuéte stt atin di ^i inti 

| al wabriwejo bos. on sn ot cru ett vq 
UA T : f | "T: i b. di sb »» 


E: ott 1aeqoi. boup- 

el rient ei cook vo sott in, 98 
muíbzagee bouc c cosáfosss enw wuntog dhabeniós Yi 

« o Nélaienct SES br oonddgada CR a S 
«014r oidoobegit D— 


- 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 


-— avi - 













mor. tema. 1 dad aitentni peek, sapunl. nun e 
outage anh pudunuoe. bp) ony 14 Madii 
soto ldmpeqo. alatd Ley ale ateqped xo Rodas) Sonvepe 
westoottbo culos idalb tov yanuteeto, el niowite | ^ 
diinisen Peeks eh aubnUbMN. glee alounnoe. Lol ogre Sealine te: et a 2 
ctimes fuenoibib es AM cu cei BOK sentsnabaviny fo abeeM alo 
rS eir ined m divokLlon .nfaetóo. Sena .... od nol mt r 
cmd, [2 eaddpdip na. x4 42356 A9. qos qual EE m 
Ms qd ^ gue iia; gba. idellgali ae qauoagá 4 
xuMoig.-. HOLY 9 Md ide atom, deo oawon: e ae: 
en) Ma otigrteton abe 2 «£29. Db, agni dt 
twa pilas bam mi qiie. bla admit» fib dian 
lisssguet $5 sio dite —€—— iss — : 
Bicis Amps dn 409.4 mde eid qp 
iara olen Amm du cios Mes. niseleh , 
vat émten y ciii. ape snp. qogLim euin... 


m 
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hh sodio dnnon. emyitosso abd audastnay d 


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—— T don plioitsn AME ali). 


-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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see» ete au) awscsos ebb saben @ tube dn — 1 
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toss nafacibio mites essduapno sito qq ld ic 
atn pe coa son sini 
seein amabam amin? 7-7 di ORES Vue 
albisimaib $uscwsfnq ne ce vehi deo. mies ah. 
coupes; titer as wot LY vB up 
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-177 - 


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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Re pat 0 eee —_— 
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~ 173 - 


14€ 
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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165 165 167 
crests , de cuo Leclesiastiel i +: Frizo omnium erests os 
163 
sapientia; id est, incuantum retiones sunt , secundum -usg ipsa forue 
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 


gius quod ipse ponit in libro De Natura Boni , scilicet, sodus, 

species, ordo, ost idea cum illo quod ponltur Sapientiae um dodus 

enim est mensura preefixs omni rei, 4 mengur& sine mensurs, cui aequatur 

quod de illo est, ut dicit Au;ucstinus sia IV / libro TREE... reve 
Species autem est aumerue cougstus ab eo cui, ut dicit ibidem Augus- 

mud est muanoruc sine auwero, Guo formantur omnis, Ordo sutem est 

pondus causstum ab eo sine ae secundum TN oy ibiden, est pondus 

sine pondere, cuo omnis referuntur ut quiescent aee enim omnis est 


Deus per oeussz, sed nihil borum est per inhserentian. 


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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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debt — muxo imum sibi asllscioequ do ébujlüioiug de lu \ add bee , 
nce asp zl lóa ssblat aged: 614 ^33 Liane: "uU Les sa im 

n og iüfler: bw pusleis 0 Gab brit Dodo ddl dd adn) d | 
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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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EXE T C Lr SIDE es itifs tian n t owes ta renee oo at 
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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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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, 






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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- 


feotionem, “us forme est perfectio, tam ex sux netura cucu ex psrticips- 
tione divinse perfectionis, 


Quies autem, ut supra dictum equ, nomen boni :uando ue trens- 
fertur ad malum, ;ropuier hoc, etium ian pertes veetigii cusndo ue 
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 
LXXXIII susestionun ouoé tentum nomen sali de speciei privstione 


repertus est, Nam ci sumeretur species pro parte vestirii, sotius malua 
diceret privationem ordinis cucsm speciei, cuis in illo consistit ratio 


$02 
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$96 
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897 


Geratur etiam bonus in creatore secundus Augustinum  ; uis, sicut 
$08 $09 
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Eloguia dicunt ex quoj ut sx cause efficienti, omnia subsistunt in 
propriis certitudinibus, et sunt per neturea entis, Lt sic causaliter 
ipse est numerus, sicut ex causa perfecta deducta et in quo ounie / 7Àr& 
consistunt sicut in potenti plentatione; id est, PEPPR.., principio, 
univoce producente ex se, .icut & primo exemplari practico, omnes por- 
fectiones; custodita per ceusslitetem et contenta per similitudinem in 
essentia divina, Ht sic ccussliter est ipsa moneura prima; ot ad «uod 
omnis convertuntur, sicut ed subidas finem, Et cic est pondus omia 
in se inclinens, Unde subdit: et quem desiderant omnis, 

Iterum, cuis transitus Dei per orosturas non colum est per 
opus creationis, sed etiam per providentiam; propter cusm dicitur Deus, 
ut dicit Demaseenus 2 a Ütc quod est currere per omnis, fovendo ipsa, 
on” opere providentiae Dei vestigium ejus vocentur in scripture, 
quis per conservationem rerum in T ordine investigatur unus guber- 

#15 36 $17 
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CAPITULUM DICINUM sume 
De providentie divins, st de hoe nosine Deus 
quod est nomen providentise 
Hoc nomen Deus, cuentum ad priuus significstun, cuod est 
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 


21 
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28 
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29 


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30 $1 
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32 
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88 £4 
nysius XII capitulo De Divinis Nominibus , dicens:s deitas dicitur quae 


omnis videt prospectu regiminia, sicut frequenter dicitur in seriptire, . 
25 36 " 
Xidest Dominus et judicet ; ot Genesis xxii +: Unde uscue hodle dioitur 

37 
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28 29 


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HM. intero Genesis A Vicit c ero hse omnia bona 
(Sh dl qa cime ng male, ne ipse mala consummant bons, Cio etiem 


continentur bona in sus naturs, (usm malum privat ot corrumpit, et seipss 
iuplene omnia deducendo singula secundum euss eepascitotes in proprios 

43 
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ultimus; et sxeedens omnia providentia ipsa utentis, cuia regit res ite 


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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 


pree omnibus sliie Dei nominibus ^uoad nos, Noa per opere providentias 
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 


inim. - » per cued in libro Ie lature Deorum probatur cuod Deus sit , 


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 
illud non esset ab eliquo causatum, Et sic ipse dicit, Deuteronomi) 


U es “be | a i aZ E 


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- 192 - 
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 
nomen Dei, Et sic dicitur I Corinthios vili : 5i cuidem sunt — dii 
8c 
multi. Et dicit Glossa : dicitur enia Leus tribus modis:  substan- 
87 38 
tive Deus trinites; unde praemisit Apostolos t: muljue Deos Diei unue) 
89 


&deptivo , id est, por gratica adoptionis, ut cometh yj: ae. dicit 
91 92 


Apostolus : gi cuidem sunt dii_ multi 5; nuncupative, dawn et idola, 
Unde initia: dicii: Nem etci unt cui dicantur ii. dines Wt 
gentibus, 
95 

Et patet quod hace divisio noa est univoce » que nomen 
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~ 


ticipative, sed tentum quentum ad fals«m estimationem hominum, sicut 


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104 105 
sunt idole. Et ideo ibidem cicit Apostolus  : cimus cui: idolum 
106 
nihil est in sundo. Glossa  : id est, illud cuod putsbant esse 
107 


idolum, Et inquantum Deus substantialiter dietus est cusa divinitatis 
- 108 109 
in omnibus participantibus ipssm, et principsliter hie solus est 
110 111 
Deus proprie dictus, ideo in Scriptura vocstur ipse Deus deorum  , ut 


per hoc vel antonomesie notetur, vol reepeetus causce ad cousntum, 
112 
secuncum Dionysium . 
113 
Licet etiam Haymo super dictum vcrbum Apostoli dicat 


aon fscili posse inveniri in Seripture &ng^los aperte deos vocari, 


propter cavendum vicinum errorea, cuis orepter nobiliteten nsturse pu- 
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 


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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 « 


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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. 


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- 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 . 


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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 
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abate tate ip: RRNPIDUpa, iren Ak 
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| 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 — : 





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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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268 
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 


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. $us MT. BES D X ‘ Es my 
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Poles mago ow ve ah ab nam, aspe 

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292 
mela culpa-, cuorum noc est voluntas Dei antecedens nec consecuens, 
sed solum TC ag guae est voluntas signi. Medium seabrum prae- 
0 

dictse divisionis subdividit idem Ee in concessionem dis- 
pensativsm, eruditivan ad sslutem, ot ow concesrionem desperetivsu 

ad finslem punitionen; scilicet, suendo Leo IPIS eis omnis cuse sunt 
ad md selutem, permenct homo incurebilis ex proprio proposito; 
tune enia traditur in finelem perditione, ut Judes, Utracue HUN 


concessio vecatur cerelictio. 


Concessio etiun dispensstiva, (uae est eruditiva ad salu- 


299 
tem, secundum Demescenum sit multipliciter. Concedit enim Leus 
300 
justum incidere in cslamiiaste:, ut sua latens virtus aliis manifesta 
$01 302 


fiat in exemplum, ut in Job , et in Íhobis  ; vel ut per oporetionem, 


sestinatam inconvenicntem, magnum uid et mirabile dirigatur, ut per 
208 204 
cruces, sslutem hominum; ve! ne excidat justus & conscientia bona, 
505 
vel incidet in superbis, ut in Paulo  ; vel dGerelincuitur ie ad 
$06 
tempus in eruditioneu eliorum, ut ia Lazaro et Divite 5 vel in 
507 $08 

gloriam Die sine pecosto, ut in caeco nato 3 vel ut alii exci- 

509 $10 $11 
tentur ac spem et desiderium futurse gloriae, sicut cuu 


martyres videmus pati pro ills spe, zelus noster sccenditur, Conce- 
Gitur etian «ouis in nefaricn incidere operstíionen in directionem 


8.2 
alterius passioni- deterioris, ut elstus in virtutibus permittit 


— eb:qor; xo zkiiosusosi onn donante putari 


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Deus cedere in carnale vitium, ut ex cssu veniens in sensum proprisze 


infirmitatis hunilietur. mnes tamen istos nodos summatim comprehendit 
$14 $15 $16 
Dionysin: IV espitulo De Divinis Nonini»us , dicens ced et factis 
317 
malis benigne provicentie utitur, sut sd ipserun, scilicet oni feciunt 
$18 
vel patiuntur es, eut &liorum, proprian vel comaunen utilitetenm, 
£19 
Addit etiam Seda divisioni Damaseceni duos odos; ecilicet, 


quod condeditur quis puniri sd purgandum peccatum, ut in ürris; Numeri 
$20 $21 $22 
zii =3 quendo ue in eruditionem vivorum , ut poens aeterna 
525 S24 
bic / incipict, ne eredentur peceats menere impunite, ut in Herode 80vb 
$25 
et Antiocho . Et sic sunt novem zodi concessionis hujus. 
SRE 527 
Id sutem cuod iu stuporem ducit viros divinos et 
528 529 230 
prophetes, intiantum ut Pealmista concuseratart Psene motos esse 
331 882 
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dentia optic. cui vult, et sotentissini cui potest juste Ju esse) non 

solum zela bonis et bons salis eveniant, sed insuper "ee bonis 

orsevslegnt et eos affligent. Et Fe hac cusestione est vetas cuseri- 

zonis, E Eeclesisstes d ioo est su Sgimun MEM ines omnis ouse sub 
38C 


sole fhunt suis cedes ces send . Pselms : Mei sutem 


sunt es eto.g et Ry. ed ex persona martyrum dicit: 
$40 


Nunc aues reppulisti et confudisti nos. Jeromise xii +: Suare vis 
$41 
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$t tocer concul.cante impio justiorem ge. Dionysius cuoque VIII capi- 
tulo De Divinis Nominibug et Boothius IV libro De Con:olationo eanden 


tractent quaestionem, 


Est autem solutio hujus cuaestionis quod bona et mala, cuse 
$41 
Gicuntur evenire bonis vel *olis, triplicis sunt. Guaedam enim sunt 


quae per se, ex offectu divinae providentia, inseperabiliter consequuntur 
£42 
virtutes et pccostum, In bis non potest culpari providentia, quia 


sic senper mali inflices et boni felices sunt felicitsate praesentis 
5485 

status, suse in perfecta virtate consistit, It per consequens «ic 

$44 $45 z4e 
semper boni praemiantur et sali puniuntur ; cule, ut dicit Doethius  , 

$47 . 248 
id propter quod slicuic geritur est ejus precamiua, ot felicitas ect 
545 350 351 
propter cues omnia geruntur, tam & bonis cuam a malis, E 
562 

eontraric autez hujus boni cubtrectio ni-eris ot infelicitas est ot 


poena, : 
655 584 
Virtuosi etian potentes sunt, ut ipsum nouen ostondit . 
£55 56€ 
Virtus enin dicitur cuesi .uls viribus nitens, ut dieit Msi . 
257 
Virtuosus autem ous vi naturele nititur , Suis intellectu menial 
SES 
- honesta a turpibus Giecernit, et voluntate sequitur judicium istel- 


lectus, et per utrunque horum / udipiscitur quod appetit, scilicet, Slra 


beatitudinem, Et haec est vera potestas, cus quis potest iuplere 
$60 
neturels officium, et per hoc adipiscit quod cupit. Noc hoc aliqua 
$61 S62 
vis auferre possit, elcut constat Ce virtute. Beati autom dii 


L^ 


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ELS "— &xx- 
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ados dL ietnt £u. , xd Lo inr o Lectus à a Je dins 
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aub qtoplidee Qkidacqe how sud ipaq x ah E cxi. dun LE 


qabqub dusdóg clus am QxedasdDq ar: ds po sani di. 2 
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sunt, ut cicit Boethius  ; ot Philosophus dieit, si quidem fiunt 


ex honinlbus dii ob magnitudinem virtutis; et constat quod hsec est 
366 867 
suums felicitas quod homo deificetur porticipstione deitstis  , 
563 
Nec alicuod infortuniua deforust vel diminult hene felicitaten, 


secuncua quod consideratur virtus secundum se, sicut secundum statua 
civilen, eode SIS tianlian felicitatem per diffortunia, 
quia DOR oia hujusmoedi cedunt ad wal Ataton cuia ois bin 
utenco convertit pi Sibi vel in ihe virtutis, vel in cor- 
id Et constat quod siio - quod sd utilitstem virtutis 
est non defornst BAL Giminuit felicltzten, 

E contrario aute nodi dicit inprobos exercere ouod 
libest, sed non SERA explere ued desiderant; solos autem sspientes 
pocse M AV quoc cesiderant, quia non solum impotentes sunt ex 
hoc Quod naturale iniinanr Pos non possunt; sec Sinile sli- 
. quid feclunt, cum beatlvtudines ab omnibus TE éesideraten, 


non per matenalog virtutes, sed per innaturalem cupiditatea, conantur 
adipisci, M si quis, non valsno pedibus incedere, manibus reperet, 
ced ebilau ur apparens eorum ooteatas qua opprisunt bonos, licet 
quantum aé ipsam wdctoritateu regimiais potestas sit, et a Deo sit, 
Laaeny quonvuam ad abusuus inpotentia est, ot non est potestas; cuia 
omnis RTP eg appetenda nine et respectu elicujus est, et 
aliquo modo ect ln omipotente. Sed potestas faclenci male non est 


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A ener epolisqloiéus Ne | 
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« mudadis meme ubl oo NND aeu boup sube 
iniret 159 ended lic? dtemrctey - d tetemat hg atin 
coed als sin smh jn ooo Inga sium 
t ibder dante "ademas dy Mt 29 42 tomen: 
t m Sones ae «to 
——1 3islb. radullitn qim 
^. after MENS eie qa.  - 
3 ideni getdate netos coo alan: APA tp m 
«La ALBIN hat ilmens tan eina “eedoite obenatan 
mnc wies aime de etd gi 
cietogrt atlanta aekibin sreiuy aoa gap da inel 
MT .iomod MiibqqU ouo —— - ma 
dis SB Kiosk isin iiid 
2h veidósibk eh ros io qiue nddEo sexe vamus i 
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pet. 


ee 


= ~~ , 


appetenda, cule non potest ordinsri sd bonum, et nihil talium appetendum 
£87 


egt; noc cst respootu slioujuo, quia molum nihil est , nee in Deo cui 
$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 
ene eleit privationen perfecti esse; quod diffinieng Boethius  dicit: 
est guod ordines retinet cervabceue astursm, Walue autem deordinatus 
396 
est s sno fine, et naturem humanam convertit in beluinam, Propter 
$97 


quoc Plato sic vere posuit transcorporationem animerum; quia in 
$93 i 
Pselmo Gicitur: 





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 

cum peccent; scilicet, injuentum n&lií sunt, licet ratione sub- 


jeeti hujus privatiozis, olicuió sint. cle autem excidere s dignitate 




















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d *8 nh 
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am Véamses b ndbadisdht - owe. a Lp diinelgignni dedos — id x 
: tone etedaitiiev ass ."f010531 Jee sDISA adie oou ast u 


ode Q8mezobábusw aeffenod utum de see OG “tho 6n LI "Is 


si ¢it monolbeeofkri we $54 fade U^ - viuda sect toos d "T utt 

— wr ™ — 

i i) $29 Qusdb$equa adfbéiieon avis " 153 0 dis wi jen áfov dw. : 

1 WE 368 "^ br Nm 
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diis i07 Stn L4: *izüvol1 : i19 ! mou - $43 ote als nec ty) 


te “pup (ub babhhoe oo ily ebbnudes soe T ut ve. 
@ae Buy « MP wh i je EOS p^ Ldmiges. venae da 
RN al Las Lown Locaux xedquug sa 3 
gii and. ib steoeet balli € p am > vi 


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~ 206 — 


406 
divina cujus non genus .umue, et propriam naturem commutere in pecus, 
407 
et fieri non ens et nihil, et tamen uti tam diversarum pesscionum in- 


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 

facere pecoatumn, i probatum est esse per ve niserlum, cuam volle 


tantum., t quento diutius hoc possunt, tanto itorum infeliciores sunt, 
417 
quia peccatum peecato, et por consecuens, siserianm miserisze accuam— 


' 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- 


latione, unde etian collecta sunt ea quae preedicte sunt. 


















MS ‘woo a | 
duupeq nj owumibaco alemaen moligerq .. 45 oU. suse uon cote anltib. 
TO! 


~6) mubolasag suzsRis ib mut Dio suited, do eLtius duc eme nom elk de. 
finite bOMp uPDOSS, amaldQo 1060 ogo Lateran Püb3pob ther 4o «A 
ám due 0l. de NOR Qirehaas . 4 Les PERPE v*ALi 3 
elie^irb 4e adusele nie 2% Beoog inet date — | 
ovy wp c wfaoqoue tetaq eval « nce: 

lived ai nella E etel sus eh «aedis ert LIT 
geri tects .ubbsilo ielini ones! ramis aerate Jona -d 
«Jud enod sme), EK, ato e dowhtg ead tesegms hu asia a 
enis & i7 la NT iectiauluo — ápdanoo. PI igi 
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aitov FTT amend e ing same Jue — ere 
p escis. ps 11 of. Quim Od (oes | ebbinib : " 
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sülevocl4 sige diamo Mei nli iat BNR | 
dae ain vhuiam da» son. debe 4. 
cap nds “ee mulnef dd ^ Lm dininialden 

dep coating Mie Opus mo ve 7 isi adita " 
enn dis vw resa diaeta. ingle du! * 

| tuned ordi VL. on diuites oisgogaet. dno Doe: | 
^ pitas ate bho seg ppt 


- 207 - 


Secundo, cunt quaedam quae ed eufortunium vel diffortuniun 
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 

Quandocue ets proépere cuccedit / bonis, et ponuntur 8lvb 
in poteatate propter commune bonum, ut exuberans retundatur isprobites 
ut patet in ondes: et eda vat $i autem clicui justi fortes sunt, 


et perfocti contemptores tenporslium in illis, ut dicit Dionysius, 


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VIII capitulo De Divinic Nowinibug , justitiae divinae hoc est proprium, 
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sed collocare ipsos in inflexibile ststione, scilicet, inter adversas, 
446 447 443 
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449 450 
plus aecuo éespiclunt qaod ferre non possunt; ut Petrus cum dixit: 
451 
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46Zz ; 
etian peraittuntur mala pati ad exeaplum et animatlonem aliorua, vel 
453 
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454 455 
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456 


Gorum poster ceceleraverunt . Et cie pstet quod inconfuse justis nunc 
457 453 


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gouhingunt« Quore autem mali E s "des 2A in prompto, Ratio est, 
ecilicet, «uia poenas ordinat culpam, vel ut ipsi emencentur, (tm 

ut 4:9 & pecentis T oe RR T ae 


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nequeunt convenire, cus etienw s ceipeis digsentiant. Lt ox hoe saepe 

summe providentia protulit insigne rim. E" melos mali bonos 
IER Nan dum inicus o pessimis pstiuntur, student dissimiles 

— eis Quos / oderunt, secundum quod Gregorius in Bore, ui 82ra 


i 480 
exponit illud Psalmi 

481 482 
Rt hsec responsio collecta est ex IV libro Soothii Do Con- 


&olotione et VIII capitulo Dionysii De livinis Nominipug; ot est ros- 
484 à 485 486 


ponsio uae continetur Eeclegisstes V ¢ 5i vicerio exlumias 
437 


egenorum eto. Sensus est quod excelso tyrrano exeelsior est fortis 
483 439 
tyrennus  , cuis non est fortitudo guocr i ug juae gi veleay ze 
439 421 
goupspari etc. Job xl  . Et cuper hos daemones sunt fortiores alii , 
492 


scilicet, sngeli boni gui non permittunt daemones vel malos onines 








aliquid laedere &lios, nisi cuentum providenti«s secundum praedictas 
49% 494 
rstiones oróinat, Insuper universae terrae rex, id est , Deus, 


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hominibus, scilicet, ut nihil possint , nisi quantum ipse permiserit 
498 499 
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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 
rogiaenis quo Deus gubernat cuncia . Et vic eet hoc nomen rex, | Ter- 
8 9 


tium est modus regiminis cuo summs rex omnis sic regit , quod non 
19 
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sic est hoo nomen senetus. 
1l 12 
tonetitstis nomen, cu-avig participstive multis conveniat , 
18 
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14 1$ 16 j 17 
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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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usum munóstionic carnaiis, ut cnerificia legslis, et et 5d cultus 
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tamenti, et ounie cuae ad eorun decenten it dperci ig sunt ordinata, 
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ic ilk Side tank Seater: Hine leges Nebel siis 
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fecions cuse sd Deum justa sunt, ut dicit Philosophus in libro De Bonig 
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Laudibus . Sapientise x : Dedit 111i golontios conctorum. 
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priux nowen Dei est. mer di Ee fiM« 2 Ideo dicitur 
Judith likes et Baba Adds Tu es dominus Deug solus. Dicit auten 
Ambroeius in I EE, quod Leminus nomen est potestatis, 
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tivum secundum retionea — superpocitionis, Sed possessio, cuis cum 
92 88 
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acquirit. Et ideo PER, dicit quod -olus Ne. est liberelis, 
Et Augustinus VIII libro | PET s dicit INL, et Deus solus 
verus Dominus est, cuis non illi ad guai, sed ad nostram utilitsten 
servinus. Nam si nobis indigeret PP ipso, verus Dominus Wee 
esset, cum per noe sjus juveretur neeéssitas, sub que ipeo cervirot, 
Et hoc cet cuoc dicitur in wears Dixi Domino, Deus meus es tu, 
105 

Z2gonism »onorum meorum non egeg + 

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- 218 « 


122 
Rex similiter dicitur crestus slicuis p rticipstive a 
128 
summo rege, Unde Proyerbiorun viii +: Por mo reges regnant. ed 
124 125 


secundum perfectan rette nominis est Deo proprium, Esther x ‘+ 
fntitin ee cH T fuat V Deus 
pd Et sic in hac MNAdad dif- 
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 
materise, Propter quam secunlitstem proportionis, cuse est cum inaequsli- 
tate cusntitetis, Scripture FOE & Deo Pei 1^, perconorum aceep~ 
tionem  , 

Qunis finis, «uis unicuicue rei det proprium finem, cui est 

186 137 

gus naturalis operatio ounibus, seipsum rex iste constituit finem 
ultimus; et inter hsec extrema, multos posuit sedioe fines, per cuos a 
propriis nidis ad ulticum fines pertingunt omic, unumquodcue suo 
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tentum propriam utilitstem, Et omni: ordinis, quia sicut fines ponit, 
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 


sive sit lex vetus sive nove, per cuss leges ordinsts in finem in- 
vendit producere in ipsum unumcuodque secundus z9dum suse naturee, sci- 


licet, naturslis natureliter, ot retionslia eecundum liberum arbitrium, 


EtLomis ometus, id est, pulohritudinis, cuis omnia ordinat in bonum, 
146 147 
ouod "m finis intelligitur , et in pulehrum, cuod in ornstu 
148 


notetur, vel potest cici, quod per leges inducit dispositiones ad 
149 150 
finem suse sunt ornetus -in;ujerum, De quo, Genesis if  : Igitur 
1 152 


51 
perfecti sunt coelum et terra, et omnis ornatue ejut  . Epeoialiter 
158 154 


155 
auten hoc est in retionall crestura , quia, ut dieit Philosophus , 


; 157 
óucere in habitum virtutie, it illae virtutes, ut idem Philosophus 
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 


Augustinus vocat eum legem acternam, 





Quamvis cutem lex secundum primum nocinis :ignificstum, 
178 174 
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176 177 
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130 
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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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198 
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= 219 « 
194 
ut breviter logis acternae notionen explicem, os est cue justum est 
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 
Bootbius in I De sails ^ legemque pati cidera cogis; et in II 
200 201 
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E vi providentia divina Deus iN pstet quod lex seterna 
Deus wa. Sed differunt ratione hsec tris, quia Deus est ipee cul 
providet; providentia est uut qua providet; lex setorna est ratio 
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 
odios A etion attribuitur bonitati voluntatis divinae, 
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pristur, Savlentiae "s In nisericordis disponens omnis, yia 
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220 eg 222 
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 
v . Judex enim habet justitiam logis spud se, secundum quam judicet 
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 
ratio sunt “ugustini in Libro Le Vera Religione  .  Lixi autem essen- 
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 


et exeuplaris omnis ordinationis rerum, in qua res existunt per 


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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 
calore ejus, dicit ibn yn id est, a Spiritu Sancto, cui eet lex et 
teetimonium, ete, 
241 
Amplius, cuia ilie i sive ratio est causa efficiens 


248 
et exezplaris omis ordinationis rorum, in cu& res existunt per 


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244 246 
Givinem dispositionem , et quae multipliciter sunt in effectibus, 
246 


sunt unum reslitor in cause, ced tsmen causa plures respectus babet 

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  , 
252 258 
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 


256 
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259 






ate. Zt ipse Augustinus in III libro 


Eds 


a“ an 261 
Confesdonum dieit! ignorabam Justitiam verem ex Justissius lege 
; 262 
Dei, cus formarentur regionum mores. Sed intelligitur de ipse lege 


£68 
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264 £65 


probatio Augustini  , Gubdit enim +: en onim est cua justum est ut 
f 266 
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sit enimse suae, et notuz dicet uticue cuod sic. 
Quemvie secundum rea, Deus sit ipsa lex aeterna, cuie 


2€7 268 
reeliter est in Deo, tamen secundus rationem voluntas Dei subjicitur 


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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 
et loculsur secundum divinam nsturom, st cunt verbe consilii, Xt infra 3 


si «uis Filius Dei obsecutuz Patri in creatione omnium non confitetur, 
276 
anzthezs sit  , Hse¢ enim subjectio non est uinoritatis vel servitutis, 
277 
sec ext secundum rstiones principisti, inquantum hujusmoci ost , 
278 2 


et nom secundum rem, neo secundum retionem principiati, ut est 
in diviais 3 vel est obedientiee aicsl od cittentem, cuse obedientia 
230 281 282 
est recpectu Patric majoris es esjoritate de qua Hilsrius dicit 
298 284 
in I libro be Trinitate quod Pater donantis suctoritste major ost 
«85 

Filio, secundum / illud Josnnis xiv +: Pater major me est; ced Filius 834rb 
286 287 

minor non est cui unum esse donstur, secundum illud Joannis x t: 

288 233 
Ego et pater unum sumug,. Et ita hsec obedientia est consensus in 


ordinationes seternse legis ce missione Filii in «wndum, cuam legen ac- 
coepit Filius a Potre, Ft Loec colloeutio legis vocetur db. 
pruscepkà Patris, Et secunduz bane subjeetionem, slicui ponunt eub- 
suctorit:tem in Filio, sicut auctorites MEER. eet in Petre, Et 
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non quo alius ost prior allo , ut dicit Augustimue . Unde otiaa 
hoo quod óieit, cuoc non didis. vel comparamus Filium Patri, non 
dGicit inaecuslitstem Filii od Potrem in quantitate, sed distinctionem 
eecuncum auctoritatem srincipii ot titii; et subauctoritaten 
prineipieti et sissi, 

Sisiliter, obsecutio in «ctu orestionis non dicit secun- 
deriam vel instrumentalem cooperationen, sed dicit consortium Filii cad 
Patre in eedem operations, per virtutem Patria eandem numcro «ceeptum 
a Patre, Per quam sceeptione: dicitur Pater operari por Filium, its cuod 
preepositio dicat euctoriteten in Patre, et subsuctoritatem in Filio, Et 
ideo dicitur Filius obsequi Patri, et non e converso, cuia tolius quae 
dicunt principilitatem in uno respectu elterius, non recipimus converrio- 
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$rga cuncta comoonens, Et hoc etiam sition, secuncum consensum in legem 
eeternam eceeptam a Patre, onan in ordino omnia ereerentur. Unde 
ibidem dicit d ead Ab eeterno ordinate sum. Christus autem 
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voluntarle consensit, ced sicut id quod regitur cet cub regininc. 
513 


Idem éicit Auguctinus, De Yers Helicione ; aotornam 
S14 515 
Legea mundis enimis fas est cognoscere, judicsre non est fos . Eb 
Bis 


primum borum patet, quis principium, quod est ejus impressio in in- 
317 218 
telleciu nostro, est netureliter noble insitum —, secundun zuoc justum 
519 220 8?1 
est ounia esce ordinetissima, por quod cjus notitie noble natursliter 


est inserts, Secundum cuten ox Loo probatur, quie judiclus ce re non est 
$21 
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228 $29 
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330 


videntize opers oportet mirari et laudare et inperserutate accipere. 


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£81 
seplentia divine, cuse est ipsa lex seterne, dicit, Proverbiorum viil , 


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$22 


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$35 524 
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emanatlo. 
355 
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$86 
naturn?is cuediuplex est. Unas ast de qua dioit 3oethius fn II libro 
5:8 829 $49 


587 
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et coelo iw erans anor, Et idea dielt do sodem snorc, tn III 
$41 842 848 344 $45 
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alibi, Loquitur autem de amore naturali nsturso partiqularis, cue, ut 


ipse ostendit, cuselibet ree appetit / et omat conservationem gui scse, 
$46 547 
quam Philosophus voost esse divimus quod omnia appetunt, ot 


rations illius agunt wihdculd sgunt, Et cum in huno finem omnia orói- 
343 
naverlt, ot oréinata producet in ipaun, secundum proportionom aujuz- 
249 


libet n&tur&o, vel conservendo ea eadea mmero vol cspecio , lex ceterna, 


tus justum ost ut omnis sint ordinatiesime, patet hone logom causeten 
556 
esso nb ipsa  , 


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 
351 582 
lex neterns, Hene legem vocet Boethius in I" Libro Ds Qoarolstione 
$55 
alterum anore3  , quia ost anor nsturae universalie cuo etis con- 


trari- mutuo sibi converuntur, et se juvant ad universi consarvo- 
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naturse opus est opus intellipontise, Sic sticn utercus &mor 
361 


vocatur lex , non solum a ligendo, sed .otiuo cuia est explicatio 


legis Justitiae divinae in rebus, participantibus justas Doi distyi~- 
butiones, Et inuentum res continue ERES notus ad quod 
AR, alteruter iste anor, ct hoe efficit lex anoris virtute 
legis eee sicut etiam virtute provicentine, Pa pnalznt 


meliter sic omnia sunt cub loge sotcrna, 
Et quia lex est praeceptum justitise, quod cui laplet obedit 


567 
leri et praeceptori, ideo ides aver vocatur praeceptun divinus  . 
868 


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versis inetiactu neturse, sicut omnis anime movetur. t converse 
875 
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$76 
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$79 
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$31 : 


Aui det solew in lumine diei ete. 
B82 


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535 $84 535 
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Specuistivus hebet ex sua natura nzboltum prineiplorus speculativorua,. 
333 
Et hoe proprie vocetur jue asturale et lox neturells, cule prascepta 
539 


justitis continet. Et inea est lex de waa, hoasnos ii — 1:  Eujuszoci 

590 591 892 

legen nog hebentes ipsi_sibi /—— syat lox. Cua sulen lex bsec 
292 


nihil aliud sit qutm asburails rectiludo latellectus, cuse ect regula 
prima, ad Mc. omnium agendorum reotiiuco reguletur, cul prima principia 
TRIB per ce ibbdinines j et ideo per ze not: sunt, et haec 
rectitude sit iu nobis incuantux homo, isago Dei et HM, exlse 
tena wakes eifoectuB et exexpler incrostae rectitudinis, — est 


&etorna lex, patet Laeo legem naturalom esse & lege aeterne . 
$99 400 401 
Cuarta lox nuturelis est cive jus natursle , «uod 
402 403 
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40% 
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dicit animalie hebere regimen vitae, ita quod quaedam habent regen sol- 


404 495 
licltuu vires 86, cuasedas &éuni sapientis , quuedan astuta, ot 
496 497 


qusedem iargs et maguanima, et «usedaa sunt ingenios& , Guaedan 
verecunds, et cueedum monsuete, use tamen omnia non agunt raiione, 

quia ut bii dicitur, animal quod hobet discretionem / solus uomo 85rb 
est; sed potius, ut dicit sdliidiiie « in his sguntur iupetu naturslis 
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dicit Isidorus in II ftyuclogto W^ lex naturslís est quaa astura omnia 
snimsils docuit, ut e6t conjunctio seris et fezinus, Et idea M— 
Een de jure meturell, Et ideo, sicui istud, Incusantus ect astur& 
rei, est :b eo e cuo ect weet nature, sic in uentum cet psrticipstio 


juris, sive legis neturslis, duse proprie sic voculur, ost ub osóoa lege 
seterna cum boc jure gaturalc. | 
| Lex civina continetur in novo et -—.— testemento, Et 
do nove guides non est cublumw cuin ipsa eit s lege &etoras, cuis ejui 
leglelstor ost Filius Lei, ui non colum essentisliter, -ed ebiem ap 
propriate, est ipsa lex seterna, Et ounlo in teborasculo ecelusias 
fscte sunt mute Dissicidieditd - in hog Ee -de enim 
hoc vcrbum Xxodi ex;onit Apostolus Ac licbreeos ms cui cielts (mi 
exemlsri et umbrse Gescrviun: coslestiuu, -iout rocpou:sm est Moysi 
. 420 : 
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Sed lex vetus, cum in multis contrerle videstur huic novse 


legi, cuis concedit libellus repudii, et odio hubore inimicum, ot talionem 


421 422 
sumere de lasdento, cuse omnia lex nova damat , non videtur esee ab 
428 


eaden lege à “us est lex nove, Fi ideo Keniched Gicunt esa esse 8 
melo principio, Quis et ipsa est mala cum sit lex aortis st vetustes lit- 
terae, quae operatur in nobis omnem concuplecentian por cues revixit 


4258 
peccetum, seducens et occidens, Hace enim omnia habentur Romanos vii. 














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424 
Sed cum Dominus cicat, Matthaei v +: Non veni solvere 


Aegeu, sed sdimolere, qui tenen spparuit ut dissolvet opera dieboli, I 


425 
Joannie iii , petet eam non esse a principe tenebrarum, dixbolo; «ed 
426 427 423 
potius, cum sdiuplere / legen non est nisi illud cuod in se 8$v& 
429 429 


hebeat exponere, oatet cuod lex nove est in veteri, secundum illud 
481 


Ezechielis i  : jussi sit rota in nedio rote cule noralia sunt escem, 


et alia omnis habent se sdinvioea, sicut signa ad signetum. Omnia enim 
432 483 
in figura contingebant illis. I Corinthiog x  . Ideo utraquae est 


ab eoden principio, scilicet, « lege acterna. Propter quod Dominus 
434 
(icit ilius asgnum futurum in regno coelorus, cui legea illam fecerit 
435 


gt Goguerit. Meatthaci v . Et diete et praeccopts illiue legis vocat 
486 


dicta et praecepte Dei.  HWatibhael xv ot xxii 
487 
Ounia vero cuse contrarietstou sonant, Dominus, Mattheaei v 


reducit 2d concordlem, (uis, exponere volens vetoron legen, praenisit: 
488 


Nisi sbuncaverit justitiu vostro plus usm Serlbsrua ot Pheriseorum 
429 
$ig., ub o:ienderet ea “use ipse édcit solum esse expositionem inten- 
440 441 
tionis legis, cuentua erst in se. ed cuod alicua permisit, hoc 


fuit per applicationes illius legis ed conditionem nominum illius statue, 
sicui NER ns in xti. dicit de regula Lesbia, cuam oportet 
ecse plumbesa propter tati den DP illius terrae. Quod 
temen absolute dea quod Dominus dia esset in intellectu 
legis, petet "m... LE uod Meine 1oelime repudii reprobst per 


ipsom legem, primo per illuc Genesis ii: Erant duo in carne una. it 


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451 452 
cum praeceptum dilectionis proximi extendi probat sd omnes homines 
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per parabolem de Samariteno, contre illum qui -usesivit cuis est meus 
454 455 
proximus , cuis Jerosolimitae et Semariteni inimici fuerunt — , poena 


quogue telionis non reprobatur si fist zelo justitiae; sed a Domino 
456 
prohibetur , ne fist appetitu vindictae, 
457 
Apostolus quoque seipsum solvit ibidem , quod preedictorum 


omnium causa est peccstum, id est, fomes, sed occasio fuit lex, incusntum, 
457a 
ut dicit poeta » nitimur in vetitum, semper cupimuscue nogstum. Manda- 


tum autem senctum esse ot justum et bonum probat per ioc quod fscienco 


contra ipsum, non facio cuoc volo, voluntate neturali interioris hominis 
458 458& 
gua condelector legi Dei, sed o un hoc facio « Nee tamen 


culpenda est providentia cujus / ocossiones malorum potius tollere cuam 35vb 
inducere, cuia per hoc homo por experientiam propriae infirmitetis humi- 


listus, inplorstione divini suxilii gratiam accepit, operentem ut velit, 
459 
et cooperentem ut perficist illud quod lex prsecepit, | 
40 461 
Ponit autem Apostolus ibicem cusndaa legem cum dicits 
462 463 464 
y e in membris seis repugnantem legi mentis, id 
465 4€6 467 
est, legi nsturali , incusntum ipsa condeleetstur legi divinse; et 
: 468 
tanen utracue esrum contrariatur . Et per hoe, mala sit, ricut dcicit 
4€9 


ibidem . .uonism mihi malum adjacet, vicetur cuoc non sit a lege 


seterns, Sed seiendum est quod realiter haec lex nihil aliud est cuam 
470 
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primse innocentiae, Per cuam dileetionem eppetit objects sibl naturalia 


quselibst illerum potentisrum, Nec in hoc plene subduntur rationi, et 
471 
ille objects sunt delectabilia carnis, «use contrerientur bono 


rationis, 
472 
Potest ergo baec lex quadrupliciter accipi, scilicet, 


pro nature senmalitetis; et sic est a Deo a cuo est omnis natura; vel 
pro natura ake ut potest deficire Mie suo actu, Qusliter Apos- 
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 
qua legitime factum est ut qui non obediunt suo euperiori, ei non 


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serviat suua inforius, 
434 
Lex humans consistit in jure positivo; et ipsa etiam 
495 


contrsris videtur esse aeternse legi potius cuam rit sb ipse, prse- 
436 437 


cipue cvoniam , ut dicit Augustinus in libro De Libero Arbitrio , 
multa concedit atcue inpunite relincuit ouse per divinam providentian 
judiesntur,. Concedit wena via vi repellere, preeeipuse in oc- 
litum hominum, quia, ut dicit ipii. 3 pecestum est, cuia 
non sit nisi ex cuplditate, Permittit autea simplices fornicationem, 
et similis crimina cuse non rdi 64 Bed cum jus positivum daddies 
ex jure neturali, ut cícit Tullius in II iuam 4 et probstur por 
hoc quod jus positivum nihil sliud est niei ordinstio juris nsturslis 
in psrtialaribus casibus, quod particulere necesserio effluit a con 
muni et univeresli regula juris, pstet quod haec lox ab eodem orincipio 
oritur cum lege naturali, REPE... & lege aeterna, Unde dieit Augus- 
tinus in libro pis tinal totic in Lege bad Y nihil est justum 
5uoó non ex aetorn& lege sibi homines PP ¢ | 
Objeetione: «utem colvit Augustinus pre did hee cuod 
non sequitur ex hoc legem temoralem esse dirti legi aeternae, sed 
esse inchostam eR perfeotam; sed "Es justam, eti-z in his 
in quibus deficit s lege aeterne; quia eum finie ejus sit Rd 
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517 
consequens, juste est solum cum ea preecipit cure ad bane pacem 
513 íi 
pertinent ., et contréeris prohibet ei punit. Et rio oc cuee sunt 


hominis contre Deum solum juste impunite relincuit,  rsecipuco si res- 
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- 
primit, sed unumc;uod-uc secundum suam SMIECAEUN.... ipsam perticipst 


et imitetur; et ex diversitete modorum srticipanci causantur diversa 


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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 
jus dietst ab ipso, tanto suitiplicius est in praeceptis et mutabilius. 
533 $39 

Unce quia lex vetus, quantum ac figurative , fuit lex snimelie, et 
$40 541 542 

cum lex neturee sitlex mentalic et cpiritualis, ot perfectio ejus 
eit lex gratise, yetet quod ratione hujus distentise a prime spirituali 
545 544 

lege, ipsa mutabilis fuit, cum elias duse sunt imautablles; et cum 

545 $4C 


Sicut juste posita fuit in statu snimali, ita juste siiidited. 
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 





Omnem hane rationem justitine prisum exemplar justitise, id est, lex 
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556 557 555 
diversimode imitantur, Unde »:tet cuod etiam contrarise leges 
559 
reducuntur ad legem seternam, 


Ex his petet leges iniquos, cum sint deviationes a reeti- 


iudine acternae legis, ut patet ex hoo cuod runt deviationes a lege 
&O 561 562 
naturali et civins, non esee 4 lege aeterna , nisi ut a pere 


mittents temcuci & ceuse cine cue non et non sicut s principiante ipsos, 
565 564 565 


Unde Isalee x : Vee cui goncunt leges inicuag. Et dicit suctoritas 


quoé Deus nullius rei est ultor cujus est auctor, 
56€ 
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$€7 568 
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legum habet in se, sod civisinm explicat eam in legibus, a :e derivatis, 


quantum sd es quae his versibus continentur: ‘(uettuor ex verbis virtutes 
569 
collige legis: perzittit, punit, imperat, atque vetstü . Sed tune 


nomine permissionis tris couprehenduntur, scilicet, permissio indulgentiae, 
$70 $71 


use est minoris boni, I Corinthios vil  : Hoe  sutem secundum in- 





$72 
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575 
quae est minoris mali, ne majus Mentions ^ Mattheei xix  : 


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simpliciter relincuitur optioni nortrae, Permissiones vocentur cum 
$85 $34 585 
de lege agitur  , cuia null« lege sd eorum observantiam ligamar 3}; 
586 
quemvie, "uantus ac doctrinam legis, consilia vocentur . Sie enim 


consilium plus dicit cues nude permiesie, Haec est permiceio de cua 
437 


Apostolus Ad Hebracog vi + Heec uides faolomus, si permiserit Deus / 3¢vb 
id est, nobis hoc esse fsclonóum inspiraverit quod est concilium divinum. 
Similiter in punitione intelligitur communitio : poenae, 
quando poena consistit in sententis divina, Et per esnóea rationem 
justitise intelligitur repromissio, et praemistio bene neritorus, cuis 
ejusdes juris est peccáta punire, et werite rexunersre, Volunt etiem 
quidem his adjicere opera indifferentia, non intelligentes cuid 
locuuntur, cuia Mi. est indifferens in operibus humanis, id est 
in operibus rationis deliberstivas, quae sole ordinat lex. Et ideo opera 
iadifferentis, quae ex se nec bonitaten nec aslitiom petendi) et 
etism ex parte operantis indifferentia BL Laon Sine judicio 
rationis fiunt, ad legem non pertinent. 
Bi autem ccire cuplaus qui subjiciantur nuic logi, consi- 
cerandum est i. subjectio vel dioit tantum rstionem recti et reg- 
entis, secundua rationem intelligendi, sine omi reali inferioritate; 
et sie supra dixisaus volunteten divinam et Filium Lei subesse legi 
soternae in se :umptae tentua, qon prout y NM legibus est 


596 
participata; vel dicit uinoritates regulsri per legem ad ipsam 


























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auctoriteten legis, Et sic óicit Augustinus in III libro Confessionum 
$98 599 690 


quod subjici legi seternae est Gupliciter : vel ejus punitioni 
601 69 
vel etiem preemiationl . Primo uodo, omnes moli subsunt legi seternae, 


[sd 


que justum est oonle oose ordinatisslma, Et ideo ipsa ome malum culpse 
ordinat per poenam, Et secundum eundeu modum, etiam beati subsunt 1111 
legi, «uia secundum WP ow. merits eorum ordinantur per preemium, Unde 
Gicit "inde in libro Be Libero Arbitrio à: lex aeterna est 
sume ratio per quem mali Mijerins % boni bonam vitam merentur, 

BSecuncus modum est dupliciter seeuncun Anselmm in libro 
ni s m2 seilicet, secundum subjectionem nsturalem; ot sic 
dicit Augustinus in libro De Maii nihil legibus sunci creatoris 
ordinstoriscue subtrahitur, a quo pax universitatis administretur; 
vel secundum subjeetionez rationalem sive voluntariam, / Bt hoc du- 87ra 
pliciter, Ünonodo secundum oucd lex dicitur a ligendo per cosctionem 
poenae, Et sic esse sub lege dicit nocossitseteux conctionis conditio- 


€10 


nóotae, Et sic justo non est lex posita, I Tisotheum i . Glossa  : 
611 612 €18 
id est  , inpositaut supra ipsum sitet ei doninetur . Sic malis 
614 


ex timore servili eis obedientibus convenit esse cub lege. Unde 


. 615 616 €17 
super illud Pgalmaj +: in lege Domini  — voluntss ejus, dicit 
618 619 620 


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secundum quod lex dicitur s legendo; et sic subesse legi dicuntur, cui 


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promptam hsbentes voluntatem sd bonum sola instructione agendorum ob- 
621 
&e;suntur instruenti, Et hoc adhuc est Qupliciter, cuis vel legitur 
622 
lex aeternas in se, ut videatur id cuod volitum est a Deo; et sic boni 
623 €24 625 
sunt sub lege acterns. Unde super illud Pgalmi : Et custodian 
E26 627 
lerem tutt semper, dicit Cussiodorus  : seclt per hence umbran legis 
623 
ad mysterium seternse legis ascendi . Vel legitur tantum in elgnié 
€29 
divinse voluntatis in lege nsituroli et divina, Pt sic dicit Augus- 
689 632 
tinus in libro De Libero Arbitrio  : justos sub seterns lege agore 
622 638 
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suum factum sub lege. 








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CAPITULUM DECISUM OCTAVUM 
z 3 
De fato, et de his quae ad qnem ejus 

requiruntur, quae sunt casus* fortuna, con- 
tingens® et occasio et? frustra et otiosum 


7 
Fatum, cum eecunódum Boethium sit explicetio divinse provi- 


dentize, cum providentia notificandum est. Sed guis ruae rationi con- 


trarisri videntur cessus et fortuns, pr&edeberminancua est de his, 
8 8 10 il 
Siout cutem dicit Boethius in V Le Gonsolatione 3 asi 
12 
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casum esse diffinit, nibil ommino casum esse confiruo, .uis nec tenere 
18 14 
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noc alisuid potest fieri ex nulla causes, cui: boc fieret ex nibilo; 
quod est imposaibile, cuis nihil ex nihilo exictere vera sententic est, 


cul nemo us;uam veterum refragstus est. Ged hibuerunt hoc pro funda- 
15 
mento omium rationus nsturslium, Pt z amvis ipsi hoc tantum — intelli- 
16 
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utrobicue, 

8i vero cagus "a fortuna diffinistur :eeuncum Aristotelem 
in II Mx helen tes. Quod easus vel fortuns est cum alicuid 
cujuspisn rei gratis tla et aliud «ulbucdas de ccusis tg in- 
tendebstur obtingit, ut dicitur in II Phygicorums quis Né frequenter 
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aliquis fodit agrum sd faciendum sepulchrum, et invenit thessurux ab 
26 
alio ibidem absconditum; ot vadens sd forum ad clicuid emendun, invenit 
27 
amicum quem videre desiderabat, et similia, Diffinit autem Boethius 
28 


essus comamiter, prout etius complectitur fortunsm, diceps casum esse 
29 
inopinatum ex confluentibue causis in his ouse ob sliíicuid geruntur 


eventum, Hunc autes concursum cousaruz facit fatum, invumtua, de 
30 
providentise foate desceadens, cunctis cuis locis touporibuscue disaponit. 


$1 
Cum ergo Augustinus in libro LXXXIII \usestionym probat nihil ossu 
fieri, ger hoc «uoc illuc temere fieret, ot son per providentiem, non 
eoneludit nisi secuncus pricam ecceptionea caus. 


In cuibue autem possunt evenire exsus et fortuns, determinat 
32 8$ 
Aristoteles in II Physicorum .  boruz enim «use fiunt, cusedem semper fiunt 
84 $5 36 
eodem modo , ut pstet in motibus coslorum, ot in ortu et occasu si- 
$7 88 


Gerum, Et hiec sunt quse nsbent causag determinatas, et ordinstas , 
$9 40 


et necesserias , cuse semper zovent eodex modo, Et ideo cuia íbi T 
non potest esse confluxus novus csusarum in eis, nihil est P casu uL 
E. fortuna, Quaedam vero fiunt frequeater, PT I ouae habent 
causam ordinateam, ced non necessarian, "er propter primum horum fiunt 
fresmeater propter -ecunóua n... non fiunt semper, / «uia cause 


non necessaria «usndoque hsbet contrarius impediens ejus efficieatian, 
Et nec sst casus vel fortuna, guia cum h:beant esusss ordinates, non 
49 


fiunt « causio per aceidens, et preeter presordinationem — concurrentibus, 


E lup. 


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QUucedun mo fiuni prseter hioc ot oxtra haec ; et in bls óiolt 
Hütiseitei " aliqua "TT & casu eb e fortuna, 

Est &autoa extra hoc cuplex contingens, Unum est contingens 
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- 
sendi, ipsux ,lus ce hebet sd non esse quam sd esse; et ita cuod est 
ag utrumlibet non eot ad ubrumlibet;  ucd est inpossibile, 

Selvitur onis hoc, uis prima wide propositio fslss 
ect. Guoavis T contingess ad utrumlibet non enol caugom per 
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 

hee contingen:, ut dicunt Alexander et Thenistius et Averroes , 
et Kon 7] cusmvis Avieenns in p libro Heiner dicat 


contreriun; ^uis, ut dicit Philocophus , cosus et fortune reducuntur 















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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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poucloribus; quod est Lapessibile, 
93a 
Hujus enim solutio est cuod hoc contingons nonnullam 
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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113 
val alisvum rerum, cuis cum omae per accidens reduectur ad per ce, 
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. 

Ut :utex peintur modus hujus reductionis, sack est 
oued secuncum diui. 2 casus et fortuns suat in hic cuse fíunt 
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, 
Sicut inventio theseuri csusstur ox uno proponente facere sepulchrun, 
et ex eni proponente ipsua PUR ui / vel alterum est a 38rb 
proposito et slierum « natura, sicut cun invontio thesauri causatur 


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130 151 132 
ex proponente fzoere sepulehruna et ax natura minereli cute 
18$ 
thessurum ibi oroduxit ,. 
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- 


tionen senitatis sunitur, sit causa ojus per se, adhue sanites est 




























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evacuaretur « colors et sanaretur, MY senitas fortuita, cuia 
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 
dico musicus &edificst, et infinita similis cuse elden &ccidere 


possunt, 

: 167 

Differunt eutem fortuna et cams, ut Cicit Philosophus  , 
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 


ratione; quie frustra cicitur in;uantun Oporatio cadit a fino debito, 
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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256a 
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 
" 2 
&cceperunt. Nec contra hsec dicta est quod 5 dte dodo. pot omnem 
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 
ouam dat lignis et horbis increnentum, pertim voluntaria, per operetio- 
aon angelorum et nosinum, Secundum primum sotum »rovidentiaze aedes 
ordo nsturelis osussrum cuem phllosophi determinant, scilicet, -uod 
primo sunt ceusse universales, NP coelestis et uotus eorum, et 


sub illis sunt causse particulares, Cum ergo omnis artifex, oporans per 















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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 
serum, fetum vocstur, ut dicit Boethius , prout philosophi de fato 


loquuntur, Sed cuentum ad recundem / operstiones providentiae, dis- 82vb 
. $00 £01. 
positio providentiae divinse cuam Dionysius voost legem divinitstia, 


secundum «um ultimas reéneuntur per sedis, et media per prima, et prima 
/ 302 805 
reducit per seipsum, et nslis et bonis angelis et honinibus utitur 
504 


ad inducendua finem dispositum ed varios offectus neturas. Festum 
$05 
etiam vocstur secundum Stoicos qui substentlas separatas posuerunt, 
206 $07 
quae bujusmoci officiis intencerunt , ut patet per Apuleius in 
803 


libro De Deo Seerstis  . Et ex noc pstet ease nefas fitum negere. 
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, 
Et in immobile quis in causa iuugbíili fundetur; et est secundua 
onim une regule regens, et sicut vinculum continens —— 


Nisi enis effectus perticuleres zutsbiles et vsrii referentur ed motus 
$15 
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tius ed notum primus, et sotus prims sd prisum motorem et ad éivinan 
315 
providentian; et nisi diverses redirent ad unum, et nisi nobdilie 


S1€ 
ligsrentur ed iwmobile primh, fieret tanta diversitas et zutabllitas 


- £03 - 


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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 
et lanutsbile, 


$19 


$20 
Secunde modo eonsiderstur secundum esse, secundum cuod 
S21 
est dispositio inhsereas revue xobilibus, ut dicit Boethius . Et ric 
$22 $28 $24 
cadit in multitudinem, quis dicit Philosophus gued proportionsliter 
325 
est esse formae secundum dlversitates astorise in qua est. Et sic 
$26 $27 

etiam in causis naturalibis univereslibus et necesssriis est in- 


mobile; sed in causis contingenti^us est mobile, cule, ut dicit Ptolo- 
$28 $29 
meus in (uedripartite , licet coelestis effectus imsobilis / sit,  90ra 


non tamen participatur imsobiliter, cuis perticipetur por eliud; 1d 
$21 
est, per elementa, cuse suis contrariis dispositionibus impediunt 
32 
coelestiun effectum; et per accldens, ic est, per esse propter cuod 


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 
sic pstet quod fatum non isponit rebus necessitatem, nec tollet con- 
tingentiam, nec liberum arbitriua, 
: $33 $29 
Quis temen -uíd&u imperitii, praecipue Epicuri , 
dixerunt fatum utroque praedicterum sodorum esse ismutasbile, et ox 
hoe sequitur quod imponat necessitatem omibus causis particularibus, 
240 541 342 


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culpam nec virtutem, cuse non sunt nisi in actibus ui sunt in potestate 


nostre sine cosctione necessit:tis; ideo Ausustinus in V libro De Vivitete 
2 dicit ordines» ceusarum ne ue negamus necue feti vocabulo mp d 
Sed ipse subdit oa bujus dicti, cleens tig fastum a fendo 
$46 . 547 248 

appellare , nisi hoc nomen solet jam in alia re intelligi, ^uo corda 
me ^ inclinsre, «uam r&tionem plenius exponit in IX 

| Me andi dicenss liveris verbis Loquuntur philosophi; nobis 
autem sc certam regulam ae kee est, ne verborum licentis, etiem de 
rebus cuse P" significantur, iapiom pode es Et nisi hoc 


dictum sic intelligstur, cum ipse concedat id esse cuod nos vocsmus 
fstum, scilicet, ordines sive cereis 1 eoussrum, ct neget nomen festi, 
erit ipse gib contrarius -ui dicit in IV libro Super pig act 
res cognoscitur, tod est de alid s leborsnáum, ‘Sic etiam +regorius 
in nomilie de ce ore orobat fatum non esse. 

Multipliciter autem diffinitur fetum; potest ier tri- 


pliciter considereri,  Ünomodo, secundum / primum ejue processum a 90rb 
providentía, ‘Sic diffinit ipsum Herace Trismegistius in libro De Nature 
$6l $62 : " 
Deorum , et Apuleius , “uod f«stum, quod Graces vocatur €¢u Vie 
365 
est e»usarum complexio, ex providentia primae esusse dependens, ft in 
; $64 
idem redit diffinitio Soeinii in V Do Consolstionc ^uod fetum est 


inhserens re^us mobilibus dispositio, per cuem providentia suis cuseque 


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365 
Secundo modo conelderstur secundum esse cuod habet in 
£66 8€7 
ordine et conneciione caugsrum; et sic est vis connections causarun 
tea 
superiorum et inferiorum »oreecedens in quaeque csussta, Et cic dif- 
569 
finit ipsum Firmitius Astrononius cued festum est colligantia ex 


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& 


res habet in se wens divins, siapliciter et unice et uniforuiter et 


-948 - 


















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stabiliter. Et hic aoéug segumdus hoc esse est providentia, Ille 
$79 
sutem nodus, explicatus in es «use movet et disponit, et dirigens in 


motum singuls distribute locis, formic se tezporibus, fetum est. Et 
330 
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 
$37 233 


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 
aliud est festum consistere in alicuibus, cieut in his in cuibus 


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 
$95 
cadunt cub fstsli dispositione, sed cedunt sub providentis, cuis sb 


ipsa sunt eceusata, et s^ ipsa continentur et gubernsntur,  Siailiter 


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596 
dispositio f:ti volunterii primo he^et esse in engelis, et ideo ipsi 
397 


sub fato non endent, sed sub regimine providentiae, Exemplum / 90vb 
i 3838 
autem hujus ponit Soethius Quod, sieut in cireule cuanto slicuis 


eirculus magis diatat s centro, tonto magie moveturs et cuod »ro- 
pingulus eat M com mimus uovetur; et quod conjunctum est ai 
illud stat; ite quod lonzius ah ten per dissinilitudines a prime 
mente, tento fit wobiliuc. Et ideo anjoribus a tem nexibus inclica~ 
tur, quod fetum est dispositio rerum -obilium; et m ree iliam rerum 


cardinea vicinius petit, tento plus a fato lioerus est, cuod si cupere 
404 405 496 
venientis haeserit firaitati motu carens futi, «uooue superrcredi- 
497 
tur firmitaten  , 


Sicut autem diximus fatvum neturele non igponere rebus sub- 
jeetis fato neceseltuatea, sic multo fortius hoc verum est de fsto volun- 
tario, cuis licet NET id providentiae divinse immutsbile sit, 
cujus executio est hoc fetum, Lemen sententle caepe mutstur cusm etiam 
promlget idem fatum, ft insuper etiax ipsum consilium nulien inponit 
. rebus sbsolutam necessiteten, T supra probsvimus, Lt ideo etiam 
Steieil sisting oud A Pn éispositionem posuerunt esse in 
virtutibus spiritualibus, ecilicet, in diis incorporeis et M dae~ 
monibue, dixerunt fetue esse mubLsbile] cuis dixerunt istas virtutes 
saplentla esse prseditas. Sapientis aviem animus semper potest pleeari; 


et ideo dixerunt praedictas virtutes plecabiles esse per proces et 


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412 
sacrificia, ut non erogent ea quee disposuerunt, Sed nos hsec uni vero 
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, 
420 
quia actus emgelorus «uos hsbent circa nos, qui sunt purgeare, illumi- 
421 422 
nare et perficere, suat ommes aesumptio Givinae sclentise, ut dicit 
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 
necessario producet, et iciediste operetur circa corpus tantum, etiam 

























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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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- 261 - 
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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guecagun, on. MAGOS rt ABUS 3113 no Hone 
edil tio d ion dois nti alone, cond M Ra 
dem ponti dots « tat ..ceddent env Mowing fiom abtnaonse-oe 4 
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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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rer Lie adnelr s ion dites dian: rb baroque 
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p ^ sie jhublofi matt ot aacoPit 


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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-205- 


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> 
ee 


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 - 
» ot inter actionen suse est operstio consistenc in 
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 
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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 
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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 


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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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53 
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59 
quem ponit Augustinus in libro Le Vocatione Sanctorum  cuoó praedes~ 
: 60 
tinetio est praeperatio grstiee in preesenti; noa in preesenti statu 


cum preeparatione cetcrna, sed -uae gratia nobis datur in pracsentis 
61 62 68 
vitse stetu , et gloriae in futuro post mortem, Et sícut haec 


diffinitio oxplenst praemissam quantum sé effeetum preeparationis, sic 
64 
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parationis, et cuentum ed sodus causandi, Diclt enisi praedestinatio 
est prseescientia practica, ot praeparatio in yvroposito voluniatis bene- 
ficiorum Lei vdaliyiMMdi. 5; quae sunt gratia et gloris, cuibus bene- 
ficiis certissime cusntum sà infsllibilitsten "We Dei, ut 
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67 
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Alicui sutem diffiniende dicunt interpretstionem nominis, 
68 
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70 
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71 


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75 
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7€ 77 
sumitur , destinore est proponere; sed quantum ad directionem prace 


destinsti in finen ultimus, sic cestinatio ista ost missio ejus in finem, 
78 79 
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destinatio principium, scilicet, propositum / Dei, et medium, scilicet, 
80 
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81 82 
destinetio , inciplens ab soterno , dirigitur per tempus totius cursus 


iterum in :etornitatem, 


33 34 


Cum vero dicat Apostolus Ad Ephegos i : Elegit nos, Glossa 


praedestinanco, ante mundi constitutionem; et Augustinue ia libro De 
35 86 37 


Verbis Apostoli , tractans iden verbum, dicst: eliguntur qui non 
88 


sunt, nec erret qui eligit; patet cuod praedestinatio est non entius in 
sua nsture, entium aa in Dei PET ut distinguit Augustinus 
Sii binisla t: quia aliter propositus voluntstis civinee et sclentia 
Dei practices non esset respectu ipsorum, nec fini NUS possent 


in finem, ut probatur per hoc, quod eorum quae nullo modo sunt, scilicet, 


94 
nec in sua natura, nec in scienti- Dei oractics, non potest esse prse- 
25 


destinatio, ut sunt illa quse nuxcuam fuerunt nec erunt, Et sie 
: 96 97 


Origenes , trectaie iliud Romenog i : xui  »roecestinctue est Filius 
93 


Dei, dicit: cestinatio est ejus cui est, cuis ipse ponit litteram: 
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Et licet sit respectu rationslis eresturse, non tomen est 
99 
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100 
xx t Multi sunt voceti, peuei vero electi; cuia licet ad causate &ecus- 


liter ce hibet prima causa, it: quod differentic participationus di- 
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secundud &ecuslem capacitaten dispositionis, temen enussnda ex retione 
101 102 
sune gapi¢niive disponit in ordine, ^ui secundum Ausustinum etian 
105 
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104 
solum $11lorus cuorum voluntes Dei vult misereri ex retionabili elec- 
105 
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Cum enim nondum nati essent nstivitste ex utero, scilicet Isau et Jacob. 


Et hoe dicit, ne differentia intor eos eredatur fecisse purgatio unius 
a> origiusli per slicque saerificia, sino cuibus alius in originasii man- 
‘sieset, aut alicuid egissent boni sut weld. fine additur, / ne differen- 92vb 


tian inter eos fecisse credantur «erit- vel demerits enimaruz, existen- 
106 197 
tium ante corpora in comparibus stellis, ut Origenes , celiramenta 
103 
Platonis seoutus , Cixii, ul secunaémelectionem sapieatise divinas, 


Quobus propositis rationabiliter slterum alteri praeoptentis propositum 


voluntatis Deimaneret; id cst,nsnere ostenderetur non ex operibus 
109 
ut ex Cause weritoria, juia nulla erent, ut prsemisit, sed ex vocante; 
110 111 ers 
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112 
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115 
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114 115 


&6Cit, sicut scriotus est Melachice I  : Jscob dilexi , dilectione 


scilicet cr«edestinstionis, Esau odio hsbui, odio reprobetionis. 
116 117 
Idem probat per iilud Exodi xxxiii +:  Hiscreor cui 

118 119 120 

voluero . Sed Apostolus ponit litteram Septuagintee, scilicet , 
121 122 
Miserebor cujus miserebor . Et quia profunde divinse sspientise scrutari 
128 

neguimus, secundum quem judicis Dei cunt abyssus multe , ideo, rationem 


justitise in prsedestinetione cuorundam prse aliis ignorams, intantum 


124 
Quoc super hoc exclamat Apostolus, Ad ‘omenos xi  : O altitudo divitisrum 
125 126 127 
etc, EIt ióeo dicit 4ugustinus Super Josnnem =, trsctsns illud ornni : 
128 


Nemo venit «¢ me nisi Pater seus traxerit cum , dicit: cuem trehat, et 


quem non trehat, cuare illum trahet et istuc non trahat, noli veile judi- 


care, si non vis errare. 
129 130 
(uaerene tamen Apostolus ibidem et dicens, Numcuid 


inicuitas est aoud Deum, Cocet nos cuomedo in hsc discretione copnoscams 


nihil esse injustitise, sed ostensione: civitisrum cloriosse suse boni- 
131 132 188 
tatis, per exemplum in figulo luti  ; cui si omnis vase lutea 


faceret ead usum contumeliosua, nihil injuri«e faceret immundo luto se- 
1*4 155 
cundum debitum suse naturse, si conservaret et redderet ei quod 


suum erset, Si autem alicue vasa ex eodem luto forma ertis / sic 93ra 


185 136 
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137 133 139 
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perditionis cuesíi unuz lutuz. Unce si omnes nos in interitus ire per- 

140 141 142 
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143 
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144 
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exeltet; Glossa : id est, superponitur; judicium, in hoc per gratiem 


ostendit suam bonitetenm. Nee est injustitis ex parte eorum ruibus 
miseretur, quis non -olun licet, sed etiom decet susm bonitsten; nec est 


injustitie ex parte eorum cuíbus miseretur, cuis non solum !icet, rod 
14€ 147 
etian decet susm bonitetems nec ect injuria ex parte eorum cuos non 
143 
preedestinevit, cuis nihil seruerunt. Sed potest eis dici illud 
149 159 
Metthsel xx +: An non lioet sini cuod volo fscere; scilicet, cua 
151 152 
tuleris quod tuum est. Nec est eis insegualitss scceptionis per- 
152 
sonarum, cuis cum secundum jure humana sit locus glorificationl ubi 


conditiones personarum eunt secuales, nee ibi eit ecceptio bereonsrum, 
154 
multo fortius, ubi de une asses perditionis Deus elegit slios , non 


sOlum per grstificestionem, sec etí^n per rationes, non est acceptio 
155 
pereonarun apud Deum, 
156 157 158 
Angeli ergo  , cum ipsi otiam per ordinstionen 
159 
aeterni sropositi Lei acceperint in tempore et gration et gloriem, 


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per quae libereti sunt iíberstione praeserva Mi & miseris, in cua 
cadere potuerunt per liberum arbitrium, de qua liberstione dicit MS ra 
Quis misericordie tua magna est super ze et eruisti a 9 oa tee, sunt 
praedestinati, st E sumpto nonine prsedegtinationis ricut Apos- 
tolus, Lhoasnos n utitur ipso, seilicet, .roposito miserendi, 
165 166 167 

Sed an ipsi et alii beati nunc possunt dici / esse 
preedestinati, dubitatur a multis, ied RR est sd hoc quod prae- 
destinstus potest cumi participialiter; et sic etiam, chal 
potest aliquis dici aa ~uie de praeterito vorum est 
Gicere quod Deus PS us praedestincvit, ricut praeteritum sumitur cum 


4e seterno dicitur. Yel potest sumi nomlaaliter, quaci nomen verbale; 
et tune gloria eunitur dupliciter, scilicet, vel in se, ut est finis 
praedestinationie, vel .eouncum sui continuetionem,  -usliter Gui per 
servitionen ed 


ut dicitur, leclesisstioi xxiv . 





173 174 
Primo <odo est judicium praedestinstionis , sicut supra 
175 
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destinati, guis voluntas Dei semper est in eodem actu eodem modo, oi 
vero RE ut secuncum rationem nominis, quod dicit destíinstiones ali- 
cujus in finem in praescientia Dei, antequam hoc fiat in effectu, tune 


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- 273 = 


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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| 
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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 
cuncue finen; sic dicit Aucustinus quod malis proedostinstae sunt 
217 
poenae, 51 vero sumitur proprie, secuncum suum significatum cui 



















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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 


«im. | A 























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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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uirumcue numerum osse certum, per hoo quod probat alterum eorum esse cor- 
253 
tua preedestiastioni . ‘ane Quo dieit, scilicet scientiam et causam, 
264 
cuis nec scientis potest esse ce numero formali sive materiale , nisi 


sit scientia in universali, quae est in potentin et inperfecta, ot Deo 
255 
non convenit; nec causa non causaliter, sed per intellectum et in- 


tentionen operans circa soc suppositua deterninate, ut ipsum est ab 
aliis discretum per erections — , potest ijnorere hoo detersinstum 
suppositum cadere sub im nusero formali eorum quae elegit. - prae- 
cipue de Leo hoc verum est, cuis aliter futurum hoc eum leere. Et 
eadex retione etiam slium preedestinatum discrete dedi a et sic 
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- 
bitrli; «uis sic praedestinatus potest objicere coronam, et praescitus 
ass ascumere, Sed ci haec / referantur ad ipsam Dei praecestina- 
tionea, impossivile est soc finzlitor fieri, à potest aoe intel Ligh 
tam de corona prseseatis Mj... dustibiany eujus lerdal: uno 
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- 273 - 


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 

8€ connumsrsre populo, ut essent cimul tamquam unum corpus, "T ipse 
! 282 f 

erat caput; cuod unus corpus vel simul amererotur damari vel sel- 
234 

veri , ut cle suis meritis Deus populo pareeret, de cuo per spem con- 


etabet Moysi cuod se non damaret, Et ideo loquitur per impossibile, ut 





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285 
sit sengusi aut cimitie els noxem , sut ze Cobes darmare cum ipsis, 


cum quibue ego unum am, Et hoe est izpossibile, cuia tunc deleret eli- 
quem de libro preedestinationis, Secuncus quem sodus etiam dicit Apos~ 


286 287 
tolus , Romanos ix + Optsabdes ego ivge anatiuoms, id est, ceparatus, 


See Ja Christo pro fretribug meig; id cst, optabam me it: fratribus 94va 
238 

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fieri quasi separatus, ut ueo uerito divinum consilium de eorua perditione 


mutaretur, 
239 «90 
Gregorius etien in Xorsli^ug , tractene iliuc Job xxxiv — : 


teret sul t i: e e ; r iet alior oro eis, dicit! 
291 


locum vitse, aliis descrentibus  , alii .ortiuntur. Sed ipse lecuitur 

292 228 

de loco in «colesia secundum praesentem juetitiazs cuia ecclesis 
234 235 

nuncuem est sine alicuibug qui runt in gretis, cuotcumcue inde ex- 


cidant; et non loquitur de loco praedestinationis, ce cuo dicitur, Joannis 
296 297 
n como Psiri: zangiones sultae sunt t jem in 





praedestinetione. 


298 
Item, super illud Lesieponpnl i. : Dominus Deus pstrus 


E ecdat ae inne numerum, dicit Sitend- y diffinitum apud Deus 

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— Dunne posse nugeri numerus praedestinatorua, Et ed hoc dicendum 
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216 217 
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288 
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553 | 
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546 
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562 


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£terilig — i " aud exsudivit eum, et cedit conceptum hebecone. Tune enin 
conceptus fuit Jseob, “uea de - Scripture ostendit esse praedes- 
tinatum, cus subditi üoior serviot xino:i, ut octenditur Lossnog riim, 
Exezplum etiam est i^ centuriono converso ad orstiones binial 2 et in 
Paulo eonverso ad orstionoan ER, 


$81 
Heaec enim ouais non intelliguntur de praedestinatione 


in se, cuia sic adjutorium non habet, cum cit senper efficax voluntas 
$82 
Dei; tuis sain sójuvit spiritus Domini, Isaise xl ; sed quantum ad 


effectum gratiae, «uia sic unus aeretur alteri prinam gratian, vel 
$88 $34 885 
serito eoacrui tantus , sicut est seritum howinis cusntum 


cumque sancti, Gus enim non sint condignse psssiones bu sunoris, 
536 337 
ut dicitur, Kogzanos viii =, et probstur, Il Corinthios iv  : id enin 


sued in pr.esenti sot uocentaneum et love, etg, its vix sufficit seritun 
238 £39 330 


hominis, sibi soli, quod vix justus snivabitur, I Petrus iv . 


Unde cicunt prudentes virgines fstuis: We forte non sufficiat nobis et 
|. $91 $92 





yobis etc, atthsel xxv . Unde quod etiam ad slius suffielat, ox 
895 $94 


congruitste divinae bonitatis est , vel est merito concimmi; cualiter 
895 
Curirtus omnibus aeruít gratiam et gloriam; ut cicitur Hebraeos v 1 
396 


ntibur sibi cause, scilicet 





meritoris, scalutis seternae. Et sic dicuntur electi in ipso ante 
t98 $98s 
mundi constitutiones, et in ipso prascestineti .  Ephesos i . 
$98 
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ide sicon jeiogius acc ed al  iaisdst noclyiiw sedmeowag: 
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xe 44ai9J110e ephls bo (ife boo» obs » — vex Jngidial. 
" 65 E EGE ! " 7 "m E , 
sostiieep .ledlnpes etinon dus [sv , . dye Qisetiged vontvih edad f 
wor pomi suddo1^ Jp malxo[a co mastery M dC 


4o911ios MI Ads cael rteoneitde 


wins 051b si Ljuejo wanes oda. 4X PES), oie YI 
ater E 


+ dlaseu» . 7. dinszveboong esu Bl d 104: td d SY 
sivoljone ex1oini a. of ss mixte muta jo "m ua 


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(a. x ees — ^40 ^ 
^ oovi mmumhl ouis «was xiv — Soup QHies dés 


Puy © 


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ae 
409 
inteiligendus est etiam de adjutorie cujusecuncue slterius coopere- 
tionis, / quo alicuis ainister Dei «it in promotione cnlutis animerum, 96va 


sive hoc rit  ecundus commnicationen xeritorum, sive sit per doctrinem, 


401 402 
vel &licuid simile, Sic enis dicitur, I Corinthios 1i  : igo 
405 404 
Pientovi,s Apoilo rigsvit, Deus suten ete. P& infra  : Dei enim 
sums sájutorgs. 
405 


Profundior autes cusestio est an eslten prseselentis 
meritorum sit causa praecestinationis. Et omnes doctores dicunt cuod 
potest esse ratio praedestionationis ex parte effectus, sed osussa aon 


potest nsbere prsedestiaetio, Sed sine prsejudieio cico quoc, supposite 
praedestinetionis preehabits Giffinitione , scilicet, cuod eonsideratur 


in se, vel in suo effeetu, preedestinetione in se considerata, si 
407 
realiter ce ca loguamur , sic nee babet causem, cum sit prima eausa, 
498 
nec habot rstionem, cum cit intelleetus divinus, cul est prisa ratio 
409 


Oounium; ot sic est providentia, quae est ratio cua Deus cuncta dis- 
ponit, ut cicit iion. eL E ga loquamur secuncum retionem intel- 
ligendi, cuee tamen funcatur ia P Ng TUE, hoc cuod unum 
guoácue seivat lbi suem proprietatem, sic habeot “a. finem moventea, | 
non sudeo dicere esussa finalem, Et habet etiam rationem SORE... | 
&e, secuucua regulan justitise,. Habet cuidem finen » moventem, non 


quidem aerita ia przsescientia, quis nec sorilts in sua natura sunt finis | 
417 418 | 
ejus , quia finis est aobillor eo cuoc ert ed finem, nec etiam prout | 


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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 


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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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$39 440 
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 
non vicit h*ec, ideo in TUER suis super hoc verbo dubitationen 


motsa relinguit insolutes, 


Est sutem differentia inter causa voluntstis et ejus 


458 
rationen, quia csuse voluntetis non est nisi finis movens ipsam, cui 


| 
est extra lpsam; sicut cause necesssrio essentialiter differt a^ ef- l 
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 
est ex parte voliti effectus , potest procedere ex eliqua csuse, 


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ex cue voluntss Dei hunc effectum producit; cuse causes, incusntum 
fecit huno effectum ordinatum, est ratio secundus cuem Deus dicitur 
&licuid non posse potentia ordinate, quod taasen potest potentia ab- 
solute, Sic etiam cffectus praedestinetionis secundum, cui est gloria, 
habet causma proprie dictan, scllicet, -eritum condigni, Sec primus 
dii» effectus, scilicet gratia, hubet causa improprie scaeteaed Use 
est tantum dispositio congruitatis, et vocstur soritum congrui, Et 
ietee causse vocantur retiones praecdestinationis, incuentum cunt 
rationss ju:titise prr.edeztianctionis euentum ad effectus, sicut justum 
est 1111 dare gration, cui a noe hsbilitet, ot non 111i cui 
contemnit, ct justum ect “ dare praemium ^ui meruit, et non i114 
qui cemerulit, 
468 
Ill: enim cuse diximis de crussliteto, vel ratione 


preedestinetionis, omnia etinz inteilicenca cunt de reprobatione seterna 


sibi opposits, 





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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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ipionle i math 574 iframe. ibn 
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, eise TENE eeereosendi ¢1919 cobs ii .Mimeildob tet ddp 
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velidemos wind amegoeisco yitoete salió oda, Jo saben. 
(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 
prsedectinetio, menoret.  &stio sutez hujus est — solus praelatio unius 


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33 24 
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, 


venite post me, ets. Lt hene patet esse tennorslem, Vel est vocatio 
; 38 $9 
interior et spirituelis; et hsec est deductio rerum ad communionem 
40 
divinse bonitetis. Unde etiam in Grseco nomen boni venit vel ab hoc 


verbo 3od, ox; id est, vo quis omnis vocst bonitss ad sui comm- 
] aj 3969,728, 


nionem; vol ub hee verboKa)®@ id est, clemo, seeunóum illud Prover- 
4l . 
viorum + Saplentie glomitot in ploteis. 


Et hsec voortio cst triplex. Une est non entium ad 
&z 
esse naturse, Et ouis cecundum Augustinum. id quod est, inqusentum 


est, bonum est, ideo cst in hoc eoummuniestio bonitetis, fecunda est 
48 
entíum ad consorvstionem case, per quam participant — bonitetem Dei 
44 46 
in esse divino. Et de his duebus voostionibus dicitur, homanogp v 
4€ 


Sui vocet es cusc non sunt temouem es cuse cunt. Tertia est vocatio 

















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- 292 - 


$e non esse culpse ad esse grstiae, Et haec est vocatio cuem conjungit 
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 
$9 
nostri liberi arbitrii a complacentia peccati in detestationem ejusdes, 
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 





















dayeutzon aoi eltvaey due ova s, tt te ma 
; Qm DARE, pm salus tuos? e dui uniti EO 
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eon 2tfaregned noci atewe bou. Mur M. .nbnélfoaLib vq. deb r 
da sec ad denne ur MITES road elem: 4ibbÀ 0o 7 5 | 
bon peanelaredy tut Lupe obiso risen) beup . éefeq ebnü 4th [ 
Tublóu bewo aw[o mejimnbó feo oMteoor Map 4 andae oj:0q. d i 
evi jm bà N pino aov du — v10bumde anis ‘pended muto bo t 
vam denetissov iplb un Lot paid Baad te ovde i Leake tes noH 
Gam asnoljeieadeb - ni ijapooó alineosiqnes im Litfldta : 
ed). — 20g 44/1 net un di — " a 
.aiübapsas be olélaoqelb js» muixj.Dosp doden 4k. em 
eget ertonen dang. R^. wane: ole mete niin s sul 
deoow her ai» ad «^ Limdona led adea. x^ ots manne E ; 
dew ds naib ha acsedkt aad ien mint amid tog. 
dt coke onooe Imola pemitsor ho sois Say DOO 
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67 
a@ gonerali procecientia et praedestinatione, ut est generslis , sed sunt 
; 63 ' 
privilegis peucorum, ideo ipei non pertinent ad oropositum, 
€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, 


7$ 
attribuitur interdum voluntati, sicut et prsedestinstio. Zohesos i t: 





Reprobatio quogue aeterna, cus sit species provicentise 


75 

specialis, / «us Deus providet cresturse rationsli, est intellcctus 97r& 
76 

practici, inclucentis in se voluntates, sicut ot providentisa, Lt 


77 73 
ideo, cuumvis «x parte reprobati nihil addat supra praescientiaa 


Dei speculativem, cuse nihil caugut, eo quod Deus non causat in oo 


80 


praescientiam  speculstivaz asli culpse finalis, ot pupa) aeternae 
81 2 


in sliquo , et praescientiam practicam, inoludentes in ae voluntatem 


malitiam, tasen ex parte Dei reprobantis, duo dixit: scilicet, 
73 


Dei consecuentem, cuae merita praesujponit respectu mali poense 


























— 


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mulon — $i» pon.eseplie wo 5090 wadduses ud — x es Y HM 


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&eternae tentus, cuia hac voluntete semper ordinet culpeam per poenam, 
38 
et ab seterno voreeparat poena: peecstorum, secundum illud Mstthsei xxv + 
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€ 


reprobationic. Romanos ix + ues vult, incurst. xoci vii : Ego 
87 33 


indurabo cor ejus. Et Jerenise : Induresti cor nostrum ne tineremus 
89 


$e. Et sie videtur Deus esse couse mali . Et hone dubitationem solvit 
90 
áugustinus Ad Sixtus , dicens: Non obdurat Deus ispartiendo malitian, 
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 


slícujue ex eujus sbsentis alicuid fit, Lt licet hoc in nsturslibus 


97rb 


ELI 


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i ‘eo , - =. 7 ee ‘ 
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ce 

tius ctus I^vinst: avpd satubde nV seek’, goixté fà " 

, 26 {y : 
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top. subbiooleendn cies Q1 doit sel sotcénpodd mébuos^ oras 


4 Seeder) ov 43I1[fequi sius son Qí0fig*AI por slsóldog 
| Aud emo etvenay fedi Reopen xodeblv enotées oad We De ^^ 
j DE clavo Qwmebloos 159 ego Jio pemaf 060 "pq esas sis*8 
-nuges sivi tenbundlep » zajidaf Gal walter; "o m. "t 

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esdifwroismr cl el Fesll t^ 022 bIsolfe blindada arto oti 


m 


- 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 
habet, Et cic describitur super illud, Romenos ii  : Secundum 
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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182 138 
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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ve T wine ap lsàtÜ  .cl^aoRanz» suiooey ocean, | 

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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, 


et usturelium habilítatums vulneratio, Vel sumitur secuncum cuod dicit 
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 
etc. Et ric est seneralis conditio consesuens ome mortele peceatum, 
163 
Ac cozpletionem autem eqgrus cune Cicta et dicenda 
Led 16$ 
sunt 4e his cae pertinent ac -cientisa Dei, soiencus est — uod 
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 


ex virgine, postquan hoo factum est, sunt unum enuntiabile; quia ad idem 


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tempus referuntur, Sic enim nunc diceretur Christus noscitur ex 

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 
pstet quod cuodeumcue enunticbile semel soitur , illud semper reit, 
172 173 
Funésmentum suites hujus opinionis est oznino ir- 
174 17$ 
rationale  , Unitas enis uniuscujuscue totíus concirtit in unitate 
176 
puarum o^rtium eesentislium, Pars sutem essentislis oretionis non 
177 178 
est res siqnificets, cum extra ipsum rit , et hebent se ad in- 


vicem ut relativa opposites, ineuentua sunt aignam ct signetum, Sed pars 
179 ; 
ejus msterislis est subjecium, et formalis est preedicatum,  Con- 
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 
fuit verum, ocivit pous, sed cum factum egt falsum, non seit ipsum, nisi 


18$ 
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^ 290 « 


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, 













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(db su «ater gehen I8 chile ooi as mend Dal divin a 

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die 21 o gebitton cantsunyee Vh. gattantos acelisarino 
jedendey ni geaci.eiUm énulosl ackived Jo sailuy apii, dd. 

3 ive eio aliimeton a! dais quentiiAdum lon prm aoc mois 
aliis ol, eembtsios Aisi singh pe aurzades tn allis a n 
TERA al M ap Mite dom a —Á | A 
dened Ip acte esdcolia alroliiiws seasidosi Bete lob wes d i 
ini) men sine at ito aye ps mi MP n 
Bon; 4 (Ren am steatson aksoldeter okies sand de 
Scams Hlesoruoo sual de ouk aes DUM dai 
salit diste vottdutint ato dme Mina 


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CLPITULUS VIGESIMUM PRIKUM 


De dilectione Dei ut est principiun 
electionis, et de li^ro,vitse in cuo 
conseripti" sunt electi~ 


$ | 4 
Supr. determineviaus de amore Dei  socuncu:s se, quo 
5 
diligit se et omnis, Et uis insuper dixims cuod ips» dilectio, 
k € 
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, 


~ 30] - 
















2 NUUAM DMpUiDiN augers) <p 
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ia |Mpsla tages 
* zi A fit an 
"d iul rusa eh smnbiaintiden a aii 
(T y eM two nm 
ceteris atgt- beg; tenis vogue pro a .Alwao je 62 


: iB: Li JW vd 
pe mibylocfu, adio ie ‘enoldoate iiv dav stairs sesta 


"y 


* m * " 
feo jai vui b ct eLstiehh 26 at ook aan sud 
i il E "m hoo 0 


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denied Pelt sapit alio nd de UR 
“ip Vieni vest "rue tual veldag mue onc bos iv KIND 
aci diuisa is ais 6 Cet iN 
Susi soi fue won; ilisdrulor odeivib olitiQ toe «lup quM M 
cms sad me V. ateslsdirssas sivit] class abis bo 
diiaihüdow edisejo:. ofoa at megnsjslxe »Tuiawib Mb sufooTlo 
E Lider quil 
-1o isfompes auiriwnl JI Qeisolisnióeebssig te — alboijuuim 
sicnt in rn st i iine 
sumas dije a) simolioole üaimelie EL rie 
Aine titii et sten p E á 


sd 2€ 


me E. 


- 802 - 


1€ 17 


seeundum llud Sepientioe vii : Nesines diligit Deug, nisi qua suo 
18 19 . 


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 
communicebilis est in tell excessu . 


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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, 
4€ 47 
quia sutes Deus slicui naturse , scilicet, rstion:li, 
48 49 
proposuit ab aeterno comminicare susa bonitetem modo specisli vel 
50 §1 
‘supernaturali, et in tempore etiam commnicavit alils sutem tentum 
52 58 
mode communi et nstureli , ideo cusndocue specialiter óicitur Deus 
54 $5 56 57 
ipsam diligere , cuia nullam alism sic diligit. Sapientise xi : 
$8 





: 
quia naec Gilectio connotat effectum gratise vol slorise, cuse re- 


69 
probis non proponit iaj;ondero ab setorno, et cusndocue Deus alicuibus 
el 62 
subtrahit, ideo Deus tales aon dicitur diligere, ced odisse, 
é3 64 
Halaghise i et housnog ix + Esey odio hcbui. Sed dileetio commis, 


















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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 
€9 
dileoiem; et ideo, licet in se una sit, tazen rstionibus respectuum 
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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88 84 Ct 85 
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, 
11$ 

Lugse xv  , Vel est comparatio horum tt-tuum secundum ordinem oroviden- 


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 
et serventior et cautior, talis poenitens zelior est ct uagis beo 


dilectus cusm innocens, “ui confióone sx innocentic, conficit in verbis 


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SOL : "6 60. NUI ian 

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senpo 1odue Riddles on s1andd dap o eSatdoes: eenoleetsms ized guupods 
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menoksct 4d vidueea fulsdois oleate quen tae [oV tao subnaolbeatg ada 

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~mebivet; aeriüie mpbmpos rudpfs)b* cuniod viis:égroo joo [eV - "T 
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ME —"" AU A) UU DNAGND AUNRUARIE: no "nd oa 
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ft owl akaee +. tu velfes amdimeq alf&e tolsuer go oin WER i 
aidugv of Sibitaco .okfmeccrl co acdbíiaco do oct. ean 


120 
menóancii diceng, temolum Dosini, teuplum Lomini , templum Domini est, 
121 
ut dicit Jeremiss .  Henlosus est in operibus ceritetie, Super illo 
122 
enim / vervo, dicit Hiersnyme cued ipso utitur contra virgines. 29va 





Bt sic iterum de ostenslone tum illustrir miraculi providentise divinse, 
12$ 
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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sasduoodinnd ease ide! odagt, d ied C epp. xirzo Lote eulbevy, dae 
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onnmítt él jefwg fü yanir } sud ni «indi: otov and dud. 
sense obatt- enl is abis awe eufl qoem. easy eietinetous Aj 
bik Cups is "m trash: cà gee sudgsd sini Jit - Jii "rum 

ven cn ator eo énee mon Àe dao [wp Mienen, 1noqestiq " 

«Mad f kunt. pet nixi amo. nd qe Tm | 


TEC der. Mi filio ago Ly pecans 9e0 ols aLeareg Jue sal. 

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asecwitsi:? bed «tyi hufy ^» aodpanifib putes hows xudeblv-a0 

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est «ued cum ille, «ul plus Deum diligit inter praedestinstos, eajus donum 
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 
tionis, hsbuerunt ce ut excedentis et excessa, Gum enim incorruptio 
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 
Specialis familisritatis, ouis numqusm ex elicuo secreto suo eum ex- 
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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pelénghric M» naciioh atm dapev C satintsoh lated od ofutéquo) 
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187 
fidelibus super omnis Sona sue constituit , ecclesian use pastorali 


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 


Et cuis isti snici ntoue vits, user quam anileitia 
£05 
fundstur , sunt seripta in libro vitee, ideo preenmjssis annectendus 
l SOC 
est trectetus de hoe libro vitae  , Ut autem ratio nominis scistur, 
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 
vivant ; et sie nec dicitur c vita glorise, cule, Apoeslypsis 


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220 
XX |, Gicitur ille liber esse secundum quem judieabiaur secundum opera 
zal 
nostra, Unde ipse non cet continentia orsemii, nisi orout i!lud est 


-in gue couse meritorin, Et ex hoc etiam patet cuod non dicitur s vite 
222 


nsturse, quie secundus illas aon esset jucicium; et otism cuu eit 


liber in cuo legit Deve , oportot uoc ibi seripte sint iliorum 
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 
aliuc est quem visio judicis, sed denominetur s vite operum scritoriorun 
in gratia, 


Liber ergo continens scripturam hujus vitse vcl sumitur 

ac litteram; et sic dicitur Ecclerisstici oed / Haec omnis Libor = 100vc 
233 234 285 

yitse  ; Glossa  : hic liber est vetus et novus testsmentum, sci- 
licet, cuis instruit nenc viiam; vel MAMMA secundum allegoriam, Et 
hoc dupliciter, quis vel «st liber in cuo est haec vits EMO es- 
sentialiter, AI cousslitate PPM 3 et exemplis operum. D 
sic Christus homo cct liber vitae, seaundum illud Apocalyvsis Page) 
ilius liber sportus est cul ost vitue; ndi s id est, Christus, cui 
tune omnibus spperedit. Illa in li;ro tuo coupes seribentur. 
Yel continet anc vítaom ae intellectusliter, per similitucines 


prsescientise; et sic liber vitee oct orsesclentis Dol, cuse falli non 
244 248 246 
potest, ut cicit Aujustinus XV capitulo XX Libri De Civitste 
247 243 249 
Dei . Et eic 6e libro vitae est noster hic cermo, Et patet 


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2&) 251 
quoc sic est | essentia divinas, cub speciali retione significate. 


Propter quod etica aon oonie sttribuuntur ercentise divinse cunc huic 


libro conveniunt. 
Aliter autem a preemiesis sodis dlcitur liher vitse non 


transitive; scilicet, wi contineot ccripturaa vitse; sed intransitive, 
282 258 
&cilícet, iiber -ui est vite. i sic Augustinus XIV capitulo XX 
S546 255 286 
liori Be Civitete Do] tractans illuc Apocalypsis xx  :  sliug 
i 257 253 
libsr spertus ests oul est vitac, cleit sio: liber ille uceden 
259 29 
vie civins cst inteliigenda , qua fiet ut cuicue Opera sue bona 
261 
vel mala in nemoris revocentur, use aimirum nomen Libri aceepit. in 
262 
ea guippe cuodssmodo legitur cuod, ex faelente, recolitur. Sed cum, 


eecuncum hane suctoritatea, ite in hoc lioro legatur sors sicut vite, 
non dicitur liber vitee propter coatentua in libro, sed propter con 


tinens, quod est essentia divina, cuse est vita, 

Qum in preenhabita er mnie Gicit Íoiibilinsets librus 
vitae eose prcesclontism Dei, PP us am retione tronsumptionie 
nominis libri tentum. Unde cicut detorainetio vitae Pa libro, 


cum dicitur liber vitee, ite intellizenda est acdi prsesciontiao, ut 
267 
diestur cuod praeseientia vitse est liber vitse ; st non pracscientia 


e 
~ 


Potest taxon igen ox ratione ll»ri seeipi, quie praescientis liber 


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voeatur per cimilitudines; sicut enis liber sijne eorum continet cue 


in i»s0 leguntur, sic etlaz prsesciontis Dei continot similitudinem 
270 
futurorum, t ideo illa «Suse siailitudinem ideslem non kebent in 
“7h 272 278 ; 
Deo , ut asla  , non cunt in praescientia Dei ut in libro, sed 


tentus bons, Et quale non dicitur prsescientis Del Liber respectu omnium 
honorum, iceo sd nomen ie additur vits, ut sensus sill en cued 
o¥sescientia Del, incuantum vitem gratice paite similitucinem ldeolom 
in s@ hsbet fastened S est liber vitae. 


Ex hoc sequitur cuoc non dicitur liver vitse respectu 
273 «T9 290 
Dei, «ouis Deus sud non lebet orsesclentiom. Lt ei objicitur 
£31 282 
cued = super illud Poelmi +: Dele ntur de libro viventium, cicit 


283 
Glossa guod liher viventium est Dei notitia, ot ite cessat objeotio 
Rad 
Ge preesclentia, recpondencum est —— cuoc Glocsa loguitur de toli notitia 
28b 236 


suae liber nomen hebore potest ex hoe , Cuod ibd continetur res 
nota per similitudinem tantum, Deus autem seipsus non cognoscit per 


eimilitudines, 


Coneideroncum “uecus est cued cum preeecientis, cuae 
297 
felli non potest, «it liver vitee, ut óicit Auguctinus , oportet cuod 


ipse sit non univergalis, ced determinate seientis meritorum, Detcrai- 


netic ille est secundus distinctionem operantiua, «ule secundum 11108, 
298 
oper& éistinguntur numero; et ideo oportet hone liorum continere 
239 x80 
etiam ipsos cuorus est vitas lgajao iv  : es cul s 
291 


est in vits in Jerugeles; et non nelos, sicut nec mala continet, 












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Super illud tamen Lugano x Á— : Geudete uis noains vestra ete. , 
294 


dicit Glosgn 1 si wis coelestin sive terrestria opera gesserit, 
296 


per hoe, cussi litteris annotatus, spud Dei / uezoriss seterneliter 10l:a 


est sífixus. Ded ibi ococlestic et terrestria opera non vocentur osera 


bona ot malay sed bons tantus, distincta pones vitaa sctivam et conten 
PER d 

Cumoue líbor eade ‘das contineat “use sunt in voce | 
prolata, tumen ea cuse nbn - P dd transeunt, ita quod reogusi non 


poscunt, ut dicit Philesopimse . Nem senol eaigoun sanet irrevoeabile 
299 $00 S01 


verbua —, scripta perpatuaatur, I Eachsbeeorua xiv : Flacuit 
populo ponere exeaplua cor "e neorum in segregatis populi libris, 
ut cit sd senoriss, Lt ideo ie soli óicuntur oroprie seripti esse 
in libro vitse, «uorum stebilis vite secuadus finsiea gretian est in 
praescientia Dei. Et ideo super illud Boungos ix s 9b o:tencunt 


$505 
dicit Glossa quod 1111  , uibus data est 
807 





gratia tantum in usum, ut Saul et Judas, secundum justitiam qui 
309 


$08 
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$19 $11 
ties mumguam ibi seripti fuerant, Et sic etian super illud Peeling : 
1 $12 55 514 515 
«C > viventium 1: hoc non acci- 





"16 
piendus est de íllis cui ibi eeripti fuersnt, ced de illis 
319 $29 ; 
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$21 $22 
sic ee 1110 libro nihil est celibile, Quod tanen slicui ibi 


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per hoc quod cuidas ex illis, quibus Dominus E lacse B » Homing 
527 
vastrs soriota mt in gin, iMemu isum ut cleitur Josnnip vi. 


Sed bis considerenéum oct cuod prsoseientis vitse 
$29 
duo complectitur. Unus oci ipsa vita formelle, secuncum suan og- 
320 831 c 
sentiam . Guac vite est gratia vel opera meritoris, et heec vita 


senper manet / scripte in notitis Dei, Et ideo resocotu ipsius, sdime — 10lrb 
S32 


praescientie proprie liber eicitur. | Seeundum est haee esdem vita, 

non ae formaliter, ced etiam effective — id est, secundum 

quod ietuheene eujus cst, Justificnt. Et hoe aon seaper nenet in 

Dei notitis, sed colus tunc quande esi, LAM supra diximus beum non 

semper seire cuidguid iem a Si enim 9 cognosceret hunc vivcre 
vita grstise, postcuem sb Nag excidit per pecestum, faleum sudcsset 

suee scientise, et falleretur Deus. Et ideo rospectu bujus, ee 
vel notitia Dei dicitur lib-r, tentua cuantum ad pertes rationis Wa, 


seilicet, quantum ed hoe «uod continetur i'i per simum, et non cusntun 
ed | otabilitaten, 
Et tamen patet ex cuprehabitis cuod haec ineteabilitas 
est ex parte eo;niti, :ine mtatione solentlae Doij et ideo talcs sicut 
$4l 842 $48 
minus proprio possunt 6ici seripti in libre vitse , in uentum vite 
344 


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$98 $99 


sitim ignis et sulobüris; dicit: non Deum liber ille commenorat, 


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490 
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proprie, sed pro pressdtects ejus cujus est porseccstinstio. Unde im- 
401 402 
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408 494 
legit ut seist, ced potius ipsa prsescientis ejus de illis, cuae 
405 
falli non potest, liber vitse est. x eadem cuocue auctoritate 


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406 497 
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409 
vitse, sic sciuntur digna esse morte, 
410 
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411 


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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 
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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, 










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423 
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 
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eit unicuicue proprie, its «uoc non confuse , sed distincte relucent 
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  . 











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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 


iet 


berto 











> be 
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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? 
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voluntas O 
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naturam O 
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tantum © 
in ordine D 54 
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46 
49 
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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 

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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 
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meliorem intelloctum 0 

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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 
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proprietas 0 
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Arist. De Anime III,10 (452a 9-21) 
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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 

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33 Dionysius De Dive Nome VII, 23 
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QHAPTER II 94 Aga in nobis oD 
95b Ste Auge Do 2rigitate XIV, 8,11; 

l Add treotatus P PL 42, 1044 
2 Dionysius fe Dive Nom. VII,2 ; 36 Aviste Ethic. X,7 (1177a 24) 

PG 3, 67O $7 Dionysius Do Div, Nom. VII,l; 
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.5 &0 (Vol VI, 164v-1&5 r) 38 Arist. Hotaphye 1,1-2 ff. (982a) 
4 References to ivorroos will be gg D 

from "iverrois...in omnes ll- 40 Ogit sive sint separatae 0 

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Inntas 1562-1574 42 dd bonam, unum, vorum ^ 
4 operatione Y 45 Bom. xvi, 26-27 
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6 quod LW Xvi, 26-27; PL 191, 1532 
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8 dicitur L 46 Ont sicutesspotentem O 
9 XVL 8? Guoted in Arist. etanhy. 1,2 
10 St. Joan. Dan. De Fide Orithoe (982b 31) 

Goze il, 22; 1G 94, HZ 48 Arist. ibid. 
ll mentiendo L 49 ibd P 
12 coxgitando D 50 Arist. Motaphye 11,2 (982a 7-10) 
18 ejus 0 51 Add simpliciter O 
144 Gt. 52 Oot O4 oroprie dicitar D 
15b quia D 53 Deus mexine LV 
16 Sot V 54 Horses Trissegistios po Qssti- 
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22 0 58 Egglis i, 1 
83 Omit por illaminationes D 59 Onit adsecartem 
24 Dion si:s, De Cael, Lizre Vil; 60 solum dicta OD 

PG 2, 206 61. Qu& P 
25 dd veritas V 62. Dionysius Y11,24 
26 lag.i, 51 i0 S, 667 (Dionyciaoa, pe 391-292) 
27 Omit eto; add cordis sui LOV 63 inb 
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157 de 0 196 
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Ste Grege Magni 

Hom. 104 PL 76, 1110 

Arist. [thics Nice VI,4 (1140a 9] 
Dionysius Ábád» (Dionyeiaca 406) 
seaundum philosophum est 04 
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&rist. De anime 111,6 (450a 26) 
Congeraing the neme "formatio" 
as applied to the first opera- 
tion of the intolleot, of. AVere 
roes In LIL De Ans tece 21 
Dionysius jbjds (Dicaysiaca,49) 
Avists De Aning III,0 (430b 2) 
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Dionysius, Judges 

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unde V 

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Arist. De Anping 1I1,4 (429a 20) 
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Dionysius Abid. 


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I Gore ii, 6 & 10 

etiam V 

Dionys us, Abide (Dionysisos 409- 
411) bis pessage on which 
Ulrich coomeuts for several pages 
is as follows; Esoo ratio ost 
simplex et existens existentis 
veritatis, oiros quam sicat 
mundum et non-erronesm totorum 
cognitionem divine fides est; quae 
66% manens orodountium collocatio 
quae istos oollooat in veritste, 
et in ipsis veritates, intrens- 
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veritatis oogultionem habentibus 
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unitiva corum qui noverunt. ig. 
norantia autem est semper trange 
mutationis gauga, ot divisionis 
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Dionysius {bide 
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bist. De Anping 111,4 (429227) 
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comprehensive V 

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errorog V; orrorum FP 

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Airst, Xetophyr, v,4 (1015 a 34.) 
G¥eatore V 

Onit LV 

1111 Y 

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Add eo quod ounom osasatum per so 
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111 
112 
118 


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ll4Qnilt D 
115 Onit V 
116 Quit O 


117 
118 
119 
120 
i21 
122 
125 
124, 
i25 


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Avigenna Lotaohy, 1V,2 f. ó4va 
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Avieounna ibid. 

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Avicenna Motavhye VIII, 6; fel00a 
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156,465 (ed, Schmitt Il, p.198) 
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AFiste Jiotaphye II, 1 (995b 30) 
Ste iuge 3 1,1, $4 11, 
4,73 PL 32, 870, 877; cf. also 
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PL 68, 758 (ed, nds pe 82) 
Referenges to the De, Gone hil. 
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edition as well a: tho Pl. 
De Qon, Phila, libri V, cdidit 
Advienus A Forti Seuto (London, 
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Plato, ZAngcua: transi. of Chale 


ae && BESRESSESE BEEEE 


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Arist. etanbya I, 9 (991b 3) 3:0 3, 822 ur" PR 561) 0f. 
.. Gf. Plato, Eheede 100d also Se loXe 
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Otaleidius pe 169-170 178 vero LDY 
149 inD 179 omia Dj aliqua LO 
150 funduntur V 180 Qoommensurantur OD 
161 primae formae Ds primo V 161 capitulo quinto D 


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158 participate V 3, 826 (Dionysiaca, 261-362) 


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155 illa OP 1604 propria L 

156 simplicia LD 195 Omit V 

1507 et P 186 sed solum in essentia divina L 

158 Gausare 0 107 mtebilitatis LV;mortalitatis D 

159 Qni& D 188 participat D 

160 foras D 189 Omit D 

161 naturalium rerum D 190 eorum 0 

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 
terpretation of Aristotle. $, 823 (Dionysiaca, 360) 
I have not found any text “Exemplaria autem essé dicims in 
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rioh's statement. 4 tificas ot singulariter praeoxise 

169 Ste Auge Rekrachs I, 5,2: tentes quas theolocia pFaedef initio» 
PL 92, 586-569 (Cull 36, sede nes vooat ot divinas et bonag | 


1, part 2, pe 18) For the ref, 
to Plato, of. linaeug, transi. 
of Chalcidius, De 168 

170 Deus fooit 0 


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202 qujus O 239 Add ot VP 
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219 inV 13 {dd uto 
220 Arist. Hotaubys V11,5(1031a 1) 14 supra L 
222 tomon 0 PL BH, 249 (O3*L 28, sede iii, 
225 exemplificat 0; explicat P pert 2, pe 7-8) 
224 primum 0 16 fiat se et tibi 0 
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grossus ad habitum 0 

dieto modo D 

Arist. ibid; also chape 9, 
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19,1 FL 42, 769; Lo eins 
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S78 Omit L 

379 Quit id est; Add non L 

380 Add et P 

901 sed V 

382 Ste Auge LLzEKe in pole 
OXXll, 1, 4; PL 97, 1622 

3685 Add albus ©; et V 

384 Add quod D 

365 2Oni& ot insupers..seipso D 


GHAPTER XIII 


48g tractatus quinti OP 

de incircumseripto Deo L 
hano D 

Omi& illem oonditionem, Add 
hoe V 


D 
Sais V; add esse D 
ubigque osse ODV 
ESele OxxxViil, 7 
Oak D 
Sais L 
dob xi, 8 
eclsior V 


DOmit in omni OV» 

est D 

praesentia suse essontiae ot 
virtutis L 

Aad et OD 

esnsat P 

gonsorwat O 

pit V 

nik V 

Quit D 


FEE 


BPNRBEEE EREERE ES STOO Bae 


sS SSSSESREESSSSSRBSERESSESSEES 


SBRSSESSaRSE 


GE 


-90b- 


Add. et LV 
gontinere loostum V 


Add locus LD 


Jpit& V 


est D 


Omit in omni re; {dd ubique V 
Quit Deum essee..erit D 


dicitur aitom Deus V3 Adddupliciter D 


Sait D 
iBale 1xvii, 6 
quia P 


Qnit V 
Arist. pe Anime 1,5 (409b 2) 


Omit L 
Omit dicitar esse; Add est D 
ut D 
Add, dicitur D 
p 


Add, repleta 0 

repletur prius L 

seoundum ordinem naturae sateria 
forma D 


Qni V 
JQui£ quia Deum... forma D 
ony 


distinctum esse 0 
singalariter D 
non D 
est in loco singulari modo 0 
dicitur aliquid D 
Quit LoV 
ita quod D 
Quit D 

quod eademsseanblentis D 
utriusque dimensiones oV 
terminem oouminom 
Quit Dg secundum V; Add modo P 


P. 
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| 6 tae bod s6s0e "Yid 101b Ziad 


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{ LEE 

d 4 Eon 
oe te ow 
a hex 


U el$nolfena «emobüd lias dell. 
vo aouo l enemt b en OGL: 4322 
teIdNEO6. iguisge? 


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so D Mola cannon 
4 eec ea 
Ah ue 19201215000 cuui al ", 


TE li ae Lam 


91 


Add solum L 

angelus est D 

Geme xix,l, Judios 11,2, 

obige 111,V,vi passim. 
P 


udi 
esse in tali vel in tali loco 
Lov 


Boethi:s Je 2rinitoie IV: 
64, 1252 

Ste Anselm Lonole KALI, 12; PL 
158, 175 (od. zoh:itt 1, pe 40) 


PL 


ARide 

quid D 

quando O 

quando O 

et D 

Add otiam 0 
D 


sequitur D 

Ste Anselm, 

loous dicitur 0 

Arist. De Aning III,46 (429a 27) 
Add proximo capitulo, paragra»ho 
ultime ¥ 

tripliciter intolligitur LDV 

St. Josne Dans 

doxa I, 12; :0 94, 651 

tali D 


Qgi& et engelorum D 





supra D 
22s iiie 1 — $92, 95 
qund ©} Dui$, D 
dd in cV 
qe 20, PL 40, 15 
P 

losatus D 
sie D 
Quit Dy servat VP 
4a OD 

in D 
convenit D 
Ste Suge Apide 


11 


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tenetur D 

ecorporo 0 

Sake WP 

id ost V 

St. Joen. Dom, De Fide Cre 
Xhodoxa 11,3; 2G 94, 667 

Of. Ste Grog. Me Moral. Il, 
8, 84 PL 7b, 557 

spiritus inoresti Lov 

Ste JOan. Dam. Yo Fide Cre 
Ahodoxa 1, 153 ;G 94, 851 
Ste iuge Abid. 

Seis sumntescin loco LODP 
Ariste chisice I¥,3 (210a 124) 
St. Jocue Dame Abi. 

dieit D 

gratiam ot operetionem ejus D 
dioitur O , Isai. 1xvi,l 

ad ejus V 

àdg dioitur D 

Seabellum terra OV 

iterum Lg ecclesia DY 


in sole poguit tabernacaiun 
etos L 

Quit ov 

quod OP 

solum Deus diostur LV; Onit D 
Smit D 

Dei 0 

locus Os quae Vg quod P; logii D 
Aad et V 

Salt L (Written but deleted) 
ubiguo esse LUV 


ina oxxxviii, 7 
ubique guae est ODP 
id D 


- 


¢ im 
vtegsoe 

tio ge 
Foo» bf 

yon ape sd 
AM Bes. 
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7 ^N da 2 ^ 

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2. sb TE. 
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LU QSeE OF QM XR nnstodd 

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Fo s155í059 $ 16$ 1 

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b HE sia 
yai alg 

TW tele odtoe d 

osu s@paicdad $hooq o m 


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Omit ite quodo.enatura D 
purus est D 
sae Vil, B4 
intelleotum omnem 0, intel- 
leotum eorum P 
Ste dooms Dens D 
Aoxa 1, 13; PG 94, 654 
incirsumsoriptibile D 
dí. Josne Dame ibid. 
incipit 2 

L 
eircumseripius L 
et D 
ex L 
quia 0 
iila D 
per impossibile ponatur V 
esse infinite D 
gob xi, 6 
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hoo L 
hos ita L 
Quit OF 


sonat LD 


Ste smbrosc De 3ufrita Sencto 


Pseudosimbs Da Trine 1,111, Li; 


rb 17, 536, 640 

ut L 

Arist. uglite oat» I, 91 
(87> 33) 

Swit secundumsssubiqe D 
Aga in ©. 

Sait » 

lumen formale D 

prima eausa V 

Gait ad iocum 9 


Quit eb o»uibus.eeportioipctur 
D 


Deus dicitur D 
esse ODV 

git » 

notet Y 

notat V 


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Omit conservantis,esehabitude O 
Quit hoe nemen; 4dü hio D 
et D 
Qni Lp 
Quit. L 
nisi O 
unius L; hujusmodi V 
0 


pos 

Ste Ange Do Thins VI, 6, 6$ FL 
42, 929 

qnit D 

Quit V 

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dividitur DV 

0f. Airste De Aning II1,5(411b 19) 


PL 118, 1075 
28ale oxlvii, 15 
9 


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digitum esse LLV 
Bae Vii, 24 


signi distributi P 
0 
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Boethius De Trine IV; iL 64, 1252 
Avicenna OF 
St. Anselm XXII, 13$ 
PL 158, 176 (ede Schmitt I, pe 40) 
ubigue esse dicitur LV; ubioue 
esse a philosophis dicitur D 
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trensferims 0 
praedigtorum CV 
tantum D 
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224 Omit L 

225 est L 

226 propter ^Y 

227 notatar Lg Add etiam L 

228 Add et »troquo adesse D 

229 Ste Auge Lp. OLL.YALS 6, 
18, PL 33, 838 (OSFL 57, 
pe 96 ) 

230 transumptiveessiosco D 

231 significet LV 

232 et 0 

235 Quat D 

234 Add tempore P 

235 QuiL sicnt dominus et croae 
tor D 

286 Acbrosins dioit V 

236 Ste Ambs ibids 

25? Omit 0 

OBAPTYR XIV 

l  jdü traetatus qinti OP 

2 Dei 0D 

3 future DP 

& Omit LV, soientia D 

5 ait oV; sola V 

6 Ste Auge 3 ,59, 
44 PL 25, 1776 

7 illorum LDY 

& praesciontia Dei L 

9 praescicntias 0 

10 «fgg in V 

AL Ste Auge Be Trin, AV, 18,92, 
PL 42, 1076 

12 Add sic © 

13  essae P» 

14 rigen Episiule 
vii, 30; 19 14, 1126 

15 ait Lb 

16 «fein V 

17 «(Omit bv 

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Ofe Arist, Uthigy Nice VI, 6 
(1140b 39) Analyte foste 1,2 
(71b 15) 
Boothius Do Cone Phils V, Pe 
3; PL 68, 839, (od, Fortescue, 
pe 143) 


; mon jam 15V 


futuri praescientia 
Quit o 
= sali 
Auge Do Libs jrbs lll, 4, 12; 
x 32, 1276 
eognoseit LODP 
sunt fotura O 
ums D 
quia L 
eveniunt 10; evenirent D 
Add hoo WV 
ost V 
et 0 
roferentur OD 
Arist. Metaypby, III,1 (995a 29) 
consistere V 
est Y 
Quis D 
6 converso DV 
Qmi& mod potest LDV 
Quit V 


putatur D 

est LDV 

fmit tuno oumy Add tamen LV; 
opik cam D- 

posset LOV 

8e alitor DV 

fallaciter LOD 

scientia Vel praesciontia 0 
et D 

Gait D 

essendi V 

divini effootus DV 

Gausa proxima ot immediate DV 
Dai moaeesseffectu 0 

suum modum Lov 

sed Deus LODV 

Quit LO 


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comunioat tantum DV 
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eeternum L 

Omit L 

est O 

simpliciter L 

non imponit simpliciter D 
Gansea prima V 

Spit et hocesecaisae © 
Suse naturae LODY 


SFist. pa sium 11,11; 
(s37b 2 


ey ie Sestiloguinm vorbis 
4-8 (46vb-47rb} 
dominabitor CD 
Gait LV 
indieatur O 
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praesolta D 
Boethe Y, P 44 
PL 68,948 (od. 5 ia 143) 
sareant L 
fiunt 9 


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eoritur V 

Sui V 

Fatio cuam sonsus D 
praesentis V 

aoterna est D 

Quit ite quod; add ideouue r 
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cogit V 

non D 

Quit DP 

cogit V 

Deis preotorita...ut D 
Eoglie xxiii, 29 
oognita ODF 

espicit LO 


SES BE EEEESSSESEE 


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porfeotionom 0 

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cause V 

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quando D 

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neóessarium est contingens P 
D 

eertissime D 
6 

Boethius Y, P 64 

FL 69, 062 (ed. Ferteseus,pe38?) 

quod L 

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habet D 

singula O 

aaa ut LUV 

{ag ut Lov 

Boeth:us ibid. 

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universale esse D 

contingens iL 

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Gognoseit Deus L 

444 comprehendere D 

Boethius ibid. (ed, Fortescue 

De 161] 

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Ste Anselm p 
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Qe 2; PL 150, 509-510 gm 

Sohnitt li, pe 249-250] 

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voosent DY 

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consecmentem L 

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Cfe Arist, 
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Boethius De Qona chile V, 5.6; 
PL 69, 881 (od. Fortescue pe 
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Ml D 

hano LDV 

anbalet © 

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sui P 

Boethius ibid, 

negessitas D 

fait OV 

Dmi& si vero; add soounderio 
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sua O 

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contradictionem O 

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contingens O 
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impossibile D 
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praedicto D 
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distinctio 1 
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repoftentur 9 
p¥eescicutiae Dei O 
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non possit O 
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essot D 
praescitam a Deo O 
iliud Deus D 
in Deo siml 0 
sicut D 

liberi V 

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263 
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270 
271 
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Quit, 9 
Arist. De Gone ot Qorfipe 1,5 
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propter V 

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@apitule xii D 
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lxxxi, 6 
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uoIm egisti. XXXIX ; 

Le deuiaies, Ope omnia, 
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1842; p. 350) 


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CHAPTER XXI 


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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 
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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) 
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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 


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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. 









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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- 
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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] ^. 


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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 


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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 






















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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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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 





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(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 





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TO UON Bi uL A x. B1, S - rn TERMS 


(kfef 1457.4 à bou 
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aide 


Gilson, -iienne 
Ye Gilson lL':guri& de la ihilosephie Hodicvale (reris, 194) 
» la lbiloscuhie sa Moven ige, (feris, 1944] 


b Se Mm Saint Thomas a oritiqe Gain’ Matin g 











Paris, wee) 


"les Maren Mt anii bh de in atiniane 









Ge Glorieux "one oir 


Rill 3iegle (Paris, 1956] Vols Li 
Gtcbronn, Hartia 


Me Grabeemn Uitholalteriichos Geistesieben (Unohen, 1956) 
Bis 1l#2 





»"Forsohlungen ueber die lateinischen aPistoteles- 
ubersetzung des XH  SerMerur. 

term 1916) 
"AMARUM re di Reerbeke Am il tradattcre delle 


opere di arisictele ", Ic : orsito Gregorian 
Eicsgollsnea Bistoriae" peavifieas Vole xi DU 1946). 









+ "Des hl. sigistimas quaestio de ideis", jhilo- 


agcbiuches Jahrbugh Vol. 48 (Pula, 1950) 





(Onnbridge, 1924] — 
Lacombe, 3eorgo 


codices desoripsit Ge Lecombe 
(Rome, 1959) 














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P. “Mondonnet giger do Brabant ot i'jvorroispe latin gu 
ALII 31eole (Louvain, 1906-1911) 


S281 55 REOR Ua. 






EL regis Sts Thoss lom 
Shitteenth Gontuzy (Toronto, 1954] 


Sexkon, Soorce 


Ge Sarton 
1927} 


Shorad ize, lan 


Thorndike 4 












ee US T und 3eholastische 2eit", 
esobioh ilosophie Vol. I1 (Berlin, 


Vol, 2 (Louvain, 1942) 








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Toronto, University of 
Thesis,Ph.D.,1948. Fagin, 

C.J- The doctrine of the Divine 

Ideas in the "Summa de Bono" 

of Ulrich of Strasbourg... 





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