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cod-du87us_jsnvu6-d1e1555.xml
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cod-du87us_jsnvu6-d1e1555.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<title>Praeambulum</title>
<author ref="#Durandus">Durandus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
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<title>Praeambulum</title>
<date when="2023-08-20">August 20, 2023</date>
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<div xml:id="jsnvu6-d1e1555"><!-- l1d31prae -->
<head xml:id="jsnvu6-d1e1555-Hd1e101">Praeambulum</head>
<p xml:id="jsnvu6-d1e1555-d1e103">
<lb ed="#L" n="104"/>DISTINCTIO XXXI.
<lb ed="#L" n="105"/>Sententia in generali & speciali.
</p>
<p xml:id="jsnvu6-d1e1555-d1e110">
<lb ed="#L" n="106"/>RAETEREA considerari oportet. Superius
de<lb ed="#L" n="107" break="no"/>terminauit magister de proprietate personarum
<lb ed="#L" n="108"/>nunc determinat de appropriatis. Et diuiditur in
<lb ed="#L" n="109"/>duas partes. Primo enim determinat de
appro<lb ed="#L" n="110" break="no"/>al priatis personarum. Secundo inquirit quomodo
<lb ed="#L" n="111"/>secundum appropriata personae adinuicem comparantur. Secum
<lb ed="#L" n="112"/>da pars incipit in principio trigesimaesecundae distinctionis.
<lb ed="#L" n="113"/>Hic oritur quaestio. Prima diuiditur in tres. Primo determinat
<lb ed="#L" n="114"/>quorundam nominum significationes, quae personis diuinis
ap<lb ed="#L" n="115" break="no"/>propriantur. Secundo assignat appropriata secundum Hilarium.
<lb ed="#L" n="116"/>Tertio secundum Augustinum. Secunda ibi, Hic non est prae
<lb ed="#L" n="117"/>termittendum. Tertia ibi, Illud autem sciri oportet. prima
par<lb ed="#L" n="118" break="no"/>diuiditur in tres. Primo inquirit de significatione huius
nomi<lb ed="#L" n="119" break="no"/>nis aequalitas. Secundo de simili & similitudine. Tertio ex
di<lb ed="#L" n="120" break="no"/>ctis approbat quorundam sententiam. Secunda ibi, Haec etiam
<lb ed="#L" n="121"/>dicimus de simili. Tertia ibi, vnde quibusdam. Secunda pars
prin<lb ed="#L" n="122" break="no"/>cipalis in qua ponit appropriationem Hilarij diuiditur in duas.
<lb ed="#L" n="123"/>Primo enim ponit appropriationem Hilarij cum
expositio<lb ed="#L" n="124" break="no"/>ne Augustini. Secundo respondet ad praemissa. Tertia pars
<lb ed="#L" n="125"/>principalis in qua ponit appropriationem Augustini diuiditur
<lb ed="#L" n="126"/>in duas. Primo enim proponit eam. Secundo ponit
appropria<lb ed="#L" n="127" break="no"/>tionis rationem. Secuda ibi, Sed plurimos mouet. Haec est
sen<lb ed="#L" n="128" break="no"/>tentia in generali. In speciali sic procedit & inquirit primo. Vtrum
<lb ed="#L" n="129"/>hoc nomen aequale substantiam an relationem dicat in diuinis.
<lb ed="#L" n="130"/>Secundo inquirit vtrum aequalitas secundum essentiam, an
re<lb ed="#L" n="131" break="no"/>lationem attendatur. Tertio inquirit quae sit ipsa aequalitas. Ad
<lb ed="#L" n="132"/>primum respondet quod aequale relatiue dicitur, nihil enim
si<lb ed="#L" n="133" break="no"/>biipsi est aequale. Ad secundum respondet quod aequalitas es
<lb ed="#L" n="134"/>quaedam relatio secundum nomen solum. Realis enim qualita
<lb ed="#L" n="135"/>in diuinis est identitas vnitatis. Postea dicit quod idem est de
<lb ed="#L" n="136"/>simili, quia relatiue dicitur secundum nomen, similitudo autem
<lb ed="#L" n="137"/>secundum essentiae vnitatem attenditur. Postea autem
appro<lb ed="#L" n="138" break="no"/>bat ex his opinionem quorundam dicentium quod simile 8
<lb ed="#L" n="139"/>aequale, non positiue, sed negatiue dicuntur in diuinis,
aequali<lb ed="#L" n="140" break="no"/>tas enim excludit magnitudinem differentem. Similitudo vero
<lb ed="#L" n="141"/>diuersitatem. Postea ponit appropriationem Hilarij, dicens
<lb ed="#L" n="142"/>quod Hilarius aeternitatem appropriat patri, speciem filio, vsum
<lb ed="#L" n="143"/>spiritui sancto, quam Augustinus exponens dicit aeternitatem
<lb ed="#L" n="144"/>appropriat patri, quia aeternitas priuat principium, & ideo
con<lb ed="#L" n="145" break="no"/>uenit patri, quia innascibilis est. Filium vero vocat imaginem
<lb ed="#L" n="146"/>cui attribuit speciem & pulchritudinem propter perfectam &
<lb ed="#L" n="147"/>proportionatam patris repraesentationem cum summa
aequa<lb ed="#L" n="148" break="no"/>litate & similitudine, spiritum sanctum vocat munus, quia
do<lb ed="#L" n="149" break="no"/>num est patris & filij, cui attribuit vsum, ab ipso enim ad
no<lb ed="#L" n="150" break="no"/>stram vtilitatem omnia nobis infunduntur. Postea respondet
<lb ed="#L" n="151"/>ad quoddam dubium posset enim aliquis credere quod
Hila<lb ed="#L" n="152" break="no"/>rius in verbis praedictis proprietates personales expressit.
Vn<lb ed="#L" n="153" break="no"/>de determinat quod non, videtur tamen quod nomine
aeter<lb ed="#L" n="154" break="no"/>nitatis dedisset intellectum innascibilitatis. Subdit etiam quod
<lb ed="#L" n="155"/>secundum Hilarium licet pater sit aequalis filio, & econuerso,
<lb ed="#L" n="156"/>tamen dicit quod filius aequatur patri, & per originem tendii
<lb ed="#L" n="157"/>in patris aequalitatem, & non econuerso. Postea ponii
<lb ed="#L" n="158"/>applicationes Augustini quod patri vnitas appropriatur
<lb ed="#L" n="159"/>filio, aequalitas spiritui sancto, vtriusque concordia.
Po<lb ed="#L" n="160" break="no"/>stea declarat, & primo quo modo vnitas appropriatur
pa<lb ed="#L" n="161" break="no"/>tri licet enim omnes personae propter naturae vnitatem, & con¬
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<cb ed="#L" n="a"/>
<lb ed="#L" n="1"/>formitatem voluntatis possint dici vnum, quia tamen non
ha<lb ed="#L" n="2" break="no"/>bet principium a quo sit, appropriatur patri qui est sine princi
<lb ed="#L" n="3"/>pio, vbi etiam subdit quod pater & filius & spiritussan. dicuntur
<lb ed="#L" n="4"/>esse vnum principium. vnde & vnus dominus, aequalitas vero
<lb ed="#L" n="5"/>appropriatur filio in quo primo inuenitur aequalitas i diuinis,
<lb ed="#L" n="6"/>spiritussanctus autem appropriatur concordia, quia ipse
pro<lb ed="#L" n="7" break="no"/>cedit in diuinis, vt amor & dilectio. Haec est sententia &c.
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