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cod-du87us_jsnvu6-d1e2112.xml
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cod-du87us_jsnvu6-d1e2112.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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<titleStmt>
<title>Quaestio 1</title>
<author ref="#Durandus">Durandus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
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<edition n="0.0.0-dev">
<title>Quaestio 1</title>
<date when="2023-08-20">August 20, 2023</date>
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<witness xml:id="L" n="cod-du87us">Lyon 1563</witness>
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<body>
<div xml:id="jsnvu6-d1e2112"><!-- l1d44q1 -->
<head xml:id="jsnvu6-d1e2112-Hd1e101">Quaestio 1</head>
<head xml:id="jsnvu6-d1e2112-Hd1e103" type="question-title">Utrum Deus possit facere unam et eandem creaturam numero
meliorem quam fecerit</head>
<p xml:id="jsnvu6-d1e2112-d1e106">
<lb ed="#L" n="101"/>QVALSTIO PRIMA
<lb ed="#L" n="102"/>Vtrum deus potuerit facere aliquam vnam &
ean<lb ed="#L" n="103" break="no"/>dem creaturam meliorem quam fecerit.
<lb ed="#L" n="104"/>Thom. 1. 9. 25. art. 6.
</p>
<p xml:id="jsnvu6-d1e2112-d1e117">
<lb ed="#L" n="105"/>CIRCA distinctionem istam quaeruntur tria.
Pri<lb ed="#L" n="106" break="no"/>imum est, vtrum deus potuerit facere aliquam vnam
<lb ed="#L" n="107"/>& eandem creaturam meliorem quam fecerit.
Se<lb ed="#L" n="108" break="no"/>cundum est, vtrum data quacunque creatura deus
<lb ed="#L" n="109"/>possit facere aliam perfectiorem secundum speciem
<lb ed="#L" n="110"/>(ita vt non sit status in perfectionibus specificis, sed fit
proces<lb ed="#L" n="111" break="no"/>sus in infinitum.) Tertium est vtrum deus possit facere
vniuer<lb ed="#L" n="112" break="no"/>sum melius quam fecerit. Ad primum sic proceditur. Et arguitur
<lb ed="#L" n="113"/>quod deus non potuerit facere vnam & eandem creaturam
se<lb ed="#L" n="114" break="no"/>cundum numerum meliorem quam fecerit, quia effectus qui
<lb ed="#L" n="115"/>producitur ab aliqua causa secundum totam virtutem causae non
<lb ed="#L" n="116"/>potest ab ipsa meliorari, sed quaelibet creatura producitur a deo
<lb ed="#L" n="117"/>secundum totam suam virtutem, nam secundum partem
pro<lb ed="#L" n="118" break="no"/>duci non potest (cum partem non habeat) ergo &c.
</p>
<p xml:id="jsnvu6-d1e2112-d1e150">
<lb ed="#L" n="119"/>
<!--2.--> Item quod est optimum meliorari non potest, sed quae deus
<lb ed="#L" n="120"/>facit sunt optima Genes. 1. Vidit deus cuncta quae fecerat, &
<lb ed="#L" n="121"/>erant valde bona: ergo &c.
</p>
<p xml:id="jsnvu6-d1e2112-d1e162">
<lb ed="#L" n="122"/>
<!--3--> IN CONTRARIVM est, quia quicquid potest
na<lb ed="#L" n="123" break="no"/>tura, potest & deus, & adhuc amplius, sed opere naturae res
me<lb ed="#L" n="124" break="no"/>liorantur sicut homo de pueritia mutatur in melius, scilicet in
<lb ed="#L" n="125"/>iuuentutem: ergo &c.
</p>
<p xml:id="jsnvu6-d1e2112-d1e175">
<lb ed="#L" n="126"/>
<!--4--> RESPONSIO. Dicendum quod cum sit duplex bonitas rei
<lb ed="#L" n="127"/>sicut est duplex entitas, scilicet essentialis & accidentalis, loquen
<lb ed="#L" n="128"/>do de bonitate accidentali deus potest facere multas creaturas
<lb ed="#L" n="129"/>meliores quam sint. Cuius ratio est. quia deus potest facere
<lb ed="#L" n="130"/>quodcunque, quod non repugnat naturae rei, sed multis rebus
<lb ed="#L" n="131"/>non repugnat habere plures perfectiones accidentales quam
ha<lb ed="#L" n="132" break="no"/>beant, istas etiam quas habent possunt habere intensiori modo:
<lb ed="#L" n="133"/>ergo deus potest multas creaturas meliorare accidentaliter.
</p>
<p xml:id="jsnvu6-d1e2112-d1e197">
<lb ed="#L" n="134"/>
<!--5--> Si autem loquamur de bonitate essentiali, aut loquimur de
<lb ed="#L" n="135"/>creatura proprie dicta, quae est substantia completa per se sum
<lb ed="#L" n="136"/>pta, aut de creatura large sumpta quae includit omnem naturam
<lb ed="#L" n="137"/>creatam, siue sit substantia, siue sit accidens. Primo modo
accipien<lb ed="#L" n="138" break="no"/>do creaturam scilicet pro substantia completa, & per se subsistente:
Dicen<lb ed="#L" n="139" break="no"/>dum quod talis non potest meliorari quantu ad bonitatem
essentia<lb ed="#L" n="140" break="no"/>lem & intrinsecam, quod patet, quia si deus posset facere aliquam
<lb ed="#L" n="141"/>creaturam meliorem quam sit quantum ad bonitatem essentialem,
<lb ed="#L" n="142"/>hoc esset vel addendo nouam perfectionem, aut intendendo
prae<lb ed="#L" n="143" break="no"/>existentem, non addendo nouam perfectionem, quia sicut dicitur
<lb ed="#L" n="144"/>8. meta. species rerum sunt sicut numeri, in quibus addita vel
<lb ed="#L" n="145"/>substracta vnitate mutatur species, sic addita vel substracta qua
<lb ed="#L" n="146"/>cunque perfectione essentiali a re variatur necessario species rei,
<lb ed="#L" n="147"/>nec melioratur res praeexistens, sed fit noua res & praeexistens
<lb ed="#L" n="148"/>corrumpitur. Vnde sicut non potest fieri qud ternarius manens
<lb ed="#L" n="149"/>ternarius habeat plures vel pauciores vnitates quam tres, sic non
<lb ed="#L" n="150"/>potest fieri quod res aliqua manens eadem habeat successiue
plu<lb ed="#L" n="151" break="no"/>res vel pauciores perfectiones essentiales, igitur nulla
substan<lb ed="#L" n="152" break="no"/>tia potest meliorari per additionem nouae formae, vel perfectionis
<lb ed="#L" n="153"/>essentialis. Item nec per intensionem perfectionis
praeexisten<lb ed="#L" n="154" break="no"/>tis, quia formae substantiales non possunt intendi, vel remitti,
<lb ed="#L" n="155"/>vt dictum fuit supra, distinctione decimaseptima. (Alioquin ad
<lb ed="#L" n="156"/>has posset esse motus) quod negat Philos. 5. physi.
</p>
<p xml:id="jsnvu6-d1e2112-d1e252">
<lb ed="#L" n="157"/>
<!--6--> Si vero accipiatur creatura large pro omni re creata
natura<lb ed="#L" n="158" break="no"/>liter tunc aliqua creatura potest meliorari essentialiter, scilicet
<lb ed="#L" n="159"/>omnis forma quae suscipit magis & minus, quia potest deduci de
<lb ed="#L" n="160"/>gradu imperfectiori ad perfectiorem, & hi gradus attenduntur
<!--00263.xml-->
<pb ed="#L" n="99-r"/>
<cb ed="#L" n="a"/>
<lb ed="#L" n="1"/>secundum essentiam ipsius formae, vt patuit supra, cum
agere<lb ed="#L" n="2" break="no"/>tur de charitate
</p>
<p xml:id="jsnvu6-d1e2112-d1e276">
<lb ed="#L" n="3"/>AD PRIMVM argumentum dicendum quod effectus qui
<lb ed="#L" n="4"/>producitur ex aliqua causa secundum eius totam virtutem non
<lb ed="#L" n="5"/>potest ab ea meliorari si agat ex necessitate naturae, nisi
fort<lb ed="#L" n="6" break="no"/>melioratio proueniret ex melioratione subiecti, sed si omnino
<lb ed="#L" n="7"/>agat libere & non ex necessitate potest effectum suum
melio<lb ed="#L" n="8" break="no"/>rare, quia non oportuit quod a principio produceret ipsum secui
<lb ed="#L" n="9"/>dum summum perfectionis sibi possibilis, talis autem causa est
<lb ed="#L" n="10"/>deus, quia non agit ex necessitate, sed libere.
</p>
<p xml:id="jsnvu6-d1e2112-d1e296">
<lb ed="#L" n="11"/>
<!--8--> Ad secundum dicendum, quod vnaquaeque res facta a Deo
bo<lb ed="#L" n="12" break="no"/>na est secundum se, non autem optima, imo meliorari potest,
<lb ed="#L" n="13"/>sed omnia simul dicuntur optima in comparatione ad vniuer
<lb ed="#L" n="14"/>sum quod constituunt, talia enim producta sunt, sicut optime
<lb ed="#L" n="15"/>congruebat vniuerso quod Deus volebat producere: & ex ipsis
<lb ed="#L" n="16"/>constituere, sic enim optimi est optima producere secundum
<lb ed="#L" n="17"/>Dionysium: & nihilominus deus potuit producere omnia
me<lb ed="#L" n="18" break="no"/>liora ad constitutionem melioris vniuersi si sic ordinasset.
</p>
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</body>
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