-
Notifications
You must be signed in to change notification settings - Fork 0
/
cod-du87us_jsnvu6-d1e2515.xml
139 lines (139 loc) · 8.1 KB
/
cod-du87us_jsnvu6-d1e2515.xml
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
<?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">
<teiHeader>
<fileDesc>
<titleStmt>
<title>Quaestio 5</title>
<author ref="#Durandus">Durandus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>Quaestio 5</title>
<date when="2023-08-20">August 20, 2023</date>
</edition>
</editionStmt>
<publicationStmt>
<authority>SCTA</authority>
<availability status="free">
<p>Published under a <ref target="https://creativecommons.org/licenses/by-nc-sa/4.0/">Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)</ref>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="L" n="cod-du87us">Lyon 1563</witness>
</listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-diplomatic-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a diplomatic edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2023-08-20" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#L" n="118-v"/>
<cb ed="#L" n="a"/>
</div>
</front>
<body>
<div xml:id="jsnvu6-d1e2515"><!-- l2d3q5 -->
<head xml:id="jsnvu6-d1e2515-Hd1e101">Quaestio 5</head>
<head xml:id="jsnvu6-d1e2515-Hd1e103" type="question-title">Utrum potentia cognoscitiva angeli sit idem quod sua essentia</head>
<p xml:id="jsnvu6-d1e2515-d1e106">
<!--00304.xml-->
<pb ed="#L" n="118-v"/>
<cb ed="#L" n="a"/>
<lb ed="#L" n="1"/>QAESTIO QVINTA.
<lb ed="#L" n="2"/>Vtrum potentia cognitiua angeli sit illud
<lb ed="#L" n="3"/>idem quod est sua essentia.
<lb ed="#L" n="4"/>Thom. 1. 4. 54. artic. 4.
</p>
<p xml:id="jsnvu6-d1e2515-d1e124">
<lb ed="#L" n="5"/>CIRCA cognitionem naturalem angelorum
quae<lb ed="#L" n="6" break="no"/>runtur quatuor. Primum est, vtrum potentia
cog<lb ed="#L" n="7" break="no"/>gnitiua sit id quod sua essentia. Secundum est,
<lb ed="#L" n="8"/>vtrum angeli cognoscant res per suam essentiam
<lb ed="#L" n="9"/>vel species. Tertium est, vtrum cognoscant
singu<lb ed="#L" n="10" break="no"/>laria. Quartum, vtrum intellectus angeli sit semper in actu. Ad
<lb ed="#L" n="11"/>primum sic proceditur & arguitur quod virtus seu potentia
<lb ed="#L" n="12"/>intellectiua angeli differat realiter ab eius essentia, quia
secun<lb ed="#L" n="13" break="no"/>dum diuersitatem actuum est diuersitas potentiarum. Sed esse
<lb ed="#L" n="14"/>est actus essentiae, & intelligere est actus potentiae intellectiuae
<lb ed="#L" n="15"/>In angelo autem intelligere non est suum esse, ergo nec
intel<lb ed="#L" n="16" break="no"/>lectiua potentia est sua essentia.
</p>
<p xml:id="jsnvu6-d1e2515-d1e153">
<lb ed="#L" n="17"/>
<!--2.--> Item Dionys. 11. cap. Hierarchiae angelicae, dicit quod angeli d
<lb ed="#L" n="18"/>uiduntur in substantiam, virtutem, & operationem, ergo in ei
<lb ed="#L" n="19"/>aliud est substantia, aliud est virtus, & aliud operatio.
</p>
<p xml:id="jsnvu6-d1e2515-d1e165">
<lb ed="#L" n="20"/>
<!--3--> IN CONTRARIVM arguitur, quia mens & in
<lb ed="#L" n="21"/>tellectus nominant potentiam intellectiuam, sed Dionys. &
Da<lb ed="#L" n="22" break="no"/>masc. in pluribus locis nominant angelus intellectus &
men<lb ed="#L" n="23" break="no"/>tes, ergo angelus est sua potentia intellectiua.
</p>
<p xml:id="jsnvu6-d1e2515-d1e178">
<lb ed="#L" n="24"/>
<!--4.--> RESPONSIO. Nos pauca nouimus de angelis, &
<lb ed="#L" n="25"/>eorum cognitione. Et illa pauca debemus coniecturare ex condi
<lb ed="#L" n="26"/>tione animae nostrae, quae est de numero substantiarum
intel<lb ed="#L" n="27" break="no"/>lectualium, quamuis in illo ordine infima. Et secundum haec de
<lb ed="#L" n="28"/>quaestione proposita videtur esse dicendum quod potentia
intel<lb ed="#L" n="29" break="no"/>lectiua angeli sit realiter idem quod sua essentia, quod potes
<lb ed="#L" n="30"/>persuaderi sic, quod enim potentiae cognitiuae animae nostrae
diffe<lb ed="#L" n="31" break="no"/>rant ab essentia potissime conuincitur ex duobus (vt patet ex
<lb ed="#L" n="32"/>dictis in primo libro) vnum est, quod aliquae potentiae anima
<lb ed="#L" n="33"/>sunt ad actus totaliter diuersos, & separatos nullum ordinem
<lb ed="#L" n="34"/>inter se habentes, vt sunt audire, videre, & huiusmodi:
pro<lb ed="#L" n="35" break="no"/>pter quod oportet eos reducere in proxima principia realiter
<lb ed="#L" n="36"/>diuersa, & non in vnum solum vt est essentia. Aliud est, quia
<lb ed="#L" n="37"/>essentia animae est actus corporis, aliquae autem potentiae eiu
<lb ed="#L" n="38"/>non sunt actus corporis vt intellectus & voluntas: propter quae
<lb ed="#L" n="39"/>oportet essentiam animae a praedictis potentiis differre reali
<lb ed="#L" n="40"/>ter. Neutrum tamen istorum est in angelis, quia in eis non es
<lb ed="#L" n="41"/>nisi vnica cognitio (videlicet intellectiua) quae potest reduc
<lb ed="#L" n="42"/>ad vnicum principium. Essentia etiam angeli non est actus corpo
<lb ed="#L" n="43"/>ris, sed est separata ab omni corpore, sicut & intellectus,
pro<lb ed="#L" n="44" break="no"/>pter quod ex nulla parte potest conuinci, quod potentia
intel<lb ed="#L" n="45" break="no"/>lectiua angeli differat realiter ab eius essentia frustra autem po
<lb ed="#L" n="46"/>nuntur plura, vbi vnum, sufficit, ideo &c.
</p>
<p xml:id="jsnvu6-d1e2515-d1e233">
<lb ed="#L" n="47"/>
<!--5:--> AD PRIMVM argumentum dicendum est per
inter<lb ed="#L" n="48" break="no"/>emptionem minoris, quia quamuis intelligere sit actus
poten<lb ed="#L" n="49" break="no"/>tiae actiuae intellectiuae angeli realiter ab ipsa differens,
quan<lb ed="#L" n="50" break="no"/>do intelligit alia a se, tamen esse non est actus essentiae realite
<lb ed="#L" n="51"/>ab ipsa differens, imo sunt realiter vnum & idem vtroque
ac<lb ed="#L" n="52" break="no"/>cepto secundum potentiam, vel secundum actum, sicut
osten<lb ed="#L" n="53" break="no"/>sum fuit in primo libro, distinct. 8
</p>
<p xml:id="jsnvu6-d1e2515-d1e253">
<lb ed="#L" n="54"/>
<!--6--> Ad secundum dicendum, quod in angeis est substatia,
vir<lb ed="#L" n="55" break="no"/>tus & operatio, secundum Dionys. sed non dicit quod omnia
<lb ed="#L" n="56"/>haec differant realiter, nec oportet de substantia & virtute.
</p>
</div>
</body>
</text>
</TEI>