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cod-du87us_jsnvu6-d1e3153.xml
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cod-du87us_jsnvu6-d1e3153.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">
<teiHeader>
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<titleStmt>
<title>Praeambulum</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>Praeambulum</title>
<date when="2023-08-20">August 20, 2023</date>
</edition>
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<listWit>
<witness xml:id="L" n="cod-du87us">Lyon 1563</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#L" n="139-v"/>
<cb ed="#L" n="a"/>
</div>
</front>
<body>
<div xml:id="jsnvu6-d1e3153"><!-- l2d19prae -->
<head xml:id="jsnvu6-d1e3153-Hd1e101">Praeambulum</head>
<p xml:id="jsnvu6-d1e3153-d1e103">
<lb ed="#L" n="33"/>Sententia huius distinctionis XIX. in
gene<lb ed="#L" n="34" break="no"/>rali & speciali.
</p>
<p xml:id="jsnvu6-d1e3153-d1e110">
<lb ed="#L" n="35"/>SOLET autem quaeri. Superius magister
deter<lb ed="#L" n="36" break="no"/>minauit de creatione hominis generaliter. Hic
<lb ed="#L" n="37"/>determinat creati hominis conditionem specia
<lb ed="#L" n="38"/>liter determinando eius primum statum. Et
diui<lb ed="#L" n="39" break="no"/>ditur in duas. Primo determinat statum primi
<lb ed="#L" n="40"/>hominis quantum ad immortalitatem. Secundo quantum ad
spe<lb ed="#L" n="41" break="no"/>ciei multiplicitatem. Secunda in principio 20. distin. ibi, Post hoc
<lb ed="#L" n="42"/>videndum est. Prima est in prin. lect. Et diuiditur in duas. Prime
<lb ed="#L" n="43"/>proponit quod intendit. Secundo prosequitur ostendendo
ho<lb ed="#L" n="44" break="no"/>minis immortalitatem ibi, Solet hic. Et haec pars diuiditur in
<lb ed="#L" n="45"/>quatuor. Primo mouet quaestionem. Secundo soluit. Tertio
oc<lb ed="#L" n="46" break="no"/>casione sumpta ex solutione diuersas opiniones tangit. Quarte
<lb ed="#L" n="47"/>addit quasdam auctoritates quaedam dictorum confirmantes
<lb ed="#L" n="48"/>Secunda ibi, ad quod dicit potest. Tertia ibi, propter quod aliqu
<lb ed="#L" n="49"/>dicunt. Quarta, de hac vero hominis immortalitate. Haec es
<lb ed="#L" n="50"/>diuisio & sententia lectionis in generali.
</p>
<p xml:id="jsnvu6-d1e3153-d1e147">
<lb ed="#L" n="51"/>
<!--2--> INSPECIALI sic procedit, & proponit primo, quod
<lb ed="#L" n="52"/>intendit determinare statum primi hominis, ante peccatum
qua<lb ed="#L" n="53" break="no"/>lis fuerit, tam in anima, quam in corpore. Et de quibusdam aliis
<lb ed="#L" n="54"/>quae non inutiliter sciuntur, Postea dicit quod prosequitur de
<lb ed="#L" n="55"/>his quae pertinent ad corpus, & dicit quod primus homo
mor<lb ed="#L" n="56" break="no"/>talis erat, & non mortalis. Poterat enim mori, & non mori. Non
<lb ed="#L" n="57"/>mori autem in primo statu, scilicet ante peccatum, quia habuit
<lb ed="#L" n="58"/>posse non mori. In secundo vero, scilicet post peccatum,
neces<lb ed="#L" n="59" break="no"/>sario habuit mori. In tertio vero, scilicet beatitudinis, habebi
<lb ed="#L" n="60"/>non posse mori. Et subdit quod corpus eius erat animale, id est
<lb ed="#L" n="61"/>alimentis egens, & ante peccatum immortale, id est, (
poten<lb ed="#L" n="62" break="no"/>non mori (sed post peccatu erat corpus eius mortuum secundum
<lb ed="#L" n="63"/>Apostolum: in resurrectione vero habebit corpus spirituale, id
<lb ed="#L" n="64"/>est, non egens alimentis, & tunc erit immortalis, id est, non
po<lb ed="#L" n="65" break="no"/>tens mori. Et hoc confirmat per auctoritates Apostoli. Postea
<lb ed="#L" n="66"/>quaerit causam immortalitatis eius, an hoc fuerit ex conditione
<lb ed="#L" n="67"/>naturae, an ex dono gratiae: dicit quod hoc fuit ex dono gratiae
<lb ed="#L" n="68"/>scilicet ex esuligni vitae. Vnde si illo non vteretur peccaret &
<lb ed="#L" n="69"/>moreretur. Sed vtendo ligno vitae non peccasset, & sic non mo
<lb ed="#L" n="70"/>reretur. Et hoc modo ex ligno haberet posse non mori: quaerit
<lb ed="#L" n="71"/>autem circa hoc, an si non esset praeceptum quod comederet de
<lb ed="#L" n="72"/>ligno virae, & aliis: & non illo vesceretur, nunquid posset non mori,
<lb ed="#L" n="73"/>sed semper viuere: quia si sic ergo non ex ligno vitae esset
im<lb ed="#L" n="74" break="no"/>mortalis, si vero, non tunc ex ligno vitae ineratur ei
immortali<lb ed="#L" n="75" break="no"/>tas. Et propter hoc aliqui dicunt quod lignum vitae non era
<lb ed="#L" n="76"/>tota causa immortalitatis, sed habuit immortalitatem etiam ex
<lb ed="#L" n="77"/>natura. Aliis vero videtur quod homo erat omnino
immortali<lb ed="#L" n="78" break="no"/>ex ligno vitae. Vltimo dicit & ponit quasdam auctoritates, in
<lb ed="#L" n="79"/>quibus dicitur quomodo differebat immortalicas Adae ab un¬
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<cb ed="#L" n="b"/>
<lb ed="#L" n="80"/>mortalitate beatorum, quia immortalitas Adae per esum ligni
<lb ed="#L" n="81"/>conseruabatur vsque ad tempus, quo fumens de ligno vitae
fie<lb ed="#L" n="82" break="no"/>ret perfecte immortalis, vnde quibusdam videtur quod
habe<lb ed="#L" n="83" break="no"/>ret tantum aliquam immortalitatem ex natura, sed ad
perfe<lb ed="#L" n="84" break="no"/>ctam venisset per esum ligni vitae. Magister vero sustinet quod
<lb ed="#L" n="85"/>primam immortalitatem habebat ex ligno vitae. Et in hoc
ter<lb ed="#L" n="86" break="no"/>minatur, &c.
</p>
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</body>
</text>
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