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cod-du87us_jsnvu6-d1e3383.xml
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cod-du87us_jsnvu6-d1e3383.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>
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</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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<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>
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<witness xml:id="L" n="cod-du87us">Lyon 1563</witness>
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<pb ed="#L" n="145-r"/>
<cb ed="#L" n="b"/>
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<body>
<div xml:id="jsnvu6-d1e3383"><!-- l2d24p1prae -->
<head xml:id="jsnvu6-d1e3383-Hd1e101">Praeambulum</head>
<p xml:id="jsnvu6-d1e3383-d1e103">
<lb ed="#L" n="143"/>Sententia huius distinctionis xxiiij. in
<lb ed="#L" n="144"/>generali & speciali.
</p>
<p xml:id="jsnvu6-d1e3383-d1e110">
<lb ed="#L" n="145"/>VN c diligenter inuestigati oportet. Superius
<lb ed="#L" n="146"/>determinauit Magister de peccato primi
homi<lb ed="#L" n="147" break="no"/>nis, hic vero determinat de auxilio eius quod ha
<lb ed="#L" n="148"/>buit contra peccatum. Et diuiditur in tres, quia
<lb ed="#L" n="149"/>enim hoc adiutorium fuit libe. arb. primo
deter<lb ed="#L" n="150" break="no"/>minat de libe. arb. per comparationem ad alias animae potentias.
<lb ed="#L" n="151"/>Secundo determinat de eo quantum ad propriam sui rationem, quae
<lb ed="#L" n="152"/>est ratio libe. arb. Tertio determinat de ipso per comparationem
<lb ed="#L" n="153"/>ad gratiam. Secunda incipit in principio 25. dist. ibi iam vero ad
<lb ed="#L" n="154"/>propositum redeamus. Tertia, in principio 26. dist. ibi haec est
<lb ed="#L" n="155"/>gratia operans. Prima diuiditur in duas. Primo determinat de
<lb ed="#L" n="156"/>sibe, arbit. & de aliis potentiis. Secundo, ostendit quomodo in
<lb ed="#L" n="157"/>eis habet esse peccatum. Secunda ibi, illud quoque
praetereun<lb ed="#L" n="158" break="no"/>dum non est. Prima est in principio lectionis & diuiditur in duas.
<lb ed="#L" n="159"/>Primo determinat de auxilio dato in generali. Secundo magis
<lb ed="#L" n="160"/>in speciali ostendendo quod fuit illud auxilium. Secunda ibi, hic
<!--00358.xml-->
<pb ed="#L" n="145-v"/>
<cb ed="#L" n="a"/>
<lb ed="#L" n="1"/>considerandum est quod fuerit illud adiutorium homini. Prima
<lb ed="#L" n="2"/>in duas. Primo determinat suum intentum. Secundo opponi
<lb ed="#L" n="3"/>contra determinata. Secunda ibi, sed quomodo rectam & bo
<lb ed="#L" n="4"/>nam. Secunda in qua determinat specialiter de auxilio, diuiditu
<lb ed="#L" n="5"/>in tres. Primo proponit quod illud auxilium fuit liberum. Se
<lb ed="#L" n="6"/>cundo determinat de libero arbitrio. Tertio de aliis potentij
<lb ed="#L" n="7"/>animae. Secunda incipit ibi, liberum vero arbitrium. Tertia ibi
<lb ed="#L" n="8"/>est enim sensualitas. Haec est sententia lectionis &c.
<lb ed="#L" n="9"/>In speciali sic procedit & proponit primo quod homo in sua
<lb ed="#L" n="10"/>prima creatione liberam & rectam voluntatem accepit &
au<lb ed="#L" n="11" break="no"/>xilium per quod posset stare, non tamen perficere ad gloriae me
<lb ed="#L" n="12"/>ritum, si tamen tale adiutorium non recepisset propter
pecca<lb ed="#L" n="13" break="no"/>tum puniendus non esset. Postea obucit in contrarium quomo
<lb ed="#L" n="14"/>do inquit erat recta voluntas hominis per quam non meruit.
ne<lb ed="#L" n="15" break="no"/>steut & respondet quod recta erat per carentiam culpae, & quia
<lb ed="#L" n="16"/>ad tempus stare valuit. Ideon obiuncit cum resistere malo sit meri,
<lb ed="#L" n="17"/>torium, si poterat in primo statu resistere malo, ergo potuit
me<lb ed="#L" n="18" break="no"/>reri. Et respondet quod resillere malo non est meritorium nisi in
<lb ed="#L" n="19"/>natura corrupta vbi est aliquid ad malum impellens. Postea dici
<lb ed="#L" n="20"/>quod illud auxilium fuit libertas arbitrij sine omni corruptione.
<lb ed="#L" n="21"/>Postea dicit quod liberum arbitium est facultas rationis &
vo<lb ed="#L" n="22" break="no"/>luntatis quia bonum eligitur per gratiam vel malum sine gratia
<lb ed="#L" n="23"/>Et dicitur liberum arbitrium quo ad voluntatem, arbitrium ve
<lb ed="#L" n="24"/>ro quo ad rationem in quo est potentia discernendi, potest
ta<lb ed="#L" n="25" break="no"/>men liberum arbitriu velle naturaliter bonum & malum vtrum,
<lb ed="#L" n="26"/>que discernendo quod quaedam bruta animalia ratione
caren<lb ed="#L" n="27" break="no"/>tia non habent sed sensittuum & appetitiuum quae sensualitas
<lb ed="#L" n="28"/>dicitur. Postea dicit quod sensualitas est quaedam vis animae es
<lb ed="#L" n="29"/>qua est motus in corporis sensus & appetitus pertinentium ac
<lb ed="#L" n="30"/>corpus, ratio vero animae pars superior excedens omne quod
<lb ed="#L" n="31"/>commune habemus cum brutis, cuius duplex est portio, vna
in<lb ed="#L" n="32" break="no"/>p ferior quae temporalia disponit. Alia superior quae aeternis
con<lb ed="#L" n="33" break="no"/>spicientibus intendit. Et haec duo non diuersas naturas
nomi<lb ed="#L" n="34" break="no"/>nant, sed diuersa officia. Et in hoc terminatur, &c.
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