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cod-du87us_jsnvu6-d1e3789.xml
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cod-du87us_jsnvu6-d1e3789.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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<title>Quaestio 2</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 2</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-d1e3789"><!-- l2d32q2 -->
<head xml:id="jsnvu6-d1e3789-Hd1e101">Quaestio 2</head>
<head xml:id="jsnvu6-d1e3789-Hd1e103" type="question-title">Utrum sit in anima a Deo</head>
<p xml:id="jsnvu6-d1e3789-d1e106">
<lb ed="#L" n="50"/>xrTis, TiNA.
<lb ed="#L" n="51"/>Vtrum peccatum originale fit
in<lb ed="#L" n="52" break="no"/>anima a Deo:
<lb ed="#L" n="53"/>Thom. 1. 1. 4. 83. ar. 1. 4d. 4.. ./.
</p>
<p xml:id="jsnvu6-d1e3789-d1e117">
<lb ed="#L" n="54"/>SECVNDO quaeritur vtrum peccatum
origi<lb ed="#L" n="55" break="no"/>nale sit in anima a Deo. Et videtur quod sic,
qui<lb ed="#L" n="56" break="no"/>peccatum originale contrahitur ex hoc quod
<lb ed="#L" n="57"/>anima carni vnitur, sed anima vnitur corpena
<lb ed="#L" n="58"/>li Deo a quo etiam creatur, ergo ec viyID:
<lb ed="#L" n="59"/>Item agens est praestantius patiente: sed nihil est
praestan<lb ed="#L" n="60" break="no"/>tius anima humana, nisi Deus vel angelus, ergo nihil potest
<lb ed="#L" n="61"/>causare aliquid in anima bonum vel malum; nisi Deus vel
an<lb ed="#L" n="62" break="no"/>gelus: sed angelus non potest in nobis causare culpam, sicut
<lb ed="#L" n="63"/>nec gratiam, ergo &c.
</p>
<p xml:id="jsnvu6-d1e3789-d1e141">
<lb ed="#L" n="64"/>
<!--3--> IN CONTRARIVM est, quia secundum Aug. lib. 83.
<lb ed="#L" n="65"/>quaestionum, Deo auctore nemo fit deterior: sed homo est
dete<lb ed="#L" n="66" break="no"/>rior per quodcunque peccatum, ergo nullum peccatum est in nobis a deo
</p>
<p xml:id="jsnvu6-d1e3789-d1e153">
<lb ed="#L" n="67"/>
<!--4--> RESPONSIO. Tenendo opinionem supradictam d
<lb ed="#L" n="68"/>peccato originali quod peccatum originale in paruulo, vel adulto fit
<lb ed="#L" n="69"/>esse iuste priuatum iustitia orignali quam omnes habere
debe<lb ed="#L" n="70" break="no"/>bant, quam iustam carentiam cum debito habendi eam, alij vocant
<lb ed="#L" n="71"/>reatum poenae quem incurrimus ex peccato primi parentis quia
<lb ed="#L" n="72"/>esse iuste priuatiim aliquo dono, nihil aliud est quam esse reum vt
<lb ed="#L" n="73"/>non habet tale donum, sic facile est respondere ad hac
quaestio<lb ed="#L" n="74" break="no"/>nem, dicendo que talis reatus qui peccatum dici potest prouenit
<lb ed="#L" n="75"/>in nobis a primo parente, ipsa tamen poena quam incurrimus
<lb ed="#L" n="76"/>est in nobis a Deo. Primum patet, quia bbligatio ad poena est
<lb ed="#L" n="77"/>ex aliqua culpa, sed reatus est debitum poenae siue obligario ad
<lb ed="#L" n="78"/>poena, ergo est in nobis ex aliqua culpa, & cum insit ab origi
<lb ed="#L" n="79"/>ne, oportet quod sit ex culpa alicuius a quo originem
contraxi<lb ed="#L" n="80" break="no"/>mus. Sed hoc non est Deus qui animam creat, quia vt ait Hie¬
<!--00387.xml-->
<cb ed="#L" n="b"/>
<lb ed="#L" n="81"/>ronymus in Homel. de filio prodigo. Deus est in quem
pecca<lb ed="#L" n="82" break="no"/>tum cadere non potest, ergo a culpa hominis inest nobis tali
<lb ed="#L" n="83"/>reatus (hominis dico illius qui fuit principium omnium) nan
<lb ed="#L" n="84"/>reatus communis est omnibus. Qualiter autem ex peccato
<lb ed="#L" n="85"/>vnius possit in alio reatus esse, patebit in sequente distin.
</p>
<p xml:id="jsnvu6-d1e3789-d1e203">
<lb ed="#L" n="86"/>
<!--5--> Secundum patet sic, illud quod per sui influentiam est
ali<lb ed="#L" n="87" break="no"/>cuius causa conseruatiua per substractionem suae influentiae ess
<lb ed="#L" n="88"/>causa eius priuatiua (vt patet de sole respectu luminis) sed
<lb ed="#L" n="89"/>Deus per suam influentiam est causa gratiae in voluntate &
re<lb ed="#L" n="90" break="no"/>ctitudinis virium sensitiuarum ad rationem, necnon &
immor<lb ed="#L" n="91" break="no"/>talitatis & impassibilitatis status innocentiae, ergo ipse
substra<lb ed="#L" n="92" break="no"/>hendo suam influentiam causa est carentiae omnium istorum
<lb ed="#L" n="93"/>In hoc autem consistit tota poena originali debita, ergo &c.
</p>
<p xml:id="jsnvu6-d1e3789-d1e225">
<lb ed="#L" n="94"/>
<!--6--> AD PRIMVM dicendum quod peccatum originale
<lb ed="#L" n="95"/>prout nominat reatum non contrahitur ex hoc quod anima
<lb ed="#L" n="96"/>carni vnitur absolute, nam & hoc fuit ante peccatum, &
sem<lb ed="#L" n="97" break="no"/>per fuisset si status ille durasset. Sed contrahitur per hoc quod
<lb ed="#L" n="98"/>totum compositum ex anima & corpore traducitur modo que
<lb ed="#L" n="99"/>dictum est supra ab eo qui peccauit.
</p>
<p xml:id="jsnvu6-d1e3789-d1e243">
<lb ed="#L" n="100"/>Ad secundum dicendum quod originale non contrahitur
<lb ed="#L" n="101"/>ab alio agendo in natura praesupposita. Sed contrahitur cum
<lb ed="#L" n="102"/>natura traducta quam traducit pater in filium inquantum
pa<lb ed="#L" n="103" break="no"/>ter naturam habet in actu, & filius in potentia, & ideo quo ad
<lb ed="#L" n="104"/>hoc pater perfectior est filio.
</p>
</div>
</body>
</text>
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