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cod-du87us_jsnvu6-e140688.xml
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cod-du87us_jsnvu6-e140688.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>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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<edition n="0.0.0-dev">
<title>Praeambulum</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-e140688"><!-- l2d40prae -->
<head xml:id="jsnvu6-e140688-Hd1e101">Praeambulum</head>
<p xml:id="jsnvu6-e140688-d1e103">
<lb ed="#L" n="42"/>Sententia huius distinctionis XL. in
<lb ed="#L" n="43"/>generali & speciali.
</p>
<p xml:id="jsnvu6-e140688-d1e110">
<lb ed="#L" n="44"/>O Thoc de actibus adiciedum est. Superius de
<lb ed="#L" n="45"/>terminauit magister de peccato prout respicit
a<lb ed="#L" n="46" break="no"/>ctum voluntatis interiorem. Hic vero determinat
<lb ed="#L" n="47"/>de eo secundum quod est in actibus exterioribus
<lb ed="#L" n="48"/>Et diuiditur in partes duas. Primo determinat in
<lb ed="#L" n="49"/>tentum. Secundo mouet quasdam quaestiones circa
determi<lb ed="#L" n="50" break="no"/>nata. Secunda in principio 41.di. vbicunque intentio. Prima es
<lb ed="#L" n="51"/>principalis lectionis. Et diuiditur in duas. Primo ostendit quod
<lb ed="#L" n="52"/>actus a voluntate bonitatem & malitiam habent. Secundo
in<lb ed="#L" n="53" break="no"/>quirit vtrum hoc vniuersaliter sit in omnibus verum. Secunda
<lb ed="#L" n="54"/>ibi, sed quaeratur vtrum omnia opera. Haec secunda diuiditur in
<lb ed="#L" n="55"/>tres. Primo mouet quaestionum, & tangit circa hoc diuersas opi
<lb ed="#L" n="56"/>niones. Secundo determinat veritatem. Tertio ostendit
quo<lb ed="#L" n="57" break="no"/>modo secundum alteram opinionem possit aliter responderi.
<lb ed="#L" n="58"/>Secunda ibi, sed August. euidentissime docet. Tertia ibi, quae
<lb ed="#L" n="59"/>tamen quidam contendunt. Haec est sententia & diuisio
lectio<lb ed="#L" n="60" break="no"/>nis in generali.
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<p xml:id="jsnvu6-e140688-d1e149">
<lb ed="#L" n="61"/>
<!--2--> IN SPECIALI se procedi. Et proponitprimo quod
<lb ed="#L" n="62"/>licet omnes actus sint boni inquantum sunt & a deo sunt dicun
<lb ed="#L" n="63"/>tur tamen boni & mali simpliciter inquantum ex bona & mala
<lb ed="#L" n="64"/>voluntate, vel intentione procedunt. Postea quaerit vtrum hoc
<lb ed="#L" n="65"/>sit vniuersaliter verum, quod actus omnes a voluntate bonita
<lb ed="#L" n="66"/>tem vel malitiam habeant. Et respondet ad hanc quaestionem
<lb ed="#L" n="67"/>quod quidam hoc concedunt quod omnes actus dicuntur de se
<lb ed="#L" n="68"/>indifferentes, & sola voluntate bonitatem habent vel malitiam.
<lb ed="#L" n="69"/>Alij autem dicunt quod quidam sunt actus in se boni, qui
ne<lb ed="#L" n="70" break="no"/>sunt nec recipere possunt malitiam a voluntate. Similiter
qui<lb ed="#L" n="71" break="no"/>dam actus de se sunt mali, nec possunt fieri boni per bonam
vo<lb ed="#L" n="72" break="no"/>luntatem, alij sunt actus qui sunt indifferentes, & illi bonitatem
<lb ed="#L" n="73"/>& malitiam a voluntate, vel a fine recipiunt. Postea magister
ali<lb ed="#L" n="74" break="no"/>ter dicit per Augu. dicendum quod omnes actus possunt a
vo<lb ed="#L" n="75" break="no"/>luntate bonitatem & malitiam habere praeter illos actus qui de
<lb ed="#L" n="76"/>se, sunt mali, & illi per voluntatem nullo modo possunt fieri bo
<lb ed="#L" n="77"/>ni, sicut declarat per exempla. Veruntamen dicit quod aliqu
<lb ed="#L" n="78"/>sunt actus aliis minus vel magis mali, ex quo concludit magiste
<lb ed="#L" n="79"/>quod bonitas in actione est a voluntate, malitia autem ex actio¬
<!--00408.xml-->
<cb ed="#L" n="b"/>
<lb ed="#L" n="80"/>ne venit multotiens in voluntatem: vnde quod dicitur
confir<lb ed="#L" n="81" break="no"/>mat per actionem Iudaeorum crucifigentium Iesum. Quod
au<lb ed="#L" n="82" break="no"/>tem dicit Ambrosius in bonis intelligendum est, & non in per
<lb ed="#L" n="83"/>se malis. Viltimo dicit quod secundum quosdam, si peccata
pos<lb ed="#L" n="84" break="no"/>sunt fieri bono fine, vel bonam causam habere, reciperent
bo<lb ed="#L" n="85" break="no"/>nitatem a voluntate, sed quia non possunt habere talem
cau<lb ed="#L" n="86" break="no"/>sam, vel talem finem, ideo dicit Angustinus ea bonitatem nor
<lb ed="#L" n="87"/>recipere a voluntate. Et in hoc terminatur, &c.
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