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cod-du87us_jsnvu6-e189599.xml
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cod-du87us_jsnvu6-e189599.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">
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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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<editionStmt>
<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-e189599"><!-- l3d31prae -->
<head xml:id="jsnvu6-e189599-Hd1e101">Praeambulum</head>
<p xml:id="jsnvu6-e189599-d1e103">
<lb ed="#L" n="114"/>Sententia huius distinctionis XXXI. in
<lb ed="#L" n="115"/>generali & speciali.
</p>
<p xml:id="jsnvu6-e189599-d1e110">
<lb ed="#L" n="116"/>LI VD quoque non est praetereundum. Superius
<lb ed="#L" n="117"/>determinauit magister de charitate in se, & de
nu<lb ed="#L" n="118" break="no"/>mero diligendorum, & de ordine diligendi. Hic
de<lb ed="#L" n="119" break="no"/>terminat de permanentia charitatis siue de
dura<lb ed="#L" n="120" break="no"/>Itione eius. Et diuiditur in duas. Primo determinat
<lb ed="#L" n="121"/>de permanentia charitatis in statu etiam viatorum. Et in secun
<lb ed="#L" n="122"/>do de statu compraehensorum ibi, aduertendum etiam est.
Pri<lb ed="#L" n="123" break="no"/>ma in duas, quia primo tangit quendam errorem, & eum destruit.
<lb ed="#L" n="124"/>Secundo auctoritates quibus praedictus error innititur,
deter<lb ed="#L" n="125" break="no"/>minat & exponit ibi, quod vero apostolus. Secunda pars
princi<lb ed="#L" n="126" break="no"/>palis quae incipit ibi, aduertendum etiam est, diuiditur in duas
<lb ed="#L" n="127"/>Quia primo inquirit an charitas maneat in compraehensoribus.
<lb ed="#L" n="128"/>Secundo an origo charitatis fuerit in Christo ibi, hic iam
supe<lb ed="#L" n="129" break="no"/>rest in charitate inuestigare. Haec est diuisio &c.
</p>
<p xml:id="jsnvu6-e189599-d1e143">
<lb ed="#L" n="130"/>
<!--2--> In speciali sic procedit. Primo dicit quod quidam asseruerunt
<lb ed="#L" n="131"/>charitatem semel habitam non posse amitti propter hoc quod ait
<lb ed="#L" n="132"/>apostolus 1. ad Corin. 13. Charitas nunquam excidit. & Aug. dicit
<lb ed="#L" n="133"/>quod charitas quae deseri potest nunquam fuit vera, & multae ali
<lb ed="#L" n="134"/>auctoritates ponuntur in litera quae videntur idem sonare, sed in
<lb ed="#L" n="135"/>contrarium est ratio & auctoritas, ratio quia quidam primo sunt
<lb ed="#L" n="136"/>boni qui postea efficiuntur mali. Et sic primo habent charitatem
<lb ed="#L" n="137"/>& postea amittunt eam, Christus etiam in euangelio dicit quo
<lb ed="#L" n="138"/>rundam nomina scripta esse in libro vitae quibus postea
dicturu<lb ed="#L" n="139" break="no"/>erat nescio vos, multi enim scripti sunt in libro vitae secundum
<lb ed="#L" n="140"/>praesentem iustitiam qui non sunt ibi scripti secundum praescientiam
<lb ed="#L" n="141"/>quia ad tempus habent charitatem quam postea finaliter deserunmt
<lb ed="#L" n="142"/>Tunc respondet ad auctoritates in contrarium dicens quod illud
<lb ed="#L" n="143"/>apostoli charitas nunquam excidit non intelligitur quin chari
<lb ed="#L" n="144"/>tas habita possit amitti. Sed fit ibi comparatio de charitate ad fi
<lb ed="#L" n="145"/>dem, & spem quae non manebunt in patria sicut charitas. Id eti.
<lb ed="#L" n="146"/>quod dicit Aug. quod charitas quae deseri potest non fuit vera,
in<lb ed="#L" n="147" break="no"/>telligendum est quod non fuit vera quantum ad vltimum effectum
<lb ed="#L" n="148"/>qui est perducere ad regnum caelorum quamuis fuerat vera
quan<lb ed="#L" n="149" break="no"/>tum ad essentiam charitatis. Allo modo respondet quod charita
<lb ed="#L" n="150"/>perfecta amitti non potest. Et sic respondet ad omnes auctorita
<lb ed="#L" n="151"/>tes in contrarium. Postea quaerit cum charitas viatoris sit ex
par<lb ed="#L" n="152" break="no"/>te, quia ex parte diligimus sicut fides, spes, & scientia sunt es
<lb ed="#L" n="153"/>parte quare charitas non euacuatur sicut fides, spes, & scienti
<lb ed="#L" n="154"/>dicuntur euacuari. Et respondet quod fides & spes totalite
<lb ed="#L" n="155"/>euacuabuntur in patria. Scientia vero euacuabitur quantum ad
<lb ed="#L" n="156"/>actum & modum qui nunc est, & non quantum ad essentiam
sci<lb ed="#L" n="157" break="no"/>entiae. Charitas vero manebit in patria quantum ad essentiam
<lb ed="#L" n="158"/>& actum & modum exclusa tamen imperfectione. Vitimo qua
<lb ed="#L" n="159"/>rit vtrum in Christo fuerit ordo diligendi. Et arguit quod non
<lb ed="#L" n="160"/>quia si dilexit proximum sicut seipsum sicut voluit se saluare
<lb ed="#L" n="161"/>ita voluisset de aliis, sed non omnes alij sunt saluati, ergo &c. E
<lb ed="#L" n="162"/>respondet que charita: & ordo charitatis tuerunt in Christo a¬
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<lb ed="#L" n="1"/>modum bonorum qui nihil volunt nisi illud quod sciunt deum
<lb ed="#L" n="2"/>velle, & sic Christus voluit saluari solum illos quos sciebat de
<lb ed="#L" n="3"/>Velle saluari, Et in hoc terminatur sententia &c.
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