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cod-du87us_jsnvu6-e195165.xml
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cod-du87us_jsnvu6-e195165.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>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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<editionStmt>
<edition n="0.0.0-dev">
<title>Quaestio 2</title>
<date when="2023-08-20">August 20, 2023</date>
</edition>
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<witness xml:id="L" n="cod-du87us">Lyon 1563</witness>
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<body>
<div xml:id="jsnvu6-e195165"><!-- l3d34q2 -->
<head xml:id="jsnvu6-e195165-Hd1e101">Quaestio 2</head>
<head xml:id="jsnvu6-e195165-Hd1e103" type="question-title">Utrum sint praecise septem dona</head>
<p xml:id="jsnvu6-e195165-d1e106">
<lb ed="#L" n="29"/>QUAE STIO. SECVNDA.
<lb ed="#L" n="30"/>Vtrum sint praecise septem dona.
<lb ed="#L" n="31"/>Thom. 1. 2. q. 64. art. 4.
</p>
<p xml:id="jsnvu6-e195165-d1e115">
<lb ed="#L" n="32"/>SECVNDO quaeritur, vtrum sint praecise septen
<lb ed="#L" n="33"/>dona. Et videtur quod non, quia dona vel sunt
vir<lb ed="#L" n="34" break="no"/>tutes, vel sunt in adiutorium virtutum, sed
quic<lb ed="#L" n="35" break="no"/>quid istorum dicetur, semper sequetur quod sini
<lb ed="#L" n="36"/>plura dona quam septem, quare &c. Maior patet
<lb ed="#L" n="37"/>ex praecedenti quaestione. Minor declaratur, quia si dona fint
<lb ed="#L" n="38"/>idem quod virtutes, quot sunt virtutes tot erunt dona, sunt
au<lb ed="#L" n="39" break="no"/>tem plures virtutes quam septem, quare &c. Si vero sint
adiuto<lb ed="#L" n="40" break="no"/>rium virtutum idem sequitur scilicet quod cuilibet virtuti
de<lb ed="#L" n="41" break="no"/>bet correspondere aliquod donum datum in eius adiutorium.
</p>
<p xml:id="jsnvu6-e195165-d1e139">
<lb ed="#L" n="42"/>
<!--2.--> Item videtur quod non sint septem, quia donum est aliquid
<lb ed="#L" n="43"/>altius virtute, sed timor non est aliquid altius quam sit virtus,
<lb ed="#L" n="44"/>ergo non est donum, & sic de septem subtractum est vnum.
</p>
<p xml:id="jsnvu6-e195165-d1e151">
<lb ed="#L" n="45"/>
<!--3--> IN CONTRARIVM est magister in litera.
</p>
<p xml:id="jsnvu6-e195165-d1e158">
<lb ed="#L" n="46"/>
<!--4--> RESPONSIO. si dona & virtutes sint idem, vel donum
<lb ed="#L" n="47"/>sit in plus quam virtus, vt dicit tertius modus in praecedenti quae
<lb ed="#L" n="48"/>stione tactus, sic non est dubium quin sint plura dona quam
se<lb ed="#L" n="49" break="no"/>ptem cum virtutes intellectuales, theologicae, & morales, hunc
<lb ed="#L" n="50"/>numerum excedant, sed quia hic modus quanquam sit
proba<lb ed="#L" n="51" break="no"/>bilis tamen non tenetur communiter, ideo loquendo vt plures
<lb ed="#L" n="52"/>Dicendum est quod solum sunt septem dona & non plura, vel
<lb ed="#L" n="53"/>pauciora. Quorum numerus & sufficientia potest haberi hoc
<lb ed="#L" n="54"/>modo, sicut virtutes morales perficiunt vires appetitiuas ad obe
<lb ed="#L" n="55"/>diendum rationi, sic dona perficiunt hominem ad hoc vt
prom<lb ed="#L" n="56" break="no"/>pte sequatur instinctum spiritus sancti, & ideo in omnibus
viri<lb ed="#L" n="57" break="no"/>bus hominis quae possunt esse plura principia malorum actuum
<lb ed="#L" n="58"/>ponuntur dona, scilicet in ratione & in vi appetitiua, ratio
au<lb ed="#L" n="59" break="no"/>tem diuiditur in speculatiuam & practicam non sicut in duas
<lb ed="#L" n="60"/>potentias sed in vnam distinctam solum per diuersa officia, & in
<lb ed="#L" n="61"/>vtraque est considerare apprehensionem veritatis & iudicium de
<lb ed="#L" n="62"/>veritate apprehensa, ad apprehensionem ergo veritatis mode
<lb ed="#L" n="63"/>superhumano vel diuino perficitur speculatiua ratio per donum
<lb ed="#L" n="64"/>intellectus. Practica vero per donum consilij, ad recte autem iu
<lb ed="#L" n="65"/>dicandum perficitur speculatiua ratio per sapientiam, practica
<lb ed="#L" n="66"/>vero per scientiam, virtus autem appetitiua in his quae sunt ad
<lb ed="#L" n="67"/>alterum, perficitur per donum pietatis. In his autem quae sunt
<lb ed="#L" n="68"/>hominis ad seipsum quantum ad passiones appetitus indigemu:
<lb ed="#L" n="69"/>duplici perfectione, quia quaedam passiones appetitus retrahunt
<lb ed="#L" n="70"/>a bono vt timor periculorum & respectu harum perficimur
mo<lb ed="#L" n="71" break="no"/>do superhumano per donum fortitudinis. Aliae vero passiones
<lb ed="#L" n="72"/>inclinant ad malum vt delectationes & concupiscentiae
carna<lb ed="#L" n="73" break="no"/>les. Et contra istas perficimur per donum timoris, in timore enim
<lb ed="#L" n="74"/>domini declinat omnis a malo Prouerbiorum 16.
</p>
<p xml:id="jsnvu6-e195165-d1e226">
<lb ed="#L" n="75"/>
<!--5--> Aliter vero a quibusdam accipitur distinctio praedictorum
<lb ed="#L" n="76"/>sic. Dona perficiunt hominem in vita tam speculatiua quam acti
<lb ed="#L" n="77"/>ua. In speculatiua quidem per modum visus inspicientis perfieit
<lb ed="#L" n="78"/>donum intellectus: per modum vero gustus experientis perficit
<lb ed="#L" n="79"/>sapientia. In actiua vero vita quantum ad recessum a malo per¬
<!--00548.xml-->
<cb ed="#L" n="b"/>
<lb ed="#L" n="80"/>ficit donum timoris. Quantum aurem ad operationem Soni
per<lb ed="#L" n="81" break="no"/>ficiunt quatuor alia dona, sed differenter, quia quoddam est
Bo<lb ed="#L" n="82" break="no"/>num necessarium & respectu istius perficit scientia vt dirigens,
<lb ed="#L" n="83"/>pietas vero vt exequens. Aliud est bonum supererogationis, ad
<lb ed="#L" n="84"/>quod non omnes tenentur, & respectu talis boni perficit donum
<lb ed="#L" n="85"/>consilij per modum dirigentis, donum vero fortitudinis per
mo<lb ed="#L" n="86" break="no"/>dum exequentis.
</p>
<p xml:id="jsnvu6-e195165-d1e261">
<lb ed="#L" n="87"/>
<!--6--> Ad primum argumentum dicendum quod si dona sint idem
<lb ed="#L" n="88"/>quod virtutes, argumentum bene procederet, sed si dona sint
<lb ed="#L" n="89"/>quidam habitus dati in adiutorium virtutum perficientia ad
al<lb ed="#L" n="90" break="no"/>tiorem modum operandi, non oportet quod sint tot dona quot
<lb ed="#L" n="91"/>virtutes, quia vnum donum sufficeret ad dirigendum, respectu
<lb ed="#L" n="92"/>plurium virtutum habentium ordinem inter se, sicut fides, spes,
<lb ed="#L" n="93"/>& charitas adinuicem ordinantur, & ad aliquid vnum tendunt
<lb ed="#L" n="94"/>& ideo charitati & spei non oportet quod correspondet
ali<lb ed="#L" n="95" break="no"/>quod aliud donum, quam illud quod correspondet fidei: & sic
<lb ed="#L" n="96"/>potest esse circa alias virtutes habentes inter se ordinem,
pro<lb ed="#L" n="97" break="no"/>pter hoc non oportet hoc modo multiplicari dona iuxta
nume<lb ed="#L" n="98" break="no"/>rum virtutum.
</p>
<p xml:id="jsnvu6-e195165-d1e292">
<lb ed="#L" n="99"/>
<!--7--> Ad secundum dicendum quod timor est aliquid perfectius
<lb ed="#L" n="100"/>virtute, accipiendo timorem pro dono: sic enim timor facit
ho<lb ed="#L" n="101" break="no"/>minem subiectum deo per reuerentiam, vt resiliat ab omni eo
<lb ed="#L" n="102"/>quod deo displicet, & hoc fit perfectius per donum timoris,
<lb ed="#L" n="103"/>quam per quamcunque virtutem acquisitam
</p>
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</body>
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