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cod-du87us_jsnvu6-e197391.xml
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cod-du87us_jsnvu6-e197391.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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<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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<div xml:id="jsnvu6-e197391"><!-- l3d36prae -->
<head xml:id="jsnvu6-e197391-Hd1e101">Praeambulum</head>
<p xml:id="jsnvu6-e197391-d1e103">
<lb ed="#L" n="73"/>Sententia huius distinctionis XXX Vj. in
<lb ed="#L" n="74"/>generali & speciali.
</p>
<p xml:id="jsnvu6-e197391-d1e110">
<lb ed="#L" n="75"/>OLET etiam quaeri, vtrum virtutes. Prius agit Ma
<lb ed="#L" n="76"/>gister de habitus virtutum & donorum. Hic agit de
<lb ed="#L" n="77"/>connexione eorum. Et diuiditur in tres, quia primo
<lb ed="#L" n="78"/>A ostendit virtutum connexionem. Et secundo earum
<lb ed="#L" n="79"/>aequalitatem, ibi, vtrum pariter. Tertio ostendit charitatis
excel<lb ed="#L" n="80" break="no"/>lentiam specialem ibi, quum duo sint praecepta. Secunda
diui<lb ed="#L" n="81" break="no"/>ditur in duas partes. Primo ponit opinionem vnam. Et secundo
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<lb ed="#L" n="82"/>ponit aliam, quam reputat magis veram, & respondet ad
ratio<lb ed="#L" n="83" break="no"/>nem primae opinionis. Secunda ibi, alij verius dicunt. Haec est
<lb ed="#L" n="84"/>diuisio & sententia generaliter
</p>
<p xml:id="jsnvu6-e197391-d1e139">
<lb ed="#L" n="85"/>
<!--2--> In speciali sic procedit. Et primo quaerit vtrum virtutes sint
<lb ed="#L" n="86"/>adeo connexae, quod separari non possint, sed qui habeat vnam,
ha<lb ed="#L" n="87" break="no"/>beat omnes. Et respondet secundum Hieron. quod sic, quia charita
<lb ed="#L" n="88"/>est mater omnium virtutum. Et ideo in quocunque est charitas, in
<lb ed="#L" n="89"/>eo sunt omnes virtutes, & vbi non est charitas, nulla virtus est,
<lb ed="#L" n="90"/>quod iterum confirmat per Aug. vt patet in litera. Secundo
quae<lb ed="#L" n="91" break="no"/>rit, vtrum omnes virtutes sint aequales. Et ponit opinionem
quo<lb ed="#L" n="92" break="no"/>rundam dicentium quod non, quia quidam sancti commendantur
<lb ed="#L" n="93"/>excellenter ab vna virtute, & non ab alia, si cut Iob commendatur
<lb ed="#L" n="94"/>a patientia, Dauid ab humilitate, Moyses a mansuetudine, quod
<lb ed="#L" n="95"/>non esset si ille qui excellit in vna virtute, excelleret in
omni<lb ed="#L" n="96" break="no"/>bus. Vnde dicunt quod vna virtus habetur excellentius, quam alia
<lb ed="#L" n="97"/>nulla tamen aeque sicut charitas, quae est mater omnium. Tunc
<lb ed="#L" n="98"/>ponit aliam opinionem quam dicit veriorem, quod omnes
vir<lb ed="#L" n="99" break="no"/>tutes sunt pares, sic tamen intelligendo, quod ille qui excellit alium
<lb ed="#L" n="100"/>in vna virtute vel est ei par, simili modo se habet ad Deum in
<lb ed="#L" n="101"/>caeteris virtutibus, vt si aliquis sit aequalis alij in fortitudine
<lb ed="#L" n="102"/>oportet quod sit aequalis in prudentia, alioquin fortitudo vnius
<lb ed="#L" n="103"/>esset minus prudens quam fortitudo alterius: & sic non esset
aequa<lb ed="#L" n="104" break="no"/>lis fortitudo, & idem potest deduci in aliis virtutibus. Et respon
<lb ed="#L" n="105"/>det ad rationes primae opinionis, quia cum dicitur aliquis
prae<lb ed="#L" n="106" break="no"/>eminere in aliqua virtute, vt Abraham in fide, hoc intelligitur
<lb ed="#L" n="107"/>non quantum ad habitum virtutis, sed quantum ad vsum eius, vel
<lb ed="#L" n="108"/>in comparatione ad alios homines qui non aequantur ei in aliqua
<lb ed="#L" n="109"/>virtute, & secundum hunc modum dicuntur esse intelligenda
<lb ed="#L" n="110"/>quaedam verba Aug. quae ponuntur in litera, per quae videtur
<lb ed="#L" n="111"/>insinuare quod vna virtus perfectius habeatur quam alia, Vitimo
<lb ed="#L" n="112"/>quaerit cum in duobus praeceptis charitatis tota lex pendeat, &
<lb ed="#L" n="113"/>prophetae secundum dictum saluatoris in euangelio, qualite
<lb ed="#L" n="114"/>praecepta cerimonialia quae cessauerunt continentur sub
prae<lb ed="#L" n="115" break="no"/>ceptis charitaris quae semper durant. Et respondet quod praecepta
<lb ed="#L" n="116"/>cerimonialia inquantum fuerunt figuratiuo, cessauerunt; sed
se<lb ed="#L" n="117" break="no"/>cundum spiritualem intellectum remanent: omnia enim
prae<lb ed="#L" n="118" break="no"/>cepta reducuntur ad decem, & illa decem reducuntur ad duo
<lb ed="#L" n="119"/>praecepta, quae sunt dilectio Dei & proximi. In his enim
conti<lb ed="#L" n="120" break="no"/>netur plenitudo legis. Et in hoc terminatur distinctio, &c.
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