Positio Carmelite de prescientia futurorum

Positio Carmelite de prescientia futurorum Edition

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				<title> Positio Carmelite de prescientia futurorum</title>
				<author>Stephanus Galdeti</author>
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				<edition>work in progress</edition>
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					<resp>Edited by</resp>
					<name>Alexandra Baneu</name>
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				<distributor>Project NOTA-ERC</distributor>
				<date when="2024-08-12"/>
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						<ab type="meta" subtype="description">Questions de théologie et notes diverses dans lesquelles figurent Amand de Valenciennes et beaucoup de professeurs de Paris.</ab>
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						<ab type="meta" subtype="description">Thèses théologiques, paraissant avoir été recueillies à Paris par Thomas de Cracovie.</ab>
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						<lem>Si Deus presciat infallibiliter A futurum et Sortes per assumptum creatum, tunc si non eveniret, iudicium Sortis foret error. Et de Deo esset verum quod non esset verum iudicium, ymo nec iudicium, ymo nec unquam fuit iudicium.</lem>
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				Utrum ineffabile primum esse prescire valeat omnia nunc futura.
				<app><lem>Prima conclusio:</lem><witDetail type="iter. in marg." wit="#P1"/></app> quamvis nullum nunc futurum in se realiter sit presens ineffabili primo esse, stat tamen quod ab ipso immediate est cognitum quodlibet tale nunc futurum esse<app><lem/><witDetail type="add. sed del." wit="#P2">probatur prima</witDetail></app>. Prima pars probatur, quia<app><lem/><witDetail type="add. sed del." wit="#P2">an</witDetail></app> nullum nunc futurum esse in se realiter existit, aliter non esset futurum, igitur nec in se realiter alicui est presens. Secunda pars patet per <name>Magistrum</name>, libro 1, distinctione 35, qui ponit quod “Deus quodlibet tale perfectissime cognoscit, igitur intuitive, cum omnis intuitiva sit perfectior abstractiva”.
				Ex hac conclusione inferuntur tria corollaria.<app><lem/><rdg type="add. in marg." wit="#P1">corollaria tria</rdg></app> Primum ad questionem responsum, quod ineffabile primum esse valet prescire omnia nunc futura.
				Secundum, quod ex rei notitia intuitiva non infertur formaliter eiusdem rei in se presens existentia.
				Tertium, quod aliter coexistunt Deo presentia quam futura.
				<app><lem>Secunda conclusio:</lem><witDetail type="iter. in marg." wit="#P1"/></app> quamvis ineffabili primo esse contingentia nulla sit intrinseca, stat <cb ed="#P2" n="37r" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514430s/f89/full/full/0/native.jpg"/> tamen quod nunc futura sunt ab ipso contingenter et libere precognita. Prima pars patet, <app><lem>quia</lem><witDetail type="p. c. sup. lin." wit="#P2"/><witDetail type="a. c." wit="#P2">per</witDetail></app> ipsum<app><lem/><witDetail type="add. sed del." wit="#P2">quia</witDetail></app> intrinsece est summe necesse esse necessitate immutabilitatis absoluta que omnem excludit contingentiam, igitur. Secunda pars patet, quia futura contingentia ab ipso ineffabili esse possunt numquam poni in esse, et sic possunt non esse futura, et per consequens ab ipso non cognosci esse futura.
				Ex ista conclusione infero <app><lem>tria corollaria.</lem><witDetail type="iter. in marg." wit="#P1"/></app> Primum quod cognitione simpliciter necessaria aliqua possunt contingenter esse cognita. Patet.
				Secundum quod <app><lem>nunc</lem><rdg wit="#P2">numquam</rdg></app> futura possunt numquam fuisse futura.
				Tertium quod cum cognitione simpliciter necessaria stat<app><lem/><witDetail type="add. sed del." wit="#P2">re quo</witDetail></app> rerum cognitarum contingentia. Patet ex conclusione.
				<app><lem>Tertia conclusio:</lem><witDetail type="iter. in marg." wit="#P1"/></app> quamvis ineffabili primo esse creaturam in notitia equari sit <app><lem>impossibile</lem><rdg wit="#P2">possibile</rdg></app>, stat tamen creaturam nunc futura <app><lem>intuitive</lem><rdg wit="#P2">intuitiva</rdg></app> posse cognoscere. Prima pars non est dubia. Et secunda probatur, quia de facto anima Christi, que creatura est, cognoscat futura, ut patet per <name>Magistrum</name> libro<app><lem/><witDetail type="add. sed del." wit="#P1">primo distinctione</witDetail></app> 3, distinctione 14, et <app><lem>non</lem><witDetail type="p. c." wit="#P2"/></app> nisi intuitive, cum illa cognoscat in verbo.
				Ex hac conclusione infero <app><lem>tria corollaria.</lem><witDetail type="iter. in marg." wit="#P1"/></app> Primum quod quelibet creatura seu creata anima proficere potest in rei cognite notitia. Patet, quia cuiuslibet talis anime notitia est minor notitia, notitia primi igitur est finita, igitur potest augeri. Secundum, quod beata anima Christi potest proficere in rerum notitia, probatur ut precedens. Tertium, quod nulla creatura potest esse inifinta. Patet, quia in nullo creatura potest equari creatori, ut dicit probatio prime partis conclusionis<app><lem/><rdg type="add." wit="#P2">et</rdg></app>.
				Hec de illa positione<app><lem/><rdg type="add." wit="#P2">et cetera</rdg></app>.
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Positio Carmelite de prescientia futurorum Edition

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