Responsio Cordigeri de causalitate Dei respectu creatorum

Responsio Cordigeri de causalitate Dei respectu creatorum Edition

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				<title>Responsio Cordigeri de causalitate Dei respectu creatorum</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="2024-08-19"/>
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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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				<cb ed="#P1" n="19v" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514617v/f47/full/full/0/native.jpg"/><cb ed="#P2" n="37v" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514430s/f90/full/full/0/native.jpg"/> Responsio Cordigeri de causalitate Dei respectu creatorum
				Utrum primum necesse esse sit causa immediata cuiuslibet effectus seu creati esse. Et arguitur quod non. Nulla causa est immediata suo effectui, nisi informans informabili, sed primum necesse non est causa informans, igitur. <app><lem>Maior</lem><witDetail type="p. c. sup. lin." wit="#P2"/><witDetail type="a. c." wit="#P2">antecedens</witDetail></app> patet, quia solum informans communicat esse suum intrinsece suo informabili sine medio, quod nec<app><lem/><rdg type="add." wit="#P2">est</rdg></app> efficiens, nec finis, nec materia<app><lem/><rdg type="add. in marg." wit="#P1">contra de materia nam est eque intrinseca sicut forma</rdg></app> faciunt. Minor patet, nam aliter primum necesse esse est intrinsece contingens, nam intrinsece daret esse contingenti, quia esset eius pars formalis.
				Ad oppositum, quia tunc aliquid esset quod nec esset <app><lem>creator</lem><rdg wit="#P2">creata</rdg></app> nec creatura, puta illud medium inter primum necesse esse etc.
				In ista questione<app><lem/><rdg type="add. in marg." wit="#P1">responsio</rdg></app> sumo primo pro primo necesse esse Deum.
				<app><lem>Pro secundo</lem><rdg wit="#P2">probatur</rdg><rdg wit="#P1">secundo</rdg></app>, causa immediata actualem et immediatam influentiam efficientis, forme, vel finis.<app><lem/><rdg type="add. in marg." wit="#P1">contra omissit materiam</rdg></app> <cb ed="#P2" n="38r" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514430s/f91/full/full/0/native.jpg"/> <app><lem>Tertio,</lem><rdg wit="#P2">secundo</rdg></app> pro <app><lem>effectu</lem><witDetail type="a. c." wit="#P2">effectui</witDetail></app> aliquam rem positivam.
				Sic igitur sumptis terminis primo ponam tres propositiones.
				Secundo ponam tres conclusiones.
				<app><lem>Prima propositio</lem><witDetail type="iter. in marg." wit="#P1"/></app> sit ista: actualis et immediata influentia efficientis est actualis determinatio ipsius ad agendum sine medio ipsum determinante. Ista patet, nam ab indeterminatis non fit actio, ergo nec ab indeterminato sine medio non est actio immediata.
				<app><lem>Secunda propositio:</lem><witDetail type="iter. in marg." wit="#P1"/></app> actualis et immediata influentia forme est actualis expressio <app><lem>formabilis</lem><witDetail type="a. c." wit="#P1">formalis</witDetail></app> sine medio ipsum <app><lem>formabile</lem><witDetail type="sup. lin." wit="#P1"/><rdg wit="#P2">formale</rdg></app> exprimente. Ista patet, nam forma in agente est principium producendi simile sibi in specie, ergo forma per hoc est principium, quia est expressio sui, et ideo, si immediata expressio est, immediata forma est.
				<app><lem>Tertia propositio</lem><witDetail type="iter. in marg." wit="#P1"/></app> est quod actualis et immediata influentia finis est actualis <app><lem>atractio</lem><rdg wit="#P2">actio</rdg></app> eorum que sunt ad finem sine medio<app><lem/><witDetail type="add. sed del." wit="#P2">ipsum</witDetail></app> ipsum atrahente. Ista patet, nam finis est movens ea que sunt ad finem, <app><lem>ergo</lem><witDetail type="p. c." wit="#P2"/></app> immediata influentia finis est immediata attractio eorum que sunt ad finem.
				Hiis premissis, sit ista <app><lem>prima conclusio:</lem><witDetail type="iter. in marg." wit="#P1"/></app> Deus est immediata causa efficiens cuiuslibet effectus. Ista probatur: Deus agit quodlibet et per nichil determinatur ad agere, ergo etc. Consequentia patet per primam propositionem. Et antecedens probatur, quia illud determinans esset perfectius Deo, contra <name>Anselmi</name>, <title>Proslogion</title> 2.
				<app><lem>Corollarium:</lem><witDetail type="in marg." wit="#P1"/></app> ex ista infero quod nulla creatura est immediata causa sui effectus, cum quelibet creatura per Deum determinetur ad agendum.
				<app><lem>Secunda conclusio:</lem><witDetail type="iter. in marg." wit="#P1"/></app> Deus est immediata causa formalis cuiuslibet effectus creati. Ista probatur, nam Deus est actualis expressio formalis cuiuslibet rei sine<app><lem/><witDetail type="add. sed del." wit="#P1">forma</witDetail></app> medio ipsum formaliter exprimente, ergo etc. Consequentia tenet per secundam suppositionem. Antecedens <app><lem>ponit</lem><witDetail type="p. c." wit="#P1"/></app> beatus <name>Augustinus</name> 2 <title>De libero arbitrio</title> dicens “necesse est esse alicam formam eternam et incommutabilem per quam cuncta<app><lem/><witDetail type="add. sed del." wit="#P2">creatura</witDetail></app> creata formari valeant”. Talis autem non potest esse nisi Deus. Ergo etc.
				<app><lem>Primum corollarium:</lem><witDetail type="in marg." wit="#P1"/></app> ex hac infero primo quod forma non per hoc quod est pars totius inexistens formabili est causa formalis. Istud patet, nam Deus est causa cuiuslibet creati esse, et tamen nulli inexistit ut pars.
				Secundo<app><lem/><rdg type="add. in marg." wit="#P1">secundum corollarium</rdg></app> infero quod forma non per hoc quod educitur de potentia materie vel conservatur in ea est causa formalis. <cb ed="#P2" n="38v" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514430s/f92/full/full/0/native.jpg"/> Patet, quia causa formalis in actu est expressio formalis, ut dicit secunda propositio.
				Tertio<app><lem/><rdg type="add. in marg." wit="#P1">tertium corollarium</rdg></app> infero quod nulla forma creata est causa <app><lem>formalis</lem><witDetail type="om." wit="#P2"/></app> immediata. Patet, quia nulla talis est immediata expressio etc.<app><lem/><rdg type="add. in marg." wit="#P1">tertium corollarium</rdg></app>
				<app><lem>Tertia conclusio:</lem><witDetail type="iter. in marg." wit="#P1"/></app> Deus est immediata causa finalis cuiuslibet creati esse. Ista probatur, nam Deus est actualis attractio finalis omnium et ipse nullo medio <app><lem>fine</lem><witDetail type="p. c." wit="#P1"/></app> attrahitur, igitur etc. Consequentia<app><lem/><witDetail type="add. sed del." wit="#P2">prima</witDetail></app> tenet per tertiam propositionem. Antecedens ponit <name>Commentator</name> 9 <title>Metaphysice</title>, ubi ponit quod “Deus habitat in fine omnis nobilitatis et quietatis et omnia que agunt et moventur in natura agunt et moventur<app><lem/><witDetail type="add. sed del." wit="#P2">preter ipsum</witDetail></app> propter ipsum”.
				Ex isto infero quod, si ultimus finis creature rationalis est formaliter actus beatificus, quod Deus est actus beatificus creature rationalis. Istud patet, <app><lem>quia</lem><rdg wit="#P2">quod</rdg></app> Deus est ultimus finis creature rationalis. Ex hiis ad questionem<app><lem/><rdg type="add. in marg." wit="#P1">debere de nullo medio fine attrahit ut videtur; ista actoritas videtur innuere Deum non efficere</rdg></app>.
				Hec de illa positione<app><lem/><rdg type="add. in marg. inf." wit="#P1">de hac materia <app><lem>de esse formam</lem><witDetail type="sup. lin." wit="#P1"/></app> <name>Scotus</name> in <app><lem>4</lem><witDetail type="add. sed del." wit="#P1">distinctione</witDetail></app> in materia de unione et <name>Augustinus</name> 2 <title>De libero arbitrio</title> capitulo 28 et 29 in <title>Quolibetis</title> <name>Scoti</name> inveneris etiam de hoc</rdg></app>.
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Responsio Cordigeri de causalitate Dei respectu creatorum Edition

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