<Notae de primo ente> | Project NOTA Database

<Notae de primo ente> Edition

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				<title>&amp;lt;Notae de primo ente&amp;gt;</title>
				<author>Stephanus Galdeti</author>
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				<edition>work in progress</edition>
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					<resp>Edited by</resp>
					<name>Alexander Baumgarten</name>
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				<distributor>Project NOTA-ERC</distributor>
				<date when="2024-10-09"/>
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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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				<head>&lt;Notae de primo ente&gt;</head>
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				<p><cb ed="#P1" n="122r" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514617v/f264/full/full/0/native.jpg"/> <cb ed="#P2" n="184v" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514430s/f384/full/full/0/native.jpg"/> In principali et finali facto<app><lem/><witDetail type="add. sed del." wit="#P2">d</witDetail></app>, tange de ordine dictorum, volitorum, scitorum et huius altius quo <app><lem>poteris</lem><witDetail type="sup. lin." wit="#P1"/></app> catholice<app><lem/><rdg type="add." wit="#P2">etc.</rdg></app>.</p>
				<p>De habitudine primi entis ad alia a se potest poni primo quod Deus cuiuslibet alterius a se est perfectionaliter contetivus ac gradu uno simplicissimo intrinsece essendi excessivus. De hoc alias contulisti cum fratre <name>Angelo</name>.</p>
				<p>Quod primum ens est cuiuslibet alterius a se causatum <app><lem>saltem</lem><witDetail type="iter. sed del." wit="#P2"/></app><app><lem/><witDetail type="add. sed del." wit="#P2">formaliter</witDetail></app> finaliter, ubi de formaliter et materialiter agere potest, ut contulisti cum fratre <name>Iacobo</name> etc. et in <title>Quolibeto</title> etc.</p>
				<p>Quod primum ens est cuiuslibet alterius a<app><lem/><witDetail type="add. sed del." wit="#P2">pro</witDetail></app> se productivum et effectivum, contra philosophos qui posuerunt solum esse <app><lem>simplicem</lem><rdg wit="#P2">formam</rdg></app> eo quod optime se habens non indiget motione.</p>
				<p>Quod est <app><lem>etiam</lem><witDetail type="iter." wit="#P1"/></app> cuiuslibet alterius a se determinative cognitivum contra <name>Commentatorem</name> et philosophos et nonnullos theologos, scilicet <name>Aureolum</name>.</p>
				<p>Quod est etiam cuiuslibet libere volitivum etc. Patet processus et econverso <app><lem>secundus articulus</lem><witDetail type="sup. lin." wit="#P1"/></app> correspondenter de creaturis et in his multe difficultates, ymmo pene omnes tam speculative quam morales per numerum.</p>
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				<p>Qualem actum habeat circa prescitum potest inquiri</p>
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				<p>Quod est locus omnino ambituus et de vacuo extra celum, quod non est vacuum simpliciter nec potest esse, et sic omnia sunt in Deo et non solum ab ipso et per ipsum et ad ipsum et in ipso. De habitudinibus causalibus<app><lem/><witDetail type="add. sed del." wit="#P1">habet</witDetail></app> alibi modicum etc.</p>
				<p>Quod Deus intellectualis <app><lem>cuilibet</lem><witDetail type="coni." wit="#P1">cuilibus</witDetail></app> potentie intellective in qua infallibiliter<app><lem/><witDetail type="add. sed del." wit="#P2">cur</witDetail></app> terminatur omne verum. Quod est<app><lem/><rdg type="add." wit="#P2">in</rdg></app> speculum in quo infallibiliter cuncta representantur quinimmo species intellectualis visorum in ipso, non tamen actus.</p>
				<p>Quod sit orandum pro perseverentia Domini propositi, nam si Deus esset mutabilis in proposito ut <app><lem>princeps</lem><rdg wit="#P1">principes</rdg></app> terrenus, precandus esset ut persisteret<app><lem/><witDetail type="add. sed del." wit="#P1">semper nunc non</witDetail></app>, <app><lem>et si</lem><witDetail type="sup. lin." wit="#P1"/></app> posset non velle quod vult et voluit, orandus esset ne sic ageret, <cb ed="#P2" n="185r" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514430s/f385/full/full/0/native.jpg"/> sed nunc <app><lem>quamvis</lem><witDetail type="sup. lin." wit="#P1"/><rdg wit="#P2">quodlibet</rdg></app> non<app><lem/><witDetail type="add. sed del." wit="#P1">solum</witDetail></app> possit velle quod voluit, tamen quod semper voluit potest non solum nunc non velle sed non numquam voluisse, igitur super hoc orandum.</p>
				<p>Pro actibus creature rationalis ad Deum habendis rationabiliter videndus <name>Guillelmus Parisiensis.</name> Et siqua sint similia, ut Hermes, de verbo eterno per <name>Bredwardin</name> allegatus multotiens et similes. Item, libellus <title>De vera sapientia</title>, capitulo De fide et legibus – <name>Guillelmus Parisiensis</name>.</p>
				<p>De ordine actuum in quibus subesse debet rationalis <app><lem>creature</lem><rdg wit="#P2">creatura</rdg></app> suo <app><lem>creatori</lem><rdg wit="#P2">creatura</rdg></app> qui sequitur ex ordine actuum divinorum ad creaturam de obligatione credendi, fruendi, sperandi etc. continendi, constandi etc. virtutum moralium <app><lem>theologicarum</lem><rdg wit="#P2">theologorum</rdg></app>.</p>
				<p>In omnibus hiis potissime in primo articulo <app><lem>victa</lem><rdg wit="#P2">vita</rdg></app> et vitare te<app><lem/><witDetail type="add. sed del." wit="#P2">pred</witDetail></app> pretende causando processum logicum ac mathematicum solum philosophicum speculativum ac moralem <app><lem>et processum methaphisicum et theologicum prosequendo</lem><witDetail type="om." wit="#P2"/></app>. <cb ed="#P1" n="122v" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514617v/f265/full/full/0/native.jpg"/> Quomodo philosophi erraverunt non videntes nec cognoscentes aut credentes Deum agere <app><lem>libere</lem><witDetail type="p. c." wit="#P2"/></app> per intellectum et voluntatem propter quod mundi talitatem intelligere non potuerunt? Quomodo scilicet ab eterno temporali, ab immutabili mutabile, ab uno multa<app><lem/><witDetail type="add. sed del." wit="#P2">u</witDetail></app>, <app><lem>ab</lem><rdg wit="#P2">ad</rdg></app> uniformi<app><lem/><witDetail type="add. sed del." wit="#P2">patria</witDetail></app> varia, a necessario contingentia, ut alibi intrasti et<app><lem/><witDetail type="add. sed del." wit="#P2">multip</witDetail></app> multiplicare poterit.</p>
				<p>In hiis agendis circa principia statue, videlicet <name>Guillelmi Parisiensis,</name> <title>De fide et legibus</title> quoad actus et cultus a creatura rationali Deo debitos etc.</p>
				<p><title>Summa contra gentiles</title> <name>Sancti Thomae</name> de veritate catholice fidei et de conditionibus divinis et perfectionibus ad nos et ex consequenti obligationibus nostri ad ipsum etc.</p>
				<p>Item <title>Summa de causa Dei</title> contra pelagianos, ubi multa videnda quorum aliqua tenenda et aliquorum opposita, ut nostis.</p>
				<p>Et eodem modo de aliis duabus doctoribus ante agendum, puta de <name>Sancto Thoma</name> et <name>Guillelmo Parisiensi</name>, quod etiam <app><lem>in</lem><witDetail type="om." wit="#P2"/></app> multis oppositum teneri potest <app><lem>probabilius</lem><witDetail type="coni." wit="#P1">probabibilius</witDetail></app>, <app><lem>ut</lem><witDetail type="p. c." wit="#P1"/></app><app><lem/><witDetail type="add. sed del." wit="#P2">alibi</witDetail></app> alias aliqualiter etc.</p>
				<p>Hiis adde</p>
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				<p>Vide insuper in materia de habitudine <app><lem>primi</lem><rdg wit="#P2">premii</rdg></app> ad creata <app><lem>de</lem><rdg wit="#P2">et</rdg></app> causalitate et principalitate divini velle et de eiusdem libertate intrinseca, ut alias per quod patet quomodo ab eterno temporali a necessario contingens a simplici uno plura ab uniformi diversa.</p>
				<p>Quomodo actus nullius divini intellectus causaliter prius se habet ad existentiam creature vel ad fore. Quomodo intelligatur productio etc. per verbum vel per dicere, etsi verbum aliquam habitudinem ad creaturam <cb ed="#P2" n="185v" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514430s/f386/full/full/0/native.jpg"/> <app><lem>productam</lem><witDetail type="sup. lin." wit="#P1"/></app> habeat quam non alie divine persone.</p>
				<p>Item, de habitudine Spiritus Sancti ad mentem sanctificatam an aliquam habitudinem habeat quam alie persone et an detur datione alia a donis suis huius persone. De hiis <name>Hugolinus</name> <app><lem>et, si poterit, <name>Rupam</name></lem><witDetail type="om." wit="#P2"/></app>.</p>
				<p>In his duobus quorum primum est de habitudine primi ad alia, scilicet creata, agi posset de divino dominio et eius actibus, scilicet donatione, benedictione etc. In secundo, de obligatione creature rationalis ad castum amorem deitatis et de bonitate morali et conformitate ad primam regulam etc.</p>
				<p><cb ed="#P1" n="123r" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514617v/f266/full/full/0/native.jpg"/> De orationibus de quibus supra orandum est, ut effectus divine predestinationis eveniat qui potest non evenire, quamvis certum sit quod eveniet ex infallibilitate et immutabilitate divine preordinationis vel determinationis divine voluntatis ad sic fore. Et hoc quia potest non evenire, et per consequens orandum est predeterminatio huius divine voluntatis. Stet, quia potest non esse ac numquam fuisse predestinatio vel predeterminatio aliquod sic fore et forte non propter huius contingentiam stantem cum immutabilitate, sed propter conformitatem ad divinam voluntatem. Tenemur enim velle et optare et ora&lt;re&gt; ut divina volita eveniant iuxta illud <q type="biblical">fiat voluntas tua</q> maxime illa que non solum Deus vult fore, sed vult nos velle illa fore seu approbat aut iubet sic a nobis esse volendum, non sic autem foret de volitis ab eo esse vel fieri que non vellet vel non approbaret seu non conferet iustum esse ut illa vellemus, quamvis efficaciter vellet nos velle. Sed de hoc alibi in quolibetis et vesperiis.</p>
				<p>Non autem orare debemus pro quolibet bono nobis possibili. In demerito prescito seu dampnato possibile est ipsum salvari ac fuisse eternaliter predestinatum, nec tamen pro hoc orandum, quia hoc esset se difformari divine voluntati, non solum efficaci, sed approbative vel preceptive, qua precipit vel iubet non orandum pro opposito sue voluntatis scite. Ubi autem dubium vel non certum est addenda est circumstantia divine volutionis, sicut ibi: <q type="biblical">Pater, si possibile est</q> etc. quod credendum est Christum orasse ut nobis modum et exemplum orandi daret. Ipse enim bene sciebat quod non erat possibile seu preordinatum a Patre ut transiret huiusmodi calix quinimmo oppositum etc. et ideo non pro se sic loquebatur sed pro nobis. <app><lem>De hoc alibi in quadam ordinaria</lem><witDetail type="om." wit="#P2"/></app>.</p>
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