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De minutione caritatis per veniale, an sit possibilis
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<?xml version="1.0" encoding="UTF-8"?> <!DOCTYPE TEI PUBLIC "-//TEI P5//DTD Main Document Type//EN" "tei_all.dtd"> <TEI xmlns="http://www.tei-c.org/ns/1.0"> <teiHeader> <fileDesc> <titleStmt> <title>De minutione caritatis per veniale, an sit possibilis</title> <author>Stephanus Galdeti</author> </titleStmt> <editionStmt> <edition>work in progress</edition> <respStmt> <resp>Edited by</resp> <name>Alexander Baumgarten</name> </respStmt> </editionStmt> <publicationStmt> <distributor>Project NOTA-ERC</distributor> <date when="2025-03-20"/> </publicationStmt> <seriesStmt> <title/> </seriesStmt> <sourceDesc> <listWit> <witness xml:id="P1">Paris, BnF lat. 16408</witness> </listWit> <listObject> <object corresp="#P1"> <objectIdentifier> <objectName>Paris, BnF lat. 16408</objectName> </objectIdentifier> <ab type="meta" subtype="label">BnF. Département des Manuscrits. Latin 16408</ab> <ab type="meta" subtype="attribution">Bibliothèque nationale de France</ab> <ab type="meta" subtype="license">https://gallica.bnf.fr/html/und/conditions-dutilisation-des-contenus-de-gallica</ab> <ab type="meta" subtype="logo">https://gallica.bnf.fr/mbImage/logos/logo-bnf.png</ab> <ab type="meta" subtype="related">https://gallica.bnf.fr/ark:/12148/btv1b52514617v</ab> <ab type="meta" subtype="description">Questions de théologie et notes diverses dans lesquelles figurent Amand de Valenciennes et beaucoup de professeurs de Paris.</ab> </object> </listObject> </sourceDesc> </fileDesc> <encodingDesc> <variantEncoding method="parallel-segmentation" location="internal"/> </encodingDesc> </teiHeader> <text xml:lang="la"> <body> <div> <head><cb ed="#P1" n="134r" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514617v/f288/full/full/0/native.jpg"/> De minutione caritatis per veniale, an sit possibilis</head> </div> <div> <p>Positio ponens quod sit <app><lem>possibile</lem><witDetail type="p. c." wit="#P1"/></app> qualitatem aliquam ab aliquo agente <app><lem>diminui. Primo</lem><witDetail type="a. c. sup. lin." wit="#P1">diminui*</witDetail></app> secundum aliquam partem et ab alio equali, <app><lem>secundo</lem><witDetail type="p. c." wit="#P1"/></app> non <app><lem>equaliter</lem><witDetail type="p. c." wit="#P1"/></app>, sed proportionaliter, videlicet ad <app><lem>quatuor</lem><witDetail type="p. c." wit="#P1"/></app> proposita. Ad propositum de <app><lem>caritate</lem><witDetail type="p. c." wit="#P1"/></app> <app><lem>diminuibili</lem><witDetail type="sup. lin." wit="#P1"/></app> per venialia, <app><lem>si hoc detur</lem><witDetail type="sup. lin." wit="#P1"/></app> de pena eterna diminuibili per opera bona moraliter, de abilitate ad bonum per peccatum, de formidine oppinionis per rationes probabiles ac forte ad multa consimilia, de* Deo si posset sustineri bonum ecclesie. Sed contra ipsam in secunda materia arguit <name>Ybernicus</name> in primo suo circa principium contra <name>Hostienssem</name> multum fortiter.</p> <p>Quod peccatum <app><lem>veniale</lem><witDetail type="sup. lin." wit="#P1"/></app> non diminuat proportionaliter caritatem, quia infinita venialia non aufferent illam. Sed contra, quia facerent dignum pena eterna. Item, quia tunc per peccatum veniale minueretur dignitas<app><lem/><witDetail type="add. sed del." wit="#P1">pena</witDetail></app> glorie eterne, et per consequens per peccatum est homo dignus privari aliqua parte glorie sue, sic pro medietate, igitur. Secundo, erit dignus privari reliquo supposito quod sit tantum, quia debent equaliter puniri. <app><lem>Tertio</lem><witDetail type="sup. lin." wit="#P1"/></app>, item secundum est tantum sicut primum, igitur eque malum, igitur eque malus fit per secundum sicut per primum, igitur in duplo peior, igitur in duplo minus bonus, igitur in duplo minus de bonitate <app><lem>ut</lem><witDetail type="sup. lin." wit="#P1"/></app> igitur tantum perdit de bonitate, igitur tantum<app><lem/><witDetail type="add. sed del." wit="#P1">de bonitate</witDetail></app> de caritate vel tantum adquirit de malitia per secundum, igitur tantum perdit de bonitate, igitur tantum de caritate. Item infinita aufferent, ut suppono ex prima ratione, sed aliquod veniale equivalet infinitis venialibus, quia alterius rationis et alterius rationis malitie ad quam, si infinita multiplicerentur, non possunt pervenire, quia neque unum illorum in infinitum incessum posset esse ita magnum sicut alterum illorum. Item si ageret naturaliter peccatum veniale in gratiam secundum corruptionem tantum, sicut primum notum est in aliis agentibus ut in qualitatibus, sed ita est nunc ymaginandum. Item iuxta quoddam supra tactum duplata malitia duplo minuitur bonitas vel quantum <app><lem>adducitur de malitia tantum</lem><witDetail type="sup. lin." wit="#P1"/></app> removetur de bonitate, quia alias aucta malitia ad summum staret. Aliqua bonitas, ut videtur sequi, et multa alia possunt ymaginari, quia materia est augmentabilis multum.</p> </div> <div> <p>Quia dicitur <app><lem>in VIII</lem><witDetail type="sup. lin." wit="#P1"/></app> innixa super dilectum potest querere an Deus sit summum dilectum anime rationalis<app><lem/><rdg type="add. in marg." wit="#P1">a</rdg></app>, quia dicitur ibidem aque multe non potuerent extinguere caritatem. Utrum expediat in homine quacumque caritate extinguit<app><lem/><rdg type="add." wit="#P1">b</rdg></app> <app><lem>verte</lem><witDetail type="p. c. sup. lin." wit="#P1"/></app> folium precedens. Quia dicitur in VII <q type="biblical">quam pulcri sunt gressus tui</q> et sepe dictum esse de sponssa quam pulcra etc. utrum possit vitare omne peccatum. Vertatur folium istud cum pagina precedente<app><lem/><rdg type="add." wit="#P1">c</rdg></app>.</p> </div> </body> </text> </TEI>
De minutione caritatis per veniale, an sit possibilis
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