Utrum divina essentia sit omnium aliorum a se modis omnibus prima causa

Utrum divina essentia sit omnium aliorum a se modis omnibus prima causa Edition

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				<title>Utrum divina essentia sit omnium aliorum a se modis omnibus prima causa</title>
				<author>Stephanus Galdeti</author>
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				<edition>work in progress</edition>
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					<resp>Edited by</resp>
					<name>Florina Hariga</name>
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				<distributor>Project NOTA-ERC</distributor>
				<date when="2026-07-16"/>
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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="94r" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514617v/f202/full/full/0/native.jpg"/> <cb ed="#P2" n="153v" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514430s/f322/full/full/0/native.jpg"/> Utrum divina essentia sit omnium aliorum a se modis omnibus prima causa 
				Quod omnium Ioh. 1 <q type="biblical">omnia per ipsum facta sunt</q>. Quod modis omnibus <name>Apostolus</name> dicens: <q type="biblical">omnia ex ipso per ipsum</q> etc. Ad hoc videtur esse <name>Dyonisius</name>, <title>De divinis nominibus</title>, dicens „omnis virtus omnis operatio etc”. Alibi. 
				Ad oppositum, quia non est causa obiective possibilitatis rerum. Item nec materialiter, nec formaliter causat<app><lem/><witDetail type="add. sed del." wit="#P1">prima conclusio</witDetail></app>.
				<app><lem>Conclusio</lem><witDetail type="in marg." wit="#P1"/></app>: Omni modo causalitatis positivo non habente necessario annexam inperfectionem quo aliqua res est causalis Deus illam causat et capitur hic ly ‘omni modo’ pro generibus vel speciebus singulorum non pro singulis generum. Deus enim non causat modo quo ignis agit etc. Patet, nam quidquid est perfectionis in creaturis attribuendum Deo remota<app><lem/><witDetail type="add. sed del." wit="#P1">omni</witDetail></app> imperfectione vel per aliam quidquid est perfectionis simpliciter, sic quod inquolibet est melius ipsum quam non ipsum est Deo tribuendum. 
				Sequitur quod est cuiuslibet creati esse causa finalis. Patet, quia finis quid ultimum et optimum. 
				Sequitur secundo quod est efficiens cuiuslibet ad extra producti, quia melius est hoc ipsum quam non ipsum.
				Sequitur tertio quod non est forma, quia quamvis dependentia sit separabilis non constitutio tertii et potentialitas, alioquin etiam posset sustineri quod causet materialiter et esset materia etc.
				<app><lem>Prima conclusio</lem><witDetail type="iter. in marg." wit="#P1"/></app>: sola actualis existentia creature est terminus divine productionis ad extra. Patet per universalem de terminis transpositis. Omne enim productum ad extra est creatura actu existens. 
				Sequitur contra <name>Bredwardinem</name> parte 3, capitulo 5, quod velle Dei solum simpliciter continens non est primum productum a <app><lem><app><lem>divina</lem><witDetail type="sup. lin." wit="#P1"/></app> voluntate</lem><witDetail type="tr." wit="#P2"/></app>.
				Sequitur contra eundem quod nec preteritio, nec possibilitas obiectiva, nec futuritio sunt terminus vel termini etc.
				Sequitur idem de privationibus et non esse. Patet ex conclusione et possent aliter probari. 
				<app><lem>Tertia conclusio</lem><witDetail type="iter. in marg." wit="#P1"/></app>: divina essentia anime vel humanitati Christi solum est causa <app><lem>finalis</lem><witDetail type="sup. lin." wit="#P1"/></app>, efficiens, producens ac conservans.
				Patet ex ultimo corollario secunde conclusionis, quia nec forma, nec materia. Et ex conclusione aliqualiter, cum anima non sit causabilis materialiter, nec formaliter essentialiter. Item vel daret esse creatum vel increatum etc.
				<app><lem>Primum* corollarium</lem><witDetail type="in marg." wit="#P1"/></app>: Sequitur primo quod huius habitudo que est<app><lem/><witDetail type="add. sed del." wit="#P1">hec</witDetail></app> deitatis vel Dei vel filii Dei ad humanitatem assumptam non est causalis formalis. Patet clare, quinymo magis similis materiali quam formali, sicut enim materia est subsistentia ipsi forme sic in proposito saltem alico modo. 
				<app><lem>Secundum* corollarium</lem><witDetail type="in marg." wit="#P1"/></app>: Sequitur clare quod non omnis dependentia est causalis. Patet clare de dependentia humanitatis a divino supposito, dicitur enim a doctoribus <cb ed="#P2" n="154r" facs="https://gallica.bnf.fr/iiif/ark:/12148/btv1b52514430s/f323/full/full/0/native.jpg"/> dependentia etc. 
				<app><lem>Tertium* corollarium</lem><witDetail type="in marg." wit="#P1"/></app>: Sequeretur ultimo quod huius habitudo est pure credita. Patet cum nulla filii similis appareat in lumine naturali. Et sic de ista questione faciliter.
				Sequitur secunda questio infra. 
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Utrum divina essentia sit omnium aliorum a se modis omnibus prima causa Edition

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