Les Quodlibets Onze, Douze, Treize et Quatorze - Boston College

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158 MAGISTRI GODEFRIDI DE FONTIBUS accipiebant [Cod. R, fol. 208 R b ] alienum, sed quod suum erat et eis iure communi naturali et divino debitum. Non sic autem potest dici de talibus religiosis. Est enim ille modus recipiendi et habendi necessaria vitae nobilissimus et perfectissimus quo praelati Ecclesiae et ministri altaris recipiunt a subditis vitae necessaria, quia recipere ab alio aliquid non gratis sed sibi de iure debitum pro aliquo [Cod. V, fol. 207 V a ] magis bono illi impenso est laudabile et honorabile. Si enim laborans manibus pro opère suo laudabiliter et honorabiliter, recipit pretium laboris et in illo habet ius ut ipsum recipiat et, cum receptum est, dominium et proprietalem habet in eodem, quanto magis praelatus laborans in executione sui officii in operibus spiritualibus ad utilitatem subditorum laudabiliter et honorabiliter recipit vitae necessaria pro stipendio, prout pertractat Augustinus(3) In Psalmis, capitulo tertio, super illud (4) : Producens foenum iumentis. Si etiam praelati moderni temporis non solum necessaria vitae, sed etiam ultra necessitatem personalem a subditis recipiunt et etiam abundant in bonis communibus 33 Ecclesiae et cum hoc etiam licet eis habere bona propria, hoc tamen non arguit statum modernorum praelatorum esse minus perfectum statu religiosorum. Quia ad hoc quod 34 aliquis sit perfectus simpliciter et in statu perfectionis, qui scilicet requirit virum perfectum, non requiritur abrenuntiatio talium bonorum quae instrumentaliter et dipositive et non essen- tialiter et per se facit ad perfectionem, cum constet multos viros eminentis perfectionis bona talia habuisse. Sed ad hoc quod aliquis sit non quidem per- per instrumenta com- fectus, sed ad perfectionem tendens [Cod. P,fol. 295 R a ] moditatis et quod sit 35 in statu perfectionis acquirendae qui includit instrumenta quibus adiuvatur homo ut commodius et facilius ad perfectionem perveniat, talis abrenuntiatio requiritur. Si autem aliquis status 36 sit perfectior aliquo alio in hoc quod habet aliquid quod est instrumentum et dispositio ad perfectionem quod non habet alius, puta talem paupertatem, non débet ex hoc argui quod sic sit perfectior simpliciter sed secundum 37 quid. Immo ille alius potest esse multum perfectior simpliciter, licet habeat annexum ius et dominium in temporalibus saltem in communi sive in bonis communibus 38 ; ita est in proposito. Quia etiam status papae multo perfectior est simpliciter statu talium religiosorum, quamvis careat 39 dicto instrumento perfectionis, cum habeat ius et dominium in bonis 40 quibus dicti religiosi utuntur 41 et in pluribus aliis ad solam romanam Ecclesiam pro suo usu spectantibus. Quod 43 etiam habere ius et dominium in bonis temporalibus non dimi- nuât de perfectione possibili secundum cursum communem haberi patet ex hoc quod 43 domino papa renuntiante 44 dominio quod habet in bonis talium religiosorum et etiam nullo alio illarum rerum dominium sustinente taies 45 perfectionem non haberent, supposito quod vellent habere ad usum tôt et
i ODLIBETtTM DUODBCIMT7M 169 tanta hona sicut nunc habçnt. nisi ponatur quod Bine detrimento perfectionn illaïuin rerum dominium habere ipsimet poesenl Praeterea cum taie* religiosi assumuntur ad statum praclatorum in rpio habenl ius
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Les Philosophes Belges Textes et Et
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B 765 • G593 Q6 FasG. U-l4 GODEFR
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Les Quodlibets Onze, Douze, Treize et Quatorze - Boston College

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