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

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208 MAGISTRI GODEFRIDI DE FONTIBUS Et consimiliter 400 etiam est intelligendum in omnibus aliis terminis significantibus substantiam quod si in illis substantiis differunt realiter esse et essentia, possent poni termini spéciales per quos esse exprimèrent, licet hoc magis convenienter fiât in terminis accidentalibus et formis substantia- libus aliquibus, quia accidentia sunt formae quaedam et actualitates. Et similiter etiam formae substantiales ; et ideo per terminos verbales qui significant per modum actus possunt significari. Unde potest dici forma format vel informat in generali, et anima animât in speciali. Sed non videtur j3osse dici quod talia quae per huiusmodi terminos spéciales importantur, suit aliqua realiter difîerentia. Ergo similiter dicendum est hoc in terminis quantumcumque generalibus. Quod enim una et eadem res non possit significari per taies terminos sic diversos [Cod. 0» fol. 169 R b ] non débet dici. Idem enim significant lectio, légère, lector, legens, et sic de aliis, quantum ad id quod per taies terminos primo et per se ut 401 principale significatum inipor- tatur. Inconveniens ergo est 402 dicere quod esse et essentia différant realiter. Nec valet iïlud quo hoc arguunt aliqui dicentes quod illud quod est indifferens ad aliquem habitum et eius privationem est aliud reahter a tah habitu ; rum includit ; ideo ; et cetera. sed essentia est indifferens ad esse et non esse, quia neutrum isto- Si enim accipiatur essentia 403 pro subiecto et ipsum esse pro aliquo habitu et non esse pro privatione, ita quod ipsa essentia dicat aliquam enti- tatem quae in hac sua [Cod. P, fol. 310 V a ] entitate manens nunc sit sub habitu illo, nunc sub privatione, sicut diaphanum respectu lucis et tene- brae ; sic esset verum quod dicitur. Sed non est ita. Quia licet essentia, quando intelligitur sub esse, intelligatur verum ens in actu et non ens solum in potentia ; tamen quando intelligitur sub non esse non intelligitur iam sed solum in potentia. amplius essentia sub sua entitate actuali vel in actu 404 , Ex quo patet quod non sunt aliud ipsa essentia et ipsum esse. Quia, cum intelligitur essentia sub non esse, non [Cod. V, fol. 215 Rb ] sic etiam intelligitur esse in potentia. Et cum intelligitur essentia sub esse, intelligitur essentia in actu et etiam esse in actu 405 . Est ergo [Cod. R, fol. 217 Ra ] intelligendum circa istam indifferentiam essentiae 406 respectu esse et non esse, quod unumquodque quod nomine entis creati intelligitur, habet hanc indifferentiam ; quod 407 cum non sit quoddam necesse esse secundum suam essentiam et naturam et secundum suum esse, distinguitur in actum et potentiam, sic scilicet quod essentia angeli est indifferens 408 ad essentiam in potentia et ad essentiam in actu. Ab aeterno enim essentia angeli 409 fuit essentia in potentia non in actu ; sed per creationem facta est essentia in actu. Et similiter est de esse angeh quod esse angeli ab aeterno fuit esse in potentia et per creationem factum est esse in actu. Quia ergo essentia est indifferens ad essentiam in actu et ad essentiam in potentia, ideo etiam dicitur indifferens ad esse in
DKCIMI.M Tl.lîï II M 'M OIH.II'.El I M -II'. III actu et ad esse in potentia. Kt quia esse m potentia non est e»»e 41 " simpli- citer, ideo dicitur quod est indifîereni ad esse e< non esse. 8ed non potesl lux dici nisi secundum quod ipsa essentia est indiffèrent etiam ->
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Les Philosophes Belges Textes et Et
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QUODLIBET UNDECIMUM QUAESTIO I Utru
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per se licet noi i primo. QCODUBET
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QU0DLIBE1 i -Nl.i IMiM QUAESTIO II
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TABLE GÉNÉRALE DES MATIÈRES QUOD
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440 TABLE GÉNÉRALE DES MATIERES V
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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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