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

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366 MAGISTKI GODEFRIDI DE FONTIBTJS communitatis et secundum quod per eam vult bonum cuiuscumque de commu- nitate in quantum ad communitatem pertinens 201 , ita etiam est in proposito. Sed si loquamur non de amicitia contracta ad illam quae proprie caritas dicitur, sed de amicitia in communi et etiam loquamur non de iustitia ad particularem contracta sed de iustitia communi ad particularem et gene- ralem 202 , potest dici quod duplex amicitia invenitur in ordine ad alterum. Unde generalitate amicitiae quae est [Cod. P, fol. 362 R b ] caritas non obstante bene est alia virtus moralis acquisita specialis quae dicitur amicitia qua quis vult bonum alicui ut est 203 determinata persona, quae tamen non est 204 caritas essentialiter, sed 205 per caritatem ordinatur et refertur ad finem et bonum caritatis, sicut et aliae virtutes morales acquisitae. Cum arguitur quod praeter caritatem est alia 206 virtus appetitiva acquisita generalis quae amicitia dicitur, quia quando aliquae virtutes sic se habent ad invicem quod eis respondet unus et idem actus realiter, si una est generalis alia etiam est generalis. Sed praeter amicitiam quae caritas dicitur est quaedam alia amicitia acquisita similis caritati, ut communiter supponitur ; respondet unus et idem actus. Quod probatur : quia et istis 207 habet unum et idem obiectum et sub eadem ratione, scilicet bonum divinum sub ratione super- naturali, ut scilicet supernaturaliter beatificans ; ergo ; et cetera. Dicendum quod non est inconveniens ponere quod in habentibus in intellectu aliquem habitum fidei, sit amicitia generalis acquisita consimilis caritati, quae in non habentibus talem habitum fidei esse non potest. Sicut enim supponitur quod potest aliquis habere fidem acquisitam etiam qui infusam non babet, ita etiam est de amicitia huiusmodi. Sed circa 208 hoc est intelligendum quod habitus taies tam fidei quam dictae amicitiae, secundum quod sunt habitus acquisiti, non possunt habere proprie rationem virtutis. Quantum 209 ad fidem enim hoc est manifestum ; quia ex naturalibus et assuetudine de his quae sunt supernaturalia non potest acquiri habitus veridicans, id est oui non subsit vel non possit de facili subesse falsum quantum est ex ratione talis habitus respectu talis obiecti et modi quo acquiritur ; quia respectu talis obiecti 210 a rébus creatis non possunt accipi rationes sufficientem evidentiam [Cod. P, fol. 362 V a ] de [Cod. R, fol. 244 V b ] illo facientes. Immo ad partem falsam ahquando inve- niuntur rationes quae ex lumine naturali intellectus a rébus creatis assu- probabihores quam ad veram et ideo qui muntur [Cod. V, fol. 241 V b ] ; innititur talibus credibihbus supernaturalibus virtute taliuni rationum decipi potest ; et propter hoc talis 211 habitus ut innititur talibus rationibus non potest esse habitus virtuosus. Similiter etiam hoc habet ex modo acquirendi talem habitum ab aliis, scilicet ex consuetudine audiendi talia a viris authenticis, in quantum homo 212 quasi continue committitur cum taUbus a quibus talia semper audit. Cum enim non sit certum quin taies mentiri et decipi possint, ex hoc non acquiritur
DEOIMUM QTTASTUM oroi.r.U'.i.Tr m iv certitudo de credibilibus oui ,u non posait subee e falaum Quod ergo h talcm habitiun aliquando b entit veri.s. hoc accidit quia < natura i etiam falsis assentire. Ad hoc ergo (|iinfl liomo ab que periculo falsita . vemm h;i.l)c;i.t ci.'.'nii iuncin r
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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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