Gregorius Knihy

Herkömmlicherweise werden die beiden Brüder Basilius der Große und Gregor von Nyssa, sowie ihr gemeinsamer Freund Gregor von Nazianz zur Dreiheit der „großen Kappadozier“ zusammengefaßt, wobei Basilius als der überragende, seine Freunde führende Kopf gekennzeichnet wird, ein Mann der Tat - Gregor von Nazianz dagegen als derjenige, der zurückgezogen lebte, der zu praktischer Tätigkeit wenig begabt war. Viele Arbeiten über diesen Kirchenvater des vierten Jahrhunderts beziehen ihr Bild von Gregor hauptsächlich aus dessen Predigten. Die Lektüre der Briefe ergibt ein umfassenderes Bild von diesem Mann und seiner Auffassung von einem Theologen. - Es lag nahe, zum besseren Verständnis zusätzlich ein Lebensbild dieses Mannes zu skizzieren.

Frontmatter -- DISTINCTIO 19 ET 20 -- QUAESTIO 1: Utrum personae divinae sint aequales magnitudine et potentia -- DISTINCTIO 24 -- QUAESTIO 1: Utrum terminus ›unus‹ vere de deo dicatur -- QUAESTIO 2: Utrum termini numerales multitudinem importantes, ut duo et tres, vere dicantur de divinis personis -- DISTINCTIO 26 ET 27 -- QUAESTIO 1: Utrum divinae personae suis proprietatibus constituantur et ab invicem personaliter distinguantur -- DISTINCTIO 28–32 -- QUAESTIO 1 ADDITIONALIS: Utrum aliqua relatio sit res extra animam ab omni re absoluta distincta (= Additio 129) -- QUAESTIO 1: Utrum aliqua relatio sit vera res existens non per operationem animae -- QUAESTIO 2: Utrum aliqua relatio sit entitas ab omni entitate absoluta distincta -- QUAESTIO 3: Utrum deus ad creaturam realiter referatur -- DISTINCTIO 33 ET 34 -- QUAESTIO 1: Utrum in deo persona vel proprietas personalis distinguatur ab essentia divina seu deitate communi personarum aliquo modo ex natura rei seu circumscripta omni animae operatione -- DISTINCTIO 35 ET 36 -- QUAESTIO 1: Utrum sequens praecise rationem naturalem habeat ponere quod deus intelligat alia a se vel non -- DISTINCTIO 38 -- QUAESTIO 1: Utrum aliqua enuntiatio singularis de inesse categorematica de futuro in materia contingenti ad utrumlibet sit vera -- QUAESTIO 2: Utrum deus sit praescius omnium futurorum -- DISTINCTIO 39 -- QUAESTIO 1: Utrum scientia vel praescientia dei possit augeri vel minui -- DIS

This work delves into the intricate discussions surrounding theological concepts, structured through a series of questions and distinctions. It begins with an exploration of the origins of the Sentenzenkommentars and proceeds to examine the manuscripts and printed editions available. The text then analyzes the relationships among various textual witnesses. The prologue sets the stage for a series of inquiries into the nature of theological knowledge, questioning whether such knowledge can be acquired through theological discourse and if it can be classified as science or opinion. It further investigates the unity of theological conclusions and the nature of God as the subject of theology, contemplating whether theology is speculative or practical. Subsequent distinctions lead to inquiries about the nature of use and enjoyment, the role of the will in enjoyment, and the ultimate necessity of enjoying God alone. Additional questions address the self-evidence of God's existence, our natural understanding of sensible and insensible things, and the intuitive knowledge of singular sensibles. The work continues to probe the divine essence, questioning whether it generates or is generated, and whether it serves as both the subject and formal term of divine generation. The final distinctions focus on the nature of the Father’s generation of the Son, examining whether this occurs by nature, necessity, or will.

Frontmatter -- DISTINCTIO 24 ET 25 -- QUAESTIO 1: Utrum actuum liberi arbitrii voluntas hominis sit causa immediate productiva -- DISTINCTIO 26–28 -- QUAESTIO 1 ADDITIONALIS: Utrum homo secundum praesentem statum, stante influentia dei generali, possit per liberum arbitrium et naturalia eius absque speciali dei auxilio agere actum aliquem moraliter bonum -- QUAESTIO 1: Utrum homo secundum praesentem statum, stante influentia dei generali, possit per liberum arbitrium et naturalia eius absque speciali dei auxilio agere aliquem actum moraliter bonum -- QUAESTIO 2: Utrum homo in statu praesenti possit ex suis viribus naturalibus absque dei auxilio speciali quodlibet peccatum vitare -- DISTINCTIO 29 -- QUAESTIO 1: Utrum homo ante peccatum per liberum arbitrium et suae naturae vires praecise absque alio adiutorio dei fuerit sufficiens ad agendum aliquem actum moraliter bonum seu vere rectum vel virtuosum -- DISTINCTIO 30–33 -- QUAESTIO 1: Utrum peccatum originale sit poena aut culpa -- QUAESTIO 2: Utrum gloriosa virgo mater dei fuerit concepta cum peccato originali -- QUAESTIO 3: Utrum decedentes cum solo originali puniantur aliqua poena sensus -- DISTINCTIO 34–37 -- QUAESTIO 1: Utrum actualis peccati deus sit causa immediata efficiens -- DISTINCTIO 38–41 -- QUAESTIO 1: Utrum secundum bonitatem vel malitiam intentionis operantis sit bonitas vel malitia in opere eius -- DISTINCTIO 42–44 -- QUAESTIO 1: Utrum homo voluntate mala et co

Frontmatter -- DISTINCTIO 6 -- QUAESTIO 1: Can an angel move locally by itself? -- QUAESTIO 2: Can an angel move from one place to another successively over time? -- QUAESTIO 3: Can an angel move from one place to another instantaneously? -- DISTINCTIO 7 -- QUAESTIO 1: Can a hardened angel, despite divine influence, will any good? -- QUAESTIO 2: When an angel understands something, does it understand through an intellect distinct from both the object and its own essence? -- QUAESTIO 3 ADDITIONALIS: Does an angel understand through a distinct species from actual understanding? -- QUAESTIO 3: Do angels know things through species distinct from the actual knowledge they possess? -- QUAESTIO 4: Can we intuitively perceive or know something that does not exist? -- QUAESTIO 5: Does an angel receive the species and understandings from the things it comprehends? -- QUAESTIO 5 ADDITIONALIS: Are the species received by an angel the causes of its understandings, or vice versa? -- DISTINCTIO 9 ET 10 -- QUAESTIO 1: Can one angel naturally know distinct and intuitive thoughts of other angels and humans? -- QUAESTIO 2: Can one angel naturally communicate with another through intellectual speech? -- DISTINCTIO 11 -- QUAESTIO 1: Can an angel simultaneously understand all things it has species for, distinctly and actively? -- DISTINCTIO 12 -- QUAESTIO 1: Is the matter of a corporeal substance an entity distinct from its form? -- QUAESTIO 2: Can

Frontmatter -- Gregor von Rimini, Lectura super Secundum. Themen und Probleme / Schulze, Manfred -- DISTINCTIO 1 -- QUAESTIO 1: Did Aristotle and his commentator Averroes believe that all other entities were created from the first, or did they think that multiple entities lack an effective principle? -- QUAESTIO 2: Was Aristotle's conclusion that multiple entities lack an effective principle clearly proven by him, or can it be inferred from his writings? -- QUAESTIO 2 ADDITIONALIS: Is it evidently probable through natural reason that God is the universal and ultimate end of all other entities? -- QUAESTIO 3: Is it possible for something to exist eternally without a principle of its duration? -- QUAESTIO 4: Is motion distinct from any permanent entity? -- QUAESTIO 5: Is action distinct from the thing acted upon, the agent, and the passion itself? -- QUAESTIO 6: Are creation and conservation distinct entities from the thing created or conserved by God? -- DISTINCTIO 2 -- QUAESTIO 1 ADDITIONALIS: Were angels created simultaneously with time, before time, or after? -- QUAESTIO 1: Were angels created before or after time? -- QUAESTIO 2: Is an angel in an indivisible or divisible place? -- QUAESTIO 3: Can an angel be simultaneously in multiple locations? -- DISTINCTIO 3–5 -- QUAESTIO 1: Could an angel have sinned or earned merit at any initial moment? -- Backmatter