The Ordinatio of John Duns Scotus :: Ordinatio. Book 2. Distinctions 4 to 44. ::

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Ordinatio. Book 2. Distinctions 4 to 44.

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110

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book two. distinctions 4 - 44

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thirty fourth to thirty seventh distinctions

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question one. whether sin comes from good as from a cause

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question two. whether sin is per se a corruption of good

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question four. whether sin can be from god

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I. to the second question

a. sin is formally the privation of good

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b. of which good sin is formally the privation

1. opinions of others

2. rejection of the opinions

3. scotus’ own solution

4. four queries about sin and their solution

C. to the principal arguments

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question five. whether the created will is the total and immediate cause with respect to its willing, such that god does not have, with respect to that willing, any immediate efficient causality but only a mediate one

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appendix. [from antonius andreas, one of scotus’ most faithful students]. twelfth distinction

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All Collections > The Ordinatio of John Duns Scotus > Ordinatio. Book 2. Distinctions 4 to 44. > book two. distinctions 4 - 44 > thirty fourth to thirty seventh distinctions > question four. whether sin can be from god > i. to the second question > b. of which good sin is formally the privation > 1. opinions of others

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The Ordinatio of John Duns Scotus

Ordinatio. Book 2. Distinctions 4 to 44.

Book Two. Distinctions 4 - 44

Thirty Fourth to Thirty Seventh Distinctions

Question Four. Whether Sin can be from God

I. To the Second Question

B. Of which Good Sin is Formally the Privation

1. Opinions of Others

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1. Opinions of Others

35. It is posited [Alexander of Hales, William of Auxerre] that sin is the privation of the good in which it is, because it harms it, as is argued from Augustine City of God 12.6 [n.13]; in another way [Thomas Aquinas] that sin is the privation of a supernatural good, namely grace; or in a third way [Bonaventure] that it is the corruption of the acquired habits to which evil acts are virtually repugnant, as a habit generated from acts formally bad is repugnant formally to habits of virtue.

1. Opinions of Others